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DOA: Antara Teori dan Praktek

oleh: Ev. Paul Santoso Hidayat, S.Th., M.Th.

Saya pernah mengalami kesulitan nafas. Sesudah terserang batuk agak lama, lalu saya mengalami sesak nafas karena alergi. Selain sangat menyiksa, juga pengalaman sewaktu nafas saya menjadi sesak, pendek dan terengah-engah itu menimbulkan rasa ngeri. Sekaligus saat itu saya menyadari betapa berharganya hidup sehat yang dapat bernafas tanpa masalah.

Berdoa sering diumpamakan sebagai bernafas secara rohani. Jika kita benar-benar menerima gambaran itu, tentu kita akan menghargai betapa besarnya anugerah yang telah Allah berikan kepada umat-Nya dengan memberikan hak istimewa untuk boleh berdoa kepada-Nya. Dan, betapa besar resiko yang kita datangkan kepada hidup apabila kita mengabaikan doa dalam kehidupan kita. Sungguhkah seperti itu pertimbangan dan perlakuan kita tentang doa? Agaknya tidak selalu nyambung teori dengan praktik. Mengapa bisa begitu? Mungkin karena pemahaman teorinya pun hanya sambil lalu, tidak dalam, sehingga tidak sungguh dihayati!

Bagaimana kaitannya sampai doa jadi demikian hakiki dan vital? Doa terkait dengan fakta bahwa Allah yang kasih adanya itu menciptakan manusia sebagai makhluk yang berpotensi menyambut dan merespons Allah dalam kasih juga. Manusia disebut Allah sebagai gambar-rupa Allah. Sedangkan Allah, ketika menciptakan manusia sebagai gambar-rupa-Nya itu menyebut diri-Nya, “kita.” Banyak sekali isi Alkitab menegaskan bahwa Allah yang Esa itu adalah Allah yang berhakikat relasi. Allah kasih adanya! Ini yang dalam theologi Kristen diterjemahkan sebagai doktrin Tritunggal. Di dalam hakikat kekal-Nya, Allah adalah Bapa, Putra, Roh yang berkasih-kasihan. Jadi sebagai gambar-rupa Allah, manusia pun memiliki kekhususan yaitu merupakan makhluk relasi. Dalam relasi dirinya, relasi sosialnya, relasinya dengan alam, manusia sebenarnya sedang mengungkapkan hakikat terdalamnya sebagai makhluk relasi yang berawal dari relasinya dengan Allah. Fakta Allah dan fakta manusia inilah yang menyebabkan doa merupakan suatu hal yang sangat hakiki dan vital dalam keberadaan manusia. Dalam pemahaman ini bahkan doa lebih hakiki dan vital daripada diartikan sebagai nafas rohani. Doa adalah ungkapan dari relasi kita dengan Allah. Doa adalah komunikasi atau dialog manusia dengan Allah. Ketidaklancaran kehidupan doa adalah gejala ketidakberesan relasi kita dengan Allah.

Jika demikian hakiki dan vital, mengapa pada kenyataannya kita tidak spontan menghasrati doa? Mengapa kehidupan doa kita (komunikasi kita dengan Tuhan) tersendat – senin-kamis – tidak intim pada segala waktu? Karena menurut Alkitab relasi itu tidak lagi harmonis. Kejatuhan seluruh umat manusia ke dalam dosa pada intinya adalah memilih untuk tidak berhubungan dengan Allah. Tidak heran apabila kita tidak menghasrati doa sebab pada intinya kita tidak memiliki hasrat yang murni akan Allah. Syukurlah bahwa Allah tetap berhasrat untuk bersekutu dengan ciptaan-Nya ini. Itu sebab Ia mendirikan perjanjian dengan Abraham yang pada puncaknya menghasilkan pendamaian antara diri-Nya dengan umat-Nya di dalam Yesus Kristus. Dengan pendamaian yang Yesus Kristus hasilkan, pulihlah relasi kita dengan Allah, terbit pula hasrat kuat kita akan Allah – kesadaran dan kerinduan untuk berdoa yang melaluinya kita menumbuhkan relasi kasih kita dengan Allah.

