http://biarawan.blogspot.com/2013/07/st-mary-magdalen-de-pazzi.html
Mengapa umat Katolik mohon dukungan doa kepada orang- orang kudus yang sudah meninggal dunia ?
Dalam 1 Tim 2:1-2 Rasul Paulus mengajarkan agar kita “menaikkan permohonan, doa syafaat dan ucapan syukur untuk semua orang”. Jadi yang melakukan doa syafaat/ pengantaraan bukan saja hanya Kristus dan Roh Kudus, namun kita semua diundang untuk berdoa syafaat, saling mendoakan satu sama lain. Para beriman atau semuaorang kudus diajar untuk berdoa atau berdoa syafaat, dan ini diajarkan dalam 32 ayat yang lain dalam Perjanjian Baru. Namun tentu saja doa syafaat kita ini hanya dapat terjadi karena Pengantaraan Kristus yang satu-satunya (lih. 1 Tim 2:5) itu, dan tidak bisa terlepas dari Kristus. Gereja Katolik percaya bahwa Kristus berdoa syafaat bagi kita kepada Allah Bapa di dalam Roh Kudus, seperti secara sempurna terlihat dalam Perayaan Ekaristi/ Misa Kudus. Misa kudus diadakan di dalam nama Kristus, dan tidak pernah dinyatakan di dalam nama Maria atau nama parakudus/ Santa/ Santo.
Masalahnya, ada banyak orang menganggap bahwa para orang kudus (Santa/ santo) yang sudah meninggal sudah tidak ada hubungannya dengan orang- orang yang masih hidup di dunia, karena mereka sudah “mati”/ tidak bernafas. Gereja Katolik berdasarkan Kitab Suci mengajarkan bahwa para kudus yang sudah meninggal itu tidak mati, melainkan tetap hidup. Sebab yang mati hanya tubuhnya, tetapi jiwa orang- orang kudus tersebut tetap hidup bersama Tuhan, karena itulah yang dijanjikan oleh Kristus sendiri dalam Rom 8:11, Yoh 3: 16; Yoh 6:58 maupun Yoh 8:51. Maka “mati” di sini artinya bukan tidak bernafas, melainkan tidak mempunyai hidup di dalam Kristus. Dalam perikop Roti Hidup (Yoh 6) ini, kita percaya bahwa orang-orang beriman yang di surga adalah tetap orang-orang kudus yang hidup, karena Kristus, Sang Roti Hidup, telah memberi kehidupan kekal kepada mereka (lih. Yoh 6:54).
Memohon dukungan doa dari para orang kudus berbeda dengan pemanggilan arwah orang mati yang dikecam di kitab Perjanjian Lama, yang bertujuan untuk meminta informasi ilahi dari jiwa- jiwa yang sudah meninggal. Pada saat Saul memohon kepada arwah Samuel (1 Sam 28), ia tidak memohon agar Samuel mendoakan dia (sebab jika demikian itu baik dan tidak dilarang), tetapi ia mencari informasi tentang hasil pertempuran yang akan terjadi (semacam ramalan), dan inilah yang dilarang Allah. Karena melalui ramalan, sebenarnya seseorang tidak lagi menghormati Allah sebagai Penyelenggara Ilahi yang mengetahui segala sesuatu dan menghendaki segala yang terbaik terjadi bagi umat-Nya.
Selanjutnya, karena kita percaya bahwa kematian akan membawa kita kepada kehidupan bersama Kristus, melihat Dia dalam keadaan yang sesungguhnya dan menjadi serupa dengan-Nya (lih. 1 Yoh 3:2), maka di surga para kudus sebagai Tubuh Kristus akan melakukan juga apa yang dilakukan oleh Kristus Sang Kepala, yaitu mendoakan orang-orang lain yang masih berziarah di dunia (lih. Why 5:8; Why 8:3-4). Doa- doa para kudus ini sangat besar kuasanya karena mereka sudah dibenarkan Kristus (lih. Yak 5:16). Para orang kudus itu bukan saingan Kristus, melainkan rekan sekerja Kristus (1 Kor 3:9), dan karena itu, mereka juga adalah sahabat-sahabat kita, karena kita diikat oleh kasih Kristus menjadi satu Tubuh. Dalam satu kesatuan Tubuh Kristus ini, kita percaya bahwa “tidak ada suatu kuasa-pun yang mampu memisahkan kita dari kasih Allah, yang ada di dalam Kristus Yesus Tuhan kita.” (Rom 8:38-39). Dengan demikian, kita dapat memohon agar mereka mendoakan kita yang masih berziarah di dunia ini, sama seperti kita memohon dukungan doa dari sesama umat beriman yang masih hidup di dunia ini.
