Akankah "Roma Ketiga" Bersatu Dengan "Roma Pertama"?

Will the "Third Rome" Reunite With the "First Rome"?

Recent Meeting Could Mark Turning Point

By Robert Moynihan

WASHINGTON, D.C., SEPT. 21, 2009 (Zenit.org)- Sometimes there are no fireworks. Turning points can pass in silence, almost unobserved. 

It may be that way with the "Great Schism," the most serious division in the history of the Church. The end of the schism may come more quickly and more unexpectedly than most imagine.

On Sept. 18, inside Castel Gandolfo, the Pope's summer palace about 30 miles outside Rome, a Russian Orthodox Archbishop named Hilarion Alfeyev, 43 (a scholar, theologian, expert on the liturgy, composer and lover of music), met with Benedict XVI, 82 (also a scholar, theologian, expert on the liturgy and lover of music), for almost two hours, according to informed sources. (There are as yet no "official" sources about this meeting -- the Holy See has still not released an official communiqué about the meeting.)

The silence suggests that what transpired was important -- perhaps so important that the Holy See thinks it isn't yet prudent to reveal publicly what was discussed.

But there are numerous "signs" that the meeting was remarkably harmonious.

If so, this Sept. 18 meeting may have marked a turning point in relations between the "Third Rome" (Moscow) and the "First Rome" (Rome) -- divided since 1054.

Archbishop Hilarion was in Rome for five days last week as the representative of the new Russian Orthodox Patriarch Kirill of Moscow.

One key person Archbishop Hilarion met with was Cardinal Walter Kasper. On Sept. 17, the cardinal told Vatican Radio that he and Archbishop Hilarion had a "very calm conversation."

Cardinal Kasper also revealed something astonishing: that he had suggested to the archbishop that the Orthodox Churches form some kind of "bishops' conference at the European level" that would constitute a "direct partner of cooperation" in future meetings. 

This would be a revolutionary step in the organization of the Orthodox Churches.

Papal-Patriarch encounter?

Cardinal Kasper said a Pope-Patriarch meeting was not on the immediate agenda, and would probably not take place in Moscow or Rome, but in some "neutral" place (Hungary, Austria and Belarus are possibilities).

Archbishop Hilarion himself revealed much about how his Rome visit was proceeding when he met on the evening of Sept. 17 (before his meeting with the Pope) with the Community of Sant'Egidio, an Italian Catholic group known for its work with the poor in Rome.

"We live in a de-Christianized world, in a time that some define -- mistakenly -- as post-Christian," Archbishop Hilarion said. "Contemporary society, with its practical materialism and moral relativism, is a challenge to us all. The future of humanity depends on our response… More than ever before, we Christians must stand together."

A report from Interfax, the news service of the Moscow Patriarchate, on Sept. 18 revealed that Archbishop Hilarion spoke to the Pope about "cooperation between the Russian Orthodox and Roman Catholic Churches in the area of moral values and of culture" -- in particular during the "Days of Russian Spiritual Culture," a type of exhibit with lectures scheduled for spring 2010 in Rome. (One might imagine that the Pope himself could attend such an exhibition).

In memory of the visit, Archbishop Hilarion gave the Pope a pectoral cross, made in workshops of Russian Orthodox Church, the report said, Interfax reported.

Today, an Interfax report supplied details of Hilarion's remarks this morning in the catacombs of St. Callixtus.

"Denied by the world, far from human eyes, deep under ground in caves, the first Roman Christians performed the feat of prayer," Hilarion said. "Their life brought the fruit of holiness and martyr heroism. The Holy Church was built on their blood shed for Christ."

Then the Church came out of the catacombs, but Christian unity was lost, the archbishop said. 

Archbishop Hilarion said that human sin is the cause of all divisions, while Christian unity can be restored only in the way of sanctity.

"Each of us, conscientiously fulfilling a task the Church has given him or her, is called to personally contribute to the treasury of Christian sanctity and work to achieve God-commanded Christian unity," the archbishop said.

A second Interfax report today added further information about the meeting with the Pope.

