Pengguna:REX/Bak pasir/02

Gerakan Karismatik dalam berbagai hal memiliki ciri-ciri khas Pentakosta, khususnya dalam hal karunia-karunia Roh seperti tercatat dalam Alkitab (bahasa lidah/bahasa roh/glossolalia, nubuat, dan lain-lain). Gerakan ini pada awalnya bersifat antardenominasi di dalam gereja-gereja aras utama Protestan dan Katolik. Banyak kaum Karismatik pada akhirnya kemudian membentuk denominasi terpisah dalam gereja-gereja baru.

The charismatic movement began with the adoption of certain beliefs typical of those held by Pentecostal Christians —specifically what are known as the biblical charisms of Christianity: speaking in tongues, prophesying, etc.—by those within mainstream Protestant and Catholic churches. Many charismatic Christians went on to form separate churches and denominations.

Kitab Kisah Para Rasul mencatat (mengisahkan) mengenai manifestasi Roh Kudus seperti kesembuhan ilahi, mujizat, dan glossolalia yang terjadi pada masa gereja mula-mula pada awal abad pertama. Karismatik merupakan sebuah istilah yang dipakai untuk mendeskripsikan kaum Kristiani yang percaya bahwa manifestasi Roh Kudus tersebut juga bisa terjadi dan seharusnya dipraktekkan sebagai pengalaman pribadi setiap orang-orang percaya pada masa sekarang ini.

Mengenai keyakinan karismatik ini, Dr. Dale A. Robbins menulis bahwa Gereja (dalam artian kumpulan individu-individu Kristen-bukan gedungnya) dalam sejarahnya terus menerus memperdebatkan mengenai gagasan bahwa karunia karismatik telah hilang segera setelah jaman apostolik berlalu ataukah masih terus berlanjut hingga ke masa sekarang.

Dr. Robbins mengutip salah satu bapa gereja mula-mula, Irenaeus (130-202), yang menuliskan, "...kita telah mendengar bahwa banyak anggota gereja yang mendapatkan karunia bernubuat, dan yang berbicara dengan bahasa lidah di dalam Roh, dan juga yang telah mengungkapkan rahasia-rahasia yang bermanfaat bagi [pengetahuan] jemaat...". Dr. Robbins juga menyebutkan bahwa Irenaeus menuliskan, "Menurut waktu dan kehendak Tuhan, ketika gereja banyak berdoa dan berpuasa, mereka dimampukan untuk melakukan perkara-perkara ajaib, bahkan membangkitkan orang mati." Masih menurut Dr. Robbins, Tertullian (155-230) juga mencatat hal-hal yang mirip, demikian juga dengan Origen (182-251), Eusebius (275-339), Firmilian (232-269), dan Chrysostom (347-407). [1].

Charismatic is an umbrella term used to describe those Christians who believe that the manifestations of the Holy Spirit seen in the first century Christian Church, such as healing, miracles and glossolalia, are available to contemporary Christians and ought to be experienced and practiced today. Dr. Dale A. Robbins writes in regards to charismatic beliefs that Church history argues against the idea that charismatic gifts went away shortly after the apostolic age. Dr. Robbins quotes the early church father Irenaeus (ca. 130-202) as writing the following, "...we hear many of the brethren in the church who have prophetic gifts, and who speak in tongues through the spirit, and who also bring to light the secret things of men for their benefit [word of knowledge]...". Dr. Robbins also cites Irenaeus writing, "When God saw it necessary, and the church prayed and fasted much, they did miraculous things, even of bringing back the spirit to a dead man." According to Dr. Robbin, Tertullian (ca.155–230) reported similar incidents as did Origen (ca.182-251), Eusebius (ca.275–339), Firmilian (ca.232-269), and Chrysostom (ca.347-407).[2]

Kata karismatik berasal dari sebuah kata Yunani charis yang berarti kasih karunia. Kata charis digunakan dalam Alkitab untuk menjelaskan mengenai berbagai-bagai pengalaman supranatural (khususnya dalam 1 Korintus 12-14).

The word charismatic is derived from the Greek word charis (meaning a grace or a gift) which is the term used in the Bible to describe a wide range of supernatural experiences (especially in 1 Corinthians 12-14).

