Siapa 'rock' (Batu Karang) dalam Matius 16:18..? lalu apa kaitannya dengan Gereja Katolik..?

yang harus digarisbawahi adalah sebelum Matius 16:18 diucapkan, Yesus telah memberi nama untuk Simon bar Jonah menjadi Petrus/Batu Karang/Kefas/Rock pada John 1:42. 


John 1:42 (KJV) "And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone."

Yoh 1:42 LAI "Ia membawanya kepada Yesus. Yesus memandang dia dan berkata: "Engkau Simon, anak Yohanes, engkau akan dinamakan Kefas (artinya: Petrus)."

umumnya keberatan non-katolik terkait pada tata bahasa Yunani pada Matius 16:18 yang mengacu pada Petrus karena frase yang pertama mengunakan Petros dan frase kedua mengunakan Petra;

Matt 16:18 "κἀγὼ δέ σοι λέγω ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ἅ|δου οὐ κατισχύσουσιν αὐτῆς."


seperti yang kita ketahui bahwa tata bahasa Yunani mengenal perbedaan gender bahkan untuk benda mati, karena Petros untuk maskulin sedangkan Petra untuk feminin maka keberatan tsb tidak mendasar. Kemudian pada jaman Yesus bahasa yang digunakan dalam keseharian adalah bahasa Aram patut dicatat bahwa Kefas/Kepha adalah bahasa Aram yang Artinya Batu Karang.

"transkrip" percakapan di atas itu dibaca sbb:


ʾapi ʾenaʾ ʾamar ʾ݈naʾ laki d݁aʾna݈t݁ h݈o k݁ēʾpiaʾ wʿal hadiēʾ k݁ēʾpiaʾ ʾebinēyh lʿēd݈݁et݁y wtiarʿēʾ d݁asheyol laʾ nekḥesnoonah

"dan akupun berkata kepadamu: engkau adalah batu karang dan di atas batu karang ini aku akan mendirikan jemaat-Ku dan alam maut tidak akan menguasainya." karena frase "batu karang" yg pertama itu digunakan utk menyebut sebuah nama julukan yg diberikan YESUS kpd Simon bar-Yonah, maka frase itu akhirnya tidak diterjemahkan sesuai artinya tetapi tetap dituliskan sesuai dgn pengucapannya, yaitu: "Kepha". jadi kalimat itu pada akhirnya terbaca demikian . "dan akupun berkata kepadamu: engkau adalah Kepha dan di atas batu karang ini aku akan mendirikan jemaat-Ku dan alam maut tidak akan menguasainya". 

ini absolut dan tidak terbantahkan, bahkan banyak Ahli Kitab Suci protestan pun mengatakan hal yang sama Pengakuan Ahli Kitab Protestan bahwa Matius 16:18 mengacu pada Simon Bar Jonah.


berdasarkan Dogma Gereja Katolik::
VI. The Catholic Church 

• The Catholic Church was founded by the God-Man Jesus Christ.
• Christ appointed the Apostle Peter to be the first of all the Apostles and to be the visible Head of the whole Catholic Church, by appointing him immediately and personally to the primacy of jurisdiction.
• According to Christ's ordinance, Peter is to have successors in his Primacy over the whole Catholic Church and for all time.
• The successors of Peter in the Primacy are the Bishops of Rome. 
• Christ founded the Catholic Church.
• Christ is the Head of the Catholic Church. 

Menurut pengajaran Bapa Gereja awal bahwa Petrus dan keutamaannya [i.e. pengembalaan utama] kepada penerusnya di dalam Gereja Katolik:

St. Yustinus Martir (100- 165) “Sebab [Kristus] memanggil salah satu murid-Nya- yang dulunya dikenal dengan nama Simon- sebagai Petrus; sebab ia mengenali-Nya sebagai Kristus, Anak Allah yang hidup, dengan wahyu dari Allah Bapa: dan sejak itu kita menemukannya terekam di dalam ingatan para rasul-Nya bahwa Ia [Kristus] adalah Anak Allah….”

 

Paus St. Soter (166- 174) “Sebab dari semula, sudah menjadi kebiasanmu untuk berlaku baik terhadap semua saudara seiman dalam berbagai cara, dan untuk mengirimkan bantuan kepada banyak gereja di setiap kota. Dengan demikian membantu mereka yang membutuhkan… engkau, Gereja Roma, mempertahankan tradisi jemaat ini, yang oleh Uskupmu yang terberkati, Soter … tidak hanya dipertahankan melainkan dilengkapi, untuk memenuhi kebutuhan para orang kudus, dan menghibur saudara/i yang di luar negeri [di luar Roma] dengan perkataan berkat, sebagai bapa yang mengasihi anak- anaknya.”. 