Growing influence

"During a talk with Pope Benedict XVI, Archbishop Hilarion of Volokolamsk pointed out the status of Orthodox believers in Western Ukraine where three Orthodox dioceses had been almost eliminated as a result of coercive actions of Greek Catholics in late 1980s and early 1990s," Interfax reported.

Archbishop Hilarion "stated the need to take practical steps to improve the situation in Western Ukraine," within the territories of Lvov, Ternopol and Invano-Frankovsk Dioceses, the report said.

Meanwhile, in Russia itself, the influence of the Russian Orthodox Church, headed by Patriarch Kirill, seems to be growing, though not without opposition.
 
The rise in Russia of Kirill and his increasing influence in legislative matters seems to be arousing opposition from the "siloviki," forces connected with the old KGB. 

In an article in the current issue of Argumenty Nedeli, Andrey Uglanov says that Kirill's extraordinary activity has attracted attention from some who do not like to have their positions questioned, let alone challenged. And that has become Kirill's "big problem." 

These "siloviki," Uglanov says, have been offended by Kirill's "anti-Stalinist and anti-Bolshevik actions," including his appearance at the Solovetsky stone in Moscow's Lubyanka Square on the very Day of the Memory of the Victims of Political Repression.
      
In this context, Hilarion's visit to Rome takes on even more importance. 

The Russian Orthodox Church is a power in Russia, but it faces opposition and needs allies.

What is occurring in Hilarion's visit to Rome, then, may have ramifications not only for the overcoming of the "Great Schism," but also for the cultural, religious and political future of Russia, and of Europe as a whole.
 
It is especially significant, in this context, that Hilarion, Kirill's "Foreign Minister," has some of the same deep interests as Benedict XVI: the liturgy, and music.

"As a 15-year-old boy I first entered the sanctuary of the Lord, the Holy of Holies of the Orthodox Church,” Hilarion once wrote about the Orthodox liturgy. “But it was only after my entrance into the altar that the 'theourgia,' the mystery, and 'feast of faith' began, which continues to this very day. 

"After my ordination, I saw my destiny and main calling in serving the Divine Liturgy. Indeed, everything else, such as sermons, pastoral care and theological scholarship were centered around the main focal point of my life -- the liturgy."

Liturgy

These words seem to echo the feelings and experiences of Benedict XVI, who has written that the liturgies of Holy Saturday and Easter Sunday in Bavaria when he was a child were formative for his entire being, and that his writing on the liturgy (one of his books is entitled "Feast of Faith") is the most important to him of all his scholarly endeavors.

"Orthodox divine services are a priceless treasure that we must carefully guard," Hilarion has written. "I have had the opportunity to be present at both Protestant and Catholic services, which were, with rare exceptions, quite disappointing… Since the liturgical reforms of the Second Vatican Council, services in some Catholic churches have become little different from Protestant ones."

Again, these words of Hilarion seem to echo Benedict XVI's own concerns. The Pope has made it clear that he wishes to reform the Catholic Church's liturgy, and preserve what was contained in the old liturgy and now risks being lost.

Hilarion has cited the Orthodox St. John of Kronstadt approvingly. St. John of Kronstadt wrote: "The Church and its divine services are an embodiment and realization of everything in Christianity... It is the divine wisdom, accessible to simple, loving hearts."

These words echo words written by Cardinal Ratzinger, now Benedict XVI, who often said that the liturgy is a "school" for the simple Christian, imparting the deep truths of the faith even to the unlearned through its prayers, gestures and hymns.

Hilarion in recent years has become known for his musical compositions, especially for Christmas and for Good Friday, celebrating the birth and the Passion of Jesus Christ. These works have been performed in Moscow and in the West, in Rome in March 2007 and in Washington DC in December 2007.

Closer relations between Rome and Moscow, then, could have profound implications also for the cultural and liturgical life of the Church in the West. There could be a renewal of Christian art and culture, as well as of faith.

All of this was at stake in the quiet meeting between Archbishop Hilarion and Benedict XVI on Friday afternoon, in the castle overlooking Lake Albano.

