Perbandingan Alkitab dengan sains kuno dan sains modern

Isu Gerindra Islamis-Wahabi adalah logika sesat bermakna kebohongan

Pada tahun 2014 lalu, kubu lawan gencar melakukan aksi panik-panikan dan tarik urat untuk melemahkan Gerindra lewat isu bahwa Gerindra bersifat Islamis Wahabi dan mau menegakkan Syariah Islam di Indonesia. Padahal, Wakil Ketua Dewan Pembina Partai Gerindra Hashim Djojohadikusumo yang juga adik kandung Prabowo yang beragama Kristen, menyebut Prabowo sejak 2005 telah memperingatkan dirinya soal bahaya paham Wahabi.


Berikut dua dari banyak tingkah para penipu yang berhasil membodohi sebagian rakyat:

1. Black campaign oleh tim bentukan kubu Jokowi-JK

Tingkah polah mereka meningkat saat pilpres. Buku saku "10 Alasan Memilih Joko Widodo" beredar di masjid dan terminal bus kawasan Pulogebang serta beberapa titik di Kota Bekasi. Di bagian belakang buku terdapat tulisan Bravo-5.

Bravo-5 merupakan tim yang dibentuk kubu capres Jokowi-JK untuk menangkal isu SARA.Ternyata, bukannya menangkal,mereka malah menjual "ketakutan buatan" lewat isu SARA. Ada tulisan dalam buku itu yang mengidentikan Partai Gerindra dengan kelompok Wahabi. Timses Prabowo-Hatta pun melaporkan hal ini ke Bawaslu.

2. Membuat penafsiran sesat tentang Manifesto agama Gerindra

Secara khusus, manifesto Partai Gerindra  di Bidang Agama menyatakan bahwa:“Negara dituntut untuk menjamin kemurnian agama yang diakui oleh negara dari segala bentuk penistaan dan penyelewengan dari ajaran agama” (halaman 40). 

Website indonesia-2014.com berbohong bahwa pemurnian agama adalah ajaran Wahabi yang melarang Maulid Nabi. Menurut logika sesat mereka, apabila maulid Nabi dilarang, apalagi perayaan Natal. Kebohongan mereka juga mengklaim Manifesto Gerindra memiliki semangat penegakan syariah.

Faktanya, menjamin kemurnian ajaran agama menguntungkan semua agama  yang diakui negara. Di negara Barat pun negara bertindak apabila ada yang menistakan agama. Hashim mencontohkan hal seperti ini di Jerman.

Ada Church of Saintology ini dilarang di sana karena menodai kemurnian agama. Mereka dilarang karena tujuannya ingin menggelapkan pajak. 

Jadi ini yang kami maksud,” ujar Hashim dalam pertemuan yang berlangsung Kamis (22/5) itu. Contoh lain, Hashim menunjukkan Saksi Yehova di Indonesia pada masa Orde Lama dan Orde Baru yang dilarang Pemerintah karena dianggap menimbulkan keresahan.

Yang kita tidak inginkan adalah kalau ada sekte-sekte yang meresahkan masyarakat. Tidak boleh negara misalnya tidak mau tahu. Lembaga-lembaga resmi dari agama yang bersangkutan juga harus didengar. Partai Gerindra juga memastikan program pemurnian agama mereka tidak dengan cara-cara kekerasan, namun dengan cara dialog dan sesuai hukum. Kata "jera" yang dilontarkan admin partai Gerindra sangat jelas tidak berarti kekerasan.

Namun, karena tingkah panik-panikan banyak orang dengan halusinasi sesat masing-masing, akhirnya dengan besar hati Pak Hashim bersedia menghapus kalimat itu.

"Ya kami akan hapus dan mengubah kalimat itu, tidak ada masalah,"

kata Hashim usai menjadi pembicara dalam diskusi bertajuk "Gereja Mendengar Visi-Misi Capres 2014".

