History about Our Lady of Mount Carmel

Intro

Before coming into Europe, the Carmelites were hermits living on Mount Carmel in Palestine. They believed themselves to be the spiritual sons of Elijah. They led a life of contemplation, modeled after the prophet.Mount Carmel is on the northwestern coast of Palestine. The Hebrew word for Carmel means "Beautiful Garden Land'. Truly that is what Our Lady is, the beautiful garden that brought forth Jesus Christ, Our Savior.

New Testament

The Origin of Carmel goes back to about 860 B.C. to the time of the prophet Elijah and his victory over the pagan prophets and their god, Baal. The account of this event is given in 1 Kings 18:19-40. The Jewish people had taken to worshipping false gods, especially the god Baal. Their evil King Ahab had married the gentile, Jezebel, who worshipped Baal. 

The king built a temple to this pagan deity. When the prophets denounced him for this, he had them killed. Elijah stood firm and challengeBefore coming into Europe, the Carmelites were hermits living on Mount Carmel in Palestine.

They believed themselves to be the spiritual sons of Elijah. They led a life of contemplation,

modeled after the prophet.d the prophets of Baal to gather on Mount Carmel to determine which God, Baal or the Lord was the true God. Each built a stone altar with firewood and a sacrificial bull upon it. The "God" who would send fire from Heaven upon the altar would be accepted as the true God.

The prophets of Baal prayed and danced and chanted all day to no avail. Elijah, though before beginning his prayer poured gallons of water over his sacrifice, making it humanly impossible to light the fire. Elijah called upon the Lord and immediately a bolt of lightning came down from heaven consuming the sacrifice and the stones of the altar.

The pagan prophets were killed and Elijah went into hiding on Mount Carmel. Later a community of prophets joined him. They dwelt in caves, praying to God, living in peace.

New Testament

At the base of this holy mountain; in the little village of Nazareth, the Incarnation was accomplished. The Blessed Virgin Mary, there in the shadow of Mount Carmel, uttered her sublime “fiat” thus enabling the second Person of the Blessed Trinity to become Man for our salvation. To the wondrous delight of the hermits, Our Lady with Saint Joseph and the Child Jesus visited Mount Carmel upon returning from their two years of exile in Egypt. As a result of this visit the contemplatives of Carmel professed their unqualified belief in Jesus as the long awaited Messiah, the Saviour of the World.

Medieval Era

Many of the holy Carmelites were forced to leave Palestine because of the Saracen invasion. St. Louis IX of France conducted them to Europe. As they were leaving they sang the Salve Regina. Our Lady appeared to them and promised to be their Star of the Sea.

Saint King Louis IX

Saint Simon Stock's Vision 

Saint Simon Stock is an English Carmelite Monk who introduce the Brown Scapulir of Our Lady of Mount Carmel. Our Lady appears to St Simon Stock on July 16, 1251 to Saint Simon Stock. While praying, Our Lady appeared to St. Simon Stock, giving him the Brown Scapular and making this promise:

"Take this Scapular, it shall be a sign of salvation, a protection in danger and a pledge of peace. Whosoever dies wearing this scapular shall not suffer eternal fire."

One of the great mysteries of our time is that the majority of Catholics either ignores, or has

entirely forgotten this Heavenly promise of the Blessed Virgin Mary. Our Lady further says:

“Wear the Scapular devoutly and perseveringly. It is my garment. To be clothed in it means you are continually thinking of me, and I in turn, am always thinking of you and helping you to secure eternal life.”

In the beginning only the Carmelites wore the scapular. But by the 14th century the privilege of wearing the scapular extended outside the order. Lay groups and third orders were formed. In 1321, St. Peter Thomas was told by Our Heavenly Mother that 'the Order of Carmel is destined to exist until the end of the world'.

Refrence:

http://freebrownscapular.com/

Tradisionalis (Katholik)

Tradisionalis dalam agama Katholik adalah orang-orang Katolik yang menolak banyak perubahan dan error yang terjadi setelah Konsili Vatikan II. Mereka percaya bahwa harus ada restorasi  bentuk liturgi, ibadah, dan presentasi dari ajaran Katolik yang berlaku di Gereja Katolik sebelum Konsili Vatikan II  (1962-1965).

Motto umum Tradisionalis:

We are what you once were.

We believe what you once believed.

We worship as you once worshipped.

If you were right then, we are right now.

If we are wrong now, you were wrong then.

Hal yang sama dari semua Tradisionalis adalah mereka tidak menggunakan Missa Novus Ordo / Missa Paulus VI (Missa yang diformulasikan Konsili Vatikan II dengan persetujuan 5 observer Protestant) yang umum digunakan sejak penerapan hasil  KV II pada  tahun 1969.  Mereka setia pada Missa Latin Tridentine*,  biasa disingkat TLM (Tridentine Latin Mass)  yang  ditetapkan oleh Santo Paus Pius V pada tahun 1570 sebagai “mass for all time” berdasarkan hasil  Konsili Trent .

Konsili Trent (1545-1563) adalah perwujudan kontra-reformasi. Konsili ini bertujuan mengklarifikasi  iman Katholik pada bagian-bagian yang diperdebatkan, mengutuk Protestanisme sebagai bidaah, dan memperbaiki kesalahan-kesalahan otoritas Gereja Katholik.

Konsili  ini mengakhiri era Gereja Katholik abad pertengahan yang penuh korupsi, penyimpangan dan penyalahgunaan kekuasaan.  Penjualan surat indulgensi yang memicu gerakan Reformasi Protestan pun dilarang.

*Tridentine adalah nama latin dari kota Trento, di Italia, tempat Konsili Trent dilaksanakan.

Ada 4 posisi yang dianut para traditionalist:

1. “Good standing” Tradisionalist

Recognize Pope: Yes

Resist Vatican II Errors: No

Kelompok ini menolak Missa Novus Ordo hanya karena itu bukan "spiritualitas" mereka dan terikat pada Missa Latin Tradisional hanya karena keutamaan  "kharisma" mereka.  Mereka secara prinsip menerima  Konsili Vatikan II, dan menganggap perubahan yang berhubungan dengan Konsili itu  (seperti Missa Novus Ordo, Ritus Sakramen Baru, dan Cathechism of the Catholic Church) sebagai sah.  Mereka berada di dalam struktur resmi Gereja dan diam saja terhadap error Konsili Vatikan II, karena mereka berusaha mengambil hati para Uskup lokal.

Mereka adalah :

Priestly Fraternity of St Peter (FSSP), Institute of Christ the King Sovereign Priest (ICKSP), Sons of the Most Holy Redeemer, dll.