Uskup Agung Rusia Hilarion Alfeyev Kunjungi Paus di Roma

Russian Orthodox Official: Time for Solidarity

Visits Pope and Ecumenism Council President in the Vatican

ROME, SEPT. 21, 2009 (Zenit.org).- Russian Orthodox Archbishop Hilarion Alfeyev says there are so many reasons for Catholics and Orthodox to cooperate in our de-Christianized world that it is time to move past divisions and competition and exist in solidarity and mutual love.

The archbishop affirmed this after he met in the Vatican on Friday with Benedict XVI and on Thursday with Cardinal Walter Kasper, president of the Pontifical Council for Promoting Christian Unity. The cardinal invited the archbishop, who since March has been the chairman of the Department of External Affairs of the Moscow Patriarchate. 

Archbishop Alfeyev was already well-known at the Vatican, having previously been the Russian Orthodox Church's representative to the European Institutions in Brussels. He is also an accomplished composer, using his music to bring East and West together. His interpretation of St. Matthew's account of the Passion was performed at the Vatican before Easter in 2007; his Christmas oratorio premiered that year at a Catholic Church in Washington, D.C..

With his new role in the Russian Orthodox Church, the archbishop met with the Pope on Friday, later telling a group of journalists that he hopes the Holy Father and Patriarch Kirill will be able to meet soon.

"We support the Pope in his commitment to the defense of Christian values" he said. "We also support him when his courageous declarations arouse negative reactions on the part of politicians or public figures or they are criticized and sometimes misrepresented by some in the mass media."

"We believe that he has the duty to witness to the truth and we are therefore with him even when his word encounters opposition," the archbishop affirmed.

"Personally, I hope that sooner or later the meeting that many are awaiting between the Pope and the patriarch of Moscow will take place. I can say with responsibility that on both sides there is the desire to prepare such a meeting with great care," he said.

This meeting, Archbishop Alfeyev acknowledged, would represent a major step forward in relations between Catholics and Orthodox.

Much to do

The Orthodox prelate re-emphasized that at present there are enormous possibilities for cooperation between the two Churches.

Before us, he said, there opens the vast expanse of "today’s de-Christianized world."

"All Christians, and especially we Orthodox and Catholics, can and must respond together to these challenges," the archbishop affirmed. "Together we can propose to the world the spiritual and moral values of the Christian faith. Together we can offer our Christian vision of the family [and] affirm our concept of social justice, of a commitment to protect the environment [and] to defend human life and its dignity."

The Church "is not a supermarket of the spirit," he continued; the Church "makes life fuller, more human and divine."

The archbishop then expressed his hope that the relationship between Catholics and Orthodox develops more intensely and that the problems that remain between the two traditions be soon overcome. 

He further pointed out that the patriarch of Moscow would like to open a new page in relations between the Ecumenical Patriarchate of Constantinople, pursuing an open and sincere dialogue.

Constructive ties

The archbishop was on his first visit to Rome since his appointment to the external affairs office. 

Cardinal Kasper spoke to Vatican Radio after his meeting with the Orthodox representative, affirming that "the meeting reflected the new situation between the Catholic Church and the Patriarchate of Moscow: We have overcome all the tensions that existed in past years and at present we have a normal relationship, tranquil and even positive, constructive."
 
"From the beginning, Hilarion expressed his high esteem for Pope Benedict XVI, who is much appreciated in the Russian Orthodox Church; later we spoke of our relations, especially the theological dialogue that will take place in Cyprus in the coming weeks," the cardinal explained.
 
The International Mixed Commission for Theological Dialogue between the Catholic Church and the Orthodox Church as a whole will meet next month for its 11th plenary session. The Church leaders will examine a draft document outlined during a 2008 meeting in Crete. At present, the commission is reflecting on the role of the Bishop of Rome in the communion of the Church in the first millennium -- before the Great Schism of 1054.

