Citra Allah: Perbedaan antara revisi
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{{Disambig-Allah-Kekristenan}}
{{Short description|Doktrin dalam agama Yahudi, Kristen, dan Islam Sufi}}
'''Citra Allah''' atau '''gambar Allah''' ({{Lang-he|צֶלֶם אֱלֹהִים}}, ''Tselem [[Elohim]]''; {{Lang-la|Imago Dei}}) adalah [[konsep]] dan [[doktrin]] teologis di dalam [[filsafat Yahudi|agama Yahudi]]<ref>{{Citation | first = Michael | last = Novak | author-link = Michael Novak | date = January 2007 | journal = First Things |url= http://www.firstthings.com/article/2007/01/another-islam |title= Another Islam |access-date= 18 Oktober 2014 |url-status= dead |archive-url= https://web.archive.org/web/20140404042751/http://www.firstthings.com/article/2007/01/another-islam |archive-date= 04 April 2014}}</ref> maupun [[teologi Kristen|agama Kristen]]. Konsep ini merupakan salah satu aspek asasi dari pemahaman Yahudi dan Kristen tentang hakikat manusia, bersumber dari nas {{Alkitab|Kejadian 1:26-27}} yang menyatakan bahwa umat manusia (laki-laki maupun perempuan) diciptakan menurut [[citra]] dan rupa [[Allah (Kristen)|Allah]]. Makna yang sesungguhnya dari frasa tersebut sudah ribuan tahun diperdebatkan, tetapi gagasan pokoknya adalah umat manusia menyerupai Allah dan merepresentasikan Allah.
Sejalan dengan tradisi Yahudi, sarjana-sarjana seperti [[Saadia Gaon]] dan [[Filo]] mengemukakan bahwa "dijadikan menurut citra Allah" bukan berarti Allah [[antropomorfisme|memiliki tampilan-tampilan yang serupa dengan manusia]] melainkan justru sebaliknya, pernyataan tersebut adalah bahasa kiasan yang dipakai untuk mengungkapkan gagasan bahwa Allah mengaruniakan kehormatan istimewa kepada umat manusia, yakni kehormatan yang tidak dikaruniakan-Nya kepada semua ciptaan lain.
Riwayat penafsiran citra Allah melingkupi tiga alur pemahaman. Pandangan substantif menempatkan citra Allah di dalam karakterisik-karakteristik yang sama-sama dimiliki Allah dan umat manusia, misalnya rasionalitas atau moralitas. Pemahaman relasional berpandangan bahwa citra Allah terdapat di dalam hubungan manusia dengan Allah dan hubungan manusia satu sama lain. Pandangan fungsional menafsirkan citra Allah sebagai suatu peran atau fungsi yang dengannya umat manusia bertindak mewakili Allah dengan maksud merepresentasikan Allah di dalam tatanan penciptaan. Ketiga pandangan tersebut tidak saling menyanggah dengan sengit, dan masing-masing dapat menyuguhkan tinjauan mendalam tentang bagaimana umat manusia serupa dengan Allah.
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{{quote|Manusia diciptakan Tuhan dari tanah, dan ke sana akan dikembalikan juga. Ia menganugerahkan kepadanya sejumlah hari dan jangka, dan memberinya kuasa atas segala sesuatunya di bumi. Kepadanya dikenakan kekuatan yang serupa dengan kekuatan Tuhan sendiri dan menurut gambar Allah dijadikan-Nya. Di dalam segala makhluk yang hidup Tuhan menaruh ketakutan kepada manusia, agar manusia merajai binatang dan unggas.|source=Yesus bin Sirakh 17:1-4}}
{{quote|Tetapi umat manusia, yang dibentuk tangan-Mu dan disebut gambar-Mu sendiri karena
=== Perjanjian Baru ===
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Para teolog sudah berusaha menelaah perbedaan konsep "citra Allah" dan konsep "rupa Allah" di dalam kodrat manusia. Origenes misalnya menganggap citra Allah sebagai sesuatu yang dikaruniakan pada waktu penciptaan, dan rupa Allah sebagai sesuatu yang dikaruniakan kepada seseorang kemudian hari.