Dengan demikian berdoa adalah sesuatu yang jauh lebih dalam dan lebih luas daripada sekadar cara untuk meminta berbagai berkat bagi hidup atau untuk mengalami kuasa Allah bagi berbagai kebutuhan hidup. Inti doa adalah relasi, adalah komunikasi dengan Allah. Hanya bila dalam komunikasi kita dengan Allah, ada tempat bagi Allah mengkomunikasikan diri-Nya juga pada kita, barulah doa itu menjadi bagian dari relasi yang riil. Inilah alasan mengapa Tuhan Yesus mengaitkan keadaan dipenuhi oleh firman sebagai syarat bagi doa yang dikenan Allah. Dan hanya dengan demikianlah semua berkat dari relasi kita dengan Allah yaitu berbagai akibat yang timbul dari pengenalan kita yang tumbuh mendalam akan Allah, atau akibat dari semakin leluasanya Allah hadir dalam kehidupan kita, akan dapat kita alami. Dan segala berkat itu kita terima bukan karena kita memiliki iman yang hebat atau gigih dalam mengklaim Allah, melainkan karena iman-harap-kasih kita dalam doa menyatu dengan kasih-hikmat-kuasa-rencana-Nya bagi kita.

Pengertian doa yang seperti inilah yang kita jumpai dalam berbagai kisah nyata kehidupan doa para tokoh Alkitab. Pada orang seperti Abraham, Musa, Samuel, Daud, Hizkia, Yeremia, Daniel, Yesus, para rasul, Paulus, doa bukan soal cara, aturan, formula, tetapi komunikasi yang sangat menentukan vitalitas kehidupan dan karya mereka. Itu sebabnya bukan kebiasaan berdoa lima atau tujuh kali dalam sehari yang memberdayakan doa mereka, tetapi keintiman hubungan dengan Allah yang membuat mereka memiliki daya doa yang memenuhi seluruh kehidupan dan karya mereka sepanjang hidup. Tidak heran apabila doa bukan sesuatu yang menjadi beban bagi mereka melainkan merupakan suatu kesukaan. Juga, apabila mereka begitu dalam merasakan kebutuhan untuk berdoa dan untuk didoakan.

Alkitab dan doa, atau doa yang interaktif dengan firman Allah, adalah doa yang benar yang menjadi semarak dari realita relasi yang intens antar Allah-manusia secara timbal balik. Bagaimanakah doa Anda? Nafas Anda sajakah yang mendengus di dalamnya, atau terdengar juga nafas bicara Allah di dalamnya? Dalam hubungan yang intimkah Anda dengan Allah? Bagaimana kualitas relasi Anda dengan Allah terdengar dalam irama, sikap, isi dan lingkup doa Anda sehari-hari? Bagaimana perhatian, arah hati, gerak misi Allah tercermin dalam doa-doa Anda?

Doa kita hendaknya mencirikan bahwa seluruh hidup kita adalah dari-oleh-untuk Allah saja!

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Human guidance?

We need to be on our watch against the powerful influence of spiritual mentors, lest, fascinated by the fame of some popular leader, we become the willing dupes of a childish superstition, or the blind followers of a fatal error.

Do not take your views of Divine truth from man; draw them primarily from God’s Word. Do not study the Bible through your theological system, but let your system be taken from, and faithfully weighed with, the Bible. Our theological system must not be allowed to give its complexion to, or to be the interpreter of, revealed truth. But, on the contrary, God’s

Word is to suggest and mold and tint all our thoughts and opinions and systems.
We must not set the sun by our watch; but our watch by the sun. In other words, we must not attempt to make God’s

Word dovetail with our creed, but must test every doctrine we hold, every opinion we receive, every principle we maintain, the hope we cherish, by the unerring standard of revealed truth. This will give a Divine and proper complexion to our views.

If we receive the light of the sun through a tinted lens, the light will necessarily reflect the hue of the medium through which it passes. So, if we receive the light of God’s Word through any theological system whatever, it will necessarily reflect the error and imperfection, if such there be, of that system. And thus we shall fail to receive the teaching of God as it flows pure and simple from His Word, as light flows from the sun, and as streams from the fountain.

