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Simple Modern English
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Versi Bahasa Indonesia
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| Agreed upon by the Archbishops, Bishops, and the whole clergy of the Provinces of Canterbury and York, London, 1562. | Agreed to by the Archbishops, bishops and the whole clergy of the provinces of Canterbury and York, in London 1562 |
Disetujui oleh para Archbishop, bishop dan semua pendeta di provinsi Canterbury dan York pada tahun 1562 di London.
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1. Of Faith in the Holy Trinity
There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.
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1. About Faith in the Holy Trinity
There is only one living and true God, everlasting, without body, parts, or suffering; of infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead there are three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Spirit.
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1. Tentang Iman kepada Tritunggal Kudus
Ada satu Allah saja yang hidup dan sejati, kekal, tanpa badan, bagian, atau penderitaan; dengan kekuasaan, kebijaksanaan, dan kebaikan tidak terbatas. Dia adalah Pencipta dan Pelindung semuanya, baik yang kelihatan maupun yang tidak kelihatan. Dalam kesatuan keAllahan ini ada tiga pribadi dengan satu hakikat ilahi, kekuasaan, dan kekekalan, yaitu Bapa, Anak, dan Roh Kudus.
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2. Of the Word or Son of God, which was made very Man
The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took Man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect Natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very Man; who truly suffered, war crucified, dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men.
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2. About the Word or Son of God, who was made truly human
The Son, who is the Word of the Father, was begotten from eternity of the Father. He is the true and eternal God, and of one substance with the Father. He took human nature in the womb of the blessed virgin, of her substance. So that two whole and perfect Natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided. There is one Christ, truly God, and truly Man; who truly suffered, was crucified, was dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of people.
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2. Tentang Firman atau Anak Allah yang menjadi Manusia yang sesungguhnya
Sang Anak, yang merupakan Firman Bapa, diperanakkan dari kekekalan sang Bapa. Dia adalah Allah yang sejati dan kekal, dan satu hakikat ilahi dengan Bapa. Dia mengambil kodrat manusia di dalam kandungan dara yang diberkati, dari hakikat dara ini. Akibatnya dua kodrat yang lengkap dan sempurna, yaitu keAllahan dan kemanusiaan, disatukan di satu persona yang tidak pernah terbagi-bagi. Hanya ada satu Kristus, Allah sesungguhnya, dan Manusia sesungguhnya; yang benar-benar menderita, disalibkan, mati, dan dikubur, untuk memperdamaikan Bapaknya dengan kita, dan menjadi kurban, tidak saja untuk kesalahan asali, tetapi juga untuk semua dosa sesungguhnya dari manusia.
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3. Of the going down of Christ into Hell
As Christ died for us, and was buried, so also is it to be believed, that he went down into Hell.
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3. About the going down of Christ into Hell
We believe that Christ died for us, and was buried. We also believe that he went down into Hell
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3. Tentang turunnya Kristus ke neraka
Kita percaya bahwa Kristus mati bagi kita, dan dikuburkan. Kita percaya juga bahwa dia turun ke neraka.
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4. Of the Resurrection of Christ
Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of Man's nature; wherewith he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day.
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4. About the Resurrection of Christ
Christ truly rose again from death, and took again his body, with flesh, bones, and all things connected with the perfection of human nature. He ascended with it into Heaven, and sits there, until he returns to judge all people at the last day.
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4. Tentang kebangkitan Kristus.
Kristus benar-benar bangkit dari mati, dan mengambil kembali badannya dengan daging, tulang, dan semuanya yang terkait dengan kesempurnaan watak manusia. Dengan badan itu dia naik ke surga dan duduk di sana sampai dia kembali untuk menghakimi semua orang pada hari kiamat.
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5. Of the Holy Ghost
The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.
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5. About the Holy Spirit
The Holy Spirit, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, truly and eternal God.
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5. Tentang Roh Kudus
Roh Kudus, keluar dari Bapa dan Anak, satu hakikat, kemuliaan, dan keagungan dengan Bapa dan Anak, adalah Allah sesungguhnya dan kekal.
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6. Of the Sufficiency of the Holy Scriptures for salvation
Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be. believed as an article of the Faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.
Of the Names and Numbers of the Canonical Books
And the other Books (as Hierome saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine; such are these following:
All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.
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6. Of the Sufficiency of the Holy Scriptures for salvation
Holy Scripture contains all things necessary for salvation. No one should be required to believe as an article of the Faith, or to think necessary for salvation, anything that is not read in, or may be proved by, the Holy Scripture. The Holy Scripture are those Canonical Books of the Old and New Testament whose authority was never doubted in the Church.
These are the names and number of the canonical books:
And the other Books (as Jerome said) the Church reads for example of life and instruction in behaviour; but it does not use them to establish any doctrine; such are these following:
All the Books of the New Testament, as they are commonly received, we receive and regard them as Canonical.
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6. Tentang kecukupan Kitab Suci untuk keselamatan
Kitab Suci berisi semua hal yang perlu untuk keselamatan. Tidak seorangpun boleh diharuskan untuk mempercayai apa pun yang tidak tertulis di dalam Kitab Suci atau tidak dapat dibuktikan oleh Kitab Suci sebagai Dasar Imannya, atau menganggap perlu untuk keselamatannya. Kitab Suci adalah kitab-kitab kanonis Perjanjian Lama dan Baru yang kewenangannya tidak pernah disangsikan di dalam Gereja.
Nama-nama buku kanonis:
Dan kitab-kitab lain (seperti dikatakan Jerome) dibaca kaum Gereja untuk teladan hidup dan pengajaran tentang kelakuan, tetapi tidak digunakan untuk menetapkan ajaran apa pun, yaitu:
Semua kitab Perjanjian Baru, yang diterima secara umum, kita terima dan anggap sebagai kanonis.
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7. Of the Old Testament
The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and Man. Wherefore they are not to be heard, which feign that the old Fathers did look only for transitory promises. Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth; yet notwithstanding, no Christian man whatsoever is free from the obedience of the Commandments which are called Moral.
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7. About the Old Testament
The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered to humankind by Christ, who is the only Mediator between God and humans, being both God and Human. That is why they are not to be heard, who pretend that the Patriarchs only looked for temporary promises. Although Christians do not need to follow the ceremonies of the Law given from God by Moses, and governments do not need to follow the civil precepts of that law, yet no Christian is free from obedience to the moral commandments.
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7. Tentang Perjanjian Lama
Perjanjian Lama tidak berlawanan dengan Perjanjian Baru: karena baik di dalam Perjanjian Lama maupun Perjanjian Baru kehidupan kekal ditawarkan kepada manusia oleh Kristus, satu-satunya perantara Allah dan manusia, karena dia adalah Allah dan Manusia sekaligus. Oleh karena itu, mereka tidak boleh mempercayai pernyataan yang salah bahwa Bapa-bapa Leluhur hanya mengharapkan janji sementara saja. Meskipun orang-orang Kristen tidak perlu mengikuti upacara hukum yang diberikan Allah kepada Musa, dan pemerintah tidak perlu mengikuti aturan sipil hukum itu, tidak ada seorang Kristen pun yang bebas untuk tidak mematuhi perintah moralnya.
