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'''''Lumen Gentium''''' atau '''Konstitusi Dogmatis tentang Gereja''', adalah salah satu dari dokumen-dokumen terutamautama [[Konsili Vatikan Kedua]]. Konstitusi ini diumumkan secara resmi oleh [[Paus Paulus VI]] pada [[21 November]] [[1964]], setelah disetujui oleh para Uskup dalam sebuah pemungutan suara 2.151 berbanding 5.
== Latar Belakang ==
Ketika bermaksud mengundang Konsili Vatikan II pada tahun 1959, [[Paus Yohanes XXIII]] mencanangkan "aggiornamento" atau pembaharusan Gereja, menyesuaikan diri dalam zaman baru, agar dapat memberi sumbangan yang efektif bagi pemecahan masalah-masalah modern (Konstitusi apostolik Humanae Salutis 1961). Sebelum Konsili dimulai dari para uskup sedunia diminta saran-saran lebih dulu, yang disusun menjadi pelbagai skema. Di dalam Konsili para uskup berdasarkan skema-skema yang sudah disusun berusaha mendiskusikan dan merumuskan pandangan dan pemahaman teologis mereka akan Gereja dalam terang [[Tradisi]] dan [[Kitab Suci]]. Hasilnya adalah '''Lumen Gentium''', suatu dokumen tentang Gereja yang menunjukkan pergeseran dari paham yang sangat institusionalistis organisatoris kepada paham yang dinamis dan organis. Gereja dipahami sebagai Umat Allah, dan itu membuat cakrawala pemahaman akan esensi Gereja lebih luas dari batas yang kelihatan (Gereja Katolik Roma), sebab banyak juga unsur-unsur Gereja dilihat dan diakui berada di luar batas-batas itu (Lumen Gentium 8). Namun Gereja memandang diri terutama sebagai tanda dan sarana persatuan dan kesatuan, baik dengan Allah maupun dengan seluruh umat manusia (Lumen Gentium 1). Hal ini nantinya mendorong semangat ekumenis dengan gereja-gereja lain, bahkan dialog dan kerjasama dengan agama-agama lain, juga dengan kaum ateis. Pusat Gereja bukan lagi Roma atau Paus, tetapi Kristus di tengah-tengah umat dan Uskup sebagai gembalanya. Maka Lumen Gentium menekankan teologi Gereja setempat (keuskupan). Ditekankan juga kesetaraan semua anggota umat Allah di dalam martabatnya, sekalipun berbeda fungsi. Maka Gereja semakin dipahami sebagai umat Allah secara keseluruhan kendati tetap mempertahankan fungsi hirarki sebagai pemersatu. Dalam dokumen pembahasan tentang awam justru didahulukan daripada pembahasan tentang para religius. Dengan demikian Gereja di mana saja lebih peka pada persoalan-persoalan di sekelilingnya dan dapat segera menyampaikan sumbang-saran pemecahan.
== Daftar Isi Dokumen ==
## Arti Kolegialitas
# Catatan Penjelasan Pendahuluan
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== Sejarah dan Pokok Penting ==
Ketegangan dalam diskusi dan juga sesudahnya dirasakan sehubungan dengan kedudukan para [[uskup]] dan soal [[kolegialitas]], apakah dasarnya suatu voting mayoritas, yang lebih tinggi wewenangnya daripada [[Paus]]. Karena itu apakah Paus tidak boleh bertindak sebelum berkonsultasi dengan para uskup. Lumen Gentium 18 menegaskan kesatuan para uskup pengganti rasul-rasul, dan Paus pengganti Petrus yang menjadi wakil Kristus sebagai kepala yang lahiriah dari Gereja. Kedudukan Paus sebagai [[primat]] diteguhkan, karena kolegialitas para uskup hanya mempunyai wewenang sejauh dalam kesatuan dengan Paus (Lumen Gentium 22-23).