Simbol FSSP

Simbol ICKSP

2. “Recognize and resist” Traditionalist

Recognize Pope: Yes

Resist Vatican II Errors: Yes

Kelompok ini menolak Missa Novus Ordo karena perubahan struktur liturginya yang  memiliki tendensi Protestan. Mereka bergerak  di luar struktur resmi Gereja, meskipun mereka adalah bagian  dalam Gereja  dan  menegaskan kesetiaan kepada Paus dan Gereja.  Mereka  melihat banyak perubahan pasca-Konsili  Vatikan II yang secara doktrin maupun  pastoral tidak dapat diterima. Kelompok terbesar di posisi ini adalah Society of Saint Pius X.

Simbol SSPX

3.      Sedevacantist

Recognize  Pope: No

Resist Vatican II Errors: Yes

Kelompok ini menolak Missa Novus Ordo dan menolak mengakui para Paus sejak Konsili Vatikan II karena menganggap mereka heretics (bidaah) dan Paus palsu (anti-pope) . Istilah Sedevacantist  berasal dari frase Latin sede vacante ("ketika kursi / tahta  Saint Peter kosong"). Dengan tidak mengakui Paus, mereka bersifat skismatik dan berada diluar Gereja.

Contoh: Society of Saint Pius V (SSPV), Most Holy Family Monastery, Congregation of Mary Immaculate Queen (CMRI).

Simbol CMRI

 4.    Convalivist

Recognize  Pope: No

Resist Vatican II Errors: Yes

Kelompok ini mengklaim bahwa para Paus post-Konsili Vatikan II adalah Paus-paus palsu, dengan alasan yang sama dengan Sedevacantists, dan mereka  memilih orang lain dia sebagai  Paus melalui Konklav (pemilihan Paus) yang illegal. Dengan tidak mengakui Paus, mereka bersifat skismatik dan berada diluar Gereja.

Contoh : True Catholic Church, Palmaryan Catholic Church, dan pengikut Pope Michael (David Bawden). 

Antipope Pius XIII (paus palsu True Catholic Church)

Antipope Gregory XVII (paus palsu Palmaryan Catholic Church)

Antipope Michael (paus palsu dengan pengikut 30 orang)

"Manchukuo affair" behind China-Vatican relation (Part 1)

The Vatican is the only diplomatic service of note to keep its own representation in Taipei. And when one seeks in the past the reasons for this anomaly, Rome and Beijing recount two different stories. It was the recently installed Communist regime that bluntly broke off diplomatic relations with the Vatican, when in September of 1951 it expelled the nuncio Antonio Riberi. But the fact that only three years afterwards the same Riberi had transferred the nunciature to the nationalist government of Chiang Kai-shek, who had fled to Formosa after having lost the civil war to the Communists, was always presented by the Chinese regime as proof of radical Vatican hostility towards the new Communist China.

There is a preceding historical controversy that, set alongside the Taiwan episode, seems made to measure to confirm the Chinese political-diplomatic complaint. It is the Manchukuo affair, the puppet State that Japanese military occupation created in the 30’s in the north-eastern regions of China. In that situation also, according to official Chinese historiography, papal diplomacy hastened to give its support to the illegitimate State entity created by the Japanese aggressors at the expense of China. One of the most thorough governmental documents on the religious question, the “white book” on religion drawn up by the Chinese Council of State in October 1997, also recalls that  after Japan invaded north-east China, the Vatican adopted a position that supported Japanese aggression. It was the first to recognize the puppet regime of Manchukuo, set up by Japan, and sent a representative there.

In fact, the photo of the Vatican representative as guest at the official receptions of the Manchukuo government were used for decades by Chinese anti-imperialist propaganda. But did it happen exactly like that?

While the clash with Mao’s Communists degenerated into a bloody conflict, in September 1931 the Japanese deliberately provoked an attack on their own railway line that crossed southern Manchuria so as to justify in the name of the  the occupation of the rich north-eastern Chinese province, as a base for further territorial expansion into the former Celestial Empire. In March 1932 the Japanese themselves, created the puppet state of Manchukuo in Manchuria, placing at its head Puyi himself, the dethroned emperor (a figure made famous by Bernardo Bertolucci’s movie The Last Emperor).

In the Vatican the most pressing need appeared to be that of protecting as far as possible the ordinary life of the Catholic missions – eight, including vicariates and apostolic prefectures, plus the two provinces of Jehol and Hingan – now under the control of the new “empire”. With a letter dated 20 March 1934 the Congregation of Propaganda Fide appointed the apostolic vicar of Kirin Auguste Ernest Pierre Gaspais as representative ad tempus of the Holy See and of the Catholic missions of Manchukuo to the government of Manchukuo.

Maoist propaganda also would read in the new duties given to the vicar of Kirin full Vatican recognition of the puppet government. But did it really happen like that?

Continue: Part 2 

Refrences:

by Gianni Valente

"Manchukuo affair" behind China-Vatican relation (Part 2)

The testimony comes from one of the leading figures in the affair: the Frenchman Charles Lemaire, of the missionary society Missions étrangères de Paris (MEP), who was then rector of the diocesan seminary of Kirin. The promemoria , twelve pages written by hand,  bears the date 16 June 1986 and was drafted by Monsignor Lemaire. The manuscript is one of the main documentary sources of the volume soon to be published, Santa Sede e Manciukuo 1932-1945, along with other unpublished documents kept in the Vatican Archives.

The French missionary affirms in a firm tone that the Vatican never recognized the legitimacy of the government of Manchukuo.  The attribution of a new role to Gaspais served only to assure the missions the presence  of someone to represent the central authority of the Church  in that condition of emergency and, in the name of the local bishops, to conduct negotiations with the illegitimate government, even without recognizing it at the diplomatic level.

In the impossibility of having contact with the apostolic delegate in China, someone was needed who could be made aware of the spiritual and temporal difficulties of the ordinaries, and could in their name negotiate with the central authorities.  Lemaire lists in detail the concrete difficulties that required the presence of a representative of the missions who could take decisions in the name of the Holy See, such as the authority to deliver dispensations, or to conduct preliminary enquiries into ecclesiastical nominations. And above all, the authority to confront  local incidents, contestations, arbitrary acts, flagrant injustices on the part of the local authorities against which the ordinaries were helpless.

Lemaire documents with precision the details, also technical and having to do with protocol, that show the non-diplomatic nature of the relations that existed in those years between the representative nominated by the Vatican and the Manchukuoan government.

The investing of Gaspais with titles normally used by the Holy See to designate its representatives to States run by legitimate governments was carefully avoided. 