This was the topic of discussion during the 10th plenary assembly of the Mixed Commission which, in 2007, brought together 30 Catholic delegates and 30 Orthodox to reflect on the ecclesiological and canonical consequences of the sacramental nature of the Church.

During the Ravenna meeting, the delegation of the Patriarchate of Moscow decided to withdraw because of conflict among the various members of the Orthodox delegation.

Cardinal Kasper explained that that situation has been resolved: "Now [the Russian Orthodox] wish to return to dialogue; they have overcome these tensions between Moscow and Constantinople on the case of Estonia, and wish to collaborate normally."

He continued: "[W]e also spoke about our bilateral relations: By way of example, a concert they wish to have here in Rome; I suggested, [in turn] that we might also have an exhibition in Moscow.
 
"We have spoken of the exchange of priests, of theologians and of all that which might help to improve relations and also to overcome the prejudices and resistance that exist in Russia against the Catholic Church and ecumenism; however, little by little, we can also overcome this."
 
"Both sides are determined to go forward," Cardinal Kasper affirmed, admitting that "for the moment, a papal visit to Moscow is not on the agenda," though "they do not reject a meeting with the Pope."

Beginning to love
 
On Sept. 17, Archbishop Alfeyev attended afternoon prayer with the Sant'Egidio Community, in the Basilica of Santa Maria in Trastevere, addressing a greeting to those present.
 
On that occasion, thanking the members of the community for their "contribution to dialogue" and their commitment to the poor and the neediest, he spoke of the common challenge represented by "a de-Christianized world," dominated by "consumerism, hedonism, practical materialism and moral relativism."
 
"Only united will we be able to propose to the world the spiritual and moral values of the Christian faith; together we will be able to offer our Christian vision of the family, of procreation, of a human love made not only for pleasure; to affirm our concept of social justice, of a more equitable distribution of goods, of a commitment to safeguarding the environment, for the defense of human life and its dignity," said the Orthodox prelate.
 
"Therefore, the time has come to move from a failure to meet and competition, to solidarity, mutual respect and esteem; I would even say, without a doubt, that we must move to mutual love," he stressed. "Our Christian preaching can have effect, can be convincing also in our contemporary world, if we are able to live this mutual love between us, Christians."

Yesus adalah Manusia dan Allah

Akhir-akhir ini banyak orang termasuk sebagian Umat Kristen yang meragukan ke-Allah-an Yesus Kristus. Cukup banyak orang Kristen yang menggambarkan Yesus dengan berbagai versi pun banyak juga orang Kristen yang pindah ke lain hati. Penyebabnya sangat beragam, tetapi saya pribadi membuat 2 (dua) macam tipologi manusia (Kristen) yang mudah meragukan Yesus, membuat ajaran Yesus bermacam versi hingga pada akhirnya meninggalkanNya. Dua tipologi adalah sbb:

1. Kaum rasionalistik-ambivalen à Tipe ini biasanya terjadi karena kurang pahamnya mereka terhadap ajaran Kristen yang sahih, terlalu mengedepankan rasio semata-mata, ditambah kurangnya jam terbang untuk melacak balik sejarah Yesus ketika menjadi Daging. Pelacakan balik ini sangat diperlukan terutama yang bersumber dari kesaksian dan tulisan-tulisan Bapa-bapa Gereja Perdana. Hal ini berguna untuk menambah “amunisi” pengetahuan iman seseorang. Jadi akal budi seseorang yang keluar sebagai pendapatnya itu tidak cukup untuk mengenal secara lebih dalam Siapa dan Bagaimana Yesus. Sifat ambivalennya adalah seakan-akan orang mengenal betul 100% ajaran-ajaran Yesus tanpa mau mempelajari kesaksian umat Kristen perdana (yang pernah hidup sejaman dengan para Rasul). Alkitab dijadikan tolak ukur satu-satunya berdasarkan akal-budinya sendiri sehingga melahirkan sosok Yesus yang beranekaragam. Orang semacam ini tidak peduli dengan Tradisi Suci Gereja. Bahkan baginya gereja dilihat cukup sebagai kumpulan orang-orang Kristen tanpa perlu menegakkan suatu displin iman yang tegas, benar serta “traceable” sampai ke awal Gereja mula-mula. Ini tercermin dari ribuan denominasi Kristen hingga berjumlah 33.000 di seluruh dunia.
2. Kaum humanistik-egaliter à Tipe ini biasanya terjadi pada segelintir orang yang terlalu menekankan aspek kemanusiaan Yesus secara tidak proporsional. Dia dianggap dapat berbuat dosa dan memiliki kecenderungan kedagingan yang sama sifatnya dengan manusia fana. Ini menyebabkan pemahaman teologi dan iman terhadap Yesus menjadi ‘sinkretik’ dengan penggambaran sisi kemanusiaan Yesus layaknya manusia yang berpotensi untuk berbuat dosa.

