Degradasi Makna Perayaan Paskah Kontemporer
Keywords:
Old Testament, New Testament, The Time of the Apostles, The Age Of the church fathers, The Present.
Abstract
Umat kristiani masa kini harus mengingat dan memahami dengan jelas perjalanan panjang perayaan Paskah, di mana para bapa gereja yang telah berusaha dengan semangat berapi-api untuk menyebarkan Kabar Baik atau Injil keselamatan, bahkan banyak di antara mereka yang mati syahid. Meskipun itu adalah perjalanan panjang ribuan tahun di mana para bapa gereja sibuk menentukan hari perayaan Paskah saja, dan dalam pemahaman yang kurang ditekankan. Oleh karena itu, para penulis umat kristiani masa kini harus mengingat dan memahami dengan jelas bahwa semua rangkaian perayaan Paskah yang melewati berbagai hal yang dari waktu ke waktu sejak awal merupakan bentuk kasih dari Bapa di surga bagi seluruh umat manusia di bumi ini, dan ini adalah bentuk dari rencana mulia Bapa di surga.
Downloads
Download data is not yet available.
References
Andrew E. Hill & John H. Walton, Survei Perjanjian Lama (Malang: Penerbit Gandum Mas, 2013), hlm. 117-118.
Bruce Wilkinson & Kenneth Boa, Survei PL & PB – TALK thru The BIBLE (Malang: Penerbit Gandum Mas, 2017), hlm. 40-41.
Buis dalam The Zondervan Pictorial Encyclopedia of the Bible, 3:8.
"Easter (holiday)".Encyclopædia Britannica Online. Encyclopædia Britannica. Retrieved 9 March 2013.
Dr. Charles C. Ryrie, Teologi Dasar 2 (Yogyakarta: Penerbit ANDI, 2017), hlm. 86-87.
C. Marvin Pate, Teologi Paulus (Malang: Penerbit Gandum Mas, 2004), hlm. 111-112.
Cheslyn Jones, Geoffrey Wainwright, Edward Yarnold, and Paul Bradshaw, Eds., The Study of Liturgy, Revised Edition, Oxford University Press, New York, 1992, p. 474, 459.
Caroline Wyatt (25 March 2016). "Why can't the date of Easter be fixed".BBC.Retrieved 13 April 2017.
Epiphanius, Adversus Haereses, Heresy 69, 11,1, in Willams, F. (1994). The Panarion of Epiphianus of Salamis Books II and III. Leiden: E.J. Brill. hlm. 331.
Emilio Nunez, Libertion Theology [terjemahan, Paul Sywulka (Chicago: Moody, 185), hlm. 197.
Gasque, 1989; Hemer, 1989. Untuk pandangan bahwa Kisah Para Rasul layak dipandang secara serius sebagai dokumen sejarah, dan dapat diandalkan, lihat: Sherwin-White, 1963; Hengel, 1980; Palmer, 1993; Gempf, 1993; Fitzmeyer, 1998: 124-128.
Gesenius-Kautzsch-Cowley, Hebrew Grammar, bg 128 v; GB Gray, Sacrifice in the Old Testament, 1925, hlm.345-351.
Gustavo Guttierrz, A Theology of Liberation (Marry Knoll, N.Y: Orbis, 1973).
G. Michael Cocoris, Leadership Salvation. Is it Biblical? (Dallas:Redencion Viva, 1983). Lihat juga G. Michael Cocoris, Evanglism: A Biblical Approach (Chicago: Moody, 1984); dan Charles C.Ryrie, Balancing the Christian Life (Chicago: Moody, 1969), hlm. 169-181.
George Eldon Ladd, Teologi Perjanjian Baru – Jillid 2 (Bandung: Kalam Hidup, 2014), hlm. 193, 203.
Gunther Bornkamm merupakan contoh pakar yang memandang pembenaran oleh iman sebagai yang sentral dalam teologi Paulus (Paul [London, 1971], 116; bdk.Juga 135).
Genung, Charles Harvey (1904). "The Reform of the Calendar".The North American Review. 179 (575): 569–583. JSTOR 25105305.
Hendro Setyanto, Paskah dan Reformasi Penanggalan Surya 2002; diakses 2 Februari 2009.
Hywel R. Jones [Terjemahan: P.S. Naipospos], Tafsiran Alkitab Masa Kini 1 [Kejadian-Ester] (Jakarta: Yayasan Komunikasi Bina Kasih, 2012), hlm. 161-162.