The fact that it was the Congregation of Propaganda Fide that nominated Gaspais was also significant. Therefore not the Pope in person, nor the Secretary of State, but the body holding authority over the missions, a purely religious body that is, without the function of diplomatic relations with States. The choice also of attributing the new functions to an ecclesiastic already there served to emphasize that the Holy See had no intention of «sending from Rome» any representative. All of this, Lemaire sums up, leaves it clearly understood what the Holy See wanted: to be represented but without recognizing the legitimacy of the government, in order to be able to approach the government in a case of necessity. This, obviously, involved the recognition of the existence de facto of the puppet state. But «also those who were convinced of the usurpation, were obliged to recognize that this government existed de facto. The protests from China themselves implied that this tyrannical power existed.

The Japanese, Lemaire notes, “never formally declared that the Vatican had recognized the government of Manchukuo;  in practice, they did everything to make it be thought so”. Gaspais was repeatedly invited to official receptions along with the Axis ambassadors. When he went on visits to the most remote communities of his ecclesiastical district, the regime propaganda reserved triumphant welcomes for him, with children who waved the little yellow and white Vatican flags, as if he were a fully ratified nuncio. At the beginning of every year, following diplomatic protocol, he went to present his greetings to the puppet emperor. The Japanese covered him with honors, including the medal of Grand Official of the Order of National Support. Through him all missionaries were granted small benefits, such as the 30 per cent discount on train tickets.

«On 10 July 1939,» recounts the French missionary who in the 50’s was to become superior of the Missions étrangères de Paris, «I was appointed titular bishop of Otro and coadjutor of Kirin, and consecrated on the following November 13». Whereas for contacts with the government, Gaspais willingly allowed space to the “mediation” of Japanese priests, sent from the motherland and with good access to the nomenclature of the puppet regime. Among these an increasing role was assumed by Paul Yoshigoro Taguchi, future archbishop of Osaka and cardinal. «The Monsignor», Lemaire notes, «never appeared, wrote nothing. Father Taguchi almost always succeeded in smoothing difficulties. There were never diplomatic questions dealt with between the Holy See and the government.

Father Jean Charbonner, one of the foremost living Catholic sinologists, noted during one of his teaching conferences on relations between the Vatican and Manchukuo held at the Catholic University of Taipei, “It is only to be regretted that the Church was ready to make a greater compromise with the Japanese aggressors rather than with the legitimate Chinese emperors of the past”. Only when the Vatican documents on this matter are published, will it be possible to assess in detail analogies and differences in the handling of the two different historical predicaments for Vatican diplomacy. Which, as with all diplomatic services in the world, relies on men, with their ambitions and their limitations.

6 Fakta bahwa Jerman bukan penyebab Perang Dunia II

1. Pasukan Jerman memasuki Sudetenland untuk melindungi warga Jerman di wilayah tersebut. Aneksasi Cekoslovakia lebih didasarkan pada fakta bahwa warga minoritas Jerman diwilayah tersebut ditindas habis-habisan oleh pihak Ceko selepas kejatuhan Kekaisaran Austria Hungaria dalam Perang Dunia I. Der Fuhrer yang geram terhadap hal tersebut mengancam Cekoslovakia untuk menghentikan aksinya tersebut atau menghadapi tindakan selanjutnya dari pihak Jerman Reich. Persoalan tersebut diselesaikan dalam Konfrensi Muinch namun tindakan Cekoslovakia yang terus mengintimidasi warga Jerman membuat Jerman memutuskan untuk menganeksasi negara tersebut dan memasukannya ke Jerman Reich untuk melindungi warga Jerman di wilayah tersebut.

2. Pembebasan wilayah industri Ruhr dan wilayah Rhein (Westphalia). Wilayah tersebut merupakan bagian dari Jerman yang dirampas oleh Sekutu melalui tangan LBB. Selepas kejatuhan Das Zwein Reich dalam Perang Dunia I, Sekutu melalui LBB merampas wilayah tersebut dengan mendirikan zona perlindungan dibawah kendali LBB. Prancis melakukan tindakan selanjutnya dengan merampas daerah industri Jerman dengan alasan Jerman terlambat membayar uang kompensasi perang padahal perekonomian Jerman sudah dijatuhkan oleh bankir-bankir Kapitalisme yang berkiblat pada Sekutu. Der Fuhrer Adolf Hitler melihat hal tersebut sebagai penghinaan terhadap martabat bangsa Jerman, membawa pasukannya ke wilayah tersebut dan mengembalikan kedaulatan bangsa Jerman di sepanjang garis Rheinland kembali.

3. Dalam masalah Danzig Prusia Barat, Jerman sudah menawarkan sebuah solusi damai untuk penyelesaian masalah Jerman-Polandia. Diantara bangsa Jerman dan Polandia memang dalam sejarah selalu terlibat pertikaian namun Reich Ketiga dibawah Adolf Hitler tidak mau menggunakan kekerasan untuk merebut wilayah Prusia Barat. Betapapun Polandia dipandang sebagai musuh alami bagi Jerman, Fuhrer tetap mengusahakan suatu penyelesaian damai untuk mengakhiri permusuhan antara kedua negara dan mengembalikan Prusia Barat kepangkuan Jerman Reich. Der Fuhrer bahkan menawarkan sebuah daerah industri berat di Cekoslovakia untuk ditukar dengan Prusia Barat yang artinya menukar sebuah daerah vital bagi industri Reich dengan wilayah Reich yang seharusnya. Pengorbanan yang dibuat oleh Fuhrer tersebut untuk memastikan bahwa sengketa tersebut berakhir dengan damai. Namun Polandia menolak tawaran tersebut dengan dukungan Inggris dan Prancis. Bahkan disaat Jerman sedang memikirkan perundingan damai dengan Polandia, Polandia malah menyiapkan pasukannya untuk sebuah kampanye militer ke wilayah Jerman. Bahkan para petinggi militer Polandia sudah bersiap-siap hendak melakukan operasi militer menyerang Jerman pada bulan Februari 1939  sekitar 7 bulan sebelum Der Fuhrer Adolf Hitler mengeluarkan perintah kepada Wehrmatch untuk memulai serangan terhadap Polandia.

4. Jerman berusaha untuk menghentikan perang dengan Inggris dengan cara membiarkan pasukan Sekutu lolos dari Dunkrik sebagai pesan bahwa Der Fuhrer ingin berdamai dengan pihak Inggris. Fuhrer bahkan menyatakan bersedia berunding dan membujuk sekutu Timur Jauhnya yaitu Jepang untuk tidak mengancam wilayah koloni Inggris di Timur Jauh sebagaimana yang kita ketahui bahwa sekalipun Jepang membenci pihak Barat namun Jepang akan menghargai siapapun dari pihak Barat yang bersedia membuat perjanjian dengan Axis. Tawaran tersebut ditolak oleh Inggris yang menyebabkan peperangan semakin berlaurt-larut.