Singkat kata, tulisan pendek ini mau menjelaskan – seperti yang sudah ditetapkan dalam Doktrin Gereja Katolik dan Katekismus – Yesus memiliki SATU PRIBADI dengan DUA KODRAT. Yakni 100% Manusia dan 100% Allah. Dua Kodrat ini bersatu dalam Pribadi Yesus tetapi tidak bercampur satu sama lainnya. Kodrat ini bersifat dualitas yang esa (Oneness in Duality) tetapi memiliki derajat yang unik. Artinya derajat ke-Allah-an 100% dan ke-Manusia-an 100% menyemat pada diri atau Pribadi Yesus dari Nazareth.

Namun demikian, ada kalanya orang atau umat Kristen masih berasumsi atau mempertimbangkan bahwa Yesus itu secara kemanusiaanNya bisa saja berpikiran dan atau bertindak jahat yang menghasilkan dosa.

Oleh sebab itu saya pribadi mau menegaskan bahwa Yesus TIDAK PUNYA POTENSI untuk berpikir dan atau berbuat jahat, dosa. Ia sepenuhnya, luar dan dalam, baik Sebagai Manusia 100% dan Allah 100% adalah KEBENARAN. Karena sebagai SANG KEBENARAN baik dalam rupa daging dan Roh Murni, Dia tidak memiliki KEINGINAN dan atau NIAT dan atau memiliki POTENSI untuk berbuat KESALAHAN, dan atau KEJAHATAN dan atau berbuat DOSA. Inilah sebenarnya yang membedakan secara lebih spesifik kemanusiaan Yesus dengan kemanusiaan kita sebagai mahluk fana. Itu juga sebabnya FREE WILL (Kehendak Bebas) yang dimiliki YESUS sedikit berbeda dengan FREE WILL manusia.

Ini bisa dilihat, dalam kisah dimana adalah ketika menjelang penyalibanNya (malam kamis Putih di taman Getsemani) Dia mengatakan : “…Bapa, Sekiranya Piala ini berlalu daripadaKu..” Apakah ini menggambarkan Pribadi Yesus yang berpotensi untuk berbuat dosa? Jawabannya adalah bahwa rasa takut, rasa marah atau mungkin rasa sedih adalah ATRIBUT SIFAT kemanusiaan Yesus yang sama dengan kita sebagai manusia biasa. Atribut ini bukanlah potensi dosa. Free will Yesus ketika mau menolak Piala Penebusan bukan berarti Dia mau berniat mengingkari misi tuntasnya untuk disalibkan tetapi mau menggambarkan penderitaan berat Yesus sebagai manusia (100%) memanggul dosa-dosa manusia baik di masa lalu maupun di masa datang. Ini semacam ”keluh-kesah” sesaat karena begitu hebatnya derita itu sehingga manusia biasa pun tak akan mampu menanggung beban itu.

Oleh sebab itu free will Yesus ”dicegah dini” pada kesempatan pertama oleh sifat ke-Allah-anNya secara sempurna. Proses pencegahan dini free will oleh sifat ke-Allah-anNya ini bukan berarti sebagai manusia Dia tidak mampu mengurungkan niatNya itu (untuk menolak Piala Penderitaan) tetapi berhubung sifat ke-Allah-anNya itu melekat otomatis pada Pribadi Yesus maka secara ”feit accompli” ke-Allah-anNya itu turun tangan langsung mengatasi situasi tersebut. Dengan demikian pada akhirnya Yesus menjalani proses penyaliban dan hingga akhirnya proses penebusan dosa-dosa manusia berjalan sukses 100%.