Walaupun sangat mirip sehingga kadang sulit dibedakan dengan aliran Pentakosta yang menjadi inspirasinya, kaum Kristen Karismatik sesungguhnya berbeda dalam beberapa aspek:

kebanyakan Karismatik menolak keutamaan glossolalia yang diberlakukan oleh Pentakosta
menolak beberapa ajaran Pentakosta yang dianggap legalisme oleh Karismatik
banyak Karismatik seringkali tetap berada di denominasinya sendiri, tidak mendirikan gereja baru, contohnya Katolik Karismatik di Gereja Katolik Roma.

Often confused with Pentecostalism (which it was inspired by), charismatic Christianity tends to differ in key aspects: most charismatics reject the preeminence given by Pentecostalism to glossolalia, reject what they consider to be legalism sometimes associated with Pentecostalism, and often stay in their existing denominations such as Roman Catholic Charismatics.

Karena kemiripannya, semakin lama semakin sulit untuk membedakan Karismatik dan Pentakosta sebagai gerakan yang terpisah; namun karena tidak satupun gerakan tersebut yang monolitik, juga sulit untuk menyatakan mereka sebagai gerakan yang sama. Di luar kemiripannya, masing-masing Gerakan memiliki awal sejarah yang unik.

Perbedaan di antara keduanya juga bisa dilihat dari gaya dan tata ibadah (misalnya cara penyembahan, cara berkhotbah, dan metode pelayanan altar).

Hingga suatu definisi yang lebih baik disepakati secara luas (khususnya karena kedua gerakan ini relatif masih muda di dalam aliran-aliran Kristen), harus dimengerti bahwa keduanya secara umum memiliki kesamaan yang sangat besar, walaupun terkadang juga bisa sangat berbeda.

Because of the continual cross-over between Pentecostalism and the modern charismatic movement, it is increasingly difficult to speak of charismatics and Pentecostals as being part of separate movements. Yet because neither movement is monolithic, it is also unfair to speak of them as being one movement either. The difference is primarily one of origins. Beliefs of the two groups are very similar; each movement, however, is unique in its historical beginnings. Having been conceived in unique contexts, the difference may secondarily be described in terms of contrasting church cultures evidenced through each movement's manners and customs (i.e., worship styles, preaching styles, altar ministry methods). Until a more acceptable broad nomenclature is used, it needs to be understood that both movements share a great deal in common, and yet can sometimes be clearly differentiated.

Sejarah

Awal, 1950-1975

Adalah sulit untuk menentukan kapan waktunya dan di mana tepatnya Kristen Karismatik mulai muncul sebagai gerakan yang berpengaruh di antara gereja-gereja aras utama (mainstream churches). Namun demikian, pada umumnya Dennis Bennett, seorang dari Gereja Episkopal Amerika seringkali disebut-sebut sebagai pionir dari gerakan ini.

Pada tahun 1960, Bennet, seorang Rektor Gereja Episkopal Santo Markus, Van Nuys, California, Amerika Serikat, mengumumkan kepada jemaatnya pada tahun 1960 bahwa ia telah menerima pencurahan Roh Kudus. Segera setelah peristiwa ini, ia pindah melayani di Vancouver dalam dalam banyak lokakarya dan seminar mengenai karya Roh Kudus.[3] Pelayanannya ini banyak mempengaruhi puluhan ribu kaum Anglikan di seluruh dunia sekaligus memulai gerakan pembaharuan di dalam tubuh Gereja Katolik Roma dan Gereja-Gereja Ortodoks.

While it is difficult to locate the place and time that charismatic Christianity began to influence the mainstream churches, Dennis Bennett, an American Episcopalian, is often cited as the movement's seminal influence. Bennett was the Rector at St Mark's Episcopal Church in Van Nuys California when he announced to the congregation in 1960 that he had received the outpouring of the Holy Spirit. Soon after this he was ministering in Vancouver where he ran many workshops and seminars about the work of the Holy Spirit.[4] This influenced tens of thousands of Anglicans world-wide and also began a renewal movement within the Roman Catholic and Orthodox churches.

Antara 1960-1970, muncul pembaharuan di kalangan gereja-gereja aras utama, seperti Episkopal, Lutheran, dan Katolik, untuk mendapatkan karunia-karunia Roh Kudus. Pembaharuan Karismatik Katolik diawali pada individu seperti Kevin Ranaghan dan pengikutnya di University of Notre Dame, South Bend, Indiana. Dennis Bennet adalah rekan Ranaghan di Gereja Episkopal.

In the 1960s and 1970s there was a renewed interest in the supernatural gifts of the Spirit in mainstream churches such as the Episcopal, Lutheran and Catholic churches. The Catholic Charismatic Renewal was focused in individuals like Kevin Ranaghan and his group of followers at the University of Notre Dame in South Bend, Indiana. Dennis Bennett was Ranaghan's counterpart in the Episcopal Church.