 

St. Pothinus, Uskup Lyons (77-177) “Kami berdoa, Bapa Eleutherus, agar engkau dapat bergembira di dalam Tuhan dalam segala sesuatu dan selalu. Kami memohon kepada saudara kami dan saudara Irenaeus untuk membawa surat ini kepadamu, dan kami mohon kepadamu untuk menghargainya sebagai seseorang yang bersemangat bagi perjanjian Kristus. Sebab jika jabatan [uskup] dapat menyampaikan kebenaran kepada seseorang, kita harus menugaskan dia [Irenaeus] di antara yang pertama sebagai penatua Gereja…”[8]. Pothinus akhirnya wafat secara mengenaskan oleh penganiayaan di bawah penguasa Roma, Marcus Aurelius. Perhatikan bahwa di surat ini Pothinus memanggil Eleutherus dengan sebutan Bapa, yang merupakan permohonan kepada Roma agar tidak mentolerir heresi Montanism, yaitu dengan merekomendasikan calon uskup Lyon yang baru yang sangat anti ajaran sesat, yaitu Irenaeus." 

 

St. Irenaeus (180) “Karena … adalah terlalu panjang untuk dibahas di buku ini, untuk menuliskan suksesi [jalur apostolik] dari semua Gereja- gereja, kami menyalahkan mereka semua yang, dengan cara apapun, entah karena kesenangan diri sendiri yang jahat, karena mencari kemuliaan diri sendiri, atau karena ketidaktahuan dan pendapat yang keliru, bergabung dengan pertemuan- pertemuan yang tidak sah; [kami melakukan ini, aku mengatakan] dengan menunjukkan bahwa tradisi diperoleh dari para rasul, dari Gereja yang sangat besar, sangat tua, sangat luas dikenal sebagai Gereja yang didirikan dan dipimpin di Roma oleh kedua Rasul yang mulia, Petrus dan Paulus; sebagai iman yang dikhotbahkan kepada manusia, yang sampai kepada jaman kita oleh karena suksesi para uskup. Sebab adalah suatu kepastian bahwa setiap Gereja harus setuju dengan Gereja ini [Gereja Roma], oleh karena otoritasnya yang utama (pre-eminent authority (Inggris) / propter potiorem principalitatem (Latin), yaitu atas semua umat beriman di manapun berada, sepanjang tradisi apostolik telah dipertahankan oleh mereka [para uskup] yang ada di mana- mana.” 

“Pada masa Klemens, terjadi pertengkaran yang tidak kecil di antara jemaat di Korintus, Gereja Roma mengirimkan surat yang sangat berkuasa kepada Gereja Korintus, mendorong mereka agar berdamai, memperbaharui iman mereka, dan menyatakan tradisi yang telah diterimanya dari para rasul …. dari dokumen ini, siapapun yang mau, … dapat memahami tradisi apostolik Gereja, sebab Surat ini [surat Klemens] ada lebih dahulu daripada mereka yang sekarang menyebarluaskan ajaran sesat….  Klemens dilanjutkan dengan Evaristus, Allexander mengikuti Evaristus, lalu keenam dari para rasul, Sixtus, … sesudahnya, Teleforus yang menjadi martir; lalu Hyginus; sesudahnya, Pius; lalu sesudahnya Anicetus. Soter setelah melanjutkan Anicetus; Eleutherius, sekarang, di tempat ke duabelas dari para rasul… Dengan urutan ini, dan oleh suksesi ini, tradisi Gereja dari jaman para rasul dan pewartaan kebenaran dapat diturunkan kepada kita. Dan ini adalah bukti yang paling kuat bahwa terdapat iman yang satu dan sama, yang telah dijaga di dalam Gereja dari jaman para rasul sampai sekarang, dan diturunkan di dalam kebenaran.”

St. Klemens dari Alexandria (190-210) “Oleh karena itu, setelah mendengarkan perkataan itu, Rasul Petrus yang terberkati, yang terpilih dan yang utama, yang pertama dari para murid, yang hanya kepadanya Tuhan Yesus sendiri menghormatinya [Mat 17:27], dengan cepat menangkap dan memahami perkataan tersebut.”

 

Tertullian (160-225) “Apakah ada yang ditahan dari pengetahuan Petrus, yang dipanggil, ‘batu karang yang atasnya Gereja akan didirikan’, yang juga memperoleh ‘kunci-kunci kerajaan surga,’ dengan kuasa, ‘melepas dan mengikat di surga dan di bumi?” 