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8. Of the Three Creeds
The Three Creeds, Nicene Creed, Athanasius's Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of Holy Scripture.
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8. About the Three Creeds
The Three Creeds, the Nicene Creed, the Athanasian Creed, and that which is commonly called the Apostles' Creed, ought to be received and believed: for they may be proved most certainly by Holy Scripture.
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8. Tentang Tiga Pengakuan Iman
Ketiga Pengakuan Iman, yaitu Pengakuan Iman Nicea, Pengakuan Iman Athanasius, dan yang biasanya dinamakan Pengakuan Iman Rasuli, wajib diterima dan dipercayai karena pengakuan ini dapat dibuktikan dengan sangat pasti oleh Kitab Suci.
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9. Of Original or Birth-sin
Original Sin standeth not in the following of Adam, (as the Pelagians do vainly talk;) but it is the fault and corruption of the nature of every man, that naturally is engendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in the Greek, phronema sarkos, which some do expound the wisdom, some sensuality, some the affection some the desire, of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.
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9. About Original or Birth-sin
Original Sin is not about following the example of Adam, (as the Pelagians wrongly say). It is the fault and corruption of the nature of everyone which is produced in the nature of the descendants of Adam. As a result humans have gone very far from original righteousness, and by their own nature are inclined to evil, so that the flesh always desires what is contrary to the spirit. Therefore in every person born into this world, this original sin deserves God's wrath and damnation. And this infection of nature remains even in those who are regenerated, so that the lust of the flesh, called in the Greek, phronema sarkos, which some translate as the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the Law of God. And although there is no condemnation for those who believe and are baptized, yet the Apostle admits that desire and lust has in itself the nature of sin.
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9. Tentang dosa asali atau dosa kelahiran
Dosa asali tidak tentang mengikuti contoh Adam (seperti yang dikatakan dengan salah oleh penganut Pelagius). Dosa asali adalah kesalahan dan kerusakan watak semua orang, yang dihasilkan dalam watak keturunan Adam. Akibatnya, manusia sudah menyeleweng jauh sekali dari kebenaran asali, dan oleh wataknya cenderung untuk jahat, sehingga mereka selalu ingin melakukan yang berlawanan dengan roh. Oleh karena itu, dalam diri setiap orang yang dilahirkan ke dalam dunia ini, dosa asali ini patut menerima murka dan hukuman Allah. Dan pencemaran watak ini tetap ada di dalam setiap orang juga yang sudah dilahirkan kembali, sehingga keinginan daging (disebut dalam bahasa Yunani phronema sarkos, yang beberapa orang menerjemahkannya sebagai kebijaksanaan daging, beberapa sebagai sensualitas daging, beberapa sebagai kasih daging, beberapa sebagai nafsu daging), tidak tunduk di bawah Hukum Allah. Dan meskipun tidak ada penghukuman bagi mereka yang percaya dan dibaptis, sang Rasul mengakui bahwa keinginan dan nafsu itu sendiri mempunyai watak dosa.
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10. Of Free Will
The condition of Man after the fall of Adam is such that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God: Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a ,good will, and working with us, when we have that good will.
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10. About Free Will
The condition of humanity after the fall of Adam is such that we cannot turn and prepare ourselves, by our own natural strength and good works, to faith and calling upon God. This means that we have no power to do good works which are pleasing and acceptable to God, unless the grace of God in Christ goes before us so that we may have a good will, and unless it works with us when we have that good will.
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10. Tentang kehendak bebas
Kondisi manusia sesudah kejatuhan Adam adalah sedemikian rupa sehingga kita tidak dapat berbalik dan menyiapkan diri sendiri, dengan kekuatan alamiah sendiri dan perbuatan baik, untuk beriman dan berseru kepada Allah. Ini berarti bahwa kita tidak berkuasa melakukan perbuatan baik yang menyenangkan dan dapat diterima Allah, kecuali jika kasih karunia Allah dalam Kristus berjalan di depan kita supaya kita dapat berkehendak baik, dan kecuali jika kasih karunia itu bekerja bersama kita saat berkehendak baik itu.
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11. Of the justification of Man
We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings: Wherefore, that we are justified by Faith only is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.
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11. About the justification of humans
We are accounted righteous before God, only because of the merit of our Lord and Saviour Jesus Christ, by faith, and not because of our own works or because of what we deserve. So the doctrine, that we are justified by faith only, is a most wholesome doctrine, and full of comfort, as is expressed more fully in the Homily of Justification.
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11. Tentang pembenaran Manusia
Kita dianggap benar di hadapan Allah, hanya karena kebaikan Tuhan dan Juruselamat kita Yesus Kristus, karena iman, dan bukan karena perbuatan atau jasa kita. Jadi ajaran yang mengatakan bahwa kita dibenarkan karena iman saja adalah ajaran sangat sehat dan penuh hiburan, sebagaimana dinyatakan lebih lengkap dalam Khotbah (Homili) Pembenaran.
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12. Of Good Works
Albeit that Good Works, which are the fruits of Faith, and follow after Justification, cannot put away our sins, and endure the severity of God's judgement; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith; insomuch that by them a lively, Faith may be as evidently known as a tree discerned by the fruit.
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12. About Good Works
Good works which are the fruit of faith, and follow after justification, cannot put away our sins or endure the severity of God's judgment. But they are pleasing and acceptable to God in Christ. They spring out of a true and lively faith. In fact by them a lively faith may be known as clearly as a tree is identified by the fruit.
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12. Tentang perbuatan baik
Perbuatan baik, yang merupakan buah iman, dan mengikuti kebenaran, tidak dapat menghapuskan dosa-dosa kita atau menanggung kekerasan penghakiman Allah. Akan tetapi perbuatan baik ini berkenan dan dapat diterima Allah dalam Kristus. Perbuatan baik tumbuh dari iman yang sejati dan bersemangat. Sebenarnya melalui perbuatan baik iman yang bersemangat dapat dikenali sejelas pohon yang dapat dikenali dari buahnya.
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13. Of Works before Justification
Works done before the grace of Christ, and the Inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School-authors say) deserve grace of congruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.
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13. About Works done before Justification
Works done before the grace of Christ and the inspiration of his Spirit, are not pleasing to God because they do not spring from faith in Jesus Christ. Neither do they make people fit to receive grace, or (as the School-authors say) to deserve God’s grace because they show that we are ready to do what he requires. Rather, because they are not done as God has willed and commanded them to be done, we do not doubt that they have the nature of sin.
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13. Tentang perbuatan sebelum pembenaran
Perbuatan yang dilakukan sebelum kasih karunia Kristus dan pengilhaman dari Rohnya, tidak berkenan bagi Allah karena perbuatan itu tidak berasal dari iman dalam Yesus Kristus. Dan perbuatan tersebut juga tidak membuat orang pantas menerima kasih karunia, atau (seperti dikatakan penulis skolastis) berhak mendapat kasih karunia karena perbuatan itu menunjukkan bahwa kita siap melakukan yang Dia tuntut. Bahkan, karena perbuatan tersebut tidak dibuat sebagaimana dikehendaki dan diperintahkan Allah, kita tidak menyangsikan bahwa perbuatan itu bersifat dosa.
