SOLA SCRIPTURA DI ALKITAB ?

 

Catatan kegagalan Sola Scriptura di Alkitab    

John 5:39-40  39 You search the scriptures, because you think that in them you have eternal life; and it is they that bear witness to me; 40 yet you refuse to come to me that you may have life.    5:39 Kamu menyelidiki Kitab-kitab Suci, sebab kamu menyangka bahwa oleh-Nya kamu mempunyai hidup yang kekal, tetapi walaupun Kitab-kitab Suci itu memberi kesaksian tentang Aku, 5:40 namun kamu tidak mau datang kepada-Ku untuk memperoleh hidup itu. Luke 24:27  25 And he said to them, "O foolish men, and slow of heart to believe all that the prophets have spoken! 26 Was it not necessary that the Christ should suffer these things and enter into his glory?" 27 And beginning with Moses and all the prophets, he interpreted to them in all the scriptures the things concerning himself.    24:25 Lalu Ia berkata kepada mereka: "Hai kamu orang bodoh, betapa lambannya hatimu, sehingga kamu tidak percaya segala sesuatu, yang telah dikatakan para nabi! 24:26 Bukankah Mesias harus menderita semuanya itu untuk masuk ke dalam kemuliaan-Nya?" 24:27 Lalu Ia menjelaskan kepada mereka apa yang tertulis tentang Dia dalam seluruh Kitab Suci, mulai dari kitab-kitab Musa dan segala kitab nabi-nabi. Acts of the Apostles 8:26-35  26 But an angel of the Lord said to Philip, "Rise and go toward the south to the road that goes down from Jerusalem to Gaza." This is a desert road. 27 And he rose and went. And behold, an Ethiopian, a eunuch, a minister of the Candace, queen of the Ethiopians, in charge of all her treasure, had come to Jerusalem to worship 28 and was returning; seated in his chariot, he was reading the prophet Isaiah. 29 And the Spirit said to Philip, "Go up and join this chariot." 30 So Philip ran to him, and heard him reading Isaiah the prophet, and asked, "Do you understand what you are reading?" 31 And he said, "How can I, unless some one guides me?" And he invited Philip to come up and sit with him. 32 Now the passage of the scripture which he was reading was this: "As a sheep led to the slaughter or a lamb before its shearer is dumb, so he opens not his mouth. 33 In his humiliation justice was denied him. Who can describe his generation? For his life is taken up from the earth." 34 And the eunuch said to Philip, "About whom, pray, does the prophet say this, about himself or about some one else?" 35 Then Philip opened his mouth, and beginning with this scripture he told him the good news of Jesus.   8:26 Kemudian berkatalah seorang malaikat Tuhan kepada Filipus, katanya: "Bangunlah dan berangkatlah ke sebelah selatan, menurut jalan yang turun dari Yerusalem ke Gaza." Jalan itu jalan yang sunyi. 8:27 Lalu berangkatlah Filipus. Adalah seorang Etiopia, seorang sida-sida, pembesar dan kepala perbendaharaan Sri Kandake, ratu negeri Etiopia, yang pergi ke Yerusalem untuk beribadah. 8:28 Sekarang orang itu sedang dalam perjalanan pulang dan duduk dalam keretanya sambil membaca kitab nabi Yesaya. 8:29 Lalu kata Roh kepada Filipus: "Pergilah ke situ dan dekatilah kereta itu!" 8:30 Filipus segera ke situ dan mendengar sida-sida itu sedang membaca kitab nabi Yesaya. Kata Filipus: "Mengertikah tuan apa yang tuan baca itu?" 8:31 Jawabnya: "Bagaimanakah aku dapat mengerti, kalau tidak ada yang membimbing aku?" Lalu ia meminta Filipus naik dan duduk di sampingnya. 8:32 Nas yang dibacanya itu berbunyi seperti berikut: Seperti seekor domba Ia dibawa ke pembantaian; dan seperti anak domba yang kelu di depan orang yang menggunting bulunya, demikianlah Ia tidak membuka mulut-Nya. 8:33 Dalam kehinaan-Nya berlangsunglah hukuman-Nya; siapakah yang akan menceriterakan asal usul-Nya? Sebab nyawa-Nya diambil dari bumi. 8:34 Maka kata sida-sida itu kepada Filipus: "Aku bertanya kepadamu, tentang siapakah nabi berkata demikian? Tentang dirinya sendiri atau tentang orang lain?" 8:35 Maka mulailah Filipus berbicara dan bertolak dari nas itu ia memberitakan Injil Yesus kepadanya.