Herbert Wolf, Pengenalan Pentateukh [Teologi Biblika PL] (Malang: Penerbit Gandum Mas, 2017), hlm. 169-171, 194, 201-202.
H.H. Rowley, Worship in Ancient Israel, 1967, hlm. 47, dst.
H. Douglas Buckwalter, 195,197,198, 200,201; 1998, 108-112.
Haenchen 1971: 3-132; Barret, 1998: xxxiii-liv; Pervo, 1987.
Hieromonk Cassian, A Scientific Examination of the Orthodox Church Calendar, Center for Traditionalist Orthodox Studies, 1998, pp. 51–52, ISBN 0-911165-31-2.
I H. Marshall, 1970., viii, ix, 21, 24, 25, 27, 62, 78, 81, 95, 119, 121, 122, 136, 144, 146, 178, 181, 183, 196, 207, 213, 217, 218, 226, 227, 238, 252, 253, 256, 280, 286, 287, 288, 289, 290, 316, 329, 330, 331, 333, 337, 358, 362, 362, 369, 382, 383, 389, 391, 395, 396, 397, 398, 408, 447, 454, 482, 483, 489, 490, 491, 492, 495, 496, 502, 508, 513, 514, 516, 530, 531, 533, 551, 552, 557, 564, 565, 567, 569, 571, 573, 574, 580, 585, 591, 617, 628, 630, 632, 637, 646, 648, 650, 651, 654, 655, 657.
J.D. Douglas [Penyunting Umum Christianity Today], Ensiklopedia Alkitab Masa Kini (Jakarta: Yayasan Komunikasi Bina Kasih/OMF, 2000), hlm. 204-206.
Joachim Jeremias, misalnya: mengatakan, “Pembenaran berarti pengampunan, tidak lain dari pada pengampunan demi Kristus†(The Central Message of the New Testament [London,1965], 57).
Keck (1986:363) yang berkata, “Soteriologi membuat Kristologi penting; Kristologi membuat Soteriologi mungkin,†dan ia melanjutkan bahwa Kristologi tidak dapat direduksi menjadi Soteriologi.
Karl Gerlach (1998). The Antenicene Pascha: A Rhetorical History. Peeters Publishers.p. 21. ISBN 978-9042905702.
Leon Wood, “Date of the Exodus†dalam New Perspectives on the Old Testament, ed. J. Barton Payne (Waco, Tex: Word. 1970), hlm. 68.
Leon Morris, The Gospel According to John (Grand Rapids: Eerdmans, 1971), hlm. 336. See Morris’s helpful note on believing as used in John’s gospel, hlm. 335-337.
Leon Morris, Teologi Perjanjian Baru (Malang: Penerbit Gandum Mas, 2006), hlm. 94.
Landau, Brent, "Why Easter is called Easter and other little-known facts about the holiday". The Conversation.Retrieved 3 April 2021.
Mikropaedia, EBr, jillid 4, hlm. 494.
M. Burrows, The Dead Sea Scrolls (1955), hlm. 334, dst.
Melito of Sardis."Homily on the Pascha".Kerux.Northwest Theological Seminary.Archived from the original on 12 March 2007.Retrieved 28 March 2007.
M. Milankovitch, "Das Ende des julianischen Kalenders und der neue Kalender der orientalischen Kirchen", Astronomische Nachrichten 200, 379–384 (1924).
Paul Enns, The Moody Handbook of Theology 1 (Malang: Literatur SAAT, 2004), hlm. 31, 398, 406-409, 411-412.
Ronald B. Allen, “Numbers†EBC, 2.680-91, hlm. 690.
Steven M. Baugh, The Meaning of Foreknowledge, dalam Still Sovereign: Comtemporary Perspective on Election, Foreknowledge, and Grace, hlm. 183-200; diedit oleh T.R. Scheiner dan B.A. Ware (Grand Rapids: Baker Academic).
Stephen Neil berpendapat bahwa pembenaran pada dasarnya berarti pengampunan (Jesus Through Many Eyes [Philadelpia, 1976], 59-60).
Socrates, Church History, 5.22, in Schaff, Philip (13 July 2005). "The Author's Views respecting the Celebration of Easter, Baptism, Fasting, Marriage, the Eucharist, and Other Ecclesiastical Rites".Socrates and Sozomenus Ecclesiastical Histories.Calvin College Christian Classics Ethereal Library.Retrieved 28 March 2007.