Bab kedua mengenai Gereja sebagai umat Allah mempunyai konsekuensi yang luas mengenai tanggungjawab semua warga Gereja, bukan hanya para anggota hirarki, juga bukan hanya awam, karena Gereja adalah para imam anggota hirarki dan awam sebagai keseluruhan. Baik imam dan awam sama-sama berpartisipasi pada tiga aspek tugas Kristus, yaitu sebagai imam, sebagai nabi dan sebagai raja. Baik imam maupun awam mempunyai peran dalam tugas pengudusan imami, dalam tugas kenabian mewartakan Injil dan Kerajaan Allah, dan dalam tugas rajawi yang murah hati dalam pelayanan (Lumen Gentium 9-10). Hal ini mendorong peran serta awam di berbagai hal dalam kegiatan Gereja, di luar hal-hal yang dikhususkan sebagai tanggungjawab imam tertahbis.
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==History and Highlights==
This text was considered by the conservative Bishops in the councils to promote what they termed "collegiality" - which they felt was an ambiguous mixture of ideas such as that bishops' conferences or synods can have de facto authority over their members by a majority vote, or that a council can have some authority over the pope, or that the Pope can not or should not act without consulting other Bishops. During the council, a liberal theologian wrote a letter explaining how he would intrepret the text as it stood to firmly support collegiality. This letter was shown to Pope Paul VI who ordered an appendix added to interpret the text of Lumen Gentium in a more conservative way.
Baik imam, awam maupun kaum religius sama-sama terpanggil menuju kesucian dengan melaksanakan corak hidup mereka masing-masing, dalam suatu kesatuan dan kerjasama. Namun para uskup dan para imam dan diakon pembantunya berfungsi melanjutkan tanggungjawab dan peran rasul "membantu di antara para saudara" sebagai pengajar iman dan moral, imam dalam ibadat, dan pemimpin dalam pelayanan (lumen Gentium 20).
One of the key portions of Lumen Gentium is its second chapter, with its declaration that the Church is "the People of God":
<blockquote>
At all times and in every race God has given welcome to whosoever fears Him and does what is right. God, however, does not make men holy and save them merely as individuals, without bond or link between one another. Rather has it pleased Him to bring men together as one people, a people which acknowledges Him in truth and serves Him in holiness...
...Christ instituted this new covenant, the new testament, that is to say, in His Blood, calling together a people made up of Jew and gentile, making them one, not according to the flesh but in the Spirit. This was to be the new People of God. For those who believe in Christ, who are reborn not from a perishable but from an imperishable seed through the word of the living God, not from the flesh but from water and the Holy Spirit, are finally established as "a chosen race, a royal priesthood, a holy nation, a purchased people . . . who in times past were not a people, but are now the people of God". (''LG'' 9)
</blockquote>
== Para Uskup Indonesia ==
<blockquote>
Sebagai hirarki [[Gereja Katolik]] yang baru didirikan (3 Januari 1961), para [[uskup]] dari [[Indonesia]] mengikuti persidangan Konsili Vatikan II dengan semangat bangsa yang baru saja merdeka dan ingin membangun, namun juga prihatin pada situasi dalam negeri yang kacau balau secara politis, cenderung menuju pemerintahan diktator. Suasana pembahasan yang terjadi dalam Konsili Vatikan II juga memberi cerminan situasi dalam negeri, sehingga Lumen Gentium memberikan pencerahan, termasuk pemahaman Gereja yang lebih luas, "berada" di tengah-tengah masyarakat yang pluralis, namun harus setia pada jati dirinya. Apa yang di Barat dipertentangkan oleh kelompok-kelompok yang diberi label "konservatif" dan "progresif" tidak dirasakan relevansinya bagi Indonesia. Paham eklesiologi baru Konsili Vatikan II dalam Lumen Gentium dirasakan sangat cocok dengan jiwa bangsa Indonesia, terutama dengan paham "komunio", persatuan dan kesatuan, partisipatif, dialog dan kerjasama, serta sikap terbuka (inklusif, merangkul semua pihak) dan tidak eksklusif menutup diri. Dokumen Lumen Gentium menjadi acuan bagi pengembangan Gereja di Indonesia.
