Kontroversi Naju

Karena ada permintaan untuk menampilkan salah satu mukjizat Ekaristi dimana Roti yang telah dikonsakrir berubah menjadi daging, aku memutuskan untuk memilih Naju. Ini mungkin mengecewakan, tapi menarik.

Mukjizat yang terjadi di Naju, yang dialami oleh Julia Kim mungkin sudah sering didengar orang. Anda mungkin sudah pernah melihat foto seperti yang saya tampilkan di artikel ini.

Bagaimanapun, reaksi dari Hierarki adalah negatif. Pada tanggal 1 Januari 1998, Uskupagung Kwangju Msgr. Victorinus Kong Hee Youn mengeluarkan pernyataan resmi yang isinya menyangkal ke-otentik-an dari segala penampakan dan mukjizat yang terjadi di Naju.

Salah satu isi pernyataan itu menyatakan bahwa:
the phenomenon of the Eucharist changing into a lump of bloody flesh in Julia's mouth is in conflict with the doctrine of the Church that says that even after the bread and wine are transubstantiated into the body and blood of Christ with the formula of priests’ consecration, the species of bread and wine remain"

Beberapa web yang dibuat oleh pendukung Julia mengatakan bahwa dalam versi asli bahasa Korea pernyataan ini memuat frasa "rupa roti dan anggur harus tetap tinggal". Karena aku tidak mengerti bahasa Korea, jadi kita cukup mengacu pada versi terjemahan resmi dalam bahasa inggrisnya saja.

Sebelum lebih jauh mari melihat apa yang diajarkan oleh Gereja secara tepat.

CHAPTER IV.
On Transubstantiation.

And because that Christ, our Redeemer, declared that which He offered under the species of bread to be truly His own body, therefore has it ever been a firm belief in the Church of God, and this holy Synod doth now declare it anew, that, by the consecration of the bread and of the wine, a conversion is made of the whole substance of the bread into the substance of the body of Christ our Lord, and of the whole substance of the wine into the substance of His blood; which conversion is, by the holy Catholic Church, suitably and properly called Transubstantiation.

CANON I.-If any one denieth, that, in the sacrament of the most holy Eucharist, are contained truly, really, and substantially, the body and blood together with the soul and divinity of our Lord Jesus Christ, and consequently the whole Christ; but saith that He is only therein as in a sign, or in figure, or virtue; let him be anathema.

CANON lI.-If any one saith, that, in the sacred and holy sacrament of the Eucharist, the substance of the bread and wine remains conjointly with the body and blood of our Lord Jesus Christ, and denieth that wonderful and singular conversion of the whole substance of the bread into the Body, and of the whole substance of the wine into the Blood-the species Only of the bread and wine remaining-which conversion indeed the Catholic Church most aptly calls Transubstantiation; let him be anathema.

CANON III.-If any one denieth, that, in the venerable sacrament of the Eucharist, the whole Christ is contained under each species, and under every part of each species, when separated; let him be anathema.

CANON IV.-If any one saith, that, after the consecration is completed, the body and blood of our Lord Jesus Christ are not in the admirable sacrament of the Eucharist, but (are there) only during the use, whilst it is being taken, and not either before or after; and that, in the hosts, or consecrated particles, which are reserved or which remain after communion, the true Body of the Lord remaineth not; let him be anathema.

CANON V.-If any one saith, either that the principal fruit of the most holy Eucharist is the remission of sins, or, that other effects do not result therefrom; let him be anathema.

CANON VI.-If any one saith, that, in the holy sacrament of the Eucharist, Christ, the only-begotten Son of God, is not to be adored with the worship, even external of latria; and is, consequently, neither to be venerated with a special festive solemnity, nor to be solemnly borne about in processions, according to the laudable and universal rite and custom of holy church; or, is not to be proposed publicly to the people to be adored, and that the adorers thereof are idolators; let him be anathema.

CANON VII.-If any one saith, that it is not lawful for the sacred Eucharist to be reserved in the sacrarium, but that, immediately after consecration, it must necessarily be distributed amongst those present; or, that it is not lawful that it be carried with honour to the sick; let him be anathema.

CANON VIII.-lf any one saith, that Christ, given in the Eucharist, is eaten spiritually only, and not also sacramentally and really; let him be anathema.

