Dikandung Tanpa Noda: Perbedaan antara revisi
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{{Infobox saint|name=Bunda Maria Dikandung Tanpa Noda Dosa|feast_day=8 Desember ([[Ritus Romawi]])<br />9 Desember ([[Ritus Bizantin]])<br>13 Agustus ([[Ritus Aleksandria]])|venerated_in=[[Gereja Katolik]]<br>[[Gereja Tewahedo Ortodoks Etiopia]]<br>[[Gereja Tewahedo Ortodoks Eritrea]]|image=Inmaculada Concepción (Tiepolo).jpg|imagesize=250px|caption=''Maria Dikandung Tanpa Noda'' (1767–1769)<br />oleh [[Giovanni Battista Tiepolo]]|major_shrine=[[Basilika Tempat Ziarah Bunda Maria Dikandung Tanpa Noda]]|attributes={{flatlist|
* Bulan sabit
* setengah dari kedua belas bintang
* jubah biru
* putti (malaikat kanak-kanak)
* ular yang terinjak
* [[Maria Diangkat ke Surga|Pengangkatan ke Surga]]
}}}}{{mariologi}}
'''Dikandung Tanpa Noda''' atau '''Konsepsi Imakulata''' ([[Bahasa Latin]]: ''Immaculata Conceptio'') adalah keyakinan bahwa [[Maria|Bunda Maria]] dibebaskan dari [[dosa asal]] sejak ia dikandung atau (dengan kata lain) sejak [[Pembuahan|konsepsinya]].<ref>{{Citation|last1=Tinsley|first1=E.J.|chapter=Immaculate Conception of the Blessed Virgin Mary|editor1-last=Richardson|editor1-first=Alan|editor2-last=Bowden|editor2-first=John|title=The Westminster Dictionary of Christian Theology|publisher=Presbyterian Publishing House|year=2005|chapter-url=https://books.google.com/books?id=PN7UMUTBBPAC&pg=PA286|isbn=9780664227487}}</ref> Keyakinan ini merupakan salah satu dari empat [[Mariologi|dogma Maria]] dalam [[Gereja Katolik Roma|Gereja Katolik]].<ref>{{cite book|last1=Collinge|first1=William J.|year=2012|url=https://books.google.com/books?id=L8C3TKNdn5oC|title=Historical Dictionary of Catholicism|publisher=Scarecrow Press|isbn=9780810879799}}</ref> Setelah diperdebatkan selama berabad-abad oleh para [[Teologi|teolog]] [[Abad Pertengahan]], doktrin tersebut akhirnya ditetapkan secara resmi sebagai [[dogma]] [[Gereja Katolik|Gereja]] melalui [[Bulla kepausan|bula]] ''[[Ineffabilis Deus]]'' yang dikeluarkan oleh [[Paus Pius IX]] pada tahun 1854.<ref>{{cite book|last1=Collinge|first1=William J.|year=2012|url=https://books.google.com/books?id=L8C3TKNdn5oC|title=Historical Dictionary of Catholicism|publisher=Scarecrow Press|isbn=9780810879799}}</ref> Sebagai perantara dogma ini, melalui hasil [[Konsili Trento]] (1545–1563), Gereja mengakui bahwa Maria dibebaskan dan dijauhkan dari [[Dosa (Kristen)|dosa-dosa pribadi]].<ref>{{cite book|last1=Fastiggi|first1=Robert|year=2019|url=https://books.google.com/books?id=NgulDwAAQBAJ|title=The Oxford Handbook of Mary|publisher=Oxford University Press|isbn=9780198792550|editor1-last=Maunder|editor1-first=Chris|chapter=Mariology in the Counter-Reformation}}</ref>
[[Gereja Katolik]] mengajarkan bahwa berkat karunia [[Penebusan (teologi)|penebusan]] [[Yesus|Yesus Kristus]] kepada [[Bunda Maria]] dan karena rahmat Allah yang istimewa, maka sejak ia dibentuk di dalam rahim ibunya, Maria telah dibebaskan dari noda (''macula'') [[Dosa asal|dosa asal Adam]].<ref name=":0">[https://www.imankatolik.or.id/katekismus.php?q=490-494 Katekismus Gereja Katolik No. 490-494]</ref>