5. Blunder yang dilakukan USSR terhadap Finlandia dan Rumania yang mengancam dua negara pro Axis tersebut membuktikan ketidakseriusan Stalin dalam menghargai kepentingan Jerman sebagai mitranya dalam pakta non agresi. Jerman merasa terancam lalu meluncurkan Barbarossa untuk menghentikan invasi Bolshevisme yang memang sejak awal tidak dapat dipercaya sebagai rekan.

6. Tawaran perdamaian dari pihak Jerman dan Italia terhadap USSR setelah kekalahan besar di Stalingrad. Hitler dan Mussolini bertemu beberapa saat setelah pasukan Jerman dan sekutu-sekutunya dipukul mundur dari kota Stalingrad oleh Tentara Merah. Mussolini mengusulkan sebuah perundingan damai dengan USSR dan mengakhiri peperangan panjang di Front Timur. Pandangan Mussolini tersebut didorong fakta bahwa Sekutu Barat juga berusaha untuk mendesak kekuatan Axis dari wilayah Barat sehingga penghentian peperang di Front Timur akan menyelamatkan banyak sumber daya yang dapat digunakan untuk mengantisipasi serangan Sekutu Barat. Hitler yang bimbang akhirnya menyetujui saran sahabatnya tersebut dan perundingan disiapkan dengan Swedia sebagai moderator dari perundingan Axis dan USSR tersebut. Namun karena istilah Unconditional Surrender maka Sekutu menutup segala akses penyelesaian diplomatik terhadap peperangan.

Refrensi:
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Meluruskan pandangan mengenai kuil Yasukuni

Kuil Yasukuni (Kuil Bangsa Yang Damai) merupakan sebuah kuil kontroversial yang berdiri di Jepang. Kuil tersebut sebenarnya merupakan warisan sejarah dan budaya masa lalu dari bangsa Jepang. Kuil Yasukuni sendiri dibangun pada masa pemerintahan Kaisar Meiji yang bertujuan untuk mengenang mereka yang telah berjasa bagi pembangunan dan kebangkitan Jepang di era Restorasi Meiji.

Kuil Yasukuni

Banyak orang yang tidak paham menganggap bahwa kuil Yasukuni semata-mata hanya tempat menguburkan para prajurit yang berdinasi dalam militer Jepang khususnya di era Showa dimasa Perang Asia Timur Raya. Namun lebih dalam sesungguhnya dikuil tersebut juga dimakamkan mereka yang dipandang telah berjasa bagi Jepang dalam berbagai bidang tidak hanya militer saja namun juga bidang-bidang sipil. 

Bahkan di kuil Yasukuni juga dimakamkan orang-orang yang bukan merupakan bangsa Jepang namun pekerja asing dari Korea dan Taiwan yang bekerja untuk Jepan dimasa Restorasi Meiji. Pemerintah Jepang menghargai jasa mereka sebagai pihak yang turut berperan dalam membangun perekonomian Jepang dan menjadi dasar bagi awal kebangkitan Jepang sebagai kekuatan baru di kawasan Timur Jauh. Karenanya para pekerja asing tersebut diberikan tempat pemakaman yang layak disisi para pahlawan yang berasal dari bangsa Jepang sendiri di kuil Yasukuni.

Kuil Yasukuni terdiri dari 2 bagian besar. Bagian Pertama bernama Kuil Honden (Kuil Utama) yang digunakan untuk menyemayamkan orang-orang yang pernah berdinas untuk Kekaisaran Jepang dan yang kedua adalah Kuil Chireisia yang digunakan untuk mengenang orang-orang yang pernah berperang melawan kekaisaran Jepang atau siapapun yang pernah meninggal dalam periode peperangan di Jepang termasuk para prajurit dari Keshogunan Tokugawa (Zaman Edo), Republik Ezo serta para prajurit asing yang berasal dari Inggris, Cina, Korea, Amerika Serikat dan Asia Tenggara.

Sejarah mencatat bahwa pertama sekali kuil Yasukuni bernama kuil Tōkyō Shōkonsha. Kuil tersebut dibangun untuk memperingati para korban perang Boshin (Perang Saudara Jepang antara Keshogunan Tokugawa dan pihak yang ingin mengembalikan kekuasaan utuh kepada Kaisar Jepang). Pada tahun 1879, kuil tersebut diganti namanya menjadi Kuil Yasukuni oleh Kaisar Meiji.

Di dalam kompleks Kuil Yasukuni juga terdapat berbagai ragam patung memorial diantaranya:

1. Patung Janda Perang: Patung tersebut digunakan untuk memeringati para ibu-ibu yang menjanda yang harus membesarkan anak-anak mereka tanpa suami karena peperangan. Patung tersebut disumbangkan oleh anak-anak dan para janda perang Jepang.

2. Patung Penerbang Kamikaze: Patung tersebut terletak disamping pintu masuk Yūshūkan yang digunakan untuk memperingati para penerbang Kamikaze Jepang yang melakukan serangan bunuh diri terhadap kapal-kapal Sekutu di tahun-tahun akhir Perang Asia Timur Raya.

3. Patung seekor kuda, anjing dan merpati pos:  Ketiga patung tersebut disumbangkan pada tiga kesempatan berbeda pada paruh pertama abad keduapuluh. Patung-patung tersebut melambangkan jasa masing-masing hewan tersebut terhadap Kekaisaran Jepang dibidang militer. Untuk patung anjing itu melambangkan anjing gembala Jerman yang berjasa bagi tim anjing Tentara Kekaisaran Jepang.

4. Patung Ōmura Masujirō: Merupakan patung bergaya Barat pertama di Jepang dibuat oleh Okuma Ujihiro pada tahun 1893 untuk mengenang Ōmura Masujiro yang dikenang sebagai bapak militer moderen Jepang.

5. Irei no Izumi: Sebuah monumen mata air yang didirikan untuk mengenang korban yang mati kehausan di medan perang.

6. Monumen Hakim Radha Binod Pal: Monumen yang didirikan untuk menghormati hakim Radha Binod Pal, seorang hakim berkebangsaan India yang berdinas pada pengadilan militer Sekutu di Timur Jauh. Hakim Radhda Binod Pal merupakan satu-satunya hakim yang menyatakan bahwa semua terdakwa penjahat perang Jepang sebagai tidak bersalah dan menolak tuduhan Sekutu terhadap para tokoh-tokoh utama Fasisme Jepang. Bahkan Perdana Mentri India Mahmonan Singh pernah berkata kepada Perdana Mentri Jepang Junichiro Koizumi bahwa keputusan hakim Radha Binod Pal merupakan perwujudan rasa cinta masyarakat India kepada Jepang.

