Penyembahan berhala: Perbedaan antara revisi
Konten dihapus Konten ditambahkan
Heterofemi (bicara | kontrib) Tambah bagian Tag: Suntingan perangkat seluler Suntingan peramban seluler Suntingan seluler lanjutan |
|||
Baris 10:
20:5 Jangan sujud menyembah kepadanya atau beribadah kepadanya, sebab Aku, Allah, tuhanmu, adalah tuhan yang cemburu, yang membalaskan kesalahan bapa kepada anak-anaknya, kepada keturunan yang ketiga dan keempat dari orang-orang yang membenci Aku.|author=Keluaran 20:4–5}}
=== Kristen ===
{{utama|Gambar religius dalam teologi Kristen|Anikonisme dalam Kekristenan}}
Gagasan-gagasan di dalam agama Kristen berkenaan dengan penyembahan berhala dilandaskan pada perintah pertama [[Dasatitah]] yang berbunyi:
{{quote|Jangan ada padamu ilah lain di hadapan-Ku.<ref name="Wray2011p164">{{cite book|author=T. J. Wray|title=What the Bible Really Tells Us: The Essential Guide to Biblical Literacy|url=https://books.google.com/books?id=OAewArzQ624C |year=2011|publisher=Rowman & Littlefield Publishers|isbn=978-1-4422-1293-0|pages=164–165}}</ref>}}
Perintah ini dijabarkan di dalam Alkitab, yakni di dalam {{Alkitab|Keluaran 20:3|ayat ke-3 dari bab 20 Kitab Keluaran}}, {{Alkitab|Matius 4:10|ayat ke-10 dari bab 4 Injil Matius}}, {{Alkitab|Lukas 4:8|ayat ke-8 dari bab 4 Injil Lukas}}, dan lain-lain, misalnya:<ref name="Wray2011p164"/>
{{quote|Janganlah kamu membuat berhala bagimu, dan patung atau tugu berhala janganlah kamu dirikan bagimu; juga batu berukir janganlah kamu tempatkan di negerimu untuk sujud menyembah kepadanya, sebab Akulah TUHAN, Allahmu. Kamu harus memelihara hari-hari Sabat-Ku dan menghormati tempat kudus-Ku, Akulah TUHAN.|[[Kitab Imamat|Imamat]] {{Alkitab|Imamat 26:1-2|26:1-2}}<ref>{{cite book|author=Terrance Shaw|title=The Shaw's Revised King James Holy Bible|url=https://books.google.com/books?id=FAsMFyVX8_AC&pg=PA74|year=2010|publisher=Trafford Publishing|isbn=978-1-4251-1667-5|page=74}}</ref>}}
Pandangan Kristen mengenai penyembahan berhala secara umum dapat dibedakan menjadi dua kategori besar, yakni pandangan [[Gereja Katolik|Kristen Katolik]] dan [[Gereja Ortodoks|Kristen Ortodoks]] yang menghalalkan citra-citra keagamaan,<ref name="Flinn2007p358">{{cite book|author=Frank K. Flinn|title=Encyclopedia of Catholicism|url=https://books.google.com/books?id=gxEONS0FFlsC&pg=PA358|year=2007|publisher=Infobase|isbn=978-0-8160-7565-2|pages=358–359}}</ref> dan pandangan banyak jemaat [[Protestanisme|Kristen Protestan]] yang mengharamkannya. Meskipun demikian, banyak umat Kristen Protestan yang memanfaatkan citra [[salib Kristen|salib]] sebagai lambang.<ref name="Leora Batnitzky 2009 147–156">{{cite book|author=Leora Batnitzky|title=Idolatry and Representation: The Philosophy of Franz Rosenzweig Reconsidered|url=https://books.google.com/books?id=_lZYGuU7wCAC&pg=PA147| year=2009| publisher=Princeton University Press|isbn=978-1-4008-2358-1|pages=147–156}}</ref><ref name="Ryan K. Smith 2011 79–81">{{cite book|author=Ryan K. Smith|title=Gothic Arches, Latin Crosses: Anti-Catholicism and American Church Designs in the Nineteenth Century|url=https://books.google.com/books?id=OoMJo0kJQTsC&pg=PA79| year=2011| publisher=University of North Carolina Press|isbn=978-0-8078-7728-9|pages=79–81}}</ref>
==== Kristen Katolik ====
{{multiple image
| align = right
| image1 = Blessed Virgin Mary and Jesus, Marija Bistrica.JPG
| width1 = 121
| alt1 =
| caption1 =
| image2 = Santa Maria di Licodia Madonna del Carmelo Procession.jpg
| width2 = 180
| alt2 =
| caption2 =
| footer = Penghormatan terhadap Bunda Maria, Yesus Kristus, dan Madonna Hitam adalah amalan-amalan yang lumrah di dalam Gereja Katolik.