{{Cquote|Bahwa perawan tersuci [[Maria]], sejak saat pertama perkandungannya, oleh rahmat yang luar biasa dan oleh pilihan [[Allah (Kristen)|Allah]] yang mahakuasa serta karena pahala [[Yesus Kristus]], [[Penebusan (teologi)|Penebus]] umat manusia, telah dibebaskan dari segala noda [[dosa asal]].|source=''[[Ineffabilis Deus]]'' DS 2803, yang dikutip oleh [[Katekismus Gereja Katolik]] No. 491.}}
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Gereja mendasarkan ajarannya pada kenyataan yang disebutkan dalam {{Alkitab|Lukas 1:28}}, yaitu bahwa [[Malaikat Agung]] [[Gabriel]], yang membawa kabar [[kelahiran Yesus]], menyapa Maria sebagai "penuh rahmat". Gereja percaya bahwa untuk mempersiapkan Maria sebagai "[[Bait Allah (Yerusalem)|Bait Allah]] yang mempersembahkan [[Kristus]] pada [[dunia]]", maka sangat masuk akal bagi Maria untuk "disucikan" dengan rahmat Allah. Rahmat tersebut juga tidak terlepas dari karunia penebusan Yesus yang [[berlaku surut]] kepada bunda-Nya, terutama karena Maria menerima dan menaati kehendak Allah untuk menyerahkan dirinya menjadi bagian dari karya penebusan Allah bagi manusia.<ref name=":0" />
Doktrin Maria Dikandung Tanpa Noda menjadi salah satu topik yang cukup populer dalam berbagai [[karya sastra]] masa lampau,<ref>{{Cite book|last=Twomey|first=Lesley K.|year=2008|url=https://books.google.com/books?id=Qz6wCQAAQBAJ|title=The Serpent and the Rose: The Immaculate Conception and Hispanic Poetry in the Late Medieval Period|publisher=Brill|isbn=9789047433200}}</ref> tetapi kurang menonjol sebagai acuan pembuatan [[Karya seni|karya-karya seni]] oleh karena sifatnya yang abstrak.<ref>{{Cite book|last=Hall|first=James|year=2018|url=https://books.google.com/books?id=oR-yDwAAQBAJ|title=Dictionary of Subjects and Symbols in Art|publisher=Routledge|isbn=9780429962509}}</ref> [[Ikonografi]] Maria Dikandung Tanpa Noda sering menampilkan gambar Bunda Maria yang sedang berdiri dengan tangan yang direntangkan atau tangan yang dikatupkan seperti sedang berdoa. Hari pesta [[Gereja Katolik|Katolik]] untuk Maria Dikandung Tanpa Noda, yang secara resmi disebut '''Hari Raya Santa Perawan Maria Dikandung Tanpa Noda''', jatuh pada tanggal 8 Desember.<ref>{{Cite book|last=Barrely|first=Christine|year=2014|url=https://books.google.com/books?id=eGWeAgAAQBAJ|title=The Little Book of Mary|publisher=Chronicle Books|isbn=9781452135663}}</ref>
Sebagian besar gereja-gereja [[Protestanisme|Protestan]] menolak doktrin Maria Dikandung Tanpa Noda sebagai konsep yang tidak alkitabiah,<ref>{{cite book|last1=Herringer|first1=Carol Engelhardt|year=2019|url=https://books.google.com/books?id=NgulDwAAQBAJ|title=The Oxford Handbook of Mary|publisher=Oxford University Press|isbn=9780198792550|editor1-last=Maunder|editor1-first=Chris|chapter=Mary as Cultural Symbol in the Nineteenth Century}}</ref> meskipun beberapa umat Anglikan mengakui doktrin ini sebagai salah satu bentuk penghayatan iman yang khusyuk.