Pernyataan para Paus bahwa KVII tidak infallible dan tidak mengikat:
On January 12, 1966, Pope Paul VI said in an audience: “There are those who ask what authority, what theological qualification the Council intended to give to its teachings, knowing that it avoided issuing solemn dogmatic definitions engaging the infallibility of the ecclesiastical Magisterium. The answer is known by whoever remembers the conciliar declaration of March 6, 1964, repeated on November 16, 1964: given the Council’s pastoral character, it avoided pronouncing, in an extraordinary manner, dogmas endowed with the note of infallibility.”
(bersama pernyataan ini berarti Paus Paulus VI sudah tiga kali menyatakan KVII tidak infallible)
Kard. Josef Ratzingetr (1988):
"The truth is that this particular Council defined no dogma at all, and deliberately chose to remain on a modest level, as a merely pastoral council; and yet many treat it as though it had made itself into a sort of superdogma which takes away the importance of all the rest..."
Dokumen KVII secara sengaja dibuat ambigu:
Theologian Edward Schillebeeckx has been quoted by Abp. Marcel Lefebvre as saying, “We have used ambiguous phrases during the Council and we know how we will interpret them afterwards.”
Fr. Marie-Dominique Chenu, pakar KVII dari Perancis:
"The gossip is that the experts directed the Council; indeed, this is not so wrong. I recall a minuscule but revealing episode. While the Decree on the Laymen [Apostolicam actuositatem] was being discussed, I noticed that it still had a paragraph entirely permeated with the notion of a ‘mandate’ given to laymen by the Hierarchy, inspired by a dualist conception — the Church on one side and the world on the other. I met with another French expert and we agreed that this was bad.
But that paragraph had already been discussed and adopted by the commission. It was impossible, therefore, to change it. So, we wrote a text to be added that corrected it. It was a second paragraph that said more or less the opposite of the preceding one. The first in a certain way affirmed dualism. But the second stated that the action of the Church must go beyond it."
Cardinal Walter Kasper:
"In many places, [the Council Fathers] had to find compromise formulas, in which, often, the positions of the majority are located immediately next to those of the minority, designed to delimit them. Thus, the conciliar texts themselves have a huge potential for conflict, [and] open the door to a selective reception in either direction."
KVII mengandung banyak doktrin-doktrin baru dan berbeda dari apa yang diajarkan oleh Gereja. Hal ini juga membuatnya mustahil untuk menjadi infallible!
Paus Yohanes Paulus II:
"Among the elements which characterize the true and genuine image of the Church, we should emphasize especially the following: the doctrine in which the Church is presented as the People of God (cf. Lumen Gentium, no. 2), and authority as a service (cf. ibid., no. 3); the doctrine in which the Church is seen as a “communion”, and which, therefore, determines the relations which should exist between the particular Churches and the universal Church, and between collegiality and the primacy; the doctrine, moreover, according to which all the members of the People of God, in the way suited to each of them, participate in the threefold office of Christ: priestly, prophetic and kingly. With this teaching there is also linked that which concerns the duties and rights of the faithful, and particularly of the laity; and finally, the Church's commitment to ecumenism. ..."
"Indeed, the extent and depth of the teaching of the Second Vatican Council call for a renewed commitment to deeper study in order to reveal clearly the Council's continuity with Tradition, especially in points of doctrine which, perhaps because they are new, have not yet been well understood by some sections of the Church..."
Konsili Vatikan I mengajarkan bahwa infalibilitas tidak berlaku bagi doktrin-doktrin BARU:
6. For the holy Spirit was promised to the successors of Peter NOT so that they might, by His revelation, make known some new doctrine, but that, by His assistance, they might religiously guard and faithfully expound the revelation or deposit of faith transmitted by the apostles.
(dokumen Konsili Vatikan I)
KVII mengatakan kita dan muslim menyembah ALLAH yang sama!
Namun rencana keselamatan juga merangkum mereka, yang mengakui Sang Pencipta; di antara mereka terdapat terutama kaum muslimin, yang menyatakan bahwa mereka berpegang pada iman Abraham, dan bersama kita bersujud menyembah Allah yang tunggal dan maha rahim, yang akan menghakimi manusia pada hari kiamat.
Ini diperkuat dengan:
Pesan Paus Paulus VI di Betlehem 6 Januari 1964
“We address this reverent greeting in particular to those who profess monotheism and with us direct their religious worship to the one true God, most high and living, the God of Abraham..."
Pesan Paus Yohanes Paulus II kepada pemuda-pemuda Muslim Maroko, 19 Agustus 1985
“Christians and Muslims have many things in common, as believers and as human beings. We live in the same world, marked by many signs of hope, but also by multiple signs of anguish. For us, Abraham is a model of faith in God, of submission to his will and of confidence in his goodness. We believe in the same God, the one God, the living God, the God who created the world and brings his creatures to their perfection....."
Dengan demikian ada EMPAT alasan penting mengapa KVII tidak infallible dan mengikat:
- Pengakuan langsung Paus Paulus VI dan Paus Benediktus XVI
- Dokumen konsili mengandung pernyataan yang ambigu
- Dokumen konsili mengandung doktrin/ajaran baru yang berbeda dari apa yang sudah diajarkan Gereja sebelumnya.
- Dokumen konsili mengandung kesalahan (contoh LG 16).