Jadi... ada beberapa orang yang gagal ber-Sola Scriptura seperti yang dicatat Alkitab. 


Yang pertama adalah para Yahudi. Mereka ini baca-baca Perjanjian Lama tapi tetap tidak mengerti bahwa PL justru berkesaksian atas Yesus. 

Yang kedua adalah para murid Yesus yang hidup dan diajar oleh Yesus sendiri. Nyatanya mereka tidak mengerti-mengerti petunjuk Kitab Suci bahwa Mesiah harus menderita untuk mencapai kemuliaan (ex. Hos 6:1-2; Yes 53:12 etc). Yesus, setelah bangkit, malahan terpaksa menafsirkan Kitab Suci kepada mereka. Karena tampaknya, kalau tidak ditafsirkan, para rasul ini tidak akan mengerti. 

Yang ketiga sangat gamblang. Si kasim dari Etiopia baca-baca Yesaya 53:7-8 tapi dia tidak mengerti dan minta petunjuk dari Philip. Setelah diberi petunjuk barulah si kasim mengerti dan mau dibaptis.

Nah, mungkin Protestant akan bilang "Yah, mereka yang gagal kan hanya baca PL. Kan PB belum ada. Kalau mereka lengkap Alkitabnya tentu saja mereka tidak akan gagal ber-Sola Scriptura." 

Namun kapan Alkitab lengkap itu ada? 

Sebagian besar Protestant meyakini bahwa pada 90AD Perjanjian Lama dikanonkan oleh para Yahudi (betapa kelirunya keyakinan ini bisa dibaca dengan mengklik artikel ini [harap-harap ada waktu nanti menterjemahkan]). Lalu Perjanjian Baru? Yah, tidak bisa tidak Protestant harus ikut Gereja Katolik karena memang daftar kanon Perjanjian Baru yang identik dengan yang ada di Alkitab sekarang ini, paling awal terdaftarkan pada Konsili Roma 382AD. Sehingga satu Alkitab lengkap baru ada pada 382 masehi. 

Jadi selama sekitar 3 abad setelah buku terakhir ditulis (Injil Yohanes adalah buku paling akhir diantara buku dan surat-surat lainnya. Kira-kira pada 96AD) umat Kristus tidak bisa ber-Sola Scriptura karena mereka tidak punya Alkitab yang lengkap. 

Sungguh aneh.

 

Ini yang saya tanya, berarti gereja sama Yesus itu sama kan. Artinya apa yang dilakukan gereja mewakili Yesus,

Tidak sesederhana itu. For a start, Gereja tidak identik dengan Yesus sebagaimana kepala tidak identik dengan tubuh (tapi keduanya sama-sama tak terpisahkan). 

Hubungan antara Yesus dan Gereja cukup kompleks dan kekompleksan ini adalah bahan teologi yang tak pernah kering untuk digali. 

Quote:

berarti gereja tidak pernah salah karena gereja dan Yesus itu satu.

Ketidakdapatsalahan Gereja tidak sama dengan ketidakdapatsalahan Allah [ie. Yesus]. 

Quote:

Berarti pemimpin gereja tertinggi itu mewakili Yesus di dunia sekarang ini kurang lebih begitu ?

Ini benar. Paus adalah wakil Kristus di Bumi.

 

Di luar kuasa mengajar tersebut, Gereja bisa salah dan berdosa. Aq rasa kalimatnya lebih tepat jika:  Gereja memiliki kuasa mengajar tentang iman. Di luar kuasa mengajar tersebut, Gereja tidak memiliki wewenang. (cmiiw)

Ini juga keliru. 

Batasan infallibilitas Gereja adalah mengenai masalah iman dan moral. Itupun atas ajaran Gereja yang mengikat seluruh umat secara universal. 

Sementara wewenang Gereja tidak hanya berkenaan dengan iman dan moral. Gereja punya kuasa yuridis atas semua subyeknya [ie. seluru umat katolik dari atas sampai bawah), bahkan para penguasa dunia (ie. Raja, Presiden etc). 