<ref>{{cite book|url=https://www.episcopalchurch.org/glossary/immaculate-conception/|title=An Episcopal Dictionary of the Church, A User Friendly Reference for Episcopalians|chapter=Immaculate Conception|access-date=3 May 2022|via=[[Episcopal Church (United States)|Episcopal Church]]}}</ref> Sementara itu, opini dari [[Gereja-Gereja Ortodoks Oriental|Ortodoksi Oriental]] mengenai doktrin tersebut terbagi menjadi dua: [[Paus Shenouda III dari Aleksandria|Shenouda III]], [[Daftar Paus Gereja Ortodoks Mesir|Paus Gereja Ortodoks Koptik]], menentang pengajaran tersebut,<ref>{{cite web|author1=[[Pope Shenouda III of Alexandria|Shenouda III]]|last2=Malaty|first2=Tadros|title=Lecture I: St. Mary's Perpetual Virginity & Immaculate Conception|url=https://www.suscopts.org/messages/lectures/marilecture1.pdf|publisher=[[Coptic Orthodox Diocese of the Southern United States|Diocese of the Southern United States]]|access-date=16 May 2022}}</ref> sedangkan [[Gereja Tewahedo Ortodoks Etiopia]] dan [[Gereja Tewahedo Ortodoks Eritrea|Eritrea]] menerimanya.<ref name="Eritrean2">{{Cite web|date=January 19, 2016|title=What is our position on St. Mary and Immaculate Conception and what is it?|url=https://english.eritreantewahdo.org/bwl-advanced-faq/what-is-our-position-on-st-mary-and-immaculate-conception-and-what-is-it/|publisher=Diocese of U.S.A. and Canada, [[Eritrean Orthodox Tewahedo Church]]}}</ref> Doktrin tersebut mendapat pertentangan dari [[Gereja Ortodoks Timur|Ortodoksi Timur]] karena adanya perbedaan pemahaman mengenai [[dosa asal]] dengan Gereja Katolik, meskipun Gereja juga menyetujui bahwa Maria dimurnikan dan dihindarkan dari [[Dosa (Kristen)|dosa]].{{sfn|Tinsley|2005|p=286}} Patriarkh Anthimus VII dari Konstantinopel (1827–1913) menggambarkan dogma tersebut sebagai suatu bentuk "pembaruan [[Gereja Katolik|Romawi]]".{{sfn|Meyendorff|1981|p=90}}
== Hari raya ==
Hari Raya Santa Perawan Maria Dikandung Tanpa Noda yang dirayakan tiap tanggal 8 Desember diresmikan sebagai sebuah pesta perayaan umum Gereja pada tahun 1476 oleh [[Paus Siktus IV]]. Ia tidak membuat doktrin tersebut sebagai sebuah dogma sehingga membiarkan umat Katolik Roma untuk bisa percaya atau tidak tanpa risiko dituduh menentang ajaran gereja. Kebebasan ini ditegaskan sekali lagi oleh [[Konsili Trente]]. Keberadaan pesta perayaan ini adalah sebuah tanda kuat mengenai kepercayaan Gereja atas Maria Dikandung Tanpa Noda, bahkan jauh sebelum peresmiannya sebagai sebuah dogma pada abad ke-19.
Dalam [[Gereja Katolik Roma]], [[Hari Raya Santa Perawan Maria Dikandung Tanpa Noda]] adalah sebuah [[Hari raya wajib (Katolik)|hari raya wajib]], kecuali di beberapa tempat di mana konferensi para uskup setempat telah memutuskan untuk tidak mewajibkannya, setelah disetujui oleh [[Tahta Suci]]. Hari raya ini merupakan hari libur publik di beberapa negara dengan mayoritas penduduk beragama Katolik Roma, seperti [[Italia]]. Di [[Filipina]], walau disana tidak diperingati sebagai hari libur publik, semua sekolah Katolik merayakannya sehingga seakan-akan menjadikan hari itu seperti hari libur.