Gerakan pembaharuan karismatik namun demikian tidak mempengaruhi Gereja Ortodoks Timur sehebat di gereja-gereja aras utama lainnya. Beberapa kaum pembaruan karismatik di Gereja Ortodoks di antaranya adalah:

Fr. Eusebius Stephanou, Keuskupan Agung Ortodoks Yunani, Amerika Serikat; pendiri Persaudaraan Teolog Baru Santo Simeon
Fr. Boris Zabrodsky, Gereja Ortodoks Ukrania di Amerika; pendiri Komite Pelayanan Pembaruan Spiritual Ortodoks (SCOSR) yang menerbitkan koran "Theosis".

The charismatic renewal movement in the Eastern Orthodox Church never exerted the influence that it did in other mainstream churches. Individual priests, such as Fr. Eusebius Stephanou of the Greek Orthodox Orthodox Archdiocese of North America, founder of the Brotherhood of St. Symeon the New Theologian, Fr. Athanasius Emmert of the Antiochian Orthodox Christian Archdiocese and Fr. Boris Zabrodsky of the Ukrainian Orthodox Church in America, founder of the Service Committee for Orthodox Spiritual Renewal (SCOSR) which published "Theosis" Newsletter, were some of the more prominent leaders of the charismatic renewal in Orthodoxy.

Pada tingkat internasional, David du Plessis bersama-sama dengan para gembala/pendeta dari gereja-gereja lainnya (termasuk Lutheran dan bahkan dari Southern Baptist Convention) turut menyebarluaskan gerakan tersebut. Para pendeta dari Southern Baptist Convention pada akhirnya keluar dari denominasi mereka, karena diminta untuk secara sukarela keluar atau bahkan ada juga yang dipecat. Tetapi para pendeta/pastor dari gereja-gereja Episkopal dan Katolik diijinkan untuk tetap berada di gerejanya, selama tidak mengganggu tugas utama mereka di jemaat/kongregasinya.

On an international level, David du Plessis along with a host of others (including Lutheran and even Southern Baptist ministers) promoted the movement. The latter did not last long with their denominations, either volunteering to leave or being asked to do so. But in the Episcopal and Catholic churches priests were permitted to continue on in their parishes, provided they did not allow these concerns to create major divisions within their congregations.

Dinamika, 1975-2000

Sementara banyak kaum karismatik tetap berada di dalam lingkup denominasinya, banyak yang lainnya telah keluar secara sukarela maupun dipaksa. Mereka yang keluar ini kemudian menggabungkan diri dengan gereja-gereja Pentakosta lain ataupun membentuk gereja/denominasi mereka sendiri. Gerakan gereja rumah di Inggris Raya dan gerakan Vineyard di Amerika Serikat adalah contoh-contoh struktur gereja karismatik yang formal. Gereja Hillsong di Australia adalah contoh gereja Pentakosta yang mengadopsi praktek dan kepercayaan karismatik, yang telah, pada waktunya juga mempengaruhi denominasi Gereja Sidang-Sidang Jemaat Allah Australia. Di New Zealand, gerakan terbesar Pentakosta adalah Gereja Hidup Baru (New Life Churches), di samping berbagai gereja lokal dan internasional yang juga berdiri di sana.

Sejak sekitar tahun 1975, Gerakan Karismatik tampaknya dipengaruhi oleh Gerakan Hujan Akhir dan para pengajar dari Gerakan tersebut, seperti William M. Branham.

Gerakan Hujan Akhir ini merupakan sebuah gerakan yang muncul pada tahun 1950an di antara gereja-gereja Pentakosta. Gerakan ini pada awalnya dianggap sebagai bidah oleh denominasi Gereja Sidang-Sidang Jemaat Allah pada masa itu.

Pada masa modern, gerakan Karismatik dan aliran Pentakosta semakin lama semakin berkemiripan dalam hal pengalaman dan teologi, di mana kedua gerakan ini telah mengadopsi berbagai eleman dan pengajaran dari Gerakan Hujan Akhir tersebut.

There appears to be a great deal of evidence which shows that, since 1975, the charismatic movement has been influenced by the Latter Rain Movement and its influential teachers (such as William M. Branham). This can be explained by the desire of charismatic Christians to enter into fellowship with those within the Christian church who have experienced similar forms of Religious ecstasy. As a result of this, charismatics came into contact with both mainstream Pentecostalism as well as the Latter Rain Movement. It appears that modern-day charismatics and Pentecostals are far more united in experience and theology because both movements have adopted elements of Latter Rain teachings.