}}
Gereja Katolik dan Gereja Ortodoks dari generasi ke generasi membela pemanfaatan ikon.<!-- The debate on what images signify and whether reverence with the help of icons in church is equivalent to idolatry has lasted for many centuries, particularly from the 7th century until the [[Reformation]] in the 16th century.<ref name="Halbertal1992p39">{{cite book|author1=Moshe Halbertal|author2=Avishai Margalit|author3=Naomi Goldblum|title=Idolatry |url= https://archive.org/details/idolatry00halb |url-access=registration|year=1992|publisher=Harvard University Press|isbn=978-0-674-44313-6|pages=[https://archive.org/details/idolatry00halb/page/39 39]–40, 102–103, 116–119}}</ref> These debates have supported the inclusion of icons of Jesus Christ, the Virgin Mary, and the Apostles, the iconography expressed in stained glass, regional saints and other symbols of Christian faith. It has also supported the practices such as the Catholic mass, burning of candles before pictures, Christmas decorations and celebrations, and festive or memorial processions with statues of religious significance to Christianity.<ref name="Halbertal1992p39"/><ref name="Craighen1914">{{cite book|author=L. A. Craighen|title=The Practice of Idolatry|url=https://books.google.com/books?id=K4tbAAAAMAAJ&pg=PA21|year=1914|publisher=Taylor & Taylor|pages=21–26, 30–31}}</ref><ref name="Vance1989p5">{{cite book|author=William L. Vance|title=America's Rome: Catholic and contemporary Rome |url=https://archive.org/details/americasrome00vanc |url-access=registration|year=1989|publisher=Yale University Press|isbn=978-0-300-04453-9|pages=[https://archive.org/details/americasrome00vanc/page/5 5]–8, 12, 17–18}}</ref>
St. [[John of Damascus]], in his "On the Divine Image", defended the use of icons and images, in direct response to the [[Byzantine iconoclasm]] that began widespread destruction of religious images in the 8th century, with support from emperor [[Leo III the Isaurian|Leo III]] and continued by his successor [[Constantine V]] during a period of religious war with the invading [[Umayyad Caliphate|Umayyads]].<ref>{{cite book|author=Stephen Gero|title=Byzantine Iconoclasm During the Reign of Leo III: With Particular Attention to the Oriental Sources |url=https://books.google.com/books?id=xIEwAAAAYAAJ |year=1973|publisher=Corpus scriptorum Christianorum Orientalium: Subsidia|pages=1–7, 44–45}}</ref> John of Damascus wrote, "I venture to draw an image of the invisible God, not as invisible, but as having become visible for our sakes through flesh and blood", adding that images are expressions "for remembrance either of wonder, or an honor, or dishonor, or good, or evil" and that a book is also a written image in another form.<ref>{{cite book|author=Saint John (of Damascus)|title=St. John Damascene on Holy Images: (pros Tous Diaballontas Tas Agias Eikonas)|url=https://books.google.com/books?id=ibnUAAAAMAAJ&pg=PA5|year=1898|publisher=T. Baker|pages=5–6, 12–17}}</ref><ref>{{cite book|author=Hans J. Hillerbrand|title=A New History of Christianity|url=https://books.google.com/books?id=pmBUIcGW4T4C&pg=PA367|year=2012|publisher=Abingdon|isbn=978-1-4267-1914-1|pages=131–133, 367}}</ref> He defended the religious use of images based on the Christian doctrine of Jesus as an [[incarnation]].<ref>{{cite book|author=Benedict Groschel|title=I Am with You Always: A Study of the History and Meaning of Personal Devotion to Jesus Christ for Catholic, Orthodox, and Protestant Christians|url=https://books.google.com/books?id=3Usg9r1NZjcC&pg=PA58|year=2010|publisher=Ignatius|isbn=978-1-58617-257-2|pages=58–60}}</ref>
St. [[John the Evangelist]] cited John 1:14, stating that "the Word became flesh" indicates that the invisible God became visible, that God's glory manifested in God's one and only Son as Jesus Christ, and therefore God chose to make the invisible into a visible form, the spiritual incarnated into the material form.<ref>{{cite book|author=Jeffrey F. Hamburger|title=St. John the Divine: The Deified Evangelist in Medieval Art and Theology|url=https://books.google.com/books?id=5S0lDQAAQBAJ |year=2002|publisher=University of California Press|isbn=978-0-520-22877-1|pages=3, 18–24, 30–31}}</ref><ref>{{cite book|author=Ronald P. Byars|title=The Future of Protestant Worship: Beyond the Worship Wars|url=https://books.google.com/books?id=Yu_jMWKICzcC&pg=PA43|year=2002| publisher=Westminster John Knox Press| isbn=978-0-664-22572-8|pages=43–44}}</ref>
[[File:August Kraus Pius V verehrt den Gekreuzigten.jpg|thumb|right|upright|[[Pope Pius V]] praying with a crucifix, painting by August Kraus]]
The early defense of images included exegesis of Old and New Testament. Evidence for the use of religious images is found in [[Early Christian art]] and documentary records. For example, the veneration of the tombs and statues of martyrs was common among early Christian communities. In 397 St. [[Augustine of Hippo]], in his [[Confessions (St. Augustine)|Confessions]] 6.2.2, tells the story of his mother making offerings for the statues and tombs of martyrs.<ref>{{cite book|author=Kenelm Henry Digby|title=Mores Catholici : Or Ages of Faith|url=https://books.google.com/books?id=joxbnoov0EkC&pg=PA408| year=1841|publisher=Catholic Society |pages=408–410}}</ref>
{{Quote box
|quote =
<poem>
Images function as the Bible
for the illiterate, and
incite people to piety and virtue.