CANON IX.-If any one denieth, that all and each of Christ's faithful of both sexes are bound, when they have attained to years of discretion, to communicate every year, at least at Easter, in accordance with the precept of holy Mother Church; let him be anathema.

CANON X.-If any one saith, that it is not lawful for the celebrating priest to communicate himself; let him be anathema.

CANON XI.-lf any one saith, that faith alone is a sufficient preparation for receiving the sacrament of the most holy Eucharist; let him be anathema. And for fear lest so great a sacrament may be received unworthily, and so unto death and condemnation, this holy Synod ordains and declares, that sacramental confession, when a confessor may be had, is of necessity to be made beforehand, by those whose conscience is burthened with mortal sin, how contrite even soever they may think themselves. But if any one shall presume to teach, preach, or obstinately to assert, or even in public disputation to defend the contrary, he shall be thereupon excommunicated.

Ajaran iman Gereja samasekali tidak mensyaratkan bahwa tampak rupa (accidens) roti dan anggur harus tetap tinggal sesudah konsekrasi, walaupun umumnya yang terjadi adalah demikian, seperti juga bahkan dalam Perjamuan Malam Terakhir inilah yang terjadi dimana substansi berubah namun accidens nya tetap. Defisini Trente hanya menjelaskan melalui konsekrasi substansi roti dan anggur berubah menjadi substansi Tubuh dan Darah Tuhan.

Dan juga jika kita membaca Kanon-Kanon dari Konsili Trente tidak terdapat satu anathema (kutukan) pun yang ditujukan kepada terjadinya perubahan accidens dari roti dan anggur menjadi Tubuh dan Darah sesudah Konsekrasi.

Katekismus Gereja Katolik 1992 (yang juga mengutip Trente) juga mengatakan hal yang sama:

1376 The Council of Trent summarizes the Catholic faith by declaring: "Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation

Kita melihat bahwa baik Konsili Trente dan Katekismus Gereja Katolik 1992 samasekali tidak punya sentimen negatif terhadap terjadinya perubahan accidens sesudah konsekrasi seperti yang dialami oleh Julia Kim dan juga mukjizat-mukjizat Ekaristi lainnya.

Deklarasi dari Msgr. Victorinus Youn tampaknya punya masalah besar karena dengan itu ia menyangkal kemungkinan terjadinya mukjizat Ekaristi, Why? Dia menuntut rupa roti dan anggur tetap tinggal, dan ini tidak pernah dituntut oleh definisi dogmatik dari Konsili Trente.

Uskupagung Kwangju yang berkuasa sekarang yaitu Msgr. Andreas Choi Chang Mou, masih mempertahankan keputusan pendahulunya ini. Sementara para pendukung Julia terus berusaha untuk minta banding kepada Tahta Suci walaupun usaha mereka belum menggembirakan.

Bagaimanapun tulisan ini hanya menyangkut soal pandangan Msgr. Victorinus Youn tentang mukjizat Ekaristi di Naju dan samasekali tidak menyentuh soal-soal lain yang berkaitan dengan Naju. Jadi jangan diartikan bahwa aku mengakui bahwa segala fenomena yang terjadi di Naju itu otentik, aku tidak punya opini soal ini dan menanti keputusan yang lebih definitif. Dan sementara itu adalah penting untuk tidak melanggar apa yang ditentukan oleh Uskupagung Kwangju (dan untungnya sebagian besar tidak berkaitan langsung dengan kebanyakan kita).

Oh..kadang sebagian orang merasa bahwa sikap Gereja mengutuk (meng-anathema) ajaran sesat terlalu keras. Bagaimanapun sikap ini punya akar alkitabiah yang sangat kuat. Untuk gampangnya Gal 1:8 menampilkan kutukan St.Paulus terhadap ajaran "wajib sunat" yang diajarkan sebagian golongan Kristen-Yahudi. Mudah-mudahan lain kali soal ini akan dibahas lebih detail.

Dan bagi yang tidak terbiasa dengan istilah substansi dan accidens, secara gampang bisa dikatakan bahwa substansi= hakekat sementara accidens= tampak luar/tampilan fisik dari sesuatu.