Kontradiksi dalam dokumen KVII:
Gereja tahu, bahwa karena banyak alasan ia berhubungan dengan mereka, yang karena dibaptis mengemban nama kristen, tetapi tidak mengakui ajaran iman seutuhnya atau tidak memelihara kesatuan persekutuan di bawah Pengganti Petrus. (LG 15)
Sebab mereka itu, yang beriman akan Kristus dan dibaptis secara sah, berada dalam suatu persekutuan dengan Gereja Katolik, meskipun persekutuan ini tidak sempurna. (UR 3)
Upacara-upacara itu dengan pelbagai cara dan menurut bermacam-ragam situasi masing-masing Gereja dan jemaat sudah jelas memang dapat menyalurkan hidup rahmat yang sesungguhnya, dan harus diakui dapat membuka pintu memasuki persekutuan keselamatan. (UR 3)
Sebab Roh Kristus tidak menolak untuk menggunakan mereka sebagai upaya-upaya keselamatan, yang kekuatannya bersumber pada kepenuhan rahmat serta kebenaran sendiri, yang dipercayakan kepada Gereja Katolik. (UR 3)
Bandingkan...
Urged by faith, we are obliged to believe and to maintain that the Church is one, holy, catholic, and also apostolic. We believe in her firmly and we confess with simplicity that outside of her there is neither salvation nor the remission of sins... (Unam Sanctam, Paus Bonifacius VII)
The holy universal Church teaches that it is not possible to worship God truly except in Her and asserts that all who are outside of Her will not be saved. (Paus St. Gregorius Agung).
Gereja Kristus Dan Gereja Katolik
Gereja itu, yang di dunia ini disusun dan diatur sebagai serikat, berada dalam Gereja Katolik, yang dipimpin oleh pengganti Petrus dan para Uskup dalam persekutuan dengannya, walaupun di luar persekutuan itupun terdapat banyak unsur pengudusan dan kebenaran, yang merupakan karunia-karunia khas bagi Gereja Kristus dan mendorong ke arah kesatuan katolik. (LG 8)
Kompromi Terjemahan Kitab Suci
Gereja selalu menghormati juga terjemahan-terjemahan lain ke dalam bahasa Timur dan Latin, terutama yang disebut “Vulgata”. Tetapi karena sabda Allah harus tersedia pada segala zaman, Gereja dengan perhatian keibuannya mengusahakan, supaya dibuat terjemahan-terjemahan yang sesuai dan cermat ke dalam pelbagai bahasa, terutama berdasarkan teks asli Kitab suci. Bila terjemahan-terjemahan itu – sekiranya ada kesempatan baik dan Pimpinan Gereja menyetujuinya – diselenggarakan atas usaha bersama dengan saudara-saudari terpisah, maka terjemahan-terjemahan itu dapat digunakan oleh semua orang kristiani. (DV 22)
Beberapa contoh:
Ketika malaikat itu masuk ke rumah Maria, ia berkata: "Salam, hai engkau yang dikaruniai, Tuhan menyertai engkau." (Luk.1:28)
And the angel being come in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou among women."(Lk.1:28)
Dan Aku pun berkata kepadamu: Engkau adalah Petrus dan di atas batu karang ini Aku akan mendirikan jemaat-Ku dan alam maut tidak akan menguasainya. (Mat.16:18)
And I say to thee: That thou art Peter; and upon this rock I will build My church, and the gates of hell shall not prevail against it. (Mat.16:18)
Aku akan mengadakan permusuhan antara engkau dan perempuan ini, antara keturunanmu dan keturunannya; keturunannya akan meremukkan kepalamu, dan engkau akan meremukkan tumitnya." (Kej.3:15)
I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel. (Gen.3:15)
Ada Dua Kuasa Tertinggi Dalam Gereja?
Dewan para Rasul dan tugas mengajar dan bimbingan pastoral, bahkan yang melestarikan Badan para Rasul, bersama dengan Imam Agung di Roma selaku Kepalanya, dan tidak pernah tanpa Kepala itu, merupakan subjek kuasa tertinggi dan penuh juga terhadap Gereja; tetapi kuasa itu hanyalah dapat dijalankan dengan persetujuan Imam Agung di Roma. (LG 22)
Mengapa tidak cukup dikatakan Imam Agung Roma (Paus) adalah kuasa tertinggi dan penuh?
Kuasa kolegial itu dapat juga dijalankan oleh para Uskup bersama Paus, kalau mereka tersebar diseluruh dunia, asal saja Kepala Dewan mengundang mereka untuk melaksanakan tindakan kolegial, atau setidak-tidaknya menyetujui atau dengan bebas menerima kegiatan bersama para Uskup yang terpencar, sehingga sungguh-sungguh terjadi tindakan kolegial. (LG 22)
Sebab para Gembala Gereja betul-betul memahami, betapa besar sumbangan kaum awam bagi kesejahteraan seluruh Gereja. Para Gembala mengetahui bahwa mereka diangkat oleh Kristus bukan untuk mengemban sendiri seluruh misi penyelamatan Gereja di dunia. Melainkan tugas mereka yang mulia yakni: menggembalakan Umat beriman dan mengakui pelayanan-pelayanan serta kurnia-kurnia (karisma) mereka sedemikian rupa sehingga semua saja dengan cara mereka sendiri sehati-sejiwa bekerja sama untuk mendukung karya bersama. (LG 30)
Ini cikal bakal "gereja sinodal" yang akhirnya mengubah struktur Gereja yang hirarkis-monarkis menjadi demokratris, berlawanan dengan kehendak Tuhan!
---------------
"Progress" of dogmas is, in reality, nothing but corruption of dogmas ... I absolutely reject the heretical doctrine of the evolution of dogma, as passing from one meaning to another, and different from the sense in which the Church originally held it. And likewise, I condemn every error by which philosophical inventions, or creations of the human mind, or products elaborated by human effort and destined to indefinite progress in the future are substituted for that Divine Deposit given by Christ to the faithful custody of the Church . . . Condemned and proscribed is the error that dogmas are nothing but interpretations and evolutions of Christian intelligence which have increased and perfected the little seed hidden in the Gospel.
Pope St. Pius X
0 Comments