Negara-negara yang selama ini menjadi musuh utama Jepang khususnya dalam Perang Asia Timur Raya selalu menuduh bahwa kuil tersebut merupakan lambang kejahatan perang Jepang dan lambang dari sikap agresor Jepang selama Perang Asia Timur Raya. Negara-negara seperti RRC, Korea Selatan maupun Amerika Serikat selalu mengutuk keberadaan kuil bersejarah tersebut di wilayah Jepang. Sebaliknya bangsa Jepang memandang bahwa kuil tersebut merupakan bentuk dari sebuah penghargaan kepada mereka yang telah berjasa bagi Kekaisaran Jepang tanpa memandang jabatan maupun etnis dan ras. Kuil tersebut pada dasarnya memang dibangun untuk mengenang mereka sudah rela berkorban demi Kekaisaran Jepang. Bagi kaum Sayap Kiri kuil tersebut memang lambang agresor namun bagi kaum Sayap Kanan kuil tersebut merupakan lambang nasionalisme dan patriotisme sebab dikuil tersebut telah disemayamkan mereka yang telah berjasa bagi Kekaisaran Jepang.

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Daftar dogma Katholik Part 2 (Gereja Katholik, 7 Sakramen, dan hal-hal terakhir)

VI. The Catholic Church

1. The Catholic Church was founded by the God-Man Jesus Christ.
2. Christ founded the Catholic Church in order to continue His work of redemption for all time.
3. Christ gave His Church a hierarchical constitution.
4. The powers bestowed on the Apostles have descended to the Bishops.
5. Christ appointed the Apostle Peter to be the first of all the Apostles and to be the visible Head of the whole Catholic Church, by appointing him immediately and personally to the primacy of jurisdiction.
6. According to Christ's ordinance, Peter is to have successors in his Primacy over the whole Catholic Church and for all time.
7. The successors of Peter in the Primacy are the Bishops of Rome.
8. The Pope possesses full and supreme power of jurisdiction over the whole Catholic Church, not merely in matters of faith and morals, but also in Church discipline and in the government of the Church.
9. The Pope is infallible when he speaks ex cathedra.
10. By virtue of Divine right, the bishops possess an ordinary power of government over their dioceses.
11. Christ founded the Catholic Church.
12. Christ is the Head of the Catholic Church.
13. In the final decision on doctrines concerning faith and morals, the Catholic Church is infallible.
14. The primary object of the Infallibility is the formally revealed truths of Christian Doctrine concerning faith and morals.
15. The totality of the Bishops is infallible, when they, either assembled in general council or scattered over the earth propose a teaching of faith or morals as one to he held by all the faithful.
16. The Church founded by Christ is unique and one.
17. The Church founded by Christ is holy.
18. The Church founded by Christ is catholic.
19. The Church founded by Christ is apostolic.
20. Membership of the Catholic Church is necessary for all men for salvation.

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VII. The Communion of Saints

1. It is permissible and profitable to venerate the Saints in Heaven, and to invoke their intercession.
2. It is permissible and profitable to venerate the relics of the Saints.
3. It is permissible and profitable to venerate images of the Saints.
4. The living faithful can come to the assistance of the souls in Purgatory by their intercessions.

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VIII. The Sacraments

1. The Sacraments of the New Covenant contain the grace which they signify, and bestow it on those who do not hinder it.
2. The Sacraments work ex opere operato, that is, the sacraments operate by the power of the completed sacramental rite.
3. All the Sacraments of the New Covenant confer sanctifying grace on the receivers.
4. Three Sacraments, Baptism, Confirmation, and Holy Orders, imprint a character, that is an indelible spiritual mark, and, for this reason, cannot be repeated.
5. The sacramental character is a spiritual mark imprinted on the soul.
6. The sacramental character continues at least until the death of the bearer.
7. All Sacraments of the New Covenant were instituted by Jesus Christ.
8. There are seven Sacraments of the New Law.
9. The Sacraments of the New Covenant are necessary for the salvation of mankind.
10. The validity and efficacy of the Sacrament is independent of the minister's orthodoxy and state of grace.
11. For the valid dispensing of the Sacraments it is necessary that the minister accomplish the Sacramental sign in the proper manner.
12. The minister must have the intention of at least doing what the Church does.
13. In the case of adult recipients moral worthiness is necessary for the worthy or fruitful reception of the Sacraments.

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IX. Baptism

1. Baptism is a true Sacrament instituted by Jesus Christ.
2. The materia remota of the Sacrament of Baptism is true and natural water.
3. Baptism confers the grace of justification.
4. Baptism effects the remission of all punishments of sin, both eternal and temporal.
5. Even if it be unworthily received, valid Baptism imprints on the soul of the recipient an indelible spiritual mark, the Baptismal Character, and for this reason, the Sacrament cannot be repeated.
6. Baptism by water (Baptismus fluminis) is, since the promulgation of the Gospel, necessary for all men without exception for salvation.
7. Baptism can be validly administered by anyone.
8. Baptism can be received by any person in the wayfaring state who is not already baptised.
9. The Baptism of young children is valid and licit.

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X. Confirmation

1. Confirmation is a true Sacrament properly so-called.
2. Confirmation imprints on the soul an indelible spiritual mark, and for this reason, cannot be repeated.
3. The ordinary minister of Confirmation is the Bishop alone.

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XI. Holy Eucharist

1. The Body and Blood of Jesus Christ are truly, really, and substantially present in the Eucharist.
2. Christ becomes present in the Sacrament of the Altar by the transformation of the whole substance of the bread into His Body and of the whole substance of the wine into His Blood.
3. The accidents of bread and wine continue after the change of the substance.
4. The Body and Blood of Christ together with His Soul and Divinity and therefore, the whole Christ, are truly present in the Eucharist.
5. The Whole Christ is present under each of the two Species.
6. When either consecrated Species is divided, the Whole Christ is present in each part of the Species.
7. After the Consecration has been completed the Body and Blood are permanently present in the Eucharist.
8. The Worship of Adoration (latria) must be given to Christ present in the Eucharist.
9. The Eucharist is a true Sacrament instituted by Jesus Christ.
10. The matter for the consummation of the Eucharist is bread and wine.
11. For children before the age of reason, the reception of the Eucharist is not necessary for salvation.
12. Communion under two forms is not necessary for any individual members of the Faithful, either by reason of Divine precept or as a means of salvation.
13. The power of consecration resides in a validly consecrated priest only .
14. The Sacrament of the Eucharist can be validly received by every baptised person in the wayfaring state, including young children.
15. For the worthy reception of the Eucharist, the state of grace as well as the proper and pious disposition are necessary.
16. The Holy Mass is a true and proper Sacrifice.
17. In the Sacrifice of the Mass, Christ's Sacrifice on the Cross is made present, its memory celebrated, and its saving power applied.
18. In the Sacrifice of the Mass and in the Sacrifice of the Cross the Sacrificial Gift and the Primary Sacrificing Priest are identical; only the nature and the mode of the offering are different.
19. The Sacrifice of the Mass is not merely a sacrifice of praise and thanks-giving, but also a sacrifice of expiation and impetration.