Fundamentals of Catholic Dogma, Dr. Ludwig Ott, P,285  7. The Nature of the Papal Primacy  1. Dogma  The pope posseses full and supreme power of jurisdiction over the whole Church, not merely in matters of faith and morals, but also in Church discipline and in the goverment of the Church. (De Fide.) Against the various forms of Episcopalism, which limited the jurisdictive power of the Pope in favor of the Bishops (Conciliary Theory, Gallicanism, Febronianism), the Vatican Council declared: “If anyone shall say that the Roman Pontiff has the office merely of inspection and direction and not a full supreme power of jurisdiction over the whole Church, not only in things which belong to faith and morals, but also in those which relate to the discipline and government of the Church spread through the world; or asssert that he possesess merely the principal part (potiores partes) and not the fullness of this supreme power; or that this power which he enjoys is not ordinary and immediate, both over each and all Churches, and over each and all the pastors of the faithful; let him be anathema” D1831. Cf. D 1827, CIC 218.  In consonance with this declaration, the Primatial power is:  a) A true power of jurisdiction that is, a true governing power, not merely a warrant of supervision or direction, such as, for example, belongs to the president of a political party, or a society, or of a conference. As a govermental power, it embraces the full power of legislation, administration of justice (disputed and voluntary jurisdiction) and of its execution. Corresponding to it on the part of the subjects is the duty of subordination and of obedience.  b)A universal power, that is, it extends personally to the pastors (bishops) and to the faithful, totally and individually, of the whole church. Materially it refers, not merely to matters of faith and morals (treaching office), but also to Church discipline and goverment (pastoral offive).  c)Supreme power in the Church, that is, there’s no jurisdiction possessing a greater or equally great power. The power of the Pope transcends both the power of each individual bishop and also of all the other bishops together. The bishops collectively (apart from the Pope), therefore, are not equal to or superior to the Pope.  d)A full power, that is, the Pope posses of himself alone, the whole fullness of the Church power of jurisdiction and not merely the greater share than the other bishops taken individually or conjointly. Thus the Pope can rule independently on any matter which come under the sphere of the Church’s jurisdiction without the concurence of the other bishops or of the rest of the Church.  e) An ordinary power, that is, it is connected with the office, by virtue of divine ordinance, and is not delegated from a higher possessor or jurisdiction. Thus it can be exercised at any time, i.e., not merely in exceptional cases, e.g., where the bishops neglect their pastoral duties in their territoris (Febronius, Eybel). D 1500.  f) A truly episcopal power, that is, the Pope is just as much a “universal bishop” of the whole Church, as he is bishop of his diocese of Rome (“Episcopus Urbis et Orbis” ; Jacob of Viterbo). Thus, the Papal power, like any other episcopal power, embraces the legislative, the juridicial and punitive power. Cf. CIC 218, Par 2 and 335).  g) An immediate power, that is, the Pope can exercise his power, without the intervention of an intermediary, over the bishops and the faithful of the whole Church.  2. Inference  a) It follows from the supreme governing power of the Pope over the whole Church that he has the right, in the exercise of his office, of coming into free contact with all the bishops and faithful of the whole Church. For this reason the Church rejects all attempts by the State to subject official intercourse with the Apostolic See to state control, and to make the juridicial obligation of papal decrees dependent on the cocurrence of the State authorities (placet). D 1829.  b)As the supreme lawgiver of the Church, the Pope is not legally bound by ecclesiastical decisions and usages, but by divine law alone. This demands that Papal power, in consonance with its purpose, should be employed for the building-up of the Mystical Body of Christ, not for its destruction (2 Cor. 10, 8). The divine law, therefore, is an efficacious brake on arbitrariness. The third Gallican article, which demanded a far reaching limitation of the exercise of the Papal power, was properly rejected. D 1324.  c) As supreme judge of the Church, the Pope has the right of bringing every Church law-matter before his court, and to receive appeals in all Church disputes. He himself is judged by nobody (CIC 1556; prima sedes a nemine iudicator), because there’s no higher judge on Earth than he. For the same reason there’s no appeal to a higher court against the judgment of the Pope. The Church rejects an appeal from the Pope to General Council as this would mean putting General Council above the Pope. D 1830; CIC 228, Par. 2. Cf. D 1323 (22nd Gallican Article).