Luhut Pandjaitan, dulu timses, sekarang Kepala Staf Kepresidenan

Pada diskusi itu, tim sukses Jokowi, Luhut Pandjaitan mengatakan kalimat pemurnian agama dalam Manifesto Gerindra sejalan dengan satu doktrin Wahabi. Pendukung Jokowi, Alwi Shihab mengatakan Nahdlatul Ulama dikhawatirkan akan habis apabila Gerindra bersikeras bekerja sama dengan kelompok pemurnian agama. Ucapan Luhut dan Alwi ini menurut saya adalah logika sesat, namun karena mereka mungkin adalah tokoh Kristen dan Islam, logika sesat mereka berhasil memperdaya umat.


Kesimpulannya, Partai Gerindra bertekad baik untuk menjamin kemurnian dari semua agama yang diakui negara dari sekte-sekte sesat yang meresahkan masyarakat. Namun, karena aksi panik-panikan dan kekhawatiran yang sebenarnya tidak perlu, dengan ikhlas mereka bersedia menghapus dan mengubah kalimat itu. Yang terpenting, perjuangan baik dan ikhlas mereka dalam bidang agama akan tetap berlanjut biarpun dengan kalimat yang berbeda.

Salam Indonesia Raya


Patric Ong
Kristen Indonesia Raya (KIRA)

Refrensi
http://www.antaranews.com/pemilu/berita/436977/prabowo-akan-hapus-kalimat-pemurnian-agama
http://www.republika.co.id/berita/pemilu/hot-politic/14/06/20/n7glfv-kampanye-hitam-sebut-prabowohatta-adalah-wahabi-salafi
http://www.indonesia-2014.com/read/2014/05/16/semangat-penegakan-syariah-dalam-manifesto-gerindra#.VMHNkKTjFwE
http://islamtimes.org/id/doc/news/375555/novriantoni-kahar-gerindra-tidak-ada-bedanya-dengan-pks
http://www.suara-islam.com/read/index/10916/Manifesto-Gerindra-Soal-Pemurnian-Agama-Menguntungkan-Semua-Agama
http://reformata.com/news/view/7805/hashim-prabowo-sudah-sejak-tahun-2005-bicara-bahaya-wahabi
http://www.antaranews.com/berita/436977/prabowo-akan-hapus-kalimat-pemurnian-agama
http://politik.rmol.co/read/2014/04/29/153184/Aktivis-Tuntut-Gerindra-Cabut-Manifesto-Perjuangan-Bidang-Agama-http://jaringnews.com/politik-peristiwa/umum/62308/dekati-gereja-gerindra-akui-manifesto-pemurnian-agama-keliru

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)

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.

---

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.

---

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. 

---

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.

---

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.

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

Katholik Timur bukan Orthodox

Banyak umat Katolik Latin mengira bahwa Katolik Timur adalah Ortodoks. Hal yang wajar karena Gereja Katolik di Indonesia seluruhnya adalah Gereja Katolik Latin. Belum ada Gereja Katolik Timur hadir di Indonesia hingga sekarang.

Uskup Agung Centerbury, Patriark Constantinople, Paus

Di samping itu, tampaknya istilah salah kaprah "Katolik Ortodoks" menjadi salah satu alasan mengapa umat Katolik Latin di Indonesia menganggap Katolik Timur sama dengan Ortodoks. Istilah "Katolik Ortodoks" sebenarnya ambigu. 

Oleh karena itu mari meninggalkan istilah "Katolik Ortodoks" ( dan juga "Katolik Anglikan") karena istilah itu tidak pernah eksis dalam dialog resmi Gereja Katolik dengan Gereja Ortodoks atau dengan Gereja Anglikan.

Cabang-cabang utama Kekristenan

Untuk membedakan Gereja Katolik Timur dengan Gereja Ortodoks, perlu diketahui dulu tentang klasifikasi umum Gereja-gereja Timur.Istilah Gereja-gereja Timur itu merujuk pada Gereja-gereja yang pusatnya berada di wilayah Timur kekaisaran Romawi, sementara Gereja Katolik Latin biasa disebut Gereja Barat. Ada beberapa pengelompokkan Gereja Timur yang umum yaitu:

1. Gereja Katolik Timur = Gereja-gereja Timur yang berada dalam persatuan dengan Roma. Gereja Katolik Timur memiliki ajaran iman dan moral yang sama dengan Gereja Katolik Latin. Terdapat  22 Gereja Katolik Timur. 