The Bible is our rule of faith and our only and ultimate appeal. By the law and the testimony let every doctrine, and system, and hope for eternity be tried.

Do not be, then, carried away by the learning, the influence, or even the piety attaching to a popular name. Allow no human leader the mastery of your mind and conscience.

Yield yourself meekly and obediently to the authority and teaching of Christ, accepting human guidance only so far as it comes with a “thus says the Lord” as its divine endorsement.

Our only safeguard in a matter of such infinite moment as our future well being, is God’s pure Word; our only secure place, the feet of the Savior. Sitting there as His lowly disciple, the Holy Spirit will lead our minds into the truth, even “the truth as it is in Jesus,” as it emanates from Jesus, as it speaks of Jesus, as it strengthens our faith in, and inspires our love to, Jesus, and as it prepares us to go and be with Jesus forever.

(from Winslow’s, “The Fragrance of Christ’s Name”)

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Pass Me Not, O Gentle Savior

 

 

As ear­nest Christ­ian pas­tor told of a young man about whom he had long felt much an­xi­e­ty, as he had seemed so un­con­cerned about his soul, and was, in re­al­i­ty, a real cause of dis­turb­ance and in­ter­rupt­ion in class­es for other young men.

Meet­ing him one day, the lov­ing pas­tor sought once more to in­flu­ence him, urg­ing, “We want you for Christ and his ser­vice.”

There was a cer­tain change in his man­ner which did not es­cape the eye of the pray­er­ful watch­er for souls, and—lack­ing time to do more—he seized the op­por­tun­i­ty to se­cure the pre­sence of his young friend at a Christ­ian En­dea­vor meet­ing soon to be held.

True to his prom­ise he was there. When an op­por­tun­i­ty was giv­en for some of the young men to choose a song, it was seen that he was urg­ing his com­pan­ion to se­lect some par­tic­u­lar hymn. The other, yield­ing to his re­quest, asked if the hymn, “Pass me not, O gentle Sav­iour,” might be sung; and both young men joined in the sing­ing with ev­i­dent in­ter­est and heart­i­ness.

Lat­er in the ev­en­ing it was re­quest­ed that all who were def­in­ite­ly on the Lord’s side would con­fess their al­le­giance by stand­ing. Where­up­on the one over whom the heart of the pas­tor was spe­cial­ly yearn­ing rose at once, and with de­ci­sion.

“Tell me about your con­ver­sion,” the thank­ful pas­tor re­quest­ed at the close of the meet­ing, when hands were clasped in glad, bro­ther­ly wel­come and re­cog­ni­tion.

“Oh, yes,” as­sent­ed the other. “It was all through that hymn we have just sung. I was work­ing on the canal at G–, and there was a meet­ing be­ing held at the Mar­in­er’s Cha­pel, near­by. The words float­ed out over the wa­ter, and from the tug where I was work­ing I could hear them plain­ly enough. When they were just go­ing to sing those lines—‘While on others Thou are call­ing, Do not pass me by!’ a great fear came over me, and I thought, ‘Oh, if the Lord were to pass me by, how ter­ri­ble it would be!’ Then and there, on the tug, I cried out, ‘O Lord, do not pass me by.’ And”—with a bright smile—“he didn’t pass me by. I am saved.’”

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Pass me not O gentle Savior

1. Pass me not, O gentle Savior,
Hear my humble cry;
While on others Thou art calling,
Do not pass me by.

Refrain
Savior, Savior,
Hear my humble cry;
While on others Thou art calling,
Do not pass me by.

2. Let me at Thy throne of mercy
Find a sweet relief,
Kneeling there in deep contrition;
Help my unbelief.

Refrain

3. Trusting only in Thy merit,
Would I seek Thy face;
Heal my wounded, broken spirit,
Save me by Thy grace.

Refrain

4. Thou the Spring of all my comfort,
More than life to me,
Whom have I on earth beside Thee?
Whom in Heav’n but Thee?

Refrain

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Mampirlah Dengar Doaku

1. Mampirlah, dengar doaku, Yesus Penebus
Orang lain Kauhampiri, jangan jalan t’rus

Refrain
Yesus, Tuhan, dengar doaku;
Orang lain Kauhampiri, jangan jala t’rus.