Sozomen, Book 7, Chapter 18.
Torrey Reuben Archer (1897). "Kebangkitan Kristus" (1 Kor.15:12-20), buku Teks Topikal Baru Torrey (menafsirkan referensi sumber utama di bagian ini sebagai penerapan untuk Kebangkitan) "Surat Paulus kepada Jemaat Korintus" Retrieved 31 March 2013, Encyclopædia Britannica, Retrieved 10 March 2013.
Thomas R. Schreiner, New Testament Theology (Yogyakarta: Penerbit ANDI, 2015), hlm. 175, 231-232, 261.
T.R. Glover,â€Hubungan Paulus dengan Allah dan Kristus jelas tidak tidak dapat diungkapkan dengan istilah hukum†(Paul of Tarsus [London, 1925], 92).
T.W. Manson lebih memandangnya sebagai tindakan seorang raja dari pada tindakan hukum, artinya suatu amnesti atau pengampunan (On Paul and John [London, 1963], 57).
"Hansard Reports, April 2005, regarding the Easter Act of 1928". United Kingdom Parliament.Retrieved 14 March 2010.
Vincent Taylor, Forgiveness and Recociliation (1941), hlm.29, 54, 59.
Vincent Taylor, The Atonement in New Testament Teaching (1945), hlm.54-100.
Walter Kaiser, “Exodus†dalam EBC (Grand Rapids: Zondervan, 1990), hlm. 2:292-293.
Walter Elwell, ed., EDT (Grand Rapids: Baker, 1994), hlm. 636.
William Barclay, The Letter of the Romans (Edinburg: Saint Andrew, 1957), hlm.101-111.
William G.T. Shedd, Commentary on Romans (Cetak ulang: Grand Rapids: Baker, 1980), hlm.76.
https://id.wikipedia.org/wiki/Paskah, diunduh tanggal 4 Mei 2021.
The Date of Easter Archived 14 August 2011 at the Wayback Machine. Article from United States Naval Observatory (27 March 2007).
Easter Monday in Hungary in 2021".Office Holidays.Retrieved 3 April 2021.
"The Church in Malankara switched entirely to the Gregorian calendar in 1953, following Encyclical No. 620 from Patriarch Mor Ignatius Aphrem I, dt. December 1952." Calendars of the Syriac Orthodox Church.Retrieved 22 April 2009.
WCC: Towards a common date for Easter Archived 13 December 2007 at the Wayback Machine.
"Why is Orthodox Easter on a different day?".U.S. Catholic magazine. 3 April 2015.
Iati, Marisa (20 April 2019). "Why isn't Easter celebrated on the same date every year?".Washington Post.
"Christian Churches to Fix Common Date for Easter" (18 January 2016). CathNews.com. Retrieved 18 September 2018.
Bruce Wilkinson & Kenneth Boa, Survei PL & PB – TALK thru The BIBLE (Malang: Penerbit Gandum Mas, 2017), hlm. 40-41.
Buis dalam The Zondervan Pictorial Encyclopedia of the Bible, 3:8.
"Easter (holiday)".Encyclopædia Britannica Online. Encyclopædia Britannica. Retrieved 9 March 2013.
Dr. Charles C. Ryrie, Teologi Dasar 2 (Yogyakarta: Penerbit ANDI, 2017), hlm. 86-87.
C. Marvin Pate, Teologi Paulus (Malang: Penerbit Gandum Mas, 2004), hlm. 111-112.
Cheslyn Jones, Geoffrey Wainwright, Edward Yarnold, and Paul Bradshaw, Eds., The Study of Liturgy, Revised Edition, Oxford University Press, New York, 1992, p. 474, 459.
Caroline Wyatt (25 March 2016). "Why can't the date of Easter be fixed".BBC.Retrieved 13 April 2017.
Epiphanius, Adversus Haereses, Heresy 69, 11,1, in Willams, F. (1994). The Panarion of Epiphianus of Salamis Books II and III. Leiden: E.J. Brill. hlm. 331.
Emilio Nunez, Libertion Theology [terjemahan, Paul Sywulka (Chicago: Moody, 185), hlm. 197.
Gasque, 1989; Hemer, 1989. Untuk pandangan bahwa Kisah Para Rasul layak dipandang secara serius sebagai dokumen sejarah, dan dapat diandalkan, lihat: Sherwin-White, 1963; Hengel, 1980; Palmer, 1993; Gempf, 1993; Fitzmeyer, 1998: 124-128.