2. Gereja Ortodoks Timur = Gereja-gereja Timur yang memisahkan diri dari Gereja Katolik pasca skisma besar tahun 1054 dengan Patriark Konstantinopel sebagai pemimpin persekutuan Gereja Ortodoks Timur. Contoh yang termasuk ke dalam Gereja Ortodoks Timur adalah Gereja Ortodoks Yunani, Gereja Ortodoks Rusia, Gereja Ortodoks Serbia dsb.

Ajaran Yesus ditengah, ajaraan para bidaah di sekelilingnya

3. Gereja Ortodoks Oriental (Monophysites) = Gereja-gereja Timur yang memisahkan diri dari Gereja Katolik pasca Konsili Kalsedon tahun 451 M karena menganut ajaran bidaah monofisitisme. Contohnya Gereja Ortodoks Oriental Koptik, Gereja Apostolik Armenia dsb.

4. Gereja Timur Assiria (Nestorians) = Gereja Timur yang memisahkan diri dari Gereja Katolik pasca Konsili Efesus 431 M karena memegang ajaran bidaah Nestorianisme.

Katolik Timur mengakui Primasi Universal Paus, Uskup Roma, sedangkan Gereja-gereja Timur non-Katolik menolaknya..  Perbedaan ini kemudian berdampak pada penerimaan Dogma-dogma Katolik. Misalnya, Katolik Timur, meski cara mengekspresikannya dengan berbeda dari Katolik Roma, menerima Dogma Maria Yang dikandung tanpa noda (Immaculata) dan Infallibilitas Paus. Sedangkan Gereja-gereja Timur non-Katolik menolaknya.

Sebagian besar Katolik Timur adalah Gereja-gereja Timur yang bersatu kembali dengan Roma, (kecuali Katolik Maronit dan Katolik Italo-Albania). Dalam persatuan kembali dengan Roma, Gereja Katolik Timur tidak meninggalkan Tradisi timur mereka yang berasal dari Para Rasul. Gereja Katolik, Gereja Universal ini, mengakui Tradisi Apostolik baik di timur maupun di barat.

Oleh karena Gereja Katolik Timur tetap mempertahankan Tradisi timur mereka, maka kita bisa melihat bahwa Gereja Katolik Timur dan Gereja-gereja Timur non-Katolik seperti mirip satu sama lain dalam tradisi dan liturginya. Di dalam Gereja-gereja Timur non-Katolik, kita bisa melihat counterparts beberapa Gereja Katolik Timur.  Sebagai contoh:

(pake "vs"  tujuannya biar singkat aja)

Gereja Katolik Rusia Vs Gereja Ortodoks Rusia. (Orthodox Timur)

Gereja Katolik Koptik Vs Gereja Ortodoks Koptik. (Orthodox Oritental)

Gereja Katolik Ukraina Vs Gereja Ortodoks Ukraina.

Gereja Katolik Syro-Malankara Vs Gereja Ortodoks Syro-Malankara.

Gereja Katolik Armenia Vs  Gereja Apostolik Armenia.

Apakah fakta bahwa keberadaan Gereja Katolik Timur itu berarti Gereja Katolik terpecah? tentu saja tidak demikian adanya karena Gereja Katolik Timur mengimani dan mengakui ajaran iman dan moral Gereja Katolik.

Demikian penjelasan singkat ini , semoga bermanfaat dan membuat kita semakin mengenal Gereja Katolik Timur, saudara-saudara kita, Katolik Latin, dalam persatuan dengan Roma.

pax et bonum

Refrensi:
http://www.indonesianpapist.com/2013/08/katolik-timur-dan-ortodoks.html