Dasar Alkitab:
- 1 Tim 2:1-2: Ajaran untuk menaikkan doa syafaat bagi semua orang
- 1 Tim 2:5: Yesus satu- satunya Pengantara kepada Bapa
- Rom 8:11: Roh Kristus yang membangkitkan Kristus akan menghidupkan kita
- Yoh 3: 16: Yang percaya pada Kristus beroleh hidup kekal
- Yoh 6:54, 6:58: Yang makan Roti Hidup [dan minum darahNya] akan hidup selamanya
- Yoh 8:51: Yang menuruti firman Kristus tidak akan mengalami maut
- Yoh 6:54: Yang makan daging-Nya dan minum darah-Nya, mempunyai hidup kekal
- 1 Yoh 3:2: Kelak kita akan menjadi sama seperti Kristus
- Why 5:8; Why 8:3-4: Doa syafaat para tua-tua di surga
- Yak 5:16: Doa orang benar besar kuasanya
- 1 Kor 3:9: Kita adalah kawan sekerja Kristus
- Rom 8:38-39: Maut tidak memisahkan kita dari kasih Kristus
Dasar Tradisi Suci:
a) Clement of Alexandria [150-215 AD] The Stromata (Book VII)
“In this way is he [the true Christian] always pure for prayer. He also prays in the society of angels, as being already of angelic rank, and he is never out of their holy keeping; and though he pray alone, he has the choir of the saints standing with him[in prayer]” (Miscellanies 7:12 [A.D. 208]).
“In this way is he [the true Christian] always pure for prayer. He also prays in the society of angels, as being already of angelic rank, and he is never out of their holy keeping; and though he pray alone, he has the choir of the saints standing with him[in prayer]” (Miscellanies 7:12 [A.D. 208]).
b) Origen [185-254 AD] De Principiis (Book IV)
“But not the high priest [Christ] alone prays for those who pray sincerely, but also the angels . . . as also the souls of the saints who have already fallen asleep” (Prayer 11 [A.D. 233]).
“But not the high priest [Christ] alone prays for those who pray sincerely, but also the angels . . . as also the souls of the saints who have already fallen asleep” (Prayer 11 [A.D. 233]).
c) Cyprian of Carthage [200-270 AD] Epistle 7
“Let us remember one another in concord and unanimity. Let us on both sides [of death] always pray for one another. Let us relieve burdens and afflictions by mutual love, that if one of us, by the swiftness of divine condescension, shall go hence first, our love may continue in the presence of the Lord, and our prayers for our brethren and sisters not cease in the presence of the Father’s mercy” (Letters 56[60]:5 [A.D. 253]).
“Let us remember one another in concord and unanimity. Let us on both sides [of death] always pray for one another. Let us relieve burdens and afflictions by mutual love, that if one of us, by the swiftness of divine condescension, shall go hence first, our love may continue in the presence of the Lord, and our prayers for our brethren and sisters not cease in the presence of the Father’s mercy” (Letters 56[60]:5 [A.D. 253]).
d) Ephraim the Syrian, St [306-373 AD] The Nisibene Hymns
“You victorious martyrs who endured torments gladly for the sake of the God and Savior, you who have boldness of speech toward the Lord himself, you saints, intercede for us who are timid and sinful men, full of sloth, that the grace of Christ may come upon us, and enlighten the hearts of all of us so that we may love him” (Commentary on Mark [A.D. 370]).
“You victorious martyrs who endured torments gladly for the sake of the God and Savior, you who have boldness of speech toward the Lord himself, you saints, intercede for us who are timid and sinful men, full of sloth, that the grace of Christ may come upon us, and enlighten the hearts of all of us so that we may love him” (Commentary on Mark [A.D. 370]).
e) Basil the Great, St [329-379 AD] Letter 243
“By the command of your only-begotten Son we communicate with the memory of your saints … by whose prayers and supplications have mercy upon us all, and deliver us for the sake of your holy name” (Liturgy of St. Basil [A.D. 373]).