Gesenius-Kautzsch-Cowley, Hebrew Grammar, bg 128 v; GB Gray, Sacrifice in the Old Testament, 1925, hlm.345-351.
Gustavo Guttierrz, A Theology of Liberation (Marry Knoll, N.Y: Orbis, 1973).
G. Michael Cocoris, Leadership Salvation. Is it Biblical? (Dallas:Redencion Viva, 1983). Lihat juga G. Michael Cocoris, Evanglism: A Biblical Approach (Chicago: Moody, 1984); dan Charles C.Ryrie, Balancing the Christian Life (Chicago: Moody, 1969), hlm. 169-181.
George Eldon Ladd, Teologi Perjanjian Baru – Jillid 2 (Bandung: Kalam Hidup, 2014), hlm. 193, 203.
Gunther Bornkamm merupakan contoh pakar yang memandang pembenaran oleh iman sebagai yang sentral dalam teologi Paulus (Paul [London, 1971], 116; bdk.Juga 135).
Genung, Charles Harvey (1904). "The Reform of the Calendar".The North American Review. 179 (575): 569–583. JSTOR 25105305.
Hendro Setyanto, Paskah dan Reformasi Penanggalan Surya 2002; diakses 2 Februari 2009.
Hywel R. Jones [Terjemahan: P.S. Naipospos], Tafsiran Alkitab Masa Kini 1 [Kejadian-Ester] (Jakarta: Yayasan Komunikasi Bina Kasih, 2012), hlm. 161-162.
Herbert Wolf, Pengenalan Pentateukh [Teologi Biblika PL] (Malang: Penerbit Gandum Mas, 2017), hlm. 169-171, 194, 201-202.
H.H. Rowley, Worship in Ancient Israel, 1967, hlm. 47, dst.
H. Douglas Buckwalter, 195,197,198, 200,201; 1998, 108-112.
Haenchen 1971: 3-132; Barret, 1998: xxxiii-liv; Pervo, 1987.
Hieromonk Cassian, A Scientific Examination of the Orthodox Church Calendar, Center for Traditionalist Orthodox Studies, 1998, pp. 51–52, ISBN 0-911165-31-2.
I H. Marshall, 1970., viii, ix, 21, 24, 25, 27, 62, 78, 81, 95, 119, 121, 122, 136, 144, 146, 178, 181, 183, 196, 207, 213, 217, 218, 226, 227, 238, 252, 253, 256, 280, 286, 287, 288, 289, 290, 316, 329, 330, 331, 333, 337, 358, 362, 362, 369, 382, 383, 389, 391, 395, 396, 397, 398, 408, 447, 454, 482, 483, 489, 490, 491, 492, 495, 496, 502, 508, 513, 514, 516, 530, 531, 533, 551, 552, 557, 564, 565, 567, 569, 571, 573, 574, 580, 585, 591, 617, 628, 630, 632, 637, 646, 648, 650, 651, 654, 655, 657.
J.D. Douglas [Penyunting Umum Christianity Today], Ensiklopedia Alkitab Masa Kini (Jakarta: Yayasan Komunikasi Bina Kasih/OMF, 2000), hlm. 204-206.
Joachim Jeremias, misalnya: mengatakan, “Pembenaran berarti pengampunan, tidak lain dari pada pengampunan demi Kristus†(The Central Message of the New Testament [London,1965], 57).
Keck (1986:363) yang berkata, “Soteriologi membuat Kristologi penting; Kristologi membuat Soteriologi mungkin,†dan ia melanjutkan bahwa Kristologi tidak dapat direduksi menjadi Soteriologi.
Karl Gerlach (1998). The Antenicene Pascha: A Rhetorical History. Peeters Publishers.p. 21. ISBN 978-9042905702.
Leon Wood, “Date of the Exodus†dalam New Perspectives on the Old Testament, ed. J. Barton Payne (Waco, Tex: Word. 1970), hlm. 68.
Leon Morris, The Gospel According to John (Grand Rapids: Eerdmans, 1971), hlm. 336. See Morris’s helpful note on believing as used in John’s gospel, hlm. 335-337.
Leon Morris, Teologi Perjanjian Baru (Malang: Penerbit Gandum Mas, 2006), hlm. 94.
Landau, Brent, "Why Easter is called Easter and other little-known facts about the holiday". The Conversation.Retrieved 3 April 2021.
Mikropaedia, EBr, jillid 4, hlm. 494.