 

Origen (185- 254) "Petrus, yang di atasnya dibangun Gereja Kristus, yang tidak akan dikalahkan oleh alam maut, meninggalkan hanya satu Surat ….” “Lihatlah pondasi Gereja yang kuat, batu karang yang besar dan kokoh itu, yang kepada siapa Kristus mendirikan Gereja-Nya!…” “Meskipun ada banyak orang yang percaya bahwa mereka sendiri memegang ajaran Kristus, namun ada di antara mereka berpikir lain daripada para pendahulu mereka. Ajaran Gereja telah memang diturunkan melalui urutan suksesi dari para rasul, dan tetap ada di Gereja bahkan sampai sekarang…”

 

St. Cyprian dari Carthage (258) Tuhan berkata kepada Petrus: “Aku berkata kepadamu,” Ia berkata, ‘bahwa engkau adalah Petrus dan di atas batu karang ini Aku akan mendirikan Gereja-Ku, dan alam maut tidak akan menguasainya. Dan kepadamu aku akan memberikan kunci Kerajaan Surga: dan apapun yang kamu ikat di dunia akan terikat di surga dan apapun yang kamu lepaskan di dunia akan terlepas di Surga.” Dan lagi Ia berkata kepadanya setelah kebangkitan-Nya, “Gembalakanlah domba- domba-Ku.” Atasnya Ia mendirikan Gereja-Nya, dan kepadanya Ia memberikan perintah untuk menggembalakan domba- domba-Nya; dan meskipun Ia memberikan kuasa serupa kepada semua rasul-Nya, namun Ia mendirikan [hanya] satu kursi kepemimpinan; dan Ia mendirikan dengan kuasa-Nya sendiri sebuah sumber dan alasan mendasar untuk kesatuan itu. Memang para rasul yang lain ada di mana Petrus berada, namun keutamaan diberikan kepada Petrus, di mana sudah dinyatakan dengan jelas bahwa hanya ada satu Gereja dan satu kursi kepemimpinan. Demikian pula, semua gembala dan kawanan dombanya dinyatakan satu, yang diberi makan oleh semua Rasul dengan pemikiran yang satu. Jika seseorang tidak berpegang pada kesatuan dengan Petrus ini, dapatkah ia membayangkan bahwa ia masih memegang iman? Jika ia mengabaikan kursi kepemimpinan Petrus yang atasnya Gereja didirikan, dapatkah ia masih yakin dan percaya bahwa ia berada di dalam Gereja?”

Hanya ada satu Tuhan dan satu Kristus, dan satu Gereja dan satu kursi kepemimpinan yang didirikan di atas Petrus, oleh perkataan Tuhan Yesus. Tidaklah mungkin untuk membangun altar yang lain atau imamat yang lain di samping altar yang satu dan imamat yang satu itu. Siapapun yang berkumpul di luar kesatuan itu, akan tercerai berai.”

Tuhan berserta kita..

catatan kaki:
dikembangkan dari apology Deogratia (salah satu netter Katolik di Forum Kristen). 
http://www.theworkofgod.org/dogmas.htm
http://katolisitas.org/7388/keutamaan-petrus-5-dalam-gereja-di-lima-abad-pertama

The Roman Catholic Church Dogmas

Daftar dogma menurut Dr. Ludwig Ott dalam bukunya “Fundamentals of Catholic Dogma”

I. The Unity and Trinity of God

1. God, our Creator and Lord, can be known with certainty, by the natural light of reason from created things.
2. God’s existence is not merely an object of rational knowledge, but also an object of supernatural faith.
3. God’s Nature is incomprehensible to men.
4. The blessed in Heaven possess an immediate intuitive knowledge of the Divine Essence.
5. The immediate vision of God transcends the natural power of cognition of the human soul, and is therefore supernatural.
6. The soul, for the immediate vision of God, requires the light of glory.
7. God’s Essence is also incomprehensible to the blessed in Heaven.
8. The divine attributes are really identical among themselves and with the Divine Essence.
9. God is absolutely perfect.
10. God is actually infinite in every perfection.
11. God is absolutely simple.
12. There is only one God.
13. The one God is, in the ontological sense, the true God.
14. God possesses an infinite power of cognition.
15. God is absolute veracity.
16. God is absolutely faithful.
17. God is absolute ontological goodness in Himself and in relation to others.
18. God is absolute moral goodness or holiness.
19. God is absolute benignity.
20. God is absolutely immutable.
21. God is eternal.
22. God is immense or absolutely immeasurable.
23. God is everywhere present in created space.
24. God’s knowledge is infinite.
25. God’s knowledge is purely and simply actual.
26. God’s knowledge is subsistent.
27. God knows all that is merely possible by the knowledge of simple intelligence.
28. God knows all real things in the past, the present and the future.
29. By the knowledge of vision, God also foresees the future free acts of rational creatures with infallible certainty.
30. God’s Divine Will is infinite.
31. God loves Himself of necessity, but loves and wills the creation of extra-divine things, on the other hand, with freedom.
32. God is almighty.
33. God is the Lord of the heavens and of the earth.
34. God is infinitely just.
35. God is infinitely merciful.
36. In God there are three Persons, the Father, the Son and the Holy Ghost. Each of the three Persons possesses the one (numerical) Divine Essence.
37. In God there are two internal divine processions.
38. The Divine Persons, not the Divine Nature, are the subject of the internal divine processions (in the active and in the passive sense).
39. The Second Divine Person proceeds from the First Divine Person by generation, and therefore is related to Him as Son to Father.
40. The Holy Ghost proceeds from the Father and from the Son as from a single principle through a single spiration.
41. The Holy Ghost does not proceed through generation but through spiration.
42. The relations in God are really identical with the Divine Nature.
43. The Three Divine Persons are in one another.
44. All the ad extra activities of God are common to the three Persons.

