Maria Diangkat ke Surga: Perbedaan antara revisi

 

[[Gereja Katolik Roma]] mengajarkan sebagai dogma bahwa Bunda Maria, ibu Yesus Kristus, "setelah menyelesaikan perjalanan hidup duniawinya, diangkat tubuh dan jiwanya ke dalam kemuliaan surga."<ref>Pope Pius XII: [http://www.vatican.va/holy_father/pius_xii/apost_constitutions/documents/hf_p-xii_apc_19501101_munificentissimus-deus_en.html "''Munificentissimus Deus'' - Defining the Dogma of the Assumption"], par. 44. Vatican, November 1, 1950 </ref> Hal ini berarti Maria dibawa ke surga dalam satu tubuh dan jiwa yang lengkap. Hari pesta perayaan yang menghargai perjalanan Maria ke surga dirayakan sebagai '''Kekhidmatan Pengangkatan Sang Perawan Suci Maria ke surga''' oleh umat Katolik Roma. Doktrin ini ditetapkan sebagai dogmatis dan tidak dapat berunsur kesalahan oleh [[Paus Pius XII]] pada tanggal 1 November 1950 melalui Konstitusi Apostolik ''Munificentissimus Deus''. Konsep Maria diangkat ke surga juga diajarkan oleh Gereja Ortodoks Timur dan gereja-gereja Oriental dan Ortodoks Koptik, dimana hal ini dikenal dengan nama ''Tidurnya Sang [[Theotokos]]''. Dalam denominasi-denominasi yang merayakannya, peristiwa pengangkatan ke surga ini dirayakan tiap tanggal 15 Agustus, sebagai sebuah hari wajib suci dalam Gereja Katolik Roma.

 

==History==

Although the Assumption was only relatively recently defined as [[dogma]], and in spite of a statement by [[Epiphanius of Salamis]] in <small>AD</small> [[377]] that no one knew of the eventual fate of Mary<ref>Epiphanius, Panarion, Haer. 78.10-11, 23</ref>, accounts of the assumption of Mary into heaven have circulated since at least the 5th century. The Roman Catholic Church itself interprets chapter 12 of the [[Book of Revelation]] as referring to it. The earliest known narrative is the so-called ''Liber Requiei Mariae'' (''The Book of Mary's Repose''), a narrative which survives intact only in an [[Ge'ez language|Ethiopic]] translation.<ref>Stephen J. Shoemaker, [http://www.oup.com/uk/catalogue/?ci=9780199210749 ''Ancient Traditions of the Virgin Mary's Dormition and Assumption''] (Oxford: Oxford University Press, 2002, 2006). A complete translation of this earliest text appears at pp. 290-350</ref> Probably composed by the 4th century, this early Christian apocryphal narrative may be as early as the 3rd century. Also quite early are the very different traditions of the [http://www.uoregon.edu/~sshoemak/texts/Syriac/Six%20Books%20Wright.pdf ''"Six Books" Dormition narratives'']. The earliest versions of this apocryphon are preserved by several [[Syriac language|Syriac]] manuscripts of the 5th and 6th centuries, although the text itself probably belongs to the 4th century.<ref>William Wright, [http://www.uoregon.edu/~sshoemak/texts/Syriac/Six%20Books%20Wright.pdf ''"The Departure of my Lady Mary from this World,"''] ''The Journal of Sacred Literature and Biblical Record'', 6 (1865): 417-48 and 7 (1865): 108-60. See also Agnes Smith Lewis, ed., Apocrypha Syriaca, Studia Sinaitica, XI (London: C. J. Clay and Sons, 1902).</ref>

 

Later apocrypha based on these earlier texts include the [http://www.uoregon.edu/~sshoemak/texts/dormitionG2/dormitionG2.htm ''De Obitu S. Dominae''], attributed to [[John the Theologian|St. John]], a work probably from around the turn of the 6th century that is a summary of the "Six Books" narrative. The story also appears in [http://www.uoregon.edu/~sshoemak/texts/dormitionL/dormitionL1.htm ''De Transitu Virginis''], a late 5th century work ascribed to [[Melito of Sardis|St. Melito of Sardis]] that presents a theologically redacted summary of the traditions in the ''Liber Requiei Mariae''. The ''Transitus Mariae'' tells the story of the apostles being transported by white clouds to the deathbed of Mary, each from the town where he was preaching at the hour.

The ''[[Decretum Gelasianum]]'' in the 490s declared some ''transitus Mariae'' literature apocryphal.

An Armenian letter attributed to [[Dionysus the Areopagite]] also mentions the event, although this is a much later work, written sometime after the 6th century. Other saints of this period also provide accounts, notably [[Gregory of Tours|St Gregory of Tours]], [[John Damascene|St John Damascene]], and [[Modestus of Jerusalem|St Modestus of Jerusalem]].

 

 

==The Assumption in Roman Catholic teaching==

 

In this dogmatic statement, the phrase "having completed the course of her earthly life," leaves open the question of whether the Virgin Mary died before her Assumption, or, whether she was assumed before death; both possibilities are allowed. Mary's Assumption was a divine gift to Mary as Mother of God. As Mary completed her life as a shining example to the human race, the perspective of the gift of assumption is offered to the whole human race.<ref> Ludwig Ott's ''Fundamentals of Catholic Dogma, pp250 ff </ref>

 

==The Virgin Mary's heavenly birthday==

The Assumption is important to many [[Catholics]] as the Virgin Mary's heavenly birthday (the day that Mary was received into Heaven). Her acceptance into the glory of Heaven is seen by them as the symbol of the promise made by Jesus to all enduring Christians that they too will be received into paradise. The Assumption of Mary is symbolised in the [[Fleur-de-lys]] Madonna.

 

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==Bibliografi==

* Duggan, Paul E. (1989). ''The Assumption Dogma: Some Reactions and Ecumenical Implications in the Thought of English-speaking Theologians''. Emerson Press, Cleveland, Ohio

 

[[Kategori:Tradisi Katolik]]

 

[[be-x-old:Усьпеньне]]

[[bg:Успение на Пресвета Богородица]]

[[de:Mariä Aufnahme in den Himmel]]

[[en:Assumption of Mary]]

[[eo:Ĉieliro de Maria]]

[[fr:Assomption]]

[[hr:Velika Gospa]]

[[ia:Assumption de Maria]]

[[it:Assunzione di Maria]]

[[ka:მარიამობა]]

[[li:Maria Hemelvaart]]

[[mk:Успение на Пресвета Богородица]]

[[nds-nl:Moregodsdag]]

[[pl:Wniebowzięcie Najświętszej Maryi Panny]]

[[pt:Assunção de Maria]]

[[ru:Вознесение Богоматери]]

[[sl:Marijino vnebovzetje]]

[[sv:Jungfru Marie himmelsfärd]]

[[th:อัสสัมชัญ]]

[[vec:Asunzsion de Maria]]