Versi Bahasa Indonesia
Hubungan
Gereja dengan bangsa Yahudi. Bila
Gereja, Umat Allah dalam Perjanjian Baru, menyelami misterinya sendiri, ia
menemukan hubungannya dengan bangsa Yahudi,[1] "yang
menerima Sabda Allah sebelum kita" (MR, Jumat Agung 13: Doa umat meriah
6).
Dalam perbedaan dengan
agama-agama bukan Kristen yang lain, iman Yahudi sudah merupakan jawaban atas
wahyu Allah dalam Perjanjian Lama. Bangsa Yahudi "telah diangkat menjadi
anak, mereka telah menerima kemuliaan, dan perjanjian-perjanjian dan hukum
Taurat, dan ibadah dan janji-janji. Mereka adalah keturunan bapa-bapa leluhur yang
menurunkan Mesias dalam keadaan-Nya sebagai manusia" (Rm 9:4-5), sebab
"Allah tidak menyesali kasih karunia dan panggilan-Nya" (Rm 11:29).
2.
Kalau orang
memandang ke depan, maka Umat Allah Perjanjian Lama dan Umat Allah yang baru
mengejar tujuan yang serupa: Kedatangan (atau kedatangan kembali) Mesias. Di
satu pihak kedatangan kembali Mesias yang telah mati dan bangkit, yang diakui
sebagai Tuhan dan Putera Allah; di lain pihak orang menantikan untuk akhir
zaman kedatangan Mesias, yang ciri-cirinya tinggal tersembunyi - satu
penantian, yang memang diiringi oleh drama ketidak-tahuan atau oleh penolakan
terhadap Yesus Kristus.
3.
Hubungan
Gereja dengan umat Islam.
"Namun rencana keselamatan
juga merangkum mereka, yang mengakui Sang Pencipta; di antara mereka terdapat
terutama kaum Muslimin, yang menyatakan, bahwa mereka berpegang pada iman
Abraham, dan bersama kita bersujud menyembah Allah yang tunggal dan maharahim,
yang akan menghakimi manusia pada hari kiamat" (LG 16).[2]
"Semua bangsa merupakan satu masyarakat,
mempunyai satu asal, sebab Allah menghendaki segenap umat manusia mendiami
seluruh muka bumi. Semua juga mempunyai satu tujuan terakhir, yakni Allah, yang
penyelenggaraan-Nya, bukti-bukti kebaikan-Nya dan rencana penyelamatan-Nya
meliputi semua orang, sampai para terpilih dipersatukan dalam Kota suci"
(NA 1).
5.
Gereja mengakui bahwa agama-agama lain pun
mencari Allah, walaupun baru "dalam bayang-bayang dan gambaran". Ia
memang belum dikenal oleh mereka, namun toh sudah dekat, karena Ia memberi
kepada semua orang kehidupan, napas, dan segala sesuatu, dan Ia menghendaki
agar semua manusia diselamatkan. Dengan demikian Gereja memandang segala
sesuatu yang baik dan benar yang terdapat pada mereka sebagai "persiapan
Injil dan sebagai karunia Dia, yang menerangi setiap orang, supaya akhirnya
memperoleh kehidupan" (LG 16).[3] [28, 2095-2109, 2566 ]
6.
Tingkah laku religius manusia menampilkan juga
batas-batas dan kekeliruan, yang merusak citra Allah:
"Tetapi sering orang-orang, karena ditipu oleh
si Jahat, jatuh ke dalam pikiran-pikiran yang sesat, dan mengubah kebenaran
Allah menjadi dusta, dengan lebih mengabdi ciptaan daripada Sang Pencipta. Atau
mereka hidup dan mati tanpa Allah di dunia ini dan menghadapi bahaya putus asa
yang amat berat" (LG 16).
Gereja
adalah tempat, di mana umat
manusia harus menemukan kembali kesatuan dan keselamatannya. Ia adalah
"dunia, yang dipulihkan" (Agustinus, serm. 96, 7, 9). [ 30 ]
Ia adalah kapal, "yang berlayar aman di laut yang luas, dengan layar
terpasang pada tiang agung salib, yang membabar dalam badai Roh Kudus"
(Ambrosius, virg. 18, 118).
Menurut satu gambaran lain yang
sangat digemari oleh para bapa Gereja, ia ditampilkan sebagai bahtera Nuh,
satu-satunya sarana yang meluputkan orang dari air bah.[4]
"Berdasarkan Kitab Suci dan Tradisi, konsili
mengajarkan, bahwa Gereja yang sedang mengembara ini perlu untuk keselamatan.