</poem>
|source = — [[Pope Gregory I]], 7th century<ref name="Seaman2012p23"/>
|bgcolor=#ccccff
|align = right
}}
The Catholic defense mentions textual evidence of external acts of honor towards icons, arguing that there are "different kinds of worship" and that the honor shown to icons differs entirely from the adoration of God. Citing the Old Testament, these arguments present examples of forms of "honor" such as in Genesis 33:3, with the argument that "adoration is one thing, and that which is offered in order to honor something of great excellence is another". These arguments assert, "the honor given to the image is transferred to its prototype", and that venerating an image of Christ does not terminate at the image itself – the material of the image is not the object of worship – rather it goes beyond the image, to the prototype.<ref>{{cite book|author1=Horst Woldemar Janson|author2=Anthony F. Janson|title=History of Art: The Western Tradition|url=https://books.google.com/books?id=MMYHuvhWBH4C&pg=PT386|year=2003|publisher=Prentice Hall|isbn=978-0-13-182895-7|page=386}}</ref><ref name="Seaman2012p23">{{cite book|author1=Natasha T. Seaman|author2=Hendrik Terbrugghen|title=The Religious Paintings of Hendrick Ter Brugghen: Reinventing Christian Painting After the Reformation in Utrecht|url=https://books.google.com/books?id=LngM5fhurbMC&pg=PA23|year=2012|publisher=Ashgate|isbn=978-1-4094-3495-5|pages=23–29}}</ref><ref>{{cite book|author=Henry Ede Eze|title=Images in Catholicism ...idolatry?: Discourse on the First Commandment With Biblical Citations|url=https://books.google.com/books?id=2h3gcuWJTlcC&pg=PA11 |year=2011|publisher=St. Paul Press|isbn=978-0-9827966-9-6|pages=11–14}}</ref>
According to the ''[[Catechism of the Catholic Church]]'', "Idolatry not only refers to false pagan worship. Man commits idolatry whenever he [[veneration|honours]] and [[reverence (attitude)|reveres]] a creature in place of [[God]], whether this be [[pantheon (gods)|gods]], or demons (for example [[Theistic Satanism|satanism]]), [[authority|power]], [[hedonism|pleasure]], [[racism|race]], [[ancestor worship|ancestors]], [[government|the state]], [[Mammon|money]], etc."<ref name=Catechism>''Catechism of The Catholic Church'', passage 2113, p. 460, Geoffrey Chapman, 1999</ref> The manufacture of images of Jesus, the Virgin Mary and Christian saints, along with prayers directed to these has been widespread among the Catholic faithful.<ref name="Jones1898p1">{{cite book|author=Thomas W. L. Jones|title=The Queen of Heaven: Màmma Schiavona (the Black Mother), the Madonna of the Pignasecea: a Delineation of the Great Idolatry|url=https://books.google.com/books?id=TEQQAAAAIAAJ|year=1898|pages=1–2}}</ref>
====Orthodox Church====
The [[Eastern Orthodox Church]] has differentiated between ''[[latria]]'' and ''[[dulia]]''. A ''latria'' is the [[latria|worship]] due God, and ''latria'' to anyone or anything other than God is doctrinally forbidden by the Orthodox Church; however ''dulia'' has been defined as veneration of religious images, statues or icons which is not only allowed but obligatory.<ref>{{cite book|author1=Kathleen M. Ashley|author2=Robert L. A. Clark|title=Medieval Conduct|url=https://books.google.com/books?id=z6M_9muo654C&pg=PA211 |year=2001|publisher=University of Minnesota Press|isbn=978-0-8166-3576-4|pages=211–212}}</ref> This distinction was discussed by [[Thomas Acquinas]] in section 3.25 of ''Summa Theologiae''.<ref>{{cite book|author=Bernard Lonergan|title=The Incarnate Word: The Collected Works of Bernard Lonergan, Volume 8 |url=https://books.google.com/books?id=RnqMCwAAQBAJ&pg=PA310 |year=2016|publisher=University of Toronto Press|isbn=978-1-4426-3111-3|pages=310–314}}</ref>
