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Kamis, 13 Februari 2025

Empat (4) Mukjizat Ekaristi yang Disetujui dari Abad ke-21


Dalam tulisan-tulisannya tentang Ekaristi, Fr. Spitzer mengingatkan kita bahwa mukjizat Ekaristi terjadi setiap hari, pada setiap Misa Kudus di seluruh dunia, ketika substansi roti dan anggur diubah menjadi substansi tubuh dan darah Yesus.

Namun, istilah "mukjizat Ekaristi" juga dapat merujuk pada tanda-tanda empiris yang luar biasa dari kehadiran Yesus dalam Ekaristi, seperti inang yang berdarah atau transmutasi inang yang ditahbiskan menjadi sepotong jaringan otot jantung.

"Bagi kami orang-orang percaya, apa yang telah kami lihat adalah sesuatu yang selalu kami percayai. . . . Jika Tuhan kita berbicara kepada kita dengan memberi kita tanda ini, itu pasti membutuhkan tanggapan dari kita." —Uskup Cyril Mar Baselice, Uskup Agung Keuskupan Trivandrum tentang Mukjizat Ekaristi di Chirattakonam, India

Beberapa mukjizat Ekaristi yang terkenal terjadi bertahun-tahun yang lalu (yaitu, Mukjizat Ekaristi Lanciano, Italia, pada abad ke-8 dan Mukjizat Ekaristi Santarem, Portugal, pada abad ke-13). Yang lain telah terjadi dalam sejarah yang lebih baru, seperti mukjizat Ekaristi yang terbukti secara ilmiah di Buenos Aires pada tahun 1992-1996. Namun, ada beberapa yang telah terjadi hanya dalam dua puluh tahun terakhir. Di bawah ini adalah empat cerita tentang mukjizat Ekaristi yang disetujui dan baru-baru ini:
Legnica, Polandia, 2013
Chirattakonam, India, 2001
Tixtla, Meksiko, 2006
Sokolka, Polandia, 2008

Mukjizat Ekaristi di Legnica: Hosti yang Berdarah

Pada Hari Natal 2013, di Gereja Santo Hyacinth di Legnica, Polandia, seorang pembawa acara yang ditahbiskan jatuh ke lantai. Hosti dimasukkan ke dalam wadah berisi air sehingga larut. Sebaliknya, itu membentuk noda merah. Pada Februari 2014, hosti diperiksa oleh berbagai lembaga penelitian, termasuk Departemen Kedokteran Forensik di Szczecin, menyatakan:

"Dalam gambar histopatologis, fragmen ditemukan mengandung bagian yang terfragmentasi dari otot lurik silang. Ini paling mirip dengan otot jantung."

Selain itu, dan mirip dengan temuan mukjizat Ekaristi Lanciano, Italia, penelitian menemukan bahwa jaringan memiliki perubahan yang akan muncul selama kesusahan besar.

Hosti yang berdarah di Polandia disetujui untuk dihormati pada April 2016 oleh Uskup Zbigniew Kiernikowski dari Legnica, yang mengatakan bahwa itu "memiliki ciri khas mukjizat Ekaristi."

Mukjizat Ekaristi di Tixtla, Meksiko

Pada bulan Oktober 2006, sebuah paroki di Keuskupan Chilpancingo-Chilapa Meksiko mengadakan retret. Selama misa, dua imam dan seorang suster religius sedang membagikan komuni ketika suster religius itu memandang selebran dengan air mata berlinang. Hosti yang dipegangnya mulai mengeluarkan zat kemerahan.

Untuk menentukan keabsahan acara tersebut, Uskup Alejo Zavala Castro meminta Dr. Ricardo Castañón Gómez (yang meneliti mukjizat Ekaristi di Buenos Aires) dan timnya untuk melakukan penelitian ilmiah.

Pada tahun 2013, penelitian menyimpulkan bahwa:

"Zat kemerahan yang dianalisis sesuai dengan darah di mana terdapat hemoglobin dan DNA yang berasal dari manusia. . . Golongan darahnya adalah AB, mirip dengan yang ditemukan di Hosti Lanciano dan di Kain Kafan Suci Turin."

Mukjizat Ekaristi di Chirattakonam, India, 2001

Meskipun sebagian besar mukjizat Ekaristi melibatkan inang yang berdarah, yang di Chirattakonam, India, sedikit berbeda. Pada suatu pagi April tahun 2001, Pastor Johnson Karoor, pastor di paroki St. Mary di Chirattakonam, India, mengungkapkan Sakramen Mahakudus untuk adorasi. Segera, Fr. Karoor memperhatikan tiga titik pada hosti dan membagikan apa yang dia lihat dengan orang-orang, yang juga melihat titik-titik itu.