II. God the Creator

1. All that exists outside God was, in its whole substance, produced out of nothing by God.
2. God was moved by His goodness to create the world.
3. The world was created for the glorification of God.
4. The Three Divine Persons are one single, common principle of creation.
5. God created the world free from exterior compulsion and inner necessity.
6. God has created a good world.
7. The world had a beginning in time.
8. God alone created the world.
9. God keeps all created things in existence.
10. God, through His Providence, protects and guides all that He has created.
11. The first man was created by God.
12. Man consists of two essential parts – a material body and a spiritual soul.
13. The rational soul per se is the essential form of the body.
14. Every human being possesses an individual soul.
15. God has conferred on man a supernatural destiny.
16. Our first parents, before the fall, were endowed with sanctifying grace.
17. In addition to sanctifying grace, our first parents were endowed with the preternatural gift of bodily immortality.
18. Our first parents in Paradise sinned grievously through transgression of the Divine probationary commandment.
19. Through sin our first parents lost sanctifying grace and provoked the anger and the indignation of God.
20. Our first parents became subject to death and to the dominion of the devil.
21. Adam’s sin is transmitted to his posterity, not by imitation but by descent.
22. Original sin is transmitted by natural generation.
23. In the state of original sin man is deprived of sanctifying grace and all that this implies, as well as of the preternatural gifts of integrity.
24. Souls who depart this life in the state of original sin are excluded from the Beatific Vision of God.
25. In the beginning of time God created spiritual essences (angels) out of nothing.
26. The nature of angels is spiritual.
27. The evil spirits (demons) were created good by God; they became evil through their own fault.
28. The secondary task of the good angels is the protection of men and care for their salvation.
29. The devil possesses a certain dominion over mankind by reason of Adam’s sin.

III. God the Redeemer

1. Jesus Christ is true God and true Son of God.
2. Christ assumed a real body, not an apparent body.
3. Christ assumed not only a body but also a rational soul.
4. Christ was truly generated and born of a daughter of Adam, the Virgin Mary.
5. The Divine and human natures are united hypostatically in Christ, that is, joined to each other in one Person.
6. In the hypostatic union each of the two natures of Christ continues unimpaired, untransformed, and unmixed with each other.
7. Each of the two natures in Christ possesses its own natural will and its own natural mode of operation.
8. The hypostatic union of Christ’s human nature with the Divine Logos took place at the moment of conception.
9. The hypostatic union will never cease.
10. The hypostatic union was effected by the three Divine Persons acting in common.
11. Only the second Divine Person became Man.
12. Not only as God but also as man Jesus Christ is the natural Son of God.
13. The God-Man Jesus Christ is to be venerated with one single mode of worship, the absolute worship of latria which is due to God alone.
14. Christ’s Divine and human characteristics and activities are to be predicated of the one Word Incarnate.
15. Christ was free from all sin, from original sin as well as from all personal sin.
16. Christ’s human nature was passible.
17. The Son of God became man in order to redeem men.
18. Fallen man cannot redeem himself.
19. The God-man Jesus Christ is a high priest.
20. Christ offered Himself on the Cross as a true and proper sacrifice.
21. Christ by His sacrifice on the Cross has ransomed us and reconciled us with God.
22. Christ, through His passion and death, merited award from God.
23. After His death, Christ’s Soul, which was separated from His Body, descended into the underworld.
24. On the third day after His death, Christ rose gloriously from the dead.
25. Christ ascended body and soul into Heaven and sits at the right hand of the Father.

IV. The Mother of the Redeemer

1. Mary is truly the Mother of God.
2. Mary was conceived without the stain of original sin.
3. Mary is the Immaculate Conception.
4. Mary conceived by the Holy Ghost without the cooperation of man.
5. Mary bore her Son without any violation of her virginal integrity.
6. After the birth of Jesus, Mary remained a Virgin.
7. Mary was assumed body and soul into Heaven.