[[File:Ostrabrama-prayer.jpg|thumb|upright=0.8|The veneration of images of Mary is called [[Marian devotions|Marian devotion]] (above: Lithuania), a practice questioned in the majority of Protestant Christianity.<ref>{{cite book|author=Rev. Robert William Dibdin|title=England warned and counselled; 4 lectures on popery and tractarianism|url=https://archive.org/details/englandwarnedan00dibdgoog|year=1851|publisher=James Nisbet|page=[https://archive.org/details/englandwarnedan00dibdgoog/page/n38 20]}}</ref><ref>{{cite book|author=Gary Waller|title=Walsingham and the English Imagination|url=https://books.google.com/books?id=qzHL_q84028C&pg=PA153|year=2013|publisher=Ashgate|isbn=978-1-4094-7860-7|page=153}}</ref>]]
In Orthodox [[apologetics|apologetic]] literature, the proper and improper use of images is extensively discussed. Exegetical orthodox literature points to icons and the manufacture by Moses (under God's commandment) of [[Nehushtan|the Bronze Snake]] in Numbers 21:9, which had the grace and power of God to heal those bitten by real snakes. Similarly, the [[Ark of the Covenant]] was cited as evidence of the ritual object above which Yahweh was present.<ref>{{cite book|author=Sebastian Dabovich|title=The Holy Orthodox Church: Or, The Ritual, Services and Sacraments of the Eastern Apostolic (Greek-Russian) Church|url=https://books.google.com/books?id=5jJDAAAAIAAJ&pg=PA21|year=1898|publisher=American Review of Eastern Orthodoxy|pages=21–22}}</ref><ref>{{cite book|author1=Ulrich Broich|author2=Theo Stemmler|author3=Gerd Stratmann|title=Functions of Literature|url=https://books.google.com/books?id=YNs9AAAAIAAJ|year=1984|publisher=Niemeyer|isbn=978-3-484-40106-8|pages=120–121}}</ref>
Veneration of icons through ''[[proskynesis]]'' was codified in 787 AD by the [[Seventh Ecumenical Council]].<ref name=giakalis1>{{cite book|author=Ambrosios Giakalis|title=Images of the Divine: The Theology of Icons at the Seventh Ecumenical Council|url=https://books.google.com/books?id=x6bYAAAAMAAJ |year=2005|publisher=Brill Academic|isbn=978-90-04-14328-9|pages=viii–ix, 1–3}}</ref><ref>{{cite book|author=Gabriel Balima|title=Satanic Christianity and the Creation of the Seventh Day |url=https://books.google.com/books?id=pNfqjbX2GQgC&pg=PA72 |year=2008|publisher=Dorrance|isbn=978-1-4349-9280-2|pages=72–73}}</ref> This was triggered by the Byzantine Iconoclasm controversy that followed raging Christian-Muslim wars and a period of iconoclasm in West Asia.<ref name=giakalis1/><ref>Patricia Crone (1980), Islam, Judeo-Christianity and Byzantine Iconoclasm, ''Jerusalem Studies in Arabic and Islam'', Volume 2, pages 59–95</ref> The defense of images and the role of the Syrian scholar John of Damascus was pivotal during this period. The Eastern Orthodox church has ever since celebrated the use of icons and images. [[Eastern Rite Catholic Churches|Eastern-rite Catholics]] also accepts icons in their [[Divine Liturgy]].<ref>{{cite book|author=James Leslie Houlden|title=Jesus in History, Thought, and Culture: An Encyclopedia|url=https://books.google.com/books?id=17kzgBusXZIC&pg=PA369|year=2003|publisher=ABC-CLIO|isbn=978-1-57607-856-3|pages=369–370}}</ref>
====Protestantism====
The idolatry debate has been one of the defining differences between Papal Catholicism and Anti-papal Protestantism.<ref name="Milton2002p186">{{cite book|author=Anthony Milton|title=Catholic and Reformed: The Roman and Protestant Churches in English Protestant Thought |url=https://books.google.com/books?id=stwluHDJsQgC&pg=PA186 |year=2002|publisher=Cambridge University Press|isbn=978-0-521-89329-9|pages=186–195}}</ref> The anti-papal writers have prominently questioned the worship practices and images supported by Catholics, with many Protestant scholars listing it as the "one religious error larger than all others". The sub-list of erring practices have included among other things the veneration of Virgin Mary, the Catholic mass, the invocation of saints, and the reverence expected for and expressed to Pope himself.<ref name="Milton2002p186"/> The charges of supposed idolatry against the Roman Catholics were leveled by a diverse group of Protestants, from the [[Church of England]] to [[John Calvin]] in Geneva.<ref name="Milton2002p186"/><ref>{{cite book|author=James Noyes|title=The Politics of Iconoclasm: Religion, Violence and the Culture of Image-Breaking in Christianity and Islam|url=https://books.google.com/books?id=VmcBAwAAQBAJ |year=2013|publisher=Tauris|isbn=978-0-85772-288-1|pages=31–37}}</ref>