2. Di hadapan takhta rahmat aku menyembah
tunduk dalam penyesalan. Tuhan tolonglah!

Refrain

3. Ini saja andalanku: jasa kurbanku
Hatiku yang hancur luluh buatlah sembuh.

Refrain

4. Kaulah Sumber penghiburan, Raja hidupku.
Baik di bumi baik di sorga, siapa bandingMu?

Refrain

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NOWHERE does Jesus say “I am God, worship me.”

N O W H E R E does Jesus say “I am God, worship me.”

The Question:

Please show me where in the Bible it says that Jesus said he is God and worship me as most Christian would like to think he is.

(An) Answer:

I have been asked this in the very same formulation many times before. I hope this response brings out some of the issues I think are important in this regard.

N O W H E R E does Jesus say “I am God, worship me.”

Suppose a man does indeed come up to you and does says, “I am God, worship me.” Would you believe him? Would you worship him?

The immediate reaction of any decent monotheistic believer would be to call the person making such a claim an impostor and a blasphemer. If that is your reaction too, then why would you demand something from Jesus which you aren’t going to accept anyway? Most would declare insane anybody who would make such a statement. Jesus knows about this natural reaction as well as anybody else and saw no reason to make his claims in such a foolish way. But he did make the claim in indirect ways and those are just as clear.

Maybe you are cautious and open and don’t want to completely dismiss such a claim … after all, saying that God is not able to come and appear in the form of a man does restrict his power, and you believe in an all powerful God, … but you would at least demand conclusive proof for such a claim, wouldn’t you? After all, if you do worship somebody who is not God you are guilty of idolatory. But refusing to worship God when he demands so is just as great a sin.

What matters in the end is not the existence of this literal statement, but whether there is clear evidence that he is indeed God, no matter in which form he issued the claim. If there is clear proof for his divine identity, then you have to worship Him even if the wording of his commands is not precisely the way you may think they should be. We cannot prescribe for God how he has to reveal himself before we accept it.

For example, in the Gospel according to John, (speaking of eternal life) Jesus says, “I am the resurrection and the life. He who believes in me will live, even though he dies.” (John 11:25). He makes the offer of eternal life conditional on faith in his own person. This would be blasphemous for anybody other than God. This is an incredible claim.

Does he give any evidence for his authority to make such claims? The record gives many details of what happened at this particular day, but at the end we read, “When he had said this, Jesus called in a loud voice, `Lazarus, come out!’ The dead mean came out, his hands and feet wrapped with strips of linen, and a cloth around his face. Jesus said to them, `Take off the grave clothes and let him go.’” (John 11:43-44).

When you read the Gospels carefully you will find that consistently
* Jesus talks like he is God,
* Jesus acts like he is God,
* Jesus gives evidence for claiming this authority rightfully by performing miraculous signs.

After 3 years with his disciples we read how one of them asks Jesus and wants to be “shown the Father (God)”.
Jesus answered, “Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. …
Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves.” (John 14:10-11).

Jesus expected the disciples and the people around him to recognise his true nature and identity from his words which are only appropriate for God to speak and from his deeds. Jesus does give enough proof and then lets you draw your own conclusions. Everybody could make the claim to be God. And
many have made claims to be (a) god throughout history. Only the true God can give true evidence for it and if you have the evidence there is no need for the explicit command to worship anymore. The statement “I am God” adds nothing of substance to the question regarding his identity.

His real identity is established by the proof he gives, not by claims each and everybody can make. After he has given the evidence, there is no more need for the statement. Those who are open for the truth will recognise the evidence, those who ignore the evidence won’t be convinced either if he adds this
specific statement you seem to demand from him. And if you have recognized his true identity, worshiping him is only proper and will nearly be an “automatic” response.

