Sabelianisme: Perbedaan antara revisi
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Baris 74:
[[Pentakosta Keesaan]] mengajarkan bahwa Allah adalah satu oknum, dan Bapa (roh) manunggal dengan Yesus (manusia) menjadi Putra Allah. However, Oneness Pentecostalism differs somewhat by rejecting sequential modalism, and by the full acceptance of the begotten humanity of the Son, not eternally begotten, who was the man Jesus and was born, crucified, and risen, and not the deity. This directly opposes the pre-existence of the Son as a pre-existent mode, which Sabellianism generally does not oppose.
Oneness Pentecostals believe that Jesus was "Son" only when he became flesh on earth, but was the Father before being made man. They refer to the Father as the "Spirit" and the Son as the "Flesh", but they believe that Jesus and the Father are one essential Person, though operating as different "manifestations" or "modes". Oneness Pentecostals reject the Trinity doctrine, viewing it as pagan and nonscriptural, and hold to the [[
It cannot be certain whether Sabelius memang mengajarkan [[Modalisme]] sebagaimana yang diajarkan dewasa ini dengan nama doktrin Keesaan, since only a few fragments of his writings are extant and, therefore, all we have of his teachings comes through the writing of his detractors.<ref>Louis Berkhof, The History of Christian Doctrines (Grand Rapids, MI: WM. B. Eerdmans Publishing Company, 1949), 83.</ref>
Baris 81:
* [[Siprianus]] menulis - "...how, when God the Father is not known, nay, is even blasphemed, can they who among the heretics are said to be baptized in the name of Christ, be judged to have obtained the remission of sins?<ref>Cyprian of Carthage, “The Epistles of Cyprian,” in Fathers of the Third Century: Hippolytus, Cyprian, Novatian, Appendix, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, trans. Robert Ernest Wallis, vol. 5, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), p.383.</ref>
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* [[Paus Dionisius]], Uskup Roma dari tahun 259 sampai 269 wrote - "Sabelius...menghujat Allah dengan mengatakan bahwa Putra itu sendiri adalah Bapa, demikian pula sebaliknya."<ref>Dionisius dari Roma, “Melawan Golongan Sabelius,” dalam Fathers of the Third and Fourth Centuries: Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, Homily, and Liturgies, penyuntingː Alexander Roberts, James Donaldson, dan A. Cleveland Coxe, jld. 7, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), hlm.365.</ref>
* [[Tertulianus]] menandaskan bahwa "ia mengamanatkan kepada mereka agar membaptis orang dalam nama Bapa dan Putra dan Roh Kudus, bukan dalam nama Allah yang berpribadi tunggal. Dan memang bukan hanya sekali, melainkan tiga kali, kita dibenamkan ke dalam tiga pribadi, tiap-tiap kali nama mereka dilisankan.”<ref>Samuel Macauley Jackson (penyunting), The New Schaff-Herzog Encyclopedia of Religious Knowledge: Embracing Biblical, Historical, Doctrinal, and Practical Theology and Biblical, Theological, and Ecclesiastical Biography from the Earliest Times to the Present Day (New York; London: Funk & Wagnalls, 1908–1914), hlm.16.</ref>-->
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