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14. Of Works of Supererogation
Voluntary Works besides, over and above, God's Commandments, which they call Works of Supererogation, cannot be taught without arrogancy and impiety: for by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake, than of bounden duty is required: whereas Christ saith plainly, When ye have done all that arc commanded to you, say, We are unprofitable servants.
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14. About Works of Supererogation
Voluntary Works cannot be taught without arrogance and impiety. Voluntary Works are those which are done as well as, and over and above God's commandments. They are called Works of Supererogation. When people teach this they declare that they not only give to God as much as they are bound to do, but that they do more for his sake than their duty requires. But Christ says plainly, When you have done all that you are commanded to do, say, We are unprofitable servants.
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14. Tentang perbuatan yang lebih dari yang diwajibkan
Perbuatan sukarela adalah perbuatan yang dilakukan sebaik dan melebihi yang diperintahkan Allah. Perbuatan ini disebut perbuatan yang lebih dari yang diwajibkan (Works of Supererogation). Perbuatan sukarela tidak dapat diajarkan tanpa kesombongan dan ketidaksalehan, karena ketika orang mengajarkannya, mereka menyatakan bahwa mereka tidak saja memberi kepada Allah sebanyak yang dituntut, tetapi mereka membuat lebih banyak demi Dia daripada tuntutan tugas mereka. Namun, Kristus menyatakan secara jelas, Apabila kamu telah melakukan segala sesuatu yang ditugaskan kepadamu, katakanlah, Kami adalah hamba-hamba yang tidak berguna.
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15. Of Christ alone without Sin
Christ in the truth of our nature was made like unto us in all things, sin only except, from which he was clearly void, both in his flesh, and in his spirit. He came to be the Lamb without spot, who, by sacrifice of himself once made, should take away the sins of the world, and sin, as Saint ,John saith, was not in him. But all we the rest, although baptized, and born again in Christ, yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.
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15. About Christ alone without Sin
Christ had our true nature and was made like us in all things, except for sin. He had no sin either in his flesh or in his spirit. He came to be the Lamb without spot, who, by the sacrifice of himself made once, would take away the sins of the world. Sin, as Saint John says, was not in him. But all we the rest, although baptized, and born again in Christ, still offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.
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15. Tentang Kristus saja yang tanpa dosa
Kristus mempunyai watak kita yang sesungguhnya dan menjadi seperti kita di dalam segala hal, kecuali dosa. Dia tidak mempunyai dosa, baik di dagingnya maupun di rohnya. Dia datang sebagai Anak Domba tanpa noda, untuk mengangkat dosa dunia oleh pengorbanannya sendiri yang satu kali saja. Dosa, sebagai dikatakan Yohanes, tidak ada di dalam Yesus. Akan tetapi, kita semua, meskipun dibaptis dan dilahirkan kembali dalam Kristus, masih melanggar banyak hal; dan jika kita berkata bahwa kita tidak berdosa, kita menipu diri kita sendiri, dan kebenaran tidak ada di dalam kita.
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16. Of Sin after Baptism
Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God we may arise again, and amend our lives. And therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.
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16. About Sin after Baptism
Not every deadly sin willingly committed after baptism is sin against the Holy Spirit, and unpardonable. Therefore the gift of repentance is not to be denied to those who fall into sin after baptism. After we have received the Holy Spirit we may depart from the grace given to us, and fall into sin, and by the grace of God we may arise again, and change our lives. And therefore those who say that they cannot sin any more as long as they live are to be condemned, as well as those who deny forgiveness to those who truly repent.
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16. Tentang dosa sesudah pembaptisan
Tidak setiap dosa yang layak dihukum mati yang dilakukan dengan disengaja sesudah pembaptisan adalah dosa melawan Roh Kudus, dan tidak dapat diampuni. Oleh karena itu, karunia pertobatan tidak boleh tidak diberikan kepada orang yang berdosa sesudah pembaptisan. Setelah kita menerima Roh Kudus, kita mungkin meninggalkan kasih karunia yang diberikan kepada kita, dan berbuat dosa, dan oleh kasih karunia Allah kita dapat bangkit kembali, dan mengubah hidup kita. Dan oleh karena itu orang yang mengatakan bahwa mereka tidak dapat berdosa lagi sepanjang hidup mereka, harus dikutuk, dan juga mereka yang menolak mengampuni orang yang bertobat dengan sungguh-sungguh.
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17. Of Predestination and Election
Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind. and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God be called according to God's purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely: then be made sons of God by adoption: they be made like the image of his only-begotten Son, Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity.
As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation.
Furthermore, we must receive God's promises in such wise, as they be generally set forth to us in Holy Scripture: and, in our doings, that Will of God is to be followed, which we have expressly declared unto us in the Word of God.
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17. About Predestination and Election
Predestination to Life is the everlasting purpose of God, so that (before the foundations of the world were laid) he has firmly decreed, by his secret counsel which is hidden from us, to deliver from curse and damnation those whom he has chosen in Christ out of humanity and to bring them by Christ to everlasting salvation, as vessels made to honour. So these, who are given such an excellent benefit by God, are called according to God's purpose by his Spirit who works at the right time; they through grace obey the calling; they are justified freely; then they are made children of God by adoption; they are made like the image of his only-begotten Son Jesus Christ; they faithfully do good works; and at last, by God's mercy, they reach everlasting happiness.
The godly consideration of predestination, and our election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly people, and those who feel in themselves the working of the Spirit of Christ. These are the people who put to death the works of the flesh and the parts of their body that serve sin. The consideration of predestination lifts up their minds to high and heavenly things because it greatly establishes and confirms their faith in eternal salvation to be enjoyed through Christ, and also passionately stirs up their love towards God. But it is very dangerous if curious and sinful people, who do not have the Spirit of Christ, always have before their eyes the decision of God's predestination, because the Devil pushes them either into desperation, or into unclean living, which is no less dangerous than desperation.
Furthermore, we must receive God's promises as they are generally set forth to us in Holy Scripture, and in what we do, we are to follow that will of God which has been expressly declared to us in the Word of God.
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17. Tentang predestinasi dan pilihan
Predestinasi kepada Kehidupan adalah maksud kekal Allah, sehingga (sebelum landasan dunia diletakkan)
Dia selalu menitahkan, dengan pertimbangan rahasiaNya yang tersembunyi dari kita, untuk melepaskan dari kutukan dan hukuman orang yang sudah dipilihNya dalam Kristus dari antara manusia, dan membawa mereka melalui Kristus pada keselamatan kekal, sebagai suatu bejana yang dibuat untuk kemuliaannya. Jadi mereka ini, yang diberi berkat hebat sekali oleh Allah, dipanggil menurut maksud Allah oleh RohNya yang bekerja pada waktu yang tepat; mereka karena kasih karunia mentaati panggilan itu; mereka dibenarkan secara cuma-cuma; kemudian mereka diangkat menjadi anak-anak Allah; mereka dibuat seperti citra Anak satu-satunya yang diperanakkanNya, yaitu Yesus Kristus; mereka melakukan perbuatan baik dengan setia; dan pada akhirnya, oleh kasih karunia Allah, mereka mencapai kebahagiaan kekal.