V. God the Sanctifier

1. There is a supernatural intervention of God in the faculties of the soul, which precedes the free act of the will.
2. There is a supernatural influence of God in the faculties of the soul which coincides in time with man’s free act of will.
3. For every salutary act, internal supernatural grace of God (gratia elevans) is absolutely necessary.
4. Internal supernatural grace is absolutely necessary for the beginning of faith and salvation.
5. Without the special help of God, the justified cannot persevere to the end in justification.
6. The justified person is not able for his whole life long to avoid sins, even venial sins, without the special privilege of the grace of God.
7. Even in the fallen state, man can, by his natural intellectual power, know religious and moral truths.
8. For the performance of a morally good action, sanctifying grace is not required.
9. In the state of fallen nature, it is morally impossible for man without supernatural Revelation, to know easily, with absolute certainty, and without admixture of error, all religious and moral truths of the natural order.
10. Grace cannot be merited by natural works either de condigno or de congruo.
11. God gives all the just sufficient grace for the observation of the divine commandments.
12. God, by His eternal resolve of Will, has predetermined certain men to eternal blessedness.
13. God, by an eternal resolve of His Will, predestines certain men, on account of their foreseen sins, to eternal rejection.
14. The human will remains free under the influence of efficacious grace, which is not irresistible.
15. There is grace which is truly sufficient and yet remains inefficacious.
16. The causes of Justification. (Defined by the Council of Trent) :
    1. The final cause is the honour of God and of Christ and the eternal life of men.
    2. The efficient cause is the mercy of God.
    3. The meritorious cause is Jesus Christ, who as mediator between God and men, has made atonement for us and merited the grace by which we are justified.
    4. The instrumental cause of the first justification is the Sacrament of Baptism. Thus it defines that Faith is a necessary precondition for justification (of adults).
    5. The formal cause is God’s Justice, not by which He Himself is just, but which He makes us just, that is, Sanctifying Grace.
17. The sinner can and must prepare himself by the help of actual grace for the reception of the grace by which he is justified.
18. The justification of an adult is not possible without faith.
19. Besides faith, further acts of disposition must be present.
20. Sanctifying grace sanctifies the soul.
21. Sanctifying grace makes the just man a friend of God.
22. Sanctifying grace makes the just man a child of God and gives him a claim to the inheritance of heaven.
23. The three Divine or theological virtues of faith, hope and charity are infused with sanctifying grace.
24. Without special Divine Revelation no one can know with the certainty of faith, if he be in the state of grace.
25. The degree of justifying grace is not identical in all the just.
26. Grace can be increased by good works.
27. The grace by which we are justified may be lost, and is lost by every grievous sin.
28. By his good works, the justified man really acquires a claim to supernatural reward from God.
29. A just man merits for himself through each good work an increase of sanctifying grace, eternal life (if death finds him in the state of grace) and an increase in heavenly glory.

VI. The Catholic Church

1. The Catholic Church was founded by the God-Man Jesus Christ.
2. Christ founded the Catholic Church in order to continue His work of redemption for all time.
3. Christ gave His Church a hierarchical constitution.
4. The powers bestowed on the Apostles have descended to the Bishops.
5. Christ appointed the Apostle Peter to be the first of all the Apostles and to be the visible Head of the whole Catholic Church, by appointing him immediately and personally to the primacy of jurisdiction.
6. According to Christ’s ordinance, Peter is to have successors in his Primacy over the whole Catholic Church and for all time.
7. The successors of Peter in the Primacy are the Bishops of Rome.
8. The Pope possesses full and supreme power of jurisdiction over the whole Catholic Church, not merely in matters of faith and morals, but also in Church discipline and in the government of the Church.
9. The Pope is infallible when he speaks ex cathedra.
10. By virtue of Divine right, the bishops possess an ordinary power of government over their dioceses.
11. Christ founded the Catholic Church.
12. Christ is the Head of the Catholic Church.
13. In the final decision on doctrines concerning faith and morals, the Catholic Church is infallible.
14. The primary object of the Infallibility is the formally revealed truths of Christian Doctrine concerning faith and morals.
15. The totality of the Bishops is infallible, when they, either assembled in general council or scattered over the earth propose a teaching of faith or morals as one to he held by all the faithful.
16. The Church founded by Christ is unique and one.
17. The Church founded by Christ is holy.
18. The Church founded by Christ is catholic.
19. The Church founded by Christ is apostolic.
20. Membership of the Catholic Church is necessary for all men for salvation.

VII. The Communion of Saints

1. It is permissible and profitable to venerate the Saints in Heaven, and to invoke their intercession.
2. It is permissible and profitable to venerate the relics of the Saints.
3. It is permissible and profitable to venerate images of the Saints.
4. The living faithful can come to the assistance of the souls in Purgatory by their intercessions.

VIII. The Sacraments

1. The Sacraments of the New Covenant contain the grace which they signify, and bestow it on those who do not hinder it.
2. The Sacraments work ex opere operato, that is, the sacraments operate by the power of the completed sacramental rite.
3. All the Sacraments of the New Covenant confer sanctifying grace on the receivers.
4. Three Sacraments, Baptism, Confirmation, and Holy Orders, imprint a character, that is an indelible spiritual mark, and, for this reason, cannot be repeated.
5. The sacramental character is a spiritual mark imprinted on the soul.
6. The sacramental character continues at least until the death of the bearer.
7. All Sacraments of the New Covenant were instituted by Jesus Christ.
8. There are seven Sacraments of the New Law.
9. The Sacraments of the New Covenant are necessary for the salvation of mankind.
10. The validity and efficacy of the Sacrament is independent of the minister’s orthodoxy and state of grace.
11. For the valid dispensing of the Sacraments it is necessary that the minister accomplish the Sacramental sign in the proper manner.
12. The minister must have the intention of at least doing what the Church does.
13. In the case of adult recipients moral worthiness is necessary for the worthy or fruitful reception of the Sacraments.