Sebab hanya satulah Pengantara dan jalan keselamatan, yakni Kristus. Ia hadir
bagi kita dalam Tubuh-Nya, yakni Gereja. Dengan jelas-jelas
menegaskan perlunya iman dan baptis, Kristus sekaligus menegaskan perlunya
Gereja, yang dimasuki orang melalui baptis bagaikan pintunya. Maka dari
itu andaikata ada orang, yang benar-benar tahu, bahwa Gereja Katolik itu
didirikan oleh Allah melalui Yesus Kristus sebagai upaya yang perlu, namun
tidak mau masuk ke dalamnya atau tetap tinggal di dalamnya, ia tidak dapat
diselamatkan" (LG 14).
9.
Penegasan ini
tidak berlaku untuk mereka, yang tanpa kesalahan sendiri tidak mengenal Kristus
dan Gereja-Nya:
"Sebab mereka yang tanpa
bersalah tidak mengenal Injil Kristus serta Gereja-Nya, tetapi dengan hati
tulus mencari Allah, dan berkat pengaruh rahmat berusaha melaksanakan
kehendak-Nya yang mereka kenal melalui suara hati dengan perbuatan nyata, dapat
memperoleh keselamatan kekal" (LG 16).[5]
"Meskipun Allah melalui jalan
yang diketahui-Nya dapat menghantar manusia, yang tanpa bersalah tidak mengenal
Injil, kepada iman yang merupakan syarat mutlak untuk berkenan kepada-Nya,
namun Gereja mempunyai keharusan sekaligus juga hak yang suci, untuk mewartakan
Injil" (AG 7) kepada semua manusia.
[1] Bdk. Na 4.
[2] Bdk. NA 3.
[3] Bdk. NA 2;
EN 53.
[4] Bdk. 1 Ptr
3:20-21.
[5] Bdk. DS 3866
- 3872.
Versi Bahasa Inggris
Read the Catechism: Day 124 |
Part1:The Profession of Faith (26 - 1065)
Section2:The Profession of the Christian Faith (185 - 1065)
Chapter3:I Believe in the Holy Spirit (683 - 1065)
Article9:"I believe in the Holy Catholic Church" (748 - 975)
Paragraph3:The Church is One, Holy, Catholic, and Apostolic (811 - 870)
III. THE CHURCH IS CATHOLIC
The Church and non-Christians
839 "Those who have not yet received the Gospel are related to the People of God in various ways."
The relationship of the Church with the Jewish People. When she delves into her own mystery, the Church, the People of God in the New Covenant, discovers her link with the Jewish People, "the first to hear the Word of God." The Jewish faith, unlike other non-Christian religions, is already a response to God's revelation in the Old Covenant. To the Jews "belong the sonship, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs, and of their race, according to the flesh, is the Christ", "for the gifts and the call of God are irrevocable."
840 And when one considers the future, God's People of the Old Covenant and the new People of God tend towards similar goals: expectation of the coming (or the return) of the Messiah. But one awaits the return of the Messiah who died and rose from the dead and is recognized as Lord and Son of God; the other awaits the coming of a Messiah, whose features remain hidden till the end of time; and the latter waiting is accompanied by the drama of not knowing or of misunderstanding Christ Jesus.
841 The Church's relationship with the Muslims. "The plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Muslims; these profess to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind's judge on the last day."
842 The Church's bond with non-Christian religions is in the first place the common origin and end of the human race:
All nations form but one community. This is so because all stem from the one stock which God created to people the entire earth, and also because all share a common destiny, namely God. His providence, evident goodness, and saving designs extend to all against the day when the elect are gathered together in the holy city...
843 The Catholic Church recognizes in other religions that search, among shadows and images, for the God who is unknown yet near since he gives life and breath and all things and wants all men to be saved. Thus, the Church considers all goodness and truth found in these religions as "a preparation for the Gospel and given by him who enlightens all men that they may at length have life."
844 In their religious behavior, however, men also display the limits and errors that disfigure the image of God in them:
Very often, deceived by the Evil One, men have become vain in their reasonings, and have exchanged the truth of God for a lie, and served the creature rather than the Creator. Or else, living and dying in this world without God, they are exposed to ultimate despair.
845 To reunite all his children, scattered and led astray by sin, the Father willed to call the whole of humanity together into his Son's Church. The Church is the place where humanity must rediscover its unity and salvation. The Church is "the world reconciled." She is that bark which "in the full sail of the Lord's cross, by the breath of the Holy Spirit, navigates safely in this world." According to another image dear to the Church Fathers, she is prefigured by Noah's ark, which alone saves from the flood.
"Outside the Church there is no salvation"
846 How are we to understand this affirmation, often repeated by the Church Fathers? Re-formulated positively, it means that all salvation comes from Christ the Head through the Church which is his Body:
Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and Baptism, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it.
847 This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church:
Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience — those too may achieve eternal salvation.
848 "Although in ways known to himself God can lead those who, through no fault of their own, are ignorant of the Gospel, to that faith without which it is impossible to please him, the Church still has the obligation and also the sacred right to evangelize all men."
Dig deeper: Scriptural and other references for today's section here.
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