[[File:Altar and bible st Johns Lutheran.jpg|thumb|right|upright|[[Altar]] with Christian Bible and [[crucifix]] on it, in a Lutheran Protestant church]]
Protestants did not abandon all icons and symbols of Christianity. They typically avoid the use of images, except the cross, in any context suggestive of veneration. The cross remained their central icon.<ref name="Leora Batnitzky 2009 147–156"/><ref name="Ryan K. Smith 2011 79–81"/> Technically both major branches of Christianity have had their icons, states [[Carlos Eire]], a professor of religious studies and history, but its meaning has been different to each and "one man's devotion was another man's idolatry".<ref name="Eire1989p5">{{cite book|author=Carlos M. N. Eire|title=War Against the Idols: The Reformation of Worship from Erasmus to Calvin |url=https://books.google.com/books?id=95sDFZbl4S4C |year=1989|publisher=Cambridge University Press|isbn=978-0-521-37984-7|pages=5–7}}</ref> This was particularly true not only in the intra-Christian debate, states Eire, but also when soldiers of Catholic kings replaced "horrible [[Aztec]] idols" in the American colonies with "beautiful crosses and images of [[Protestant views on Mary|Mary]] and the saints".<ref name="Eire1989p5"/>
Protestants often accuse Catholics of idolatry, [[iconolatry]], and even [[paganism]]; in the [[Protestant Reformation]] such language was common to all Protestants. In some cases, such as the [[Puritan]] groups denounced all forms of religious objects, whether in three-dimensional or two-dimensional form, including the [[Christian cross]].<ref>{{cite book |last=Richardson |first=R. C. |title=Puritanism in north-west England: a regional study of the diocese of Chester to 1642 |year=1972 |publisher=[[Manchester University Press]]|location=Manchester, England|page=[https://archive.org/details/puritanisminnort0000rich/page/26 26]|isbn=978-0-7190-0477-3|url=https://archive.org/details/puritanisminnort0000rich|url-access=registration }}</ref>
The [[crucifix|body of Christ on the cross]] is an ancient symbol used within the Catholic, Eastern Orthodox, [[Anglican]], and [[Lutheran]] churches, in contrast with some Protestant groups, which use only a simple cross. In Judaism, the reverence to the icon of Christ in the form of cross has been seen as idolatry.<ref name="Batnitzky2000p145">{{cite book|author=Leora Faye Batnitzky|title=Idolatry and Representation: The Philosophy of Franz Rosenzweig Reconsidered|url=https://books.google.com/books?id=tOvdLMZLghUC&pg=PA145|year=2000|publisher=Princeton University Press|isbn=978-0-691-04850-5|page=145}}</ref> However, some Jewish scholars disagree and consider Christianity to be based on Jewish belief and not truly idolatrous.<ref name="OU-Avoda Zarah">{{cite web|last=Steinsaltz|first=Rabbi Adin|title=Introduction - Masechet Avodah Zarah|url=http://www.ou.org/ou/print_this/73452|work=The Coming Week's Daf Yomi|accessdate=31 May 2013}}, Quote: "Over time, however, new religions developed whose basis is in Jewish belief – such as Christianity and Islam – which are based on belief in the Creator and whose adherents follow commandments that are similar to some Torah laws (see the uncensored Rambam in his Mishneh Torah, Hilkhot Melakhim 11:4). All of the rishonim agree that adherents of these religions are not idol worshippers and should not be treated as the pagans described in the Torah."</ref>-->
=== Islam ===
{{Main|Berhala (Islam)}}
| |||