IX. Baptism

1. Baptism is a true Sacrament instituted by Jesus Christ.
2. The materia remota of the Sacrament of Baptism is true and natural water.
3. Baptism confers the grace of justification.
4. Baptism effects the remission of all punishments of sin, both eternal and temporal.
5. Even if it be unworthily received, valid Baptism imprints on the soul of the recipient an indelible spiritual mark, the Baptismal Character, and for this reason, the Sacrament cannot be repeated.
6. Baptism by water (Baptismus fluminis) is, since the promulgation of the Gospel, necessary for all men without exception for salvation.
7. Baptism can be validly administered by anyone.
8. Baptism can be received by any person in the wayfaring state who is not already baptised.
9. The Baptism of young children is valid and licit.

X. Confirmation

1. Confirmation is a true Sacrament properly so-called.
2. Confirmation imprints on the soul an indelible spiritual mark, and for this reason, cannot be repeated.
3. The ordinary minister of Confirmation is the Bishop alone.

XI. Holy Eucharist

1. The Body and Blood of Jesus Christ are truly, really, and substantially present in the Eucharist.
2. Christ becomes present in the Sacrament of the Altar by the transformation of the whole substance of the bread into His Body and of the whole substance of the wine into His Blood.
3. The accidents of bread and wine continue after the change of the substance.
4. The Body and Blood of Christ together with His Soul and Divinity and therefore, the whole Christ, are truly present in the Eucharist.
5. The Whole Christ is present under each of the two Species.
6. When either consecrated Species is divided, the Whole Christ is present in each part of the Species.
7. After the Consecration has been completed the Body and Blood are permanently present in the Eucharist.
8. The Worship of Adoration (latria) must be given to Christ present in the Eucharist.
9. The Eucharist is a true Sacrament instituted by Jesus Christ.
10. The matter for the consummation of the Eucharist is bread and wine.
11. For children before the age of reason, the reception of the Eucharist is not necessary for salvation.
12. Communion under two forms is not necessary for any individual members of the Faithful, either by reason of Divine precept or as a means of salvation.
13. The power of consecration resides in a validly consecrated priest only .
14. The Sacrament of the Eucharist can be validly received by every baptised person in the wayfaring state, including young children.
15. For the worthy reception of the Eucharist, the state of grace as well as the proper and pious disposition are necessary.
16. The Holy Mass is a true and proper Sacrifice.
17. In the Sacrifice of the Mass, Christ’s Sacrifice on the Cross is made present, its memory celebrated, and its saving power applied.
18. In the Sacrifice of the Mass and in the Sacrifice of the Cross the Sacrificial Gift and the Primary Sacrificing Priest are identical; only the nature and the mode of the offering are different.
19. The Sacrifice of the Mass is not merely a sacrifice of praise and thanks-giving, but also a sacrifice of expiation and impetration.

XII. Penance

1. The Church has received from Christ the power of remitting sins committed after Baptism.
2. By the Church’s Absolution sins are truly and immediately remitted.
3. The Church’s power to forgive sins extends to all sin without exception.
4. The exercise of the Church’s power to forgive sins is a judicial act.
5. The forgiveness of sins which takes place in the Tribunal of Penance is a true and proper Sacrament, which is distinct from the Sacrament of Baptism.
6. Extra-sacramental justification is effected by perfect sorrow only when it is associated with the desire for the Sacrament (votum sacramenti).
7. Contrition springing from the motive of fear is a morally good and supernatural act.
8. The Sacramental confession of sins is ordained by God and is necessary for salvation.
9. By virtue of Divine ordinance, all grievous sins according to kind and number, as well as those circumstances which alter their nature, are subject to the obligation of confession.
10. The confession of venial sins is not necessary but is permitted and is useful.
11. All temporal punishments for sin are not always remitted by God with the guilt of sin and the eternal punishment.
12. The priest has the right and duty, according to the nature of the sins and the ability of the penitent, to impose salutary and appropriate works for satisfaction.
13. Extra-sacramental penitential works, such as the performance of voluntary penitential practices and the patient bearing of trials sent by God, possess satisfactory value.
14. The form of the Sacrament of Penance consists in the words of Absolution.
15. Absolution, in association with the acts of the penitent, effects the forgiveness of sins.
16. The principal effect of the Sacrament of Penance is the reconciliation of the sinner with God.
17. The Sacrament of Penance is necessary for salvation to those who, after Baptism, fall into grievous sin.
18. The sole possessors of the Church’s Power of Absolution are the bishops and priests.
19. Absolution given by deacons, clerics or lower rank, and laymen is not Sacramental Absolution.
20. The Sacrament of Penance can be received by any baptised person who, after Baptism, has committed a grievous or a venial sin.
21. The Church possesses the power to grant Indulgences.
22. The use of Indulgences is useful and salutary to the Faithful.