== Sejarah ==
Bagi [[Gereja Katolik Roma]], dogma Dikandung Tanpa Noda menjadi semakin penting setelah [[Bunda Maria dari Lourdes|penampakannya di Lourdes]] pada tahun 1858. Di Lourdes seorang gadis berusia 14 tahun, Bernadette Soubirous, menyatakan bahwa seorang wanita cantik muncul di hadapannya. Wanita tersebut memperkenalkan dirinya sebagai "Yang Dikandung Tanpa Noda" dan para umat percaya bahwa wanita tersebut adalah [[Perawan Suci Maria]].
Dalam hal ini, dogma Katolik Roma mengenai Dikandung Tanpa Noda yang dikeluarkan oleh [[Paus Pius IX]] ini juga dipandang sebagai sebuah contoh penting dari penggunaan ''[[sensus fidelium]]'' yang berkembang di tengah-tengah umat dan [[Magisterium]], tidak hanya bersandar sepenuhnya pada Kitab Suci dan tradisi.<ref>{{Cite web |url=http://www.fides.org/eng/approfondire/totustuus/immacolata02.html |title=Agenzia Fides - Congregazione per l'Evangelizzazione dei Popoli |access-date=2008-09-17 |archive-date=2007-10-24 |archive-url=https://web.archive.org/web/20071024105943/http://www.fides.org/eng/approfondire/totustuus/immacolata02.html |dead-url=yes }}</ref> Vatikan mengutip mengenai hal ini dalam ''[[Fulgens Corona]]'' di mana [[Paus Pius XII]] mendukung kepercayaan semacam itu:
Now, the [[Roman Catholic]] tradition has a well established philosophy for the study of Immaculate Conception and the veneration of the [[BVM(RC)|Blessed Virgin Mary]] via the field of [[Roman Catholic Mariology|Mariology]] with Pontifical schools such as the [[Marianum]] specifically devoted to this task<ref>Mariology Society of America http://mariologicalsocietyofamerica.us</ref><ref>Centers of Marian Study http://www.servidimaria.org/en/attualita/promotori2/promotori2.htm</ref><ref>Publisher’s Notice in the Second Italian Edition (1986), reprinted in English Edition, Gabriel Roschini, O.S.M. (1989). ''The Virgin Mary in the Writings of Maria Valtorta'' (English Edition). Kolbe's Publication Inc. ISBN 2-920285-08-4</ref>.▼
:''Apabila pemujaan masyarakat kebanyakan pada Sang Perawan Suci Maria diberikan perhatian saksama sesuai dengan haknya, siapa yang berani meragukan bahwa Ia, yang lebih suci daripada para malaikat dan selalu suci selamanya, pernah sekali waktu, bahkan dalam saat yang paling pendek sekalipun, tidak terbebaskan dari noda dosa?''<ref>Fulgens Corona, 10</ref>
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== History of the dogma ==
[[
The Conception of Mary was celebrated as a liturgical feast in [[England]] from the ninth century, and the doctrine of her "holy" or "immaculate" conception was first formulated in a tract by [[Eadmer]], companion and biographer of the better-known St. [[Anselm of Canterbury|Anselm]], Archbishop of [[Canterbury]] (1033-1109), and later popularized by the archbishop's nephew, Anselm the Younger. The [[Normans]] had suppressed the celebration, but it lived on in the popular mind. It was rejected by St. [[Bernard of Clairvaux]], [[Alexander of Hales]], and St. [[Bonaventure]] (who, teaching at [[Paris, France|Paris]], called it "this foreign doctrine," indicating its association with England), and by St. [[Thomas Aquinas]] who expressed questions about the subject, but said that he would accept the determination of the Church. Aquinas and Bonaventure, for example, believed that Mary was completely free from sin, but that she was not given this grace at the instant of her conception.<ref>[http://www.ewtn.com/faith/Teachings/marya2.htm Mary's Immaculate Conception]</ref>
Baris 36 ⟶ 47:
<blockquote>
"We declare, pronounce and define that the doctrine which holds that the Blessed Virgin Mary, at the first instant of her conception, by a singular privilege and grace of the Omnipotent God, in virtue of the merits of Jesus Christ, the Saviour of mankind, was preserved immaculate from all stain of original sin, has been revealed by God, and therefore should firmly and constantly be believed by all the faithful."