While there are many charismatics within established denominations, many have left or have been forced out and have joined either more progressive Pentecostal churches or formed their own churches or denominations. The house church movement in the UK and the Vineyard movement in the USA are examples of a formal charismatic structure. The Hillsong Church in Australia is an example of a Pentecostal church that has embraced charismatic belief and practices, which has, in turn, influenced the Australian Assemblies of God denomination. In New Zealand, the pre-eminent Pentecostal movement has been the New Life Churches, although other local and international Pentecostal denominations are also well established.

Sejak pertengahan 1980an, gerakan Karismatik telah mencatat sejumlah perubahan yang cukup besar dalam ilmu teologi dan pengaruhnya. Masa ini disebut Gelombang Ketiga Roh Kudus. Masa ini ditandai dengan pelayanan-pelayanan internasional terkenal di kalangan Kristiani seperti, C. Peter Wagner, Word-faith Theology, dan fenomena Toronto Blessing.

Since the mid 1980s, the charismatic movement has made some notable changes in its theology and emphases. This process has been termed The Third Wave of the Holy Spirit and has been typified by the ministry of C. Peter Wagner, Word-faith Theology and the Toronto blessing phenomenon. Some opponents of the charismatic movement have noted that these recent trends have been influenced heavily by the Latter Rain Movement of the 1950s within the Pentecostal churches — a movement that was officially declared heresy by The Assemblies of God at the time.

Karismatik: Sebuah Perspektif Dunia

Seperti telah tertulis di atas, aliran Pentakosta dan gerakan Karismatik sering dianggap sebagai gerakan sama. Dengan pandangan ini, menurut Christianity Today, aliran Pentakosta adalah "sebuah semangat iman di antara kaum papa; yang menjamah hingga kehidupan sehari-hari pemercayanya, menawarkan tidak hanya harapan, tapi sebuah cara baru untuk menjalani kehidupan." [5]

Sebagai tambahan, dalam laporan PBB pada tahun 1999 dinyatakan, "Gereja-gereja Pentakosta telah sangat berhasil dalam merekrut anggota-anggotanya dari yang termiskin di antara kaum papa." Juga menurut Christianity Today, di kalangan gereja-gereja Brasilia, di mana kaum Kristen Pentakosta kebanyakan sangat miskin, "Para pengkhotbah tak henti-hentinya menghimbau jemaat untuk memberikan suatu jumlah yang tampaknya menggelikan; para jemaat tidak jarang memberikan zakat/persembahan perpuluhan mereka hingga 20, 30, dan bahkan 50 persen dari pendapatan mereka." [6]

Christianity Today juga mencatat bahwa kaum Pentakosta Brasilia mengobrolkan Yesus seakan-akan pribadi yang nyata dan dekat dengan mereka dan melakukan berbagai hal untuk mereka seperti menyediakan makanan dan tempat tinggal. [7]

Sebagai tambahan, "Para sarjana telah lama menganggap aliran Pentakosta sebagai seperti agama besar dari "dunia lain", yang berfokus pada hal-hal yang di atas ketimbang hal-hal duniawi. Hal-hal di atas, membawa kepada sebuah kesimpulan bahwa gerakan ini menekankan akan pengalaman karismatik, semangat keagamaan, dan tendensi kepertapaan. Kesimpulan ini, walaupun demikian, belum sepenuhnya disepakati oleh banyak sarjana/peneliti pada tingkatan yang lebih tinggi." [8]

As noted earlier, pentecostal and charismatic are often used interchangeably. With that in mind, according to Christianity Today, Pentecostalism is "a vibrant faith among the poor; it reaches into the daily lives of believers, offering not only hope but a new way of living." [9]. In addition, according to a 1999 U.N. report, "Pentecostal churches have been the most successful at recruiting its members from the poorest of the poor." [10] Also, according to Christianity Today, in Brazilian churches, where Pentecostal Christians are often very poor, "Preachers constantly ask parishioners to give what seem like laughable sums of money; these people tithe 20, 30, and sometimes as much as 50 percent of their income." [11] Christianity Today also noted that

Brazilian Pentecostals talk of Jesus as someone real and close to them and doing things for them including providing food and shelter. [12] In addition, according to Christianity Today, "Scholars have long branded Pentecostalism an eminently 'otherworldly' religion, focused more on things above than the mundane below. To many that seems like a foregone conclusion, given the movement's emphasis on charismatic experiences, intense religiosity, and ascetic tendencies. Even highly respected Pentecostal scholars argue this point." [13]