XIII. Holy Orders

1. Holy Order is a true and proper Sacrament which was instituted by Jesus Christ.
2. The consecration of priests is a Sacrament.
3. Bishops are superior to priests.
4. The Sacrament of Order confers sanctifying grace on the recipient.
5. The Sacrament of Order imprints a character on the recipient.
6. The Sacrament of Order confers a permanent spiritual power on the recipient.
7. The ordinary dispenser of all grades of Order, both the sacramental and the non-sacramental, is the validly consecrated Bishop alone.

XIV. Matrimony

1. Marriage is a true and proper Sacrament instituted by God.
2. From the sacramental contract of marriage emerges the Bond of Marriage, which binds both marriage partners to a lifelong indivisible community of life.
3. The Sacrament of Matrimony bestows sanctifying grace on the contracting parties.

XV. Anointing of the sick

1. Extreme Unction or anointing of the sick is a true and proper Sacrament instituted by Jesus Christ.
2. The remote matter of Extreme Unction is oil.
3. The form consists in the prayer of the priest for the sick person which accomplishes the anointing.
4. Extreme Unction gives the sick person sanctifying grace in order to arouse and strengthen him.
5. Extreme Unction effects the remission of grievous sins still remaining and of venial sins.
6. Extreme Unction sometimes effects the restoration of bodily health, if this be of spiritual advantage.
7. Only Bishops and priests can validly administer Extreme Unction.
8. Extreme Unction can be received only by the Faithful who are seriously ill.

XVI. The Last Things

1. In the present order of salvation, death is a punishment for sin.
2. All human beings subject to original sin are subject to the law of death.
3. The souls of the just which in the moment of death are free from all guilt of sin and punishment for sin, enter into Heaven.
4. The bliss of Heaven lasts for all eternity.
5. The degree of perfection of the Beatific Vision granted to the just is proportioned to each one’s merit.
6. The souls of those who die in the condition of personal grievous sin enter Hell.
7. The punishment of Hell lasts for all eternity.
8. The souls of the just which, in the moment of death, are burdened with venial sins or temporal punishment due to sins, enter purgatory.
9. At the end of the world Christ will come again in glory to pronounce judgement.
10. All the dead will rise again on the last day with their bodies.
11. The dead will rise again with the same bodies as they had on earth.
12. Christ, on His second coming, will judge all men.

catatan kaki:

http://www.theworkofgod.org/dogmas.htm

http://katolisitas.org/2224/dogma-impikasinya-dan-daftar-dogma

 

Pandangan Gereja Katolik terhadap "Infant Baptism"

Pembaptisan Balita sudah ada sejak Jaman Para Rasul ;

Dasar Alkitab:
Kisah Para Rasul 16:15, 33 menceritakan tentang bagaimana para rasul membaptis Lidia beserta seluruh isi rumahnya, juga kepala penjara sekeluarga. Demikian pula dalam Kisah Para Rasul 18:8 menceritakan tentang bagaimana Paulus membaptis Krispus dan seisi rumahnya, dan juga keluarga Stefanus (1 Kor 1:16). “Seisi rumahnya” ini adalah termasuk anak-anak, sehingga diketahui bahwa praktek pembaptisan bayi telah diterapkan sejak jaman para rasul.


Yoh 3:5-7 Jawab Yesus: "Aku berkata kepadamu, sesungguhnya jika seorang tidak dilahirkan dari air dan Roh, Ia tidak dapat masuk ke dalam Kerajaan Allah. Apa yang dilahirkan dari daging, adalah daging, dan apa yang dilahirkan dari Roh, adalah roh. Janganlah engkau heran, karena Aku berkata kepadamu: Kamu harus dilahirkan kembali."

Mat 28:19-20 "Karena itu pergilah, jadikanlah semua bangsa murid-Ku dan baptislah mereka dalam nama Bapa dan Anak dan ROH KUDUS, dan ajarlah mereka melakukan segala sesuatu yang telah Kuperintahkan kepadamu. Dan ketahuilah, Aku menyertai kamu senantiasa sampai kepada akhir zaman."


Dogma Gereja Katolik : IX. Baptism

1. Baptism is a true Sacrament instituted by Jesus Christ.
2. The materia remota of the Sacrament of Baptism is true and natural water.
3. Baptism confers the grace of justification.
4. Baptism effects the remission of all punishments of sin, both eternal and temporal.
5. Even if it be unworthily received, valid Baptism imprints on the soul of the recipient an indelible spiritual mark, the Baptismal Character, and for this reason, the Sacrament cannot be repeated.
6. Baptism by water (Baptismus fluminis) is, since the promulgation of the Gospel, necessary for all men without exception for salvation.
7. Baptism can be validly administered by anyone.
8. Baptism can be received by any person in the wayfaring state who is not already baptised.
9. The Baptism of young children is valid and licit.