Pertimbangan yang saleh tentang predestinasi dan pilihan kita di dalam Kristus merupakan hiburan yang manis, menyenangkan, dan tidak terperikan untuk orang yang saleh dan mereka yang merasakan di dalam diri mereka pekerjaan Roh Kristus. Ini adalah orang yang mematikan perbuatan dagingnya dan bagian-bagian tubuhnya yang melayani dosa. Pertimbangan predestinasi mengangkat akal budinya pada hal-hal yang agung dan surgawi, karena pertimbangan itu menetapkan dan memperkuat imannya akan keselamatan kekal yang akan dinikmati melalui Kristus; dan juga menyalakan kegairahan akan kasih kepada Allah. Namun hal ini berbahaya kalau orang yang hanya ingin tahu dan penuh dosa, yang tidak mempunyai Roh Kristus, selalu melihat di depan matanya keputusan predestinasi Allah, karena Iblis akan mendorong mereka baik pada keputusasaan atau pada kehidupan cemar, yang tidak kurang berbahayanya dari keputusasaan.
Selanjutnya kita harus menerima janji-janji Allah sebagaimana dinyatakan kepada kita di dalam Kitab Suci: dan juga di dalam apa yang kita buat, kita harus mengikuti kehendak Allah yang dinyatakan dengan jelas kepada kita di dalam Firman Allah.
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18. Of obtaining eternal Salvation only by the Name of Christ.
They also are to be had accursed that presume to say, That every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of Nature. For Holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved.
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18. About obtaining eternal Salvation only by the Name of Christ
They are to be regarded as cursed who presume to say, that everyone will be saved by the religion or sect which they profess, as long as they are careful to shape their life according to that religion and the light of nature. For Holy Scripture declares to us only the Name of Jesus Christ, by which people must be saved.
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18. Tentang mendapatkan keselamatan kekal karena nama Kristus saja.
Mereka yang berani mengatakan bahwa tiap orang akan diselamatkan oleh agama atau mazhab yang mereka percayai, asal mereka hati-hati membentuk hidup mereka menurut agama itu dan terang alam, dipandang terkutuk, karena Kitab Suci menyatakan kepada kita bahwa hanya melalui nama Yesus Kristus orang harus diselamatkan.
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19. Of the Church
The visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the Sacraments be duly- ministered according to Christ's ordinance in all those things that of necessity are requisite to the same.
As the Church of Jerusalem, Alexandria, and Antioch, have erred; so also the Church of Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of Faith.
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19. About the Church
The visible Church of Christ is a congregation of faithful people, in which the pure Word of God is preached, and the sacraments are rightly administered according to everything that Christ's ordinance requires.
As the Church of Jerusalem, Alexandria, and Antioch, have gone astray; so also the Church of Rome has gone astray, not only in their living and manner of ceremonies, but also in matters of faith.
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19. Tentang Gereja
Gereja Kristus yang tampak adalah jemaat orang beriman, dimana Firman Allah yang murni diberitakan, dan sakramen dilayankan menurut semua yang dituntut oleh aturan Kristus.
Sebagaimana Gereja Yerusalem, Alexandria, dan Antioch telah berbuat salah, demikian juga Gereja Roma berbuat salah, tidak saja dalam hidup mereka dan upacara-upacara, tetapi juga dalam hal iman.
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20. Of the Authority of the Church
The Church hath power to decree Rites or Ceremonies, and authority- in Controversies of Faith: And yet it is not lawful for the Church to ordain any thing that is contrary to God's Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of Holy Writ, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.
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20. About the Authority of the Church
The Church has power to order rites or ceremonies, and has authority in controversies of faith. But it is not lawful for the Church to establish any thing that is contrary to God's Word written, neither may it expound one place of Scripture so that it disagrees with another. The Church is a witness and a keeper of Holy Scripture, and since it ought not to decree any thing against the scripture, neither should it force belief in anything additional to the scripture as necessary for salvation.
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20. Tentang Kewenangan Gereja
Gereja mempunyai kekuasaan memerintahkan ritus atau upacara, dan kewenangan dalam perselisihan iman. Akan tetapi Gereja tidak berwewenang untuk menetapkan apa pun yang melawan Firman Allah yang tertulis, dan Gereja tidak boleh menjelaskan satu bagian Kitab sehingga bertentangan dengan bagian lain. Gereja adalah saksi dan penjaga Kitab Suci. Oleh karena itu, Gereja seharusnya tidak memeritahkan apa pun yang melawan Kitab Suci, dan juga Gereja seharusnya tidak memaksa orang mempercayai apa pun yang ditambahkan pada Kitab Suci sebagai sesuatu yang perlu untuk keselamatan.
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21. Of the Authority of General Councils
General Councils may not be gathered together without the commandment and will of Princes. And when they be gathered together, (forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and Word of God,) they may err, and sometimes have erred, even in things pertaining unto God. Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless it may be declared that they be taken out of Holy Scripture.
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21. About the Authority of General Councils
General Councils may not be gathered together without the command and will of Rulers. And when they are gathered together, (because they are an assembly of humans, not all of whom are governed by the Spirit and Word of God,) they may go astray, and sometimes have gone astray, even in things concerning God. Therefore things decided by them as necessary to salvation have neither strength nor authority, unless it can be shown that they are taken out of Holy Scripture.
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21. Tentang Kewenangan Konsili Umum
Konsili Umum tidak boleh berkumpul tanpa perintah dan kehendak Penguasa. Dan ketika konsili itu berkumpul (karena konsili tersebut adalah perkumpulan manusia, dan tidak semua anggota diperintah oleh Roh dan Firman Allah) konsili itu mungkin berbuat salah, dan kadang-kadang memang berbuat salah, bahkan dalam hal tentang Allah. Oleh karena itu hal yang mereka putuskan sebagai yang perlu untuk keselamatan, tidak mempunyai kekuatan ataupun kekuasaan, kecuali jika dapat ditunjukkan bahwa hal itu berasal dari Kitab Suci.
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22. Of Purgatory
The Romish Doctrine concerning Purgatory, Pardons, Worshipping and Adoration, as well of Images as of Reliques, and also invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.
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22. About Purgatory
The Roman Catholic doctrine concerning purgatory, pardons, worshipping and adoration of images as well as relics, and praying to Saints, is a silly thing invented for no good reason, and based on no assurance of Scripture, but rather opposed by the Word of Go
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22. Tentang Tempat Api Penyucian
Ajaran Katolik Roma tentang tempat api penyucian, surat pengampunan dosa, beribadah dan memuja patung dan relikui, serta berdoa kepada santo, adalah hal bodoh, yang diciptakan bukan untuk alasan baik, dan tidak didasarkan pada kepastian Alkitab, bahkan ditentang oleh Firman Allah.