Perlu juga kita camkan dalam hati bahwa sebagai Firman Allah maka Yesus sudah ada sejak kekekalaan. Artinya kini sebagai Firman Allah, yang telah masuk dalam sejarah manusia dengan menjadi daging, Dia tetaplah Allah yang sempurna 100% tanpa noda, tanpa cacat cela dan tanpa dosa. Dia tetap murni Roh Allah 100%. Sifat ke-Manusia-an Yesus juga jauh di atas rata-rata manusia biasa. Ini terbukti dari deritaNya yang sangat berat (tak terucapkan oleh bibir manusia) nampak dari ribuan cambukan, siksaan, aniaya yang tak terperikan. Ratusan liter darah telah keluar dari badan Yesus hingga berceceran di sepanjang jalan siksaan. Namun Yesus sebagai manusia yang nampak tak berdaya pada saat itu, berhasil menjalani siksaan dasyat itu secara sempurna hingga ke kalvari. Inilah keunikan sifat kemanusiaan Yesus. Kalau sifat kemanusiaan dalam siksaan yang tak terperikan ini dijalani oleh manusia biasa, saya pikir pasti ia sudah mati kehabisan tenaga dan darah. Ia pasti sudah tewas sebelum mencapai puncak kalvari.

Lebih jelasnya lagi mari kita lihat kutipan-kutipan Injil sebagai data pendukung sbb:

A. Yesus adalah 100% Manusia

1.      Fil 2 : 7 --> ....melainkan telah mengosongkan diri-Nya sendiri, dan mengambil rupa seorang hamba dan menjadi sama dengan manusia.

2.      Ibr 2 : 14 --> Karena anak2 itu adalah anak2 dari darah dan daging, maka Ia juga menjadi sama dengan mereka dan mendapat bagian dalam keadaan mereka, supaya oleh kematianNya Ia memusnakan dia, yaitu Iblis, yang berkuasa atas maut.

3.      Ibr 2 :17 -->  Itulah sebabnya, maka dalam segala hal Ia harus disamakan dengan saudara2Nya......

4.      Yoh 1 : 14 -->  Firman itu telah menjadi manusia...........

5.      Gal 4 : 4 -->  ......yang lahir dari seorang perempuan.....(artinya Ia adalah seorang manusia).

6.      Mrk 6 : 3 --> ........, anak Maria......(artinya : karena Maria adalah seorang manusia maka anaknya pastilah juga manusia).

7.      Luk 1 : 42 --> Yesus buah rahim Maria.............(keterangan sama seperti di atas).

B. Yesus adalah 100% Ilahi

1.      Kol 2 : 9 --> Sebab dalam Dialah berdiam secara jasmaniah seluruh kepenuhan ke-Allah-an (ke-Ilahi-an).

2.      Kol 1 : 19 --> Karena seluruh kepenuhan Allah berkenan diam di dalam Dia.

C. Yesus tidak memiliki POTENSI untuk berbuat Dosa dan atau kejahatan.

1.      2 Kor 5 :21 --> Dia yang tidak mengenal dosa telah dibuatNya menjadi dosa karena kita, supaya dalam Dia kita dibenarkan oleh Allah.

2.      1 Yoh 3 : 5 --> ......supaya Ia menghapus segala dosa, dan di dalam Dia tidak ada dosa.

3.      Yoh 8 : 46 --> Siapakah diantaramu yang membuktikan bahwa Aku berbuat dosa ?

4.      Ibr 4 : 15 --> ...... Ia telah dicobai, hanya tidak berbuat dosa.

5.      1 Pet 2 : 22 --> Ia tidak berbuat dosa dan tipu tidak ada dalam mulutNya.

Penulis: Leonard T. Panjaitan