Pengajaran Bapa Gereja Awal:

1. Tertullian (160-220), “Tanpa Baptism, Keselamatan tidak dapat diperoleh”, berdasarkan pengajaran Yesus bahwa barangsiapa yang tidak dilahirkan kembali dalam air dan Roh, maka ia tidak dapat masuk dalam Kerajaan Allah (lih. Yoh 3:5).” Pengajaran ini melandasi praktek Pembaptisan bayi (On Baptism, Ch 12).
2. St. Cyprian (250) mengajarkan bahwa “Pembaptisan yang mengakibatkan penghapusan dosa tidak boleh ditunda.” (Cyprian, Epistles 64 ).
3. St Cyril dari Yerusalem (313–386), “Jika orang tidak menerima Pembaptisan, ia tidak dapat diselamatkan, kecuali dalam kondisinya sebagai Martir, yang tanpa baptisan air menerima Kerajaan Allah.” (Catecheses, 3:10)
4. St. Agustinus (422) juga menyebutkan bahwa Pembaptisan yang merupakan ‘kematian kita terhadap dosa bersama Kristus dan kebangkitan kita ke dalam kehidupan baru bersama Kristus’, menjadi dasar bagi gerbang rahmat Pembaptisan kepada semua, baik bayi maupun orang dewasa, sebab semua manusia telah berdosa oleh akibat dosa asal (Lihat St. Augustine, Enchiridion, ch. 42,43,45).

Efek suatu Sakramen (i.e. baptisan) :

1. Ex opere operantis (by reason of the agent)
2. Ex opere operato (by virtue of the action)

Gereja Katolik memandang bahwa Sakramen sebagai Ex opere operato (by virtue of the action) yaitu Efek dari sakramen (rahmat) semata-mata karena keinginan Allah, oleh karena itu tidak bergantung pada manusianya.
Oleh karena satu orang telah berdosa [i.e. Adam] maka segala keturunan ikut serta menanggung dosa kemudian terputus sebagai warga negara surga, dengan baptisan inilah maka hal yang terputus tersebut diikat kembali [lih Rom 5:18-19].


Keberatan - keberatan terhadap pembaptisan bayi umumnya dikarenakan karena bayi tidak bisa percaya sehingga tidak dapat dibaptis. apakah demikian..?

Percaya adalah suatu keadaan dimana secara sadar, mengerti, mampu untuk percaya kemudian PERCAYA,

sedangkan,

Tidak Percaya adalah suatu keadaan dimana secara sadar, mengerti, mampu untuk percaya TETAPI TIDAK MAU PERCAYA.

Kesimpulan,
jelas dari definisi diatas maka posisi balita bukan TIDAK MAU PERCAYA kemudian tidak dapat dibaptis; balita juga termasuk segala bangsa ; balita juga menanggung dosa adam ; balita juga harus melalui penebusan, sehingga semua ayat dalam Alkitab baik Implisit maupun Explisit tidak ada yang menyatakan Bayi DILARANG dibaptis.



Tuhan Sertamu. 



catatan kaki :
dikembangkan dari apology Granits (salah satu netter Katolik di Forum Kristen).
http://katolisitas.org/
Catholic Dogmas

Mohammad Hatta

Drs. Mohammad Hatta (Bung Hatta lahir di Fort de Kock /Bukittinggi, Sumatera Barat, pada tanggal 12 Agustus 1902 – meninggal di Jakarta, 14 Maret 1980) adalah salah satu pendiri negara Indonesia yang pernah menjabat sebagai Wakil Presiden Indonesia yang pertama.

History Pendidikan Bung Hatta:

1. Sekolah Melayu Fort de Kock dan pada tahun 1913-1916
2. melanjutkan studi ke Europeesche Lagere School (ELS) di Padang.
3. melanjutkan studi ke MULO di Padang.
4. melanjutkan studi di Sekolah Tinggi Dagang "Prins Hendrik School" 1919-1921
5. Handelshogeschool (bahasa inggris: Rotterdam School of Commerce, kini menjadi Universitas Erasmus). 1921 dia kemudian tinggal disana selama 11 tahun.

History Perjuangan Bung Hatta:

• Bendahara Jong Sumatranen Bond (JSB) Cabang Padang;
• Bendahara Jong Sumatranen Bond (JSB) Pusat;
• Bendahara Perhimpunan Hindia (Indische Vereeniging);
• Ketua Perhimpunan Indonesia;
• Aktif di Partai Nasional Indonesia;
• Ketua Partai Nasional Indonesia Pendidikan;
• Anggota BPUPKI;
• Anggota PPKI.

catatan kaki:
Mohammad Hatta http://id.wikipedia.org/wiki/Mohammad_Hatta