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XII. Penance

1. The Church has received from Christ the power of remitting sins committed after Baptism.
2. By the Church's Absolution sins are truly and immediately remitted.
3. The Church's power to forgive sins extends to all sin without exception.
4. The exercise of the Church's power to forgive sins is a judicial act.
5. The forgiveness of sins which takes place in the Tribunal of Penance is a true and proper Sacrament, which is distinct from the Sacrament of Baptism.
6. Extra-sacramental justification is effected by perfect sorrow only when it is associated with the desire for the Sacrament (votum sacramenti).
7. Contrition springing from the motive of fear is a morally good and supernatural act.
8. The Sacramental confession of sins is ordained by God and is necessary for salvation.
9. By virtue of Divine ordinance, all grievous sins according to kind and number, as well as those circumstances which alter their nature, are subject to the obligation of confession.
10. The confession of venial sins is not necessary but is permitted and is useful.
11. All temporal punishments for sin are not always remitted by God with the guilt of sin and the eternal punishment.
12. The priest has the right and duty, according to the nature of the sins and the ability of the penitent, to impose salutary and appropriate works for satisfaction.
13. Extra-sacramental penitential works, such as the performance of voluntary penitential practices and the patient bearing of trials sent by God, possess satisfactory value.
14. The form of the Sacrament of Penance consists in the words of Absolution.
15. Absolution, in association with the acts of the penitent, effects the forgiveness of sins.
16. The principal effect of the Sacrament of Penance is the reconciliation of the sinner with God.
17. The Sacrament of Penance is necessary for salvation to those who, after Baptism, fall into grievous sin.
18. The sole possessors of the Church's Power of Absolution are the bishops and priests.
19. Absolution given by deacons, clerics or lower rank, and laymen is not Sacramental Absolution.
20. The Sacrament of Penance can be received by any baptised person who, after Baptism, has committed a grievous or a venial sin.
21. The Church possesses the power to grant Indulgences.
22. The use of Indulgences is useful and salutary to the Faithful.

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XIII. Holy Orders

1. Holy Order is a true and proper Sacrament which was instituted by Jesus Christ.
2. The consecration of priests is a Sacrament.
3. Bishops are superior to priests.
4. The Sacrament of Order confers sanctifying grace on the recipient.
5. The Sacrament of Order imprints a character on the recipient.
6. The Sacrament of Order confers a permanent spiritual power on the recipient.
7. The ordinary dispenser of all grades of Order, both the sacramental and the non-sacramental, is the validly consecrated Bishop alone.

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XIV. Matrimony

1. Marriage is a true and proper Sacrament instituted by God.
2. From the sacramental contract of marriage emerges the Bond of Marriage, which binds both marriage partners to a lifelong indivisible community of life.
3. The Sacrament of Matrimony bestows sanctifying grace on the contracting parties.

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XV. Anointing of the sick

1. Extreme Unction or anointing of the sick is a true and proper Sacrament instituted by Jesus Christ.
2. The remote matter of Extreme Unction is oil.
3. The form consists in the prayer of the priest for the sick person which accomplishes the anointing.
4. Extreme Unction gives the sick person sanctifying grace in order to arouse and strengthen him.
5. Extreme Unction effects the remission of grievous sins still remaining and of venial sins.
6. Extreme Unction sometimes effects the restoration of bodily health, if this be of spiritual advantage.
7. Only Bishops and priests can validly administer Extreme Unction.
8. Extreme Unction can be received only by the Faithful who are seriously ill.

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XVI. The Last Things

1. In the present order of salvation, death is a punishment for sin.
2. All human beings subject to original sin are subject to the law of death.
3. The souls of the just which in the moment of death are free from all guilt of sin and punishment for sin, enter into Heaven.
4. The bliss of Heaven lasts for all eternity.
5. The degree of perfection of the Beatific Vision granted to the just is proportioned to each one's merit.
6. The souls of those who die in the condition of personal grievous sin enter Hell.
7. The punishment of Hell lasts for all eternity.
8. The souls of the just which, in the moment of death, are burdened with venial sins or temporal punishment due to sins, enter purgatory.
9. At the end of the world Christ will come again in glory to pronounce judgement.
10. All the dead will rise again on the last day with their bodies.
11. The dead will rise again with the same bodies as they had on earth.
12. Christ, on His second coming, will judge all men.

Daftar dogma Katholik Part 1 (Tuhan Trinitas dan Bunda Maria)

I. The Unity and Trinity of God

1. God, our Creator and Lord, can be known with certainty, by the natural light of reason from created things.
2. God's existence is not merely an object of rational knowledge, but also an object of supernatural faith.
3. God's Nature is incomprehensible to men.
4. The blessed in Heaven possess an immediate intuitive knowledge of the Divine Essence.
5. The immediate vision of God transcends the natural power of cognition of the human soul, and is therefore supernatural.
6. The soul, for the immediate vision of God, requires the light of glory.
7. God's Essence is also incomprehensible to the blessed in Heaven.
8. The divine attributes are really identical among themselves and with the Divine Essence.
9. God is absolutely perfect.
10. God is actually infinite in every perfection.
11. God is absolutely simple.
12. There is only one God.
13. The one God is, in the ontological sense, the true God.
14. God possesses an infinite power of cognition.
15. God is absolute veracity.
16. God is absolutely faithful.
17. God is absolute ontological goodness in Himself and in relation to others.
18. God is absolute moral goodness or holiness.
19. God is absolute benignity.
20. God is absolutely immutable.
21. God is eternal.
22. God is immense or absolutely immeasurable.
23. God is everywhere present in created space.
24. God's knowledge is infinite.
25. God's knowledge is purely and simply actual.
26. God's knowledge is subsistent.
27. God knows all that is merely possible by the knowledge of simple intelligence.
28. God knows all real things in the past, the present and the future.
29. By the knowledge of vision, God also foresees the future free acts of rational creatures with infallible certainty.
30. God's Divine Will is infinite.
31. God loves Himself of necessity, but loves and wills the creation of extra-divine things, on the other hand, with freedom.
32. God is almighty.
33. God is the Lord of the heavens and of the earth.
34. God is infinitely just.
35. God is infinitely merciful.
36. In God there are three Persons, the Father, the Son and the Holy Ghost. Each of the three Persons possesses the one (numerical) Divine Essence.
37. In God there are two internal divine processions.
38. The Divine Persons, not the Divine Nature, are the subject of the internal divine processions (in the active and in the passive sense).
39. The Second Divine Person proceeds from the First Divine Person by generation, and therefore is related to Him as Son to Father.
40. The Holy Ghost proceeds from the Father and from the Son as from a single principle through a single spiration.
41. The Holy Ghost does not proceed through generation but through spiration.
42. The relations in God are really identical with the Divine Nature.
43. The Three Divine Persons are in one another.
44. All the ad extra activities of God are common to the three Persons.