Though they differ from one another in essence and not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are nonetheless interrelated: each of them in its own special way is a participation in the one priesthood of Christ. The ministerial priest, by the sacred power he enjoys, teaches and rules the priestly people; acting in the person of Christ, he makes present the eucharistic sacrifice, and offers it to God in the name of all the people. But the faithful, in virtue of their royal priesthood, join in the offering of the Eucharist. They likewise exercise that priesthood in receiving the sacraments, in prayer and thanksgiving, in the witness of a holy life, and by self-denial and active charity. (''LG'' 10)
</blockquote>
This theme was built on in the fifth chapter, "The Universal Call to Holiness":
<blockquote>
Thus it is evident to everyone, that all the faithful of Christ of whatever rank or status, are called to the fullness of the Christian life and to the perfection of charity; by this holiness as such a more human manner of living is promoted in this earthly society. In order that the faithful may reach this perfection, they must use their strength accordingly as they have received it, as a gift from Christ. They must follow in His footsteps and conform themselves to His image seeking the will of the Father in all things. They must devote themselves with all their being to the glory of God and the service of their neighbor. In this way, the holiness of the People of God will grow into an abundant harvest of good, as is admirably shown by the life of so many saints in Church history.
== Referensi ==
The classes and duties of life are many, but holiness is one-that sanctity which is cultivated by all who are moved by the Spirit of God, and who obey the voice of the Father and worship God the Father in spirit and in truth. These people follow the poor Christ, the humble and cross-bearing Christ in order to be worthy of being sharers in His glory. Every person must walk unhesitatingly according to his own personal gifts and duties in the path of living faith, which arouses hope and works through charity. (''LG'' 40,41)
# KWI, 1993, ''Dokumen Konsili Vatikan II'' (terutama Lumen Gentium)
</blockquote>
# Dr Tom Jacobs SJ,1987, ''Gereja Menurut Vatikan II,'' Kanisius.
# Dr BS Mardiatmadja SJ, 1986, ''Ekklesiologi, Makna dan Sejarahnya''. Kanisius.
The council fathers did not ignore the hierarchical structure of the Church, but related it to its origins in the teaching ministry of the original apostles and their helpers:
<blockquote>
That divine mission, entrusted by Christ to the apostles, will last until the end of the world, since the Gospel they are to teach is for all time the source of all life for the Church. And for this reason the apostles, appointed as rulers in this society, took care to appoint successors. ...
... Bishops, therefore, with their helpers, the priests and deacons, have taken up the service of the community, presiding in place of God over the flock, whose shepherds they are, as teachers for doctrine, priests for sacred worship, and ministers for governing. And just as the office granted individually to Peter, the first among the apostles, is permanent and is to be transmitted to his successors, so also the apostles' office of nurturing the Church is permanent, and is to be exercised without interruption by the sacred order of bishops. Therefore, the Sacred Council teaches that bishops by divine institution have succeeded to the place of the apostles, as shepherds of the Church, and he who hears them, hears Christ, and he who rejects them, rejects Christ and Him who sent Christ. (''LG'' 20)
</blockquote>
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== Reaksi Kaum Konservatif ==
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==Conservative reaction==
Certain [[Traditional Catholic]] and [[Sedevacantism|Sedevacantist]] groups consider ''Lumen Gentium'' to be the demarcation of when the Roman Church fell into heresy, pointing to the use of "[["Subsistit in" in Lumen Gentium|subsistit in]]" rather than "est" as an abdication of the Church's historic (and to them compulsory) identification of itself ''alone'' as God's church.
In an interview with ''Frankfurter Allgemeine Zeitung'', then-Cardinal Ratzinger (now [[Pope Benedict XVI]]) responded to this criticism as follows: "The concept expressed by 'is' (to be) is far broader than that expressed by 'to subsist'. 'To subsist' is a very precise way of being, that is, to be as a subject, which exists in itself. Thus the Council Fathers meant to say that the being of the Church as such is a broader entity than the Roman Catholic Church, but within the latter it acquires, in an incomparable way, the character of a true and proper subject." [http://www.ewtn.com/library/Theology/OBDOMIHS.HTM]
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== Pranala luar ==
[[Kategori:Katolik]]
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{{Dokumen Konsili Vatikan II}}
[[Kategori:Dokumen Konsili Vatikan II]]
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