Denominasi-denomiasi Karismatik

Kelompok-kelompok di bawah ini adalah seluruhnya karismatik, walaupun beberapa dari mereka akan menggambarkan dirinya sebagai non-denominasi:

The following groups are all charismatic, although some of them would describe themselves as non-denominational:

Gerakan Karismatik dan Aliran Pentakosta

Gerakan Karismatik memiliki banyak kemiripan dengan aliran Pentakosta, dan perkembangan aliran Pentakosta tampaknya tidak akan pernah terlepaskan dalam topik perkembangan Karismatik. Pengaruh aliran Pentakosta terhadap gerakan Karismatik tidak dapat dipungkiri. Keduanya mengakui kuasa Roh Kudus. Kesembuhan Ilahi telah diterima secara meluas di antara kedua kepercayaan, dan keduanya dikenal dengan gaya khotbah yang berai-api. Walau demikian, ada juga banyak perbedaan yang memisahkan secara tajam Karismatik dari Pentakosta.

The charismatic movement shares many similarities with Pentecostalism, and the stages of the latter seem to have been a prerequisite for the further developing of the said topic. The influence of Pentecostalism upon the charismatic movement cannot be denied. Both acknowledge the power of the Holy Spirit. Faith healing has major acceptance among adherents of both faiths, and both are known for their fiery services. Even still, many differences will allow a person to discern a charismatic from a Pentecostal, though some consider themselves both.

Kaum Pentakosta membangun denominasinya sendiri, tetapi kaum Karismatik cenderung tetap berada di gereja mereka sendiri. Aliran Pentakosta juga muncul jauh lebih dahulu daripada Gerakan Karismatik.

Pembaharuan Karismatik Katolik

Artikel utama dari topik ini: Catholic Charismatic Renewal

Meskipun kaum Kristen Karismatik tidak eksklusif dalam satu denominasi saja, teologi Karismatik tidak secara khas serta merta mengikuti kaum Protestan. Gerakan Karismatik juga muncul dalam tubuh Gereja Katolik, dan Paus Yohanes Paulus II juga dikabarkan memiliki seorang karismatik yang menjadi rujukannya.

While charismatic Christians are not exclusive to any single denomination, charismatic theology is not uniquely Protestant. There is a burgeoning charismatic movement within the Catholic Church, and Pope John Paul II was reputed to have had a charismatic priest as his personal pastor.

Di dalam tubuh Gereja Katolik Roma, gerakan ini terutama sekali menjadi populer di kalangan Filipino (orang-orang Filipina) dan komunitas Hispanik di Amerika Serikat, dan di Filipina sendiri. Para pendeta yang mengadakan perjalanan-perjalanan

In the Roman Catholic church, the movement became particularly popular in the Filipino and Hispanic communities of the United States, and in the Philippines itself. Traveling priests and lay people associated with the movement often visit parishes and sing what are known as charismatic masses. It is thought to be the second largest distinct sub-movement within Roman Catholicism, along with Traditional Catholicism. It presents a difficult situation for many Church authorities, who may not agree with its teachings but find it difficult to oppose, because it is supported by some of the strongest members of the Church.

Criticism of the movement

With the rise in popularity and influence of the charismatic movement, a number of criticisms have arisen from Christians who are outside the movement. Cessationists (popular amongst Southern Baptists) believe that the spiritual gifts that charismatics experience are no longer available to the church, and argue that these experiences are demonic and/or psychological in nature, a criticism also brought against Jesus [14].

Critics sometimes use the word in a derisive manner and generally believe and teach that charismatics are everything from shallow to dangerous — even demon possessed, although this latter charge is increasingly rare as charismatic and Pentecostal groups become more established in the religious landscape.

Also argued is that the Charismatic movement is heavily seated with an interest in finance, selling books, DVD's and CDs of ministries with a strong stance on tithing. This is further strengthened in argument by the more common occurrence of TV evangelism and various ministries where commerce and money is mentioned in every service.

Theologians and scholars

Other charismatic theologians are listed in the article entitled Renewal Theologians.

External links

Alternative viewpoints

The Association of Former Pentecostals A non-profit association uniting former Pentecostals and charismatics worldwide.
List and Explanation of Miracle Gifts - by Jason Robertson at Fide-O
The Prayer Language Error - by Jason Robertson at Fide-O