“By the command of your only-begotten Son we communicate with the memory of your saints … by whose prayers and supplications have mercy upon us all, and deliver us for the sake of your holy name” (Liturgy of St. Basil [A.D. 373]).
f) Gregory of Nyssa [325-386 AD] On the Baptism of Christ (Sermon for the Day of Lights)
“[Ephraim], you who are standing at the divine altar [in heaven] . . . bear us all in remembrance, petitioning for us the remission of sins, and the fruition of an everlasting kingdom” (Sermon on Ephraim the Syrian [A.D. 380]).
“[Ephraim], you who are standing at the divine altar [in heaven] . . . bear us all in remembrance, petitioning for us the remission of sins, and the fruition of an everlasting kingdom” (Sermon on Ephraim the Syrian [A.D. 380]).
g) Gregory Nazianzen, St [325-389 AD] Oration 18
“Yes, I am well assured that [my father’s] intercession is of more avail now than was his instruction in former days, since he is closer to God, now that he has shaken off his bodily fetters, and freed his mind from the clay that obscured it, and holds conversation naked with the nakedness of the prime and purest mind …” (ibid., 18:4).
“Yes, I am well assured that [my father’s] intercession is of more avail now than was his instruction in former days, since he is closer to God, now that he has shaken off his bodily fetters, and freed his mind from the clay that obscured it, and holds conversation naked with the nakedness of the prime and purest mind …” (ibid., 18:4).
h) Gregory Nazianzen, St [325-389 AD] Oration 41
“May you [Cyprian] look down from above propitiously upon us, and guide our word and life; and shepherd this sacred flock … gladden the Holy Trinity, before which you stand” (Orations 17 [24] [A.D. 380]).
“May you [Cyprian] look down from above propitiously upon us, and guide our word and life; and shepherd this sacred flock … gladden the Holy Trinity, before which you stand” (Orations 17 [24] [A.D. 380]).
i) John Chrysostom, St [347-407 AD] Homily 8 on Romans
“When you perceive that God is chastening you, fly not to his enemies . . . but to his friends, the martyrs, the saints, and those who were pleasing to him, and who have great power [in God]” (Orations 8:6 [A.D. 396]).
“When you perceive that God is chastening you, fly not to his enemies . . . but to his friends, the martyrs, the saints, and those who were pleasing to him, and who have great power [in God]” (Orations 8:6 [A.D. 396]).
j) John Chrysostom, St [347-407 AD] Homily 26 on Second Corinthians
“He that wears the purple [i.e., a royal man] . . . stands begging of the saints to be his patrons with God, and he that wears a diadem begs the tentmaker [Paul] and the fisherman [Peter] as patrons, even though they be dead” (Homilies on Second Corinthians 26 [A.D. 392]).
“He that wears the purple [i.e., a royal man] . . . stands begging of the saints to be his patrons with God, and he that wears a diadem begs the tentmaker [Paul] and the fisherman [Peter] as patrons, even though they be dead” (Homilies on Second Corinthians 26 [A.D. 392]).
k) Jerome, St [347-420 AD] To Pammachius Against John of Jerusalem
“You say in your book that while we live we are able to pray for each other, but afterwards when we have died, the prayer of no person for another can be heard. . . . But if the apostles and martyrs while still in the body can pray for others, at a time when they ought still be solicitous about themselves, how much more will they do so after their crowns, victories, and triumphs?” (Against Vigilantius 6 [A.D. 406]).
“You say in your book that while we live we are able to pray for each other, but afterwards when we have died, the prayer of no person for another can be heard. . . . But if the apostles and martyrs while still in the body can pray for others, at a time when they ought still be solicitous about themselves, how much more will they do so after their crowns, victories, and triumphs?” (Against Vigilantius 6 [A.D. 406]).
l) Augustine of Hippo, St [354-430 AD] The City of God (Book VIII)
“A Christian people celebrates together in religious solemnity the memorials of the martyrs, both to encourage their being imitated and so that it can share in their merits and be aided by their prayers” (Against Faustus the Manichean [A.D. 400]).