</blockquote>
Simply stated, Mary possessed sanctifying grace from the first instant of her existence and was free from the lack of grace caused by the "original or first sin" at the beginning of human history.
Baris 45 ⟶ 56:
In his Apostolic Constitution [[Ineffabilis Deus]] ([[8 December]] [[1854]]), which officially defined the Immaculate Conception as dogma for the Roman Catholic Church, [[Pope Pius IX]] primarily appealed to the text of [[Genesis]] [http://www.vatican.va/archive/ENG0839/__P5.HTM 3:15], where the serpent was told by God, "I will put enmity between you and the woman, between your seed and her seed." According to the Roman Catholic understanding, this was a prophecy that foretold of a "woman" who would always be at enmity with the serpent—that is, a woman who would never be under the power of sin, nor in bondage to the serpent. Some Roman Catholic theologians {{Who|date=January 2008}} have also claimed the angel Gabriel's salutation to Mary at the [[Annunciation]] ([[Gospel of Luke|Luke]] [http://www.vatican.va/archive/ENG0839/__PWK.HTM 1:28]) as scriptural evidence for the Immaculate Conception. The verse "Thou art all fair, my love; there is no spot in thee", "Tota pulchra es, amica mea, et macula non est in te" ([[Vulgate]]<ref>[http://www.sacred-texts.com/bib/vul/sol004.htm#007 Vulgate text]</ref>), from the ''[[Song of Solomon]]'' (4.7) was also regarded as a scriptural confirmation of the doctrine, and as "macula" is Latin for "spot" or "stain", is probably responsible for its name.
The early [[Church Fathers]] compared Mary to Eve. St. [[Justin Martyr]] said that Mary was a kind of New Eve, "in order that the disobedience which proceeded from the serpent might receive its destruction in the same manner in which it derived its origin." (''Dialogue with Trypho'', 100) [[Tertullian]] argued in a similar manner: "As Eve had believed the serpent, so Mary believed the angel. The delinquency which the one occasioned by believing, the other by believing effaced." (''On the Flesh of Christ'', 17) St. [[Irenaeus]] declared that Mary became "the cause of salvation, both to herself and the whole human race," because "what the virgin Eve had bound fast through unbelief, this did the virgin Mary set free through faith." (''[[On the Detection and Overthrow of the So-Called Gnosis|Against Heresies]]'', Book III, cap. 22, 4) St. [[Jerome]] coined the phrase, "Death came through Eve, but life has come through Mary," (''Letter XXII, To Eustochium'', 21).
The [[Catholic Encyclopedia]] of 1907, however, states that these scriptures merely serve as corroborative evidence assuming that the dogma is already well established, and that there is insufficient evidence to prove the dogma to someone basing their beliefs ''solely'' on biblical interpretation:
Baris 62 ⟶ 73:
</blockquote>
Other translations use the words "setim," "acacia," "indestructible," and "hard" to describe the wood used. In any case, Moses used this wood because it was regarded as very durable and "incorruptible." Mary is regarded by [[Catholic]] and [[Orthodox Christians]] as being the [[Ark of the Covenant]] in the [[New Testament]] and therefore claim it is fitting that the New Ark likewise be made "incorruptible" or "immaculate." Their basis for calling the [[Virgin Mary]] the [[Ark of the Covenant]] is based partly on the parallels of the Ark in [[Second Samuel]] 6 with the [[Nativity of Jesus|Nativity]] narrative of the [[Gospel of Luke]]. The early [[Church Fathers]] called [[Christ]], the Church, and the [[Virgin Mary]] each at one point as being symbolized by the Ark.
It is also claimed that Mary is shown as being totally faithful to Christ, especially during his Passion, when he was abandoned by his followers and apostles except for the young John. In this way, Mary's complete faithfulness is argued to be the fruit of being sinless, as she could not then reject Christ in the darkest hour.