M. Burrows, The Dead Sea Scrolls (1955), hlm. 334, dst.
Melito of Sardis."Homily on the Pascha".Kerux.Northwest Theological Seminary.Archived from the original on 12 March 2007.Retrieved 28 March 2007.
M. Milankovitch, "Das Ende des julianischen Kalenders und der neue Kalender der orientalischen Kirchen", Astronomische Nachrichten 200, 379–384 (1924).
Paul Enns, The Moody Handbook of Theology 1 (Malang: Literatur SAAT, 2004), hlm. 31, 398, 406-409, 411-412.
Ronald B. Allen, “Numbers†EBC, 2.680-91, hlm. 690.
Steven M. Baugh, The Meaning of Foreknowledge, dalam Still Sovereign: Comtemporary Perspective on Election, Foreknowledge, and Grace, hlm. 183-200; diedit oleh T.R. Scheiner dan B.A. Ware (Grand Rapids: Baker Academic).
Stephen Neil berpendapat bahwa pembenaran pada dasarnya berarti pengampunan (Jesus Through Many Eyes [Philadelpia, 1976], 59-60).
Socrates, Church History, 5.22, in Schaff, Philip (13 July 2005). "The Author's Views respecting the Celebration of Easter, Baptism, Fasting, Marriage, the Eucharist, and Other Ecclesiastical Rites".Socrates and Sozomenus Ecclesiastical Histories.Calvin College Christian Classics Ethereal Library.Retrieved 28 March 2007.
Sozomen, Book 7, Chapter 18.
Torrey Reuben Archer (1897). "Kebangkitan Kristus" (1 Kor.15:12-20), buku Teks Topikal Baru Torrey (menafsirkan referensi sumber utama di bagian ini sebagai penerapan untuk Kebangkitan) "Surat Paulus kepada Jemaat Korintus" Retrieved 31 March 2013, Encyclopædia Britannica, Retrieved 10 March 2013.
Thomas R. Schreiner, New Testament Theology (Yogyakarta: Penerbit ANDI, 2015), hlm. 175, 231-232, 261.
T.R. Glover,â€Hubungan Paulus dengan Allah dan Kristus jelas tidak tidak dapat diungkapkan dengan istilah hukum†(Paul of Tarsus [London, 1925], 92).
T.W. Manson lebih memandangnya sebagai tindakan seorang raja dari pada tindakan hukum, artinya suatu amnesti atau pengampunan (On Paul and John [London, 1963], 57).
"Hansard Reports, April 2005, regarding the Easter Act of 1928". United Kingdom Parliament.Retrieved 14 March 2010.
Vincent Taylor, Forgiveness and Recociliation (1941), hlm.29, 54, 59.
Vincent Taylor, The Atonement in New Testament Teaching (1945), hlm.54-100.
Walter Kaiser, “Exodus†dalam EBC (Grand Rapids: Zondervan, 1990), hlm. 2:292-293.
Walter Elwell, ed., EDT (Grand Rapids: Baker, 1994), hlm. 636.
William Barclay, The Letter of the Romans (Edinburg: Saint Andrew, 1957), hlm.101-111.
William G.T. Shedd, Commentary on Romans (Cetak ulang: Grand Rapids: Baker, 1980), hlm.76.
https://id.wikipedia.org/wiki/Paskah, diunduh tanggal 4 Mei 2021.
The Date of Easter Archived 14 August 2011 at the Wayback Machine. Article from United States Naval Observatory (27 March 2007).
Easter Monday in Hungary in 2021".Office Holidays.Retrieved 3 April 2021.
"The Church in Malankara switched entirely to the Gregorian calendar in 1953, following Encyclical No. 620 from Patriarch Mor Ignatius Aphrem I, dt. December 1952." Calendars of the Syriac Orthodox Church.Retrieved 22 April 2009.
WCC: Towards a common date for Easter Archived 13 December 2007 at the Wayback Machine.
"Why is Orthodox Easter on a different day?".U.S. Catholic magazine. 3 April 2015.
Iati, Marisa (20 April 2019). "Why isn't Easter celebrated on the same date every year?".Washington Post.
"Christian Churches to Fix Common Date for Easter" (18 January 2016). CathNews.com. Retrieved 18 September 2018.
Published
2022-04-18
Section
Original Articles
Copyright (c) 2022 Handoko Noertjandranata, Vinus Zai, Antony Sanjaya Suwignyo
This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.