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23. Of Ministering in the Congregation
It is not lawful for any man to take upon him the office of publick preaching, or ministering the Sacraments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have publick authority given unto them in the Congregation, to call and send Ministers into the Lord's vineyard.
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23. About Ministering in the Congregation
It is not lawful for anyone to take upon themselves the office of public preaching, or ministering the sacraments in the congregation, before they are lawfully called and sent to do it. Those whom we ought to regard as lawfully called and sent, are those who are chosen and called to this work by people who have been given public authority in the Church to call and send ministers into the Lord's vineyard.
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23. Tentang pelayanan di dalam jemaat
Tidaklah sah menurut hukum bagi seseorang mengangkat diri sendiri dalam jabatan pengkhotbah umum, atau melayani sakramen dalam jemaat, sebelum mereka dipanggil secara sah menurut hukum dan diutus untuk melakukan itu. Yang harus kita anggap dipanggil dan diutus secara sah adalah mereka yang dipilih dan dipanggil melakukan pekerjaan ini oleh orang yang diberi kewenangan umum di dalam gereja untuk memanggil dan mengutus pelayan ke dalam kebun anggur Tuhan.
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24. Of speaking in the Congregation in such a tongue as the people understandeth
It is a thing plainly repugnant to the Word of God, and the custom of the Primitive Church, to have publick Prayer in the Church, or to minister the Sacraments in a tongue not understanded of the people.
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24. About speaking in the Congregation in a language that the people understand
It is clearly contrary to the word of God and to the custom of the ancient church to have public prayer in the church, or to minister the sacraments, in a language which the people do not understand.
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24. Tentang berbicara di dalam jemaat dalam bahasa yang dimengerti umat
Buruk sekali menurut Firman Allah dan menurut kebiasaan gereja purbakala untuk melakukan doa umum di gereja, atau melayani sakramen, di dalam bahasa yang tidak dimengerti kaum awam.
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25. Of the Sacraments
Sacraments ordained of Christ be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses, and effectual signs of grace, and God's good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him.
There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord.
Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not like nature of Sacraments with Baptism, and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God.
The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same they have a wholesome effect or operation: but they that receive them unworthily purchase to themselves damnation, as Saint Paul saith.
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25. About the Sacraments
Sacraments ordained by Christ are not only badges or signs that a person claims to be a Christian. They are also reliable witnesses of God’s good will towards us, and signs which bring his grace to us. God works invisibly in us through the sacrament not only to bring life to our faith, but also to strengthen our faith in him.
There are two sacraments Christ our Lord has commanded in the gospel: Baptism and the Lord’s Supper.
The five which are commonly called sacraments are not to be counted as sacraments of the gospel. These are confirmation, penance, ordination, marriage, and extreme unction (anointing with oil at the time of death). Some of these have developed because people have corrupted the teaching of the apostles. Some are just states of life allowed in the scriptures. They are not like the sacraments of baptism and the Lord’s supper because they do not have any visible sign or ceremony appointed by God.
The sacraments were not given by Christ to be stared at or to be carried about. They were given so that we should use them. They only have a good effect for those who receive them in a worthy manner. Those who receive them in an unworthy way are buying judgment for themselves, as Paul said.
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25. Tentang sakramen
Sakramen yang diangkat Kristus bukan saja merupakan lencana atau tanda yang menyatakan bahwa seseorang beragama Kristen. Sakramen ini juga merupakan saksi yang dapat dipercaya akan kehendak baik Allah kepada kita, dan tanda yang membawa kasih karunianNya kepada kita. Allah bekerja secara tidak kelihatan dalam kita melalui sakramen, tidak saja untuk menghidupkan iman kita, tetapi juga memperkuat iman kita kepadaNya.
Ada dua sakramen yang Kristus perintahkan di dalam Injil: Pembaptisan dan Perjamuan Tuhan.
Lima yang umumnya disebut sakramen yang tidak dianggap sebagai sakramen Injil, yaitu konfirmasi, penebusan dosa (penance), pentahbisan, pernikahan, dan perminyakan orang yang sebelum meninggal (extreme unction). Beberapa dari kelima ini berkembang karena orang telah mencemari ajaran para Rasul. Beberapa hanya situasi hidup yang diijinkan di dalam Kitab Suci. Kelima ini tidak seperti sakramen pembaptisan dan perjamuan Tuhan karena tidak ada tanda nyata atau upacara yang ditentukan oleh Allah.
Sakramen tidak diberikan oleh Kristus untuk ditonton atau dibawa-bawa, tetapi supaya kita memakainya. Sakramen ini berpengaruh baik hanya untuk mereka yang menerimanya secara patut. Mereka, yang menerima secara tidak patut, mendatangkan penghakiman atas diri sendiri, seperti dikatakan Rasul Paulus.
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26. Of the Unworthiness of the Ministers, which hinders not the effect of the Sacrament
Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their ministry, both in hearing the Word of God, and in receiving of the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith and rightly do receive the Sacraments ministered unto them; which be effectual, because of Christ's institution and promise, although they be ministered by evil men.
Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil Ministers, and that they be accused by those that have knowledge of their offences; and finally being found guilty, by just judgement be deposed.
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26. About the Unworthiness of the Ministers, which does not hinder the effect of the Sacrament
In the visible Church the evil is always mixed with the good, and sometimes the evil has the chief authority in the ministry of the Word and Sacraments. Yet because they do not minister in their own name, but in Christ's, and because they minister by his commission and authority, we may use their ministry, both in hearing the Word of God, and in receiving the sacraments. The effect of what Christ instituted is not taken away by their wickedness, nor is the grace of God's gifts made less for those who by faith rightly receive the sacraments ministered to them. The sacraments have a good effect because of Christ's institution and promise, even though they are ministered by evil people.
Nevertheless, evil ministers should be investigated as part of the discipline of the Church. They should be accused by those who have knowledge of their offences, and when they are found guilty, they should be deposed justly.
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26. Tentang ketidaklayakan pelayan tidak menghalangi dampak sakramen
Di gereja yang kelihatan, kejahatan selalu bercampur dengan kebaikan, dan kadang-kadang kejahatan mempunyai kewenangan utama dalam pelayanan Firman dan Sakramen. Namun, karena mereka tidak melayani di dalam nama mereka sendiri, tetapi di dalam nama Kristus, dan karena mereka melayani karena penugasan dan penguasaan Kristus, kita boleh menggunakan pelayanan mereka, baik dalam mendengarkan Firman Allah maupun dalam menerima sakramen. Pengaruh yang ditetapkan Kristus tidak lenyap oleh kejahatan mereka, dan kasih karunia Allah tidak berkurang bagi mereka yang menerima dengan iman secara baik sakramen yang dilayankan kepadanya. Sakramen mempunyai pengaruh baik karena penetapan dan janji Kristus, sekalipun dilayani oleh orang jahat.
Meskipun demikian, pelayan yang jahat seharusnya diperiksa sebagai bagian dari disiplin gereja. Mereka seharusnya diadili oleh mereka yang mengetahui tentang pelanggarannya, dan ketika mereka divonis bersalah, mereka seharusnya dipecat secara adil.