Baris 100 ⟶ 111:
{{Unreferencedsection|date=August 2008}}
{{Roman Catholicism}}
There is a widespread misunderstanding of the term ''immaculate conception'': many believe it refers to Mary's conception of Jesus, a confusion frequently met in the mass media. In the sense in which the phrase "Immaculate Conception" is used in Roman Catholic doctrine, it is not directly connected to the concept of Mary's "[[Virgin Birth of Jesus|virginal conception]]" of the [[Incarnation]] of Christ. The Church celebrates the [[Feast of the Immaculate Conception]] on [[8 December]], exactly nine months before celebrating the Nativity of Mary. The feast of the [[Annunciation|Incarnation of Christ]], also known as The Annunciation, is celebrated on [[25 March]], nine months before [[Christmas Day]]. Mary was not the product of a Virgin Birth herself; Christian tradition identifies her parents as Saints [[Joachim]] and [[Saint Anne|Anne]].
Another misunderstanding is that by her immaculate conception, Mary did not need a saviour. On the contrary, when defining the dogma in ''Ineffabilis Deus'', [[Pope Pius IX]] affirmed that Mary was redeemed in a manner more sublime. He stated that Mary, rather than being cleansed after sin, was completely prevented from contracting [[Original Sin]] in view of the foreseen merits of Jesus Christ, the Saviour of the human race. In {{bibleverse||Luke|1:47}}, Mary proclaims: "My spirit has rejoiced in God my Saviour." This is referred to as Mary's pre-redemption by Christ.
-->
== Referensi ==
{{reflist}}
== Lihat
* [[Bunda Allah]]
* [[Keperawanan abadi Maria]]
* [[Maria Diangkat ke Surga]]
* [[Seni rupa Bunda Maria dalam agama Katolik Roma]]
* [[Oblat Maria Imakulata]]
== Pranala luar ==
* [http://www.newadvent.org/library/docs_pi09id.htm ''Ineffabilis Deus'' (Apostolic Constitution of Pope Pius IX defining the dogma of the Immaculate Conception)]
* [http://books.google.com/books?id=7uwCAAAAQAAJ&printsec=frontcover&dq=&ei=ME5KSKGDIYjaigHBzIzlDQ#PPA243,M1 St. Alphonsus Liguori's writing on the Immaculate Conception in his book ''Glories of Mary'']
* [http://www.newadvent.org/cathen/07674d.htm Catholic Encyclopedia entry on the Immaculate Conception]
* [http://www.newadvent.org/cathen/11312a.htm Catholic Encyclopedia entry on Original Sin]
* [http://www.egliseimmaculee.com/theologicalmeditation.htm The Immaculate Conception. A study by a Melkite archimandrite] {{Webarchive|url=https://web.archive.org/web/20070510022830/http://www.egliseimmaculee.com/theologicalmeditation.htm |date=2007-05-10 }}
* [http://www.bringyou.to/apologetics/ImmaculateConceptionMaryJuniperCarolMariology.htm The Immaculate Conception of the Mother of God]{{Pranala mati|date=Maret 2021 |bot=InternetArchiveBot |fix-attempted=yes }} based on Juniper Carol's Mariology and [[William Bernard Ullathorne]]e's book
* [http://www.oca.org/QA.asp?ID=4&SID=3 "St. Augustine and Original Sin"] — a short article on the different understandings of Original Sin in Eastern and Western Christianity, without distinguishing Protestant theology from Roman Catholic. The latter holds that "original sin does not have the character of a personal fault in any of Adam's descendants" (''Catechism of the Catholic Church'', 405).
* [http://home.earthlink.net/~mysticalrose/barton1.html Eastern Catholic arguing Immaculate Conception in Scripture and Tradition]{{Pranala mati|date=Maret 2021 |bot=InternetArchiveBot |fix-attempted=yes }}
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[[Kategori:Doktrin dan teologi Katolik]]
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