I know this is an incredible thought, it is unbelievable. That is why it took even the disciples themselves such a long time to really understand it. They have really only started to comprehended the meaning of it all after Jesus’ own death and resurrection, after they meet the risen Lord.

In the Gospel according to John, end of chapter 20, and the Gospel according to Matthew, end of chapter 28, we read how Jesus receives worship and affims this. Even though he never demands the worship, he accepts it and confirms it as proper.

You claim: N O W H E R E Jesus says “I am God, worship me.” and understand this as Nowhere Jesus says “I am God, worship me.” and you are right when taking it the literalistic way.

He never says these very words. But he makes his claims very clear in many other ways.

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The Love of God

Words: Fred­er­ick M. Leh­man; he wrote this song in 1917 in Pas­a­de­na, Cal­i­fornia, and it was pub­lished in Songs That Are Dif­fer­ent, Vol­ume 2, 1919. The lyr­ics are based on the Jew­ish poem Had­da­mut, writ­ten in Ara­ma­ic in 1050 by Meir Ben Isaac Ne­hor­ai, a can­tor in Worms, Ger­ma­ny; they have been trans­lat­ed in­to at least 18 lang­uages.

One day, dur­ing short in­ter­vals of in­at­ten­tion to our work, we picked up a scrap of pa­per and, seat­ed up­on an emp­ty le­mon box pushed against the wall, with a stub pen­cil, add­ed the (first) two stan­zas and chor­us of the song…Since the lines (3rd stan­za from the Jew­ish po­em) had been found pen­ciled on the wall of a pa­tient’s room in an in­sane asy­lum af­ter he had been car­ried to his grave, the gen­er­al opin­ion was that this in­mate had writ­ten the epic in mo­ments of san­ity.
Frederick M. Lehman, “History of the Song, The Love of God,” 1948

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The Love of God

The love of God is greater far
Than tongue or pen can ever tell;
It goes beyond the highest star,
And reaches to the lowest hell;
The guilty pair, bowed down with care,
God gave His Son to win;
His erring child He reconciled,
And pardoned from his sin.

Reff:
Oh, love of God, how rich and pure!
How measureless and strong!
It shall forevermore endure—
The saints’ and angels’ song.

When hoary time shall pass away,
And earthly thrones and kingdoms fall,
When men who here refuse to pray,
On rocks and hills and mountains call,
God’s love so sure, shall still endure,
All measureless and strong;
Redeeming grace to Adam’s race—
The saints’ and angels’ song.

Could we with ink the ocean fill,
And were the skies of parchment made,
Were every stalk on earth a quill,
And every man a scribe by trade;
To write the love of God above
Would drain the ocean dry;
Nor could the scroll contain the whole,
Though stretched from sky to sky.

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Agunglah Kasih Allahku

Agunglah kasih Allahku, tiada yang setaranya;
Neraka dapat direngkuh, kartikapun tergapailah.
Kar’na kasihNya agunglah, Sang Putra menjelma,
Dia mencari yang sesat dan diampuniNya.

Reff:
O kasih Allah agunglah! Tiada bandingnya!
Kekal teguh dan mulia! Dijunjung umatNya

Pabila zaman berhenti dan tahta dunia pun lebur,
meskipun orang yang keji telah menjauh dan takabur,
namun kasihNya tetaplah, teguh dan mulia.
Anug’rah bagi manusia, dijunjung umatNya.

Andaikan laut tintanya dan langit jadi kertasnya,
andaikan ranting kalamnya dan insan pun pujangganya,
takkan genap mengungkapkan hal kasih mulia
dan langit pun takkan lengkap memuat kisahnya.

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Prayer for Humble Reliance Upon God

Lord, if you withdraw your hand, there is no grace. If you cease to guide us, we have no wisdom. If you no longer defend us, we have no courage. If you do not strengthen us, our chastity is vulnerable. … Continue reading

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WE KNOW ONE

When we talk to the Lord like we would talk to a friend– when we let Him know what is going on in our lives– where we are having trouble or hurting–He promises He’ll give us the right response. It … Continue reading

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