Meskipun "citra dan rupa" adalah salah satu contoh [[Hebraisme|
Bagaimanapun juga, pembedaan "citra" dari "rupa" yang berasal dari Abad Pertengahan itu sudah banyak ditinggalkan para mufasir modern. Menurut C. John Collins, "sejak sekitar zaman Reformasi, sarjana-sarjana sudah mengakui bahwa hal ini [pembedaan citra dari rupa] tidak selaras dengan nas itu sendiri. Pertama-tama, tidak ada kata "dan" yang menghubungkan "menurut gambar" dengan "rupa Kita." Yang kedua, di dalam Kejadian 1:27 hanya
==== Sifat khusus citra ====
Nas-nas utama Alkitab tidak memaparkan cara-cara khusus untuk mengenali citra Allah di dalam diri manusia. Nas-nas tersebut tidak berbicara tentang rasionalitas, moralitas, emosi, kehendak bebas, bahasa, maupun pernyataan-pernyataan serupa lainnya. Kata "citra" dan kata "rupa" hanya mengandung makna dasar bahwa umat manusia menyerupai [[Allah]] dan merepresentasikan Allah. "Penjelasan semacam itu tidaklah diperlukan, bukan hanya karena istilah-istilah tersebut memiliki arti yang jelas, melainkan juga karena tidak ada daftar semacam itu yang dapat menjelaskan pokok bahasan ini dengan tepat: nas tersebut hanya menandaskan bahwa manusia menyerupai Allah, dan nas-nas Kitab Suci selebihnya menyajikan lebih banyak perincian untuk memperjelas penandasan ini."<ref>Grudem, Wayne A.; Grudem, Wayne A.. Systematic Theology: An Introduction to Biblical Doctrine (hlm. 443). Zondervan.</ref> Cara-cara berlainan yang dipakai untuk menyelami gagasan citra Allah tersaji di dalam uraian tentang pemahaman substantif, relasional, dan fungsional terhadap citra Allah di bawah.
==== Keserupaan progresif ====
Umat Kristen purba mengakui bahwa citra Allah sudah rusak akibat dosa.<ref>"Oleh karena itu, umat Kristen purba
In Genesis 5, the image of God in humanity is correlated with the image of Adam in his son Seth. Commentators have reflected that the son better reflects the father as he matures and that while there may be physical comparisons there is also a resemblance in character traits. "The biblical text, by offering us this explanation, gives us the key that while we are all in the image of God, we likewise have the capacity to become more and more in the image of God; that is, we were created with the potential to mirror divine attributes."<ref>Walton, John H. Genesis (The NIV Application Commentary) (Kindle Locations 2826–2828). Zondervan.</ref> This lines up with several of the New Testament texts which refer to "being renewed in knowledge" and "being conformed to the image". The idea is that through spiritual growth and understanding one can mature spiritually and become more like God and represent him better to others.
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====Christ as Image====
A uniquely Christian perspective on the image of God is that Jesus Christ is the fullest and most complete example of a human in God's image. Hebrews 1 refers to him as "the very image of his substance" and Colossians reveals Jesus as "the image of the invisible God". This is relevant to [[Christology]] which is beyond the scope of this article. Christians however would look to the teachings and example of Jesus to guide their spiritual maturity and conformity to the image of God.
====Historical context====
Scholars still debate the extent to which external cultures influenced the Old Testament writers and their ideas. [[Mesopotamia]]n epics contain similar elements in their own stories, such as the resting of the deity after creation.<ref>{{harvp|Day|2013|p=17}}</ref> Many Mesopotamian religions at the time contained anthropomorphic conceptions of their deities, and some scholars have seen this in Genesis's use of the word "image." John Walton notes, however "the practice of kings setting up images of themselves in places where they want to establish their authority. Other than that, it is only other gods who are made in the image of gods. Thus, their traditions speak of sons being in the image of their fathers19 but not of human beings created in the image of God.<ref>Walton, John H.. Genesis (The NIV Application Commentary) (Kindle Locations 2803–2805). Zondervan.</ref>
====Moral implications====
The Biblical texts sketch some moral implications of the image of God in humanity. The Genesis 9 passage links the image of God to the rationale for prohibiting and punishing murder. The James 3 passage also points out that the tongue which is made by God should not curse that which God has made in his image.