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27. Of Baptism
Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or new Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of forgiveness of sin, and of our adoption to be sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God. The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.
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27. About Baptism
Baptism is not only a sign that shows that a person is a Christian and, which distinguishes Christians from those who are not baptised. It is also a sign of regeneration, or new birth. The sign of baptism is like an instrument so that those who receive baptism rightly are grafted into the church. The promises of forgiveness of sin and our adoption to be sons of God by the Holy Spirit are represented and made sure by the visible sign. Faith is confirmed. Grace is increased because of prayer to God. The baptism of young children is to continue because it agrees with the sacrament Christ ordained.
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27. Tentang pembaptisan
Pembaptisan bukan hanya tanda yang memperlihatkan bahwa seseorang adalah orang Kristen dan yang membedakan orang Kristen dari orang yang belum dibaptis. Pembaptisan juga tanda kelahiran kembali, atau kelahiran baru. Tanda pembaptisan seperti sebuah alat supaya mereka yang menerima pembaptisan dengan benar dicangkokkan ke dalam gereja. Janji pengampunan dosa dan pengangkatan sebagai anak-anak Allah oleh Roh Kudus dinyatakan dan dipastikan oleh tanda yang kelihatan. Iman diperkuat. Kasih karunia bertambah karena doa kepada Allah. Pembaptisan anak-anak kecil harus dilanjutkan karena sesuai dengan sakramen yang ditetapkan oleh Kristu
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28. Of the Lord's Supper
The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather is a Sacrament of our Redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ.
Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.
The Body of Christ is given, taken and eaten in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper is Faith.
The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up or worshipped.
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28. About the Lord's Supper
The Supper of the Lord is not only a sign of the love that Christians ought to have to one another; it is also a sacrament of our redemption by Christ’s death. If we receive the sacrament with faith and in a worthy manner, the bread which we break is a sharing in the body of Christ; and the cup of blessing is a sharing in the blood of Christ.
Transubstantiation (or the change of the substance of bread and wine) in the Supper of the Lord cannot be proved by holy scripture but is rejected by the plain words of scripture, contradicts the nature of a sacrament, and has produced many superstitions.
The body of Christ is given, taken, and eaten in the supper only in a spiritual manner. It is received and eaten by faith.
The sacrament of the Lord’s Supper was not ordered by Christ to be reserved, lifted up, carried about or worshipped.
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28. Tentang Perjamuan Tuhan
Perjamuan Tuhan tidak hanya merupakan tanda kasih yang harus dimiliki oleh orang Kristen untuk saling mengasihi; tetapi juga merupakan sakramen penebusan kita oleh kematian Kristus. Jika kita menerima sakramen dengan iman dan sikap yang layak, maka dalam roti yang kita pecahkan, kita berbagi tubuh Kristus; dan dalam cangkir berkat, kita berbagi darah Kristus.
Transubstansiasi (atau perubahan hakikat roti dan anggur) dalam Perjamuan Tuhan tidak dapat dibuktikan di dalam Kitab Suci, tetapi ditolak dengan kata-kata sederhana dari kitab suci, jelas ini bertentangan dengan hakikat sakramen, dan oleh sebab itu masalah ini telah menimbulkan banyak takhayul.
Tubuh Kristus diberikan, diambil, dan dimakan dalam perjamuan itu secara spiritual saja. Tubuh Kristus diterima dan dimakan dengan iman.
Kristus tidak memerintahkan sakramen Perjamuan Tuhan agar disimpan, diangkat-angkat, dibawa-bawa, atau dipuja.
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29. Of the Wicked which eat not the Body of Christ in the use of the Lord's Supper
The Wicked and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the Body and Blood of Christ, yet in no wise are they partakers of Christ: but rather, to their condemnation, do eat and drink the sign or Sacrament of so great a thing.
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29. About the Wicked who do not eat the Body of Christ in the Lord's Supper
The wicked, and those who do not have a living faith, can physically and visibly press with their teeth (as Saint Augustine says) the sacrament of the Body and Blood of Christ. But they cannot share in Christ. Rather, to their condemnation, they eat and drink the sign or sacrament of such a great thing.
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29. Tentang orang-orang jahat yang tidak makan tubuh Kristus dalam Perjamuan Tuhan
Orang yang jahat, dan mereka yang tanpa iman yang hidup, dapat secara badani dan dengan jelas menekankan gigi mereka (seperti dikatakan Augustinus) pada sakramen Tubuh dan Darah Kristus. Akan tetapi mereka tidak dapat mengambil bagian dalam Kristus. Bahkan, mereka akan dihukum karena makan dan minum tanda atau sakramen yang sedemikian agungnya.
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30. Of both kinds
The Cup of the Lord is not to be denied to the Lay-people: for both the parts of the Lord's Sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike.
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30. About both kinds
The Cup of the Lord is not to be denied to the lay people. For both the parts of the Lord's Sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christians alike.
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30. Tentang kedua jenis
Cawan Tuhan tidak diharamkan bagi kaum awam, karena kedua bagian Sakramen Tuhan, menurut peraturan dan perintah Kristus, seharusnya dilayankan sama kepada semua orang Kristen.
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31. Of the one Oblation of Christ finished upon the Cross
The offering of Christ once made is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.
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31. About the one offering of Christ finished upon the Cross
The offering of Christ made once is the perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual. And there is no other satisfaction for sin, but only that. Therefore it is a blasphemous fable and a dangerous deceit to say that the priest offers Christ in the sacrifices of the mass so that the living and the dead can have forgiveness of punishment or guilt.
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31. Tentang persembahan Kristus yang satu kali saja dan sempurna di atas salib
Persembahan Kristus yang hanya dipersembahkan satu kali, adalah penebusan, pendamaian, dan pemenuhan sempurna untuk semua dosa seluruh dunia, baik dosa asal maupun dosa sebenarnya. Dan tidak ada persembahan lain untuk dosa, melainkan itu saja. Oleh karena itu merupakan dongeng yang menghujat dan kebohongan yang berbahaya jika mengatakan bahwa imam mempersembahkan Kristus dalam kurban persembahan misa supaya orang yang masih hidup dan yang sudah mati bisa mendapatkan pengampunan dari hukuman atau kesalahan.
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32. Of the Marriage of Priests
Bishops, Priests and Deacons are not commanded by God's Law, either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christian men, to mary at their own discretion, as they shall judge the same to serve better to godliness.
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32. About the Marriage of Priests
Bishops, Priests and Deacons are not commanded by God's law to promise to remain single, or to abstain from marriage. Therefore it is lawful for them, as for all other Christians, to marry at their own discretion. They must judge which will contribute better to godliness.
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32. Tentang pernikahan imam
Bishop, imam, dan diaken tidak diperintahkan oleh hukum Allah untuk berjanji akan tetap membujang, atau berpantang menikah. Oleh karena itu sah menurut hukum bagi mereka, seperti untuk semua orang Kristen lain, untuk menikah menurut kebijaksanaan mereka sendiri. Mereka harus mempertimbangkan sendiri mana yang akan lebih baik bagi kesalehan.