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II. God the Creator

1. All that exists outside God was, in its whole substance, produced out of nothing by God.
2. God was moved by His goodness to create the world.
3. The world was created for the glorification of God.
4. The Three Divine Persons are one single, common principle of creation.
5. God created the world free from exterior compulsion and inner necessity.
6. God has created a good world.
7. The world had a beginning in time.
8. God alone created the world.
9. God keeps all created things in existence.
10. God, through His Providence, protects and guides all that He has created.
11. The first man was created by God.
12. Man consists of two essential parts - a material body and a spiritual soul.
13. The rational soul per se is the essential form of the body.
14. Every human being possesses an individual soul.
15. God has conferred on man a supernatural destiny.
16. Our first parents, before the fall, were endowed with sanctifying grace.
17. In addition to sanctifying grace, our first parents were endowed with the preternatural gift of bodily immortality.
18. Our first parents in Paradise sinned grievously through transgression of the Divine probationary commandment.
19. Through sin our first parents lost sanctifying grace and provoked the anger and the indignation of God.
20. Our first parents became subject to death and to the dominion of the devil.
21. Adam's sin is transmitted to his posterity, not by imitation but by descent.
22. Original sin is transmitted by natural generation.
23. In the state of original sin man is deprived of sanctifying grace and all that this implies, as well as of the preternatural gifts of integrity.
24. Souls who depart this life in the state of original sin are excluded from the Beatific Vision of God.
25. In the beginning of time God created spiritual essences (angels) out of nothing.
26. The nature of angels is spiritual.
27. The evil spirits (demons) were created good by God; they became evil through their own fault.
28. The secondary task of the good angels is the protection of men and care for their salvation.
29. The devil possesses a certain dominion over mankind by reason of Adam's sin.

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III. God the Redeemer

1. Jesus Christ is true God and true Son of God.
2. Christ assumed a real body, not an apparent body.
3. Christ assumed not only a body but also a rational soul.
4. Christ was truly generated and born of a daughter of Adam, the Virgin Mary.
5. The Divine and human natures are united hypostatically in Christ, that is, joined to each other in one Person.
6. In the hypostatic union each of the two natures of Christ continues unimpaired, untransformed, and unmixed with each other.
7. Each of the two natures in Christ possesses its own natural will and its own natural mode of operation.
8. The hypostatic union of Christ's human nature with the Divine Logos took place at the moment of conception.
9. The hypostatic union was effected by the three Divine Persons acting in common.
10. Only the second Divine Person became Man.
11. Not only as God but also as man Jesus Christ is the natural Son of God.
12. The God-Man Jesus Christ is to be venerated with one single mode of worship, the absolute worship of latria which is due to God alone.
13. Christ's Divine and human characteristics and activities are to be predicated of the one Word Incarnate.
14. Christ was free from all sin, from original sin as well as from all personal sin.
15. Christ's human nature was passable.
16. The Son of God became man in order to redeem men.
17. Fallen man cannot redeem himself.
18. The God-man Jesus Christ is a high priest.
19. Christ offered Himself on the Cross as a true and proper sacrifice.
20. Christ by His sacrifice on the Cross has ransomed us and reconciled us with God.
21. Christ, through His passion and death, merited award from God.
22. After His death, Christ's Soul, which was separated from His Body, descended into the underworld.
23. On the third day after His death, Christ rose gloriously from the dead.
24. Christ ascended body and soul into Heaven and sits at the right hand of the Father. 

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IV. The Mother of the Redeemer

1. Mary is truly the Mother of God.
2. Mary was conceived without the stain of original sin.
   Mary is the Immaculate Conception.
3. Mary conceived by the Holy Ghost without the cooperation of man.
4. Mary bore her Son without any violation of her virginal integrity.
5. After the birth of Jesus, Mary remained a Virgin.
6. Mary was assumed body and soul into Heaven.

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V. God the Sanctifier

1. There is a supernatural intervention of God in the faculties of the soul, which precedes the free act of the will.
2. There is a supernatural influence of God in the faculties of the soul which coincides in time with man's free act of will.
3. For every salutary act, internal supernatural grace of God (gratia elevans) is absolutely necessary.
4. Internal supernatural grace is absolutely necessary for the beginning of faith and salvation.
5. Without the special help of God, the justified cannot persevere to the end in justification.
6. The justified person is not able for his whole life long to avoid sins, even venial sins, without the special privilege of the grace of God.
7. Even in the fallen state, man can, by his natural intellectual power, know religious and moral truths.
8. For the performance of a morally good action, sanctifying grace is not required.
9. In the state of fallen nature, it is morally impossible for man without supernatural Revelation, to know easily, with absolute certainty, and without admixture of error, all religious and moral truths of the natural order.
10. Grace cannot be merited by natural works either de condigno or de congruo.
11. God gives all the just sufficient grace for the observation of the divine commandments.
12. God, by His eternal resolve of Will, has predetermined certain men to eternal blessedness.
13. God, by an eternal resolve of His Will, predestines certain men, on account of their foreseen sins, to eternal rejection.
14. The human will remains free under the influence of efficacious grace, which is not irresistible.
15. There is grace which is truly sufficient and yet remains inefficacious.
16. The causes of Justification. (Defined by the Council of Trent) :
1. The final cause is the honour of God and of Christ and the eternal life of men.
2. The efficient cause is the mercy of God.
3. The meritorious cause is Jesus Christ, who as mediator between God and men, has made atonement for us and merited the grace by which we are justified.
4. The instrumental cause of the first justification is the Sacrament of Baptism. Thus it defines that Faith is a necessary precondition for justification (of adults).
5. The formal cause is God's Justice, not by which He Himself is just, but which He makes us just, that is, Sanctifying Grace.
17. The sinner can and must prepare himself by the help of actual grace for the reception of the grace by which he is justified.
18. The justification of an adult is not possible without faith.
19. Besides faith, further acts of disposition must be present.
20. Sanctifying grace sanctifies the soul.
21. Sanctifying grace makes the just man a friend of God.
22. Sanctifying grace makes the just man a child of God and gives him a claim to the inheritance of heaven.
23. The three Divine or theological virtues of faith, hope and charity are infused with sanctifying grace.
24. Without special Divine Revelation no one can know with the certainty of faith, if he be in the state of grace.
25. The degree of justifying grace is not identical in all the just.
26. Grace can be increased by good works.
27. The grace by which we are justified may be lost, and is lost by every grievous sin.
28. By his good works, the justified man really acquires a claim to supernatural reward from God.
29. A just man merits for himself through each good work an increase of sanctifying grace, eternal life (if death finds him in the state of grace) and an increase in heavenly glory.