To assert that humans are created in the [[image]] of God may mean to recognize some special qualities of [[human nature]] which allow God to be made [[wikt:manifestation|manifest]] in humans. For humans to have a conscious recognition of having been made in the image of God may mean that they are aware of being that part of the creation through whom God's plans and purposes best can be expressed and actualized; humans, in this way, can interact creatively with the rest of creation. The moral implications of the doctrine of ''Imago dei'' are apparent in the fact that, if humans are to love God, then humans must love other humans whom God has created (cf. John 13:35), as each is an expression of God. The human likeness to God can also be understood by contrasting it with that which does not image God, i.e., beings who, as far as we know, are without this spiritual self-awareness and the capacity for [[Spirituality|spiritual]] / moral reflection and growth.-->
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* Citra Allah yang istimewa atau khusus ialah pengetahuan, kebenaran dan kesucian.<ref name="Dogmatika"/>
* Citra Allah yang umum ialah segala sifat manusia yang membedakan manusia dari makhluk lainnya.<ref name="Dogmatika"/>
Ajaran citra Allah dalam doktrin Kristen berkaitan dengan kejatuhan umat manusia.<ref name="Bastian">
== Baca juga ==
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== Bahan bacaan lanjutan ==
* ''The Personhood of God: Biblical Theology, Human Faith And the Divine Image'', [[Yochanan Muffs]]<ref>[http://www.librarything.com/work/1583080 Library Thing: The Personhood of God]</ref>
* David J.A. Clines, "[http://98.131.162.170//tynbul/library/TynBull_1968_19_03_Clines_ImageOfGodInMan.pdf The Image of God in Man] {{Webarchive|url=https://web.archive.org/web/20110717184729/http://98.131.162.170//tynbul/library/TynBull_1968_19_03_Clines_ImageOfGodInMan.pdf |date=2011-07-17 }}," ''[[Tyndale Bulletin]]'' 19 (1968): 53–103.
* N.N. Townsend, "'In the Image of God': Humanity's Role within Creation and Ecological Responsibility", VPlater (modul-modul daring mengenai Ajaran Sosial Katolik), [http://www.virtualplater.org.uk/?page_id=1140 Modul A, ''Living Life to the Full'', unit 3]
* {{cite web |url = https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_con_cfaith_doc_20040723_communion-stewardship_en.html#_edn1|title = Communion and Stewardship: Human Persons Created in the Image of God|publisher = International Theological Commission|access-date = 14 Januari 2014}}
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=== Daftar pustaka ===
{{refbegin}}
* {{cite book |last=Day |first=John |year=2013 |title=From Creation to Babel: Studies in Genesis 1–11 |url=https://archive.org/details/fromcreationtoba0000dayj |location=London |publisher=Bloomsbury |isbn=9780567215093 }}
* {{cite book |last=Garner |first=Stephen |year=2011 |chapter=The hopeful cyborg |title=Transhumanism and Transcendence: Christian Hope in an Age of Technological Enhancement |editor=Ronald Cole-Turner |location=Washington, DC |publisher=Georgetown University Press |chapter-url=http://muse.jhu.edu/books/9781589017948/ |isbn=9781589017948 }}
* {{cite book |last=Grenz |first=Stanley J. |year=2001 |title=The Social God and the Relational Self |url=https://archive.org/details/socialgodrelatio0000gren |location=Louisville, KY |publisher=Westminster John Knox Press |isbn=066422203X }}
* {{cite book |last=Haslam |first=Molly |year=2012 |chapter=Imago dei as rationality or relationality: history and construction |title=A Constructive Theology of Intellectual Disability: Human Being as Mutuality and Response |location=New York|publisher=Fordham Press |pages=92–116 |isbn=9780823239405 }}
* {{cite book |editor-last=Lieber |editor-first=David L. |year=2001 |title=Etz Hayim: Torah and Commentary |location=New York, NY |publisher=The Rabbinical Assembly }}
* {{cite book |last=McGrath |first=Alister E. |year=1998 |title=Historical Theology: an Introduction to the History of Christian Thought |url=https://archive.org/details/historicaltheolo0000mcgr |location=Oxford |publisher=Blackwell Publishing }}
* {{cite book |last=Middleton |first=J. Richard |year=2005 |title=The Liberating Image: the Imago Dei in Genesis 1 |location=Grand Rapics, MI |publisher=Brazos Press |isbn=9781587431104 }}
* {{cite journal |last=Ricoeur |first=Paul |year=1961 |title=The image of God and the epic of man |journal=Cross Currents |volume=11 |issue=1 |others=Diterjemahkan oleh George Gringas }}
* {{cite thesis |last=Ratnaraj |first=Billa John |year=2003 |title=The significance of the concept of imago dei for the theology of human rights in the writings of Jürgen Moltmann |degree=Master's |location=Kolkata|publisher=[[Serampore College]] }}
* {{cite book |last=Stassen |first=Glen Harold |year=1992 |title=Just Peacemaking: Transforming Initiative for Justice and Peace |url=https://archive.org/details/justpeacemakingt0000stas |location=Louisville, KY |publisher=Westminster John Knox Press |isbn=0664252982 }}
* {{cite book |last=Washbourn |first=Penelope |year=1992 |chapter=Becoming woman: menstruation as spiritual challenge |title=Womanspirit Rising: a Feminist Reader in Religion |url=https://archive.org/details/womanspiritrisin00chririch |url-access=registration |editor=Carol Christ|location=San Francisco, CA |publisher=Harper Collins |display-editors=etal}}
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