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33. Of excommunicate Persons, how they are to be avoided
That person which by open denunciation of the Church is rightly cut off from the unity of the Church, and excommunicated, ought to be taken of the whole multitude of the faithful, as an Heathen and Publican, until he be openly reconciled by penance and received into the Church by a Judge that hath authority thereunto.
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33. About how excommunicated people are to be avoided
A person can be cut off, in a just way, from the unity of the Church. They are excommunicated by the Church’s public condemnation. Such a person ought to be regarded by the whole multitude of the faithful as an unbeliever and sinner, until they are publicly reconciled by repentance and received into the Church by a person who has authority to receive them.
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33. Tentang orang-orang yang dikucilkan, dan bagaimana mereka harus dihindari
Seorang dapat dikeluarkan, secara adil, dari kesatuan Gereja. Mereka dikucilkan oleh hukum umum gereja. Orang seperti ini seharusnya dianggap oleh semua orang yang percaya sebagai orang tak percaya dan pendosa, sampai mereka bertobat dan diperdamaikan di depan umum, dan diterima ke dalam gereja oleh orang yang berwewenang menerima mereka.
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34. Of the Traditions of the Church
It is not necessary that Traditions and Ceremonies be in all places one, and utterly like; for at all times theca have been divers. and may be changed according to the diversities of countries, times, and men's manners, so that nothing be ordained against God's Word. Whosoever through his private judgement, willingly and purposely, cloth openly break the traditions and ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly. (that others may fear to do the like,) as he that offendeth against the common order of the Church, and hurteth the authority of the Magistrate, and woundeth the consciences of the weak brethren.
Every particular or national Church hath authority to ordain, change, and abolish, ceremonies or rites of the Church ordained only by man's authority, so that all things be done to edifying.
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34. About the Traditions of the Church
It is not necessary that Traditions and Ceremonies are the same in every place. They have always been different. They may be changed for different countries, times, and cultures, as long as nothing is ordained against God's Word.
Anyone who, because of his private opinion, purposely and openly breaks the traditions and ceremonies of the Church, which are not against the Word of God, and are approved by common authority, ought to be rebuked openly (so that others may fear to do the same). This is an offence against the common order of the Church, which hurts the authority of the government, and wounds the consciences of the weak.
Every national Church has authority to ordain, change, and abolish, ceremonies of the Church which are ordained only by human authority, so that everything results in edifying.
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34. Tentang tradisi Gereja
Tradisi dan upacara tidak perlu sama di setiap tempat. Kedua hal ini memang selalu berbeda. Mereka boleh diubah menurut negeri, zaman, budaya yang berbeda, asal tidak ada penetapan yang bertentangan dengan Firman Allah.
Siapapun, yang karena pendapat pribadinya, dengan sengaja dan secara terbuka melanggar tradisi dan upacara gereja, yang tidak bertentangan dengan Firman Allah, dan disetujui oleh penguasa umum, seharusnya ditegur secara terbuka (supaya orang lain menjadi takut melakukan hal yang sama). Ini adalah pelanggaran melawan aturan umum gereja, yang merugikan kewenangan pemerintah dan melukai hati nurani orang yang lemah.
Setiap gereja nasional berwewenang untuk mengangkat, mengubah, dan menghapus upacara gereja yang ditetapkan hanya oleh manusia, supaya semuanya menghasilkan perbaikan.
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35. Of the Homilies
The second Book of Homilies, the several titles whereof we have joined under this Article, doth contain a godly and wholesome Doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth; and therefore we judge them to be read in Churches by the Ministers, diligently and distinctly, that they may be understanded of the people.
Of the Names of the Homilies
1. Of the right Use of the Church 2. Against peril of Idolatry 3. Of repairing and keeping clean of Churches 4. Of good Works: first of Fasting 5. Against Gluttony and Drunkenness 6. Against Excess of Apparel 7. Of Prayer 8. Of the Place and Time of Prayer 9. That Common Prayer and Sacraments ought to be ministered in a known tongue 10. Of the reverend estimation of God's Word
11. Of Alms-doing
12. Of the Nativity of Christ
13. Of the Passion of Christ
14. Of the Resurrection of Christ
15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ
16. Of the Gifts of the Holy Ghost
17. For the Rogation Days
18. Of the State of Matrimony
19. Of Repentance
20. Against Idleness
21. Against Rebellion |
35. About the Homilies
The second Book of Homilies contains doctrine which is godly, wholesome, and necessary for these times, as does the first Book of Homilies also, which was set forth in the time of Edward the Sixth. Therefore we consider them appropriate to be read in churches by the ministers, carefully and distinctly, so that the people may understand them. The different titles of the homilies in the second book are listed below.
The different titles of the homilies in the second book are listed below.
1. Of the right Use of the Church 2. Against peril of Idolatry 3. Of repairing and keeping clean of Churches 4. Of good Works: first of Fasting 5. Against Gluttony and Drunkenness 6. Against Excess of Apparel 7. Of Prayer 8. Of the Place and Time of Prayer 9. That Common Prayer and Sacraments ought to be ministered in a known language 10. Of the reverend estimation of God's Word
11. Of giving to the poor
12. Of the Birth of Christ
13. Of the Passion of Christ
14. Of the Resurrection of Christ
15. Of the worthy receiving of the Sacrament of the Body and Blood of Christ
16. Of the Gifts of the Holy Spirit
17. For the Rogation Days (days before Ascension Day)
18. Of the State of Marriage
19. Of Repentance
20. Against Idleness
21. Against Rebellion |
35. Tentang Khotbah
Buku Khotbah (Homili) kedua berisi ajaran yang saleh, bermanfaat, dan perlu untuk masa kini, seperti halnya buku Khotbah pertama, yang dikeluarkan pada masa Edward VI. Oleh karena itu kita menganggap khotbah itu sesuai untuk dibacakan di dalam gereja oleh pelayan-pelayan, dengan hati-hati dan dengan jelas, supaya orang dapat mengerti.
Berbagai judul khotbah di dalam buku kedua terdaftar di bawah ini.
1. Tentang penggunaan gereja secara benar
2. Melawan bahaya pemujaan dewa berhala
3. Tentang memperbaiki dan menjaga kebersihan gereja.
4. Tentang perbuatan-perbuatan baik: pertama tentang puasa
5. Melawan kerakusan dan keadaan mabuk
6. Melawan berpakaian berkelebihan
7. Tentang berdoa
8. Tentang tempat dan waktu berdoa
9. Bahwa doa umum dan Sakramen harus dilayankan di dalam bahasa yang dimengerti
10. Tentang pendapat menghormati Firman Allah
11. Tentang bersedekah
12. Tentang kelahiran Kristus
13. Tentang kesengsaraan Kristus
14. Tentang kebangkitan Kristus
15. Tentang kelayakan menerima sakramen tubuh dan darah Kristus
16. Tentang karunia-karunia Roh Kudus
17. Untuk hari-hari dalam Minggu Rogation (hari-hari sebelum Hari Kenaikan)
18 Tentang status pernikahan
19. Tentang pertobatan
20. Melawan kemalasan
21. Melawan pemberontakan
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36. Of Consecration of Bishops and Ministers
The Book of Consecration of Archbishops and Bishops, and Ordering of Priests and Deacons, lately set forth in the tine of Edward the Sixth, and confirmed at the same time by authority of Parliament, doth contain all things necessary to such Consecration and Ordering: neither hath it any thing, that of itself is superstitious and ungodly. And therefore whosoever are consecrated or ordered according to the Rites of that Book, since the second year of the forenamed King Edward unto this time, or hereafter shall be consecrated or ordered according to the same Rites; we decree all such to be rightly, orderly, and lawfully consecrated and ordered.