“A Christian people celebrates together in religious solemnity the memorials of the martyrs, both to encourage their being imitated and so that it can share in their merits and be aided by their prayers” (Against Faustus the Manichean [A.D. 400]).
m) Augustine of Hippo, St [354-430 AD] The City of God (Book XX)
“Neither are the souls of the pious dead separated from the Church which even now is the kingdom of Christ. Otherwise there would be no remembrance of them at the altar of God in the communication of the Body of Christ” (The City of God 20:9:2 [A.D. 419]).
“Neither are the souls of the pious dead separated from the Church which even now is the kingdom of Christ. Otherwise there would be no remembrance of them at the altar of God in the communication of the Body of Christ” (The City of God 20:9:2 [A.D. 419]).
n) Augustine of Hippo, St [354-430 AD] The City of God (Book XXII)
“There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for the dead who are remembered.” (Sermons 159:1 [A.D. 411]).
“There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for the dead who are remembered.” (Sermons 159:1 [A.D. 411]).
o) Augustine of Hippo, St [354-430 AD] Tractate 84 (John 15:13)
“At the Lord’s table we do not commemorate martyrs in the same way that we do others who rest in peace so as to pray for them, but rather that they may pray for us that we may follow in their footsteps” (Homilies on John 84 [A.D. 416]).
“At the Lord’s table we do not commemorate martyrs in the same way that we do others who rest in peace so as to pray for them, but rather that they may pray for us that we may follow in their footsteps” (Homilies on John 84 [A.D. 416]).
Dasar Magisterium Gereja:
- KGK 955 “Persatuan mereka yang sedang dalam perjalanan dengan para saudara yang sudah beristirahat dalam damai Kristus, sama sekali tidak terputus. Bahkan menurut iman Gereja yang abadi diteguhkan karena saling berbagi harta rohani” (LG 49).
- KGK 956 Doa syafaat para kudus. “Sebab karena para penghuni surga bersatu lebih erat dengan Kristus, mereka lebih meneguhkan seluruh Gereja dalam kesuciannya; mereka menambah keagungan ibadat kepada Allah, yang dilaksanakan oleh Gereja di dunia; dan dengan pelbagai cara mereka membawa sumbangan bagi penyempurnaan pembangunannya. Sebab mereka, yang telah ditampung di tanah air dan menetap pada Tuhan, karena Dia, bersama Dia, dan dalam Dia, tidak pernah berhenti menjadi pengantara kita di hadirat Bapa, sambil mempersembahkan pahala-pahala, yang telah mereka peroleh di dunia, melalui Pengantara tunggal antara Allah dan manusia yakni: Kristus Yesus. Demikianlah kelemahan kita amat banyak dibantu oleh perhatian mereka sebagai saudara” (LG 49).
“Jangan menangis, sesudah saya mati saya akan lebih berguna bagi kamu dan akan menyokong kamu secara lebih baik daripada selama saya hidup” (Dominikus, dalam sakratul maut kepada sama saudara seserikat) Bdk. Jordan dari Sachsen, lib. 93.
“Saya akan mengisi kehidupan saya di surga dengan melakukan yang baik di dunia” (Teresia dari Anak Yesus, verba). - KGK 957 Persekutuan dengan para orang kudus. “Kita merayakan kenangan para penghuni surga bukan hanya karena teladan mereka. Melainkan lebih supaya persatuan segenap Gereja dalam Roh diteguhkan dengan mengamalkan cinta kasih persaudaraan. Sebab seperti persekutuan kristiani antara para musafir mengantarkan kita untuk mendekati Kristus, begitu pula keikut-sertaan dengan para kudus menghubungkan kita dengan Kristus, yang bagaikan Sumber dan Kepala mengalirkan segala rahmat dan kehidupan Umat Allah sendiri” (LG 50).
“Kita menyembah Kristus karena Ia adalah Putera Allah. Tetapi para saksi iman, kita kasihi sebagai murid dan peniru Tuhan dan karena penyerahan diri yang tidak ada tandingannya kepada raja dan guru mereka. Semoga kita juga menjadi teman dan sesama murid mereka” (Polikarpus, mart. 17).
إرسال تعليق