Malah pendukung Jokowi yang permainkan Garuda Pancasila

Dari kemaren2, pendukung Jokowi terus nyerang simbol Garuda Merah. Dalihnya seperti ini :

Gila, demi nuduh orang, gambar Garuda
Pancasila rela di merahin !

Padahal...
Penggunaan lambang Burung Garuda diatur ketat dalam UU No 24/2009. Dalam UU itu disebutkan, lambang Negara Kesatuan Republik Indonesia (NKRI) yang selanjutnya disebut lambang negara adalah Garuda Pancasila dengan semboyan Bhinneka Tunggal Ika.

Udah tau begitu, pada ngotot, ngakunya Garuda itu lambang negara, padahal bukan. Lambang negara itu Garuda Pancasila seperti yg disebutin di UU No. 24/2009. Garuda itu simbol umum yg asalnya dari India. Diadopsi Indonesia dari mitologi Hindu untuk bikin lambang negara, Garuda Pancasila.

Patung Garuda
di India

Garuda as the vehicle (of Vishnu)
Lambang negara Thailand

 Ini nih yg gw maksud kelakukan konyol pendukung Jokowi maenin Garuda Pancasila:

Gile, Garuda Pancasila di cat merah, wkwkwkkwk

Garuda Pancasila dipake buat avatar kampanye
no. 2 !

Emangnya siapa yg bilang lambang negara berubah ? wkwkwk

Lambang negara dimerahin & di showerin ! wkwk

Kesian amat nih, nganggepnya Garuda yg ada cuma Garuda Pancasila.
Mungkin jg karena die anti-Thailand, Thailand kan simbolnya Garuda Merah, wkwkwk

Demi nginjek Garuda Merah, Garuda Pancasila dikartunin &
dipaksa ngomong kasar dan ngatain Garuda Gadungan !

Refrensi:
http://indonesia-baru.liputan6.com/read/2059187/gerindra-garuda-di-dada-prabowo-hatta-tak-persis-pancasila

Mengapa orang Katholik harus percaya dogma-dogma ?

Apa itu dogma ?

Dogma adalah sebuah pengajaran dari Gereja yang secara implisit maupun eksplisit dinyatakan oleh Kitab Suci atau Tradisi Suci, yang dipercaya oleh umat beriman karena pernyataan agung atau wewenang mengajar yang biasa dari Gereja. Agar sebuah pengajaran menjadi sebuah dogma, kebenaran yang spesifik harus secara formal pernah dinyatakan dan diajarkan oleh Gereja; sebagai tambahan, dogma adalah mengikat umat beriman. Oleh karena itu, penerimaan dogma diperlukan untuk keselamatan.

Perbedaan Dogma dengan doktrin

Secara umum, doktrin adalah seluruh ajaran Gereja dalam hal iman dan moral. Kebanyakan ajaran-ajaran Gereja bukan dogma. Orang beriman hanya diwajibkan untuk menerima ajaran-ajaran itu sebagai dogma, jika Gereja secara jelas dan spesifik mengidentifikasi mereka sebagai dogma-dogma. Berbeda dengan doktrin, dogma adalah kebenaran mutlak. Sejak Iman Katolik kami berasal dari Allah, mereka tidak bisa diperdebatkan, dan mereka tidak dapat dibalik.

Hubungan  Alkitab dan Dogma

Dogma tidak datang dari Alkitab, tetapi dari Wahyu Ilahi. Kitab Suci tidak sama dengan wahyu ilahi, tetapi bagian dari itu. Yesus Kristus mengajarkan hanya secara lisan dan memerintahkan murid-muridnya untuk mengajar secara lisan. Kristen awal hidup dari tradisi lisan, karena kitab suci belum ada. . Alkitab dengan demikian adalah bagian dari Tradisi dalam arti yang lebih besar, di mana ia memiliki prioritas mutlak, karena itu adalah Firman Allah, dan karena itu adalah kesaksian yang tidak berubah dari para rasul Kristus, yang secara penuh dipertahankan Gereja dalam tradisi.

Hubungan Paus dan Dogma

“Wewenang Mengajar Gereja menggunakan secara penuh otoritas yang diterimanya dari Kristus, apabila ia mendefinisikan dogma-dogma, artinya apabila dalam satu bentuk yang mewajibkan umat Kristen 

dalam iman dan yang tidak dapat ditarik kembali, ia mengajukan kebenaran-kebenaran yang tercantum di dalam wahyu ilahi atau secara mutlak berhubungan dengan kebenaran-kebenaran demikian.”  -- Katekismus Gereja Katolik (KGK 88)

Dengan kata lain, wewenang mengajar (Magisterium) Gereja diberi kuasa oleh Kristus untuk mengajar 

(Mat 16:16-19) dan demikian dapat mendefinisikan dogma. 

Dogma dapat diberikan melalui pernyataan agung (solemn definition) melalui Paus ketika dia berbicara ex-catedra , dan juga dalam konsili umum (general council).

Daftar dogma-dogma Katholik

(dalam bahasa Inggris, kata dan artinya lebih jelas dan presisi)

Part 1 : 

1. The Unity and Trinity of God

2. God the Creator

3. God the Redeemer

4. The Mother of the Redeemer

5. God the Sanctifier

Part 2 :

6. The Catholic Church

7. The Communion of Saints

8. The Sacraments

9. Baptism

10. Confirmation

11. Holy Eucharist

12. Penance

13. Holy Orders

14. Matrimony

15. Extreme Unction

16. The Last Things

Refrences:

http://www.theworkofgod.org/dogmas.htm

http://www.catholic.com/quickquestions/what-is-the-difference-between-doctrine-and-dogma

http://www.onetruecatholicfaith.com/index.php

http://katolisitas.org/2224/dogma-impikasinya-dan-daftar-dogma