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36. About Consecration of Bishops and Ministers
The Book of Consecration of Archbishops and Bishops, and Ordering of Priests and Deacons, was set forth in the time of Edward the Sixth, and confirmed at the same time by authority of Parliament. It contains everything necessary to such Consecration and Ordering. It does not contain anything that is superstitious and ungodly. And therefore everyone who is consecrated or ordered according to the rites of that Book, since the second year of King Edward until this time or afterwards, is rightly and lawfully consecrated and ordered.
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36. Tentang pentahbisan bishop dan pelayan yang lain
Buku pentahbisan para Archbishop dan bishop, dan pengangkatan para imam dan diaken dikeluarkan pada masa Edward VI, dan diperkuat pada waktu yang sama oleh kewenangan parlemen. Buku ini berisi semua hal yang diperlukan untuk pentahbisan dan pengangkatan demikian. Buku ini tidak berisi apa pun yang takhayul dan tidak beriman. Dan oleh karena itu setiap orang yang ditahbiskan atau diangkat menurut upacara buku itu, sejak tahun kedua Edward VI sampai dengan waktu ini atau sesudahnya, harus ditahbiskan dan diangkat secara benar dan sah menurut hukum.
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37. Of the Civil Magistrates
The King's Majesty hath the chief power in this Realm of England, and other his Dominions, unto whom the chief Government of all Estates of this Realm, whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not, nor ought to be, subject to any foreign jurisdiction.
Where we attribute to the King's Majesty the chief government, by which Titles we understand the minds of some slanderous folks to be offended; we give not to our Princes the ministering either of God's Word, or of the Sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testify; but that only prerogative, which we see to have been given always to all godly Princes in Holy Scriptures by God himself; that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the civil sword the stubborn and evildoers.
The Bishop of Rome hath no jurisdiction in this Realm of England.
The Laws of the Realm may punish Christian men with death, for heinous and grievous offences.
It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars.
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37. About the Civil Rulers
The King's Majesty has the chief power in this Realm of England and his other dominions. The chief government of all aspects of this realm, including both ecclesiastical and civil, belongs to him. The government is not, nor ought to be, subject to any foreign jurisdiction.
Some slanderous people are offended when we attribute to the King's Majesty the highest government. But we do not give to our Princes the ministering either of God's Word, or of the Sacraments. The Injunctions recently set forth by Elizabeth our Queen plainly testify to this. We only give that right, which we see in the Holy Scriptures was always given to godly Princes by God himself. That is, that they should rule all positions and classes committed to their charge by God, whether they are ecclesiastical or civil. And that they should restrain with the civil sword the stubborn and evildoers.
The Bishop of Rome has no jurisdiction in this Realm of England.
The Laws of the Realm may punish Christians with death, for terrible and serious offences.
It is lawful for Christians, at the commandment of the Ruler to carry weapons and serve in the wars.
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37. Tentang penguasa sipil
Raja memiliki kekuasaan utama di wilayah kerajaan Inggris dan di negara-negara jajahannya yang lain. Pemerintahan utama di semua bagian kerajaan ini, baik gerejawi maupun sipil, adalah miliknya. Pemerintah tidak, dan tidak seharusnya, diperintah oleh hukum asing mana pun.
Beberapa orang yang memfitnah merasa sakit hati ketika kita memberikan kepada Baginda Raja, pemerintahan utama. Akan tetapi kita tidak memberikan kepada raja kita, pelayanan baik Firman Allah maupun Sakramen. Undang-undang yang diajukan baru-baru ini oleh Elizabeth, Ratu kita, menyatakan dengan jelas hal ini. Kita hanya memberi hak yang kita lihat dalam Kitab Suci selalu diberikan kepada Raja yang saleh oleh Allah sendiri, yaitu, bahwa mereka seharusnya memerintah semua jabatan dan lapisan masyarakat yang diberikan kepada pemerintah oleh Allah, baik gerejawi maupun sipil. Dan bahwa mereka seharusnya mengendalikan dengan pedang sipil semua orang yang keras kepala dan para penjahat.
Bishop Roma tidak mempunyai hak hukum atas wilayah Inggris ini.
Hukum kerajaan boleh menghukum mati orang Kristen karena pelanggaran-pelanggaran yang mengerikan dan berat.
Sah menurut hukum bagi orang Kristen, kalau diperintahkan Raja, untuk mengangkat senjata dan ikut berperang.
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38. Of Christian men's Goods, which are not common
The Riches and Goods of Christians are not common, as touching the right, title, and possession of the same, as certain Anabaptists do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.
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38. About Christian's goods which are not held in common
The wealth and goods of Christians are not common, regarding their right, title, and possession, as certain Anabaptists falsely claim. Nevertheless, everyone ought to give generously to the poor from what they have and according to their ability.
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38. Tentang barang-barang tak lazim yang dimiliki orang Kristen.
Hak dan kepemilikan kekayaan dan barang-barang orang Kristen bukan milik bersama, seperti yang dinyatakan dengan keliru oleh kaum Anabaptis. Meskipun demikian setiap orang seharusnya bermurah hati memberi yang dimilikinya kepada orang miskin dan menurut kemampuannya.
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39. Of a Christian man's Oath
As we confess that vain and rash Swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle, so we judge, that Christian Religion doth not prohibit, but that a man may swear when the Magistrate requireth, in a cause of faith and charity, so it be done according to the Prophet's teaching, in justice, judgement, and truth.
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39. About a Christian's Oath
We admit that empty and foolish swearing is forbidden Christians by our Lord Jesus Christ and James his apostle. But we consider that the Christian religion does not prohibit a person from swearing when the Ruler requires it. In a cause of faith and love, it should be done according to the prophet's teaching, in justice, judgment, and truth.
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39. Tentang sumpah orang Kristen
Kita mengaku bahwa bersumpah dengan kata-kata kosong dan bodoh dilarang bagi orang Kristen oleh Tuhan Yesus Kristus dan Yakobus, rasulnya. Namun kita beranggapan bahwa agama Kristen tidak melarang seseorang bersumpah ketika diperlukan oleh Penguasa. Dalam urusan iman atau kasih, seseorang seharusnya bersumpah menurut ajaran nabi, dengan adil dan benar.
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Copyright © Terjemahan ini Hak Cipta Dale Appleby 2005.
All Saints Anglican Church Jakarta
www.allsaintsjakarta.org
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