Pendeta kemudian pergi selama seminggu dan kembali untuk menemukan bahwa hosti telah mengembangkan gambar wajah manusia. Dia bertanya kepada server alternatif apakah dia melihat sesuatu di host untuk memastikan itu bukan imajinasinya. "Saya melihat sosok seorang pria," jawab pelayan altar. Setelah Misa, Fr. Karoor meminta seorang fotografer lokal menangkap gambar pembawa acara

Mukjizat Ekaristi di Sokolka, Polandia

Sebelum hosti yang berdarah di Legnica, ada mukjizat Ekaristi lain di Polandia yang terjadi di kota Sokolka.

Mukjizat itu terjadi pada tahun 2008 di gereja St. Antonius. Pagi itu selama Misa, seorang imam secara tidak sengaja menjatuhkan pembawa acara saat membagikan Komuni. Hosti kemudian dimasukkan ke dalam wadah kecil berisi air. Pendeta, Fr. Stanislaw Gniedziejko, meminta sacristan, Suster Julia Dubowska dari Kongregasi Suster-suster Ekaristi, untuk menempatkan wadah di brankas di sakristi. Setelah seminggu, Suster Julia memeriksa hosti. Ketika dia membuka brankas, dia mencium sesuatu seperti roti tidak beragi, dan hosti memiliki noda darah merah di atasnya.

Segera, Suster Julia dan Fr. Gniedziejko memberi tahu uskup agung Bialystok, Uskup Edward Ozorowski, tentang hosti. Uskup meminta hosti yang bernoda dikeluarkan dari wadah dan ditempatkan di atas kopral, di mana ia tinggal di tabernakel selama tiga tahun. Selama waktu ini, fragmen inang yang ternoda mengering (tampak lebih seperti noda darah atau gumpalan), dan beberapa penelitian ditugaskan pada inang. Studi menemukan bahwa fragmen inang yang diubah identik dengan jaringan miokard (jantung) seseorang yang mendekati kematian. Selain itu, struktur serat otot dan roti terjalin dengan cara yang tidak mungkin dihasilkan oleh manusia.

Juga, terus belajar di volume kedua Trilogi Called Out of Darkness, baca buku Fr. Spitzer, Escape from Evil's Darkness. Buku ini menyajikan bukti bahwa Yesus hanya mendirikan satu Gereja, dengan Petrus sebagai kepalanya. Fr. Spitzer menunjukkan bahwa Gereja Katolik—dengan beragam sakramen, ajaran, tradisi doa, dan teladan kekudusan yang hidup—terus menjadi lahan subur bagi pertobatan Kristen yang mendalam. Dan lanjutkan perjalanan Anda dengan Fr. Spitzer judul terbaru tahun 2024, Kristus, Sains, dan Akal: Apa yang Dapat Kita Ketahui Tentang Yesus, Maria, dan Mukjizat, yang mengeksplorasi Kehadiran Nyata Yesus dalam Ekaristi Kudus dari tiga mukjizat Ekaristi yang diselidiki secara ilmiah baru-baru ini.

*Tulisan diterbitkan pada 31 Agustus 2020 di Magiscenter[dot]com

Senin, 26 November 2018

The First Truth as The Source of All Truths


Analysis of I Questio de Veritate of St Thomas Aquinas

To the question, “What is truth?” St. Thomas Aquinas gives a clear, concise, yet simple answer: truth is the expression of real correspondence between being as such and its conception in the intellect. It is perceived that the truth consists in the correspondence between the intellect and the existing thing. Thus, truth exists, properly, in the intellect and, improperly, in things. One thing is said to be "true" because its appearance naturally produces a correct understanding of what it is and is said to be "false" when the opposite occurs.

St Thomas distinguished truth in two senses: Ontological truth: It's the adaptation (adequatio) of the 'created being' to divine intellect, whereby it fulfills that for which it was ordained according to Divine Intellect. When this happens, we say that the created thing is true. The other truth is logical truth: It's the adaptation (adequatio) of human's intellect to the being of the created thing. In this relation, contrary to the ontological truth, no real relation is created when something is understood by a man, i.e. a dependence of the being on the man's understanding, but just a 'logical relation'/'relation of reason' is created. In fact it is human intellect which is dependent on the being of the thing, and not the other way around.

And in this sense Thomas affirms that all things are intelligible to the human intellect, since the reason for its intelligibility, as well as the inexhaustibility of its truth, is the fact of its being a creature. The fact that things are creatively thought of by God, according to Aquinas, grounds his intelligible being, as well as his inexhaustible being to the human intellect. Thus, by conceiving things as the thought of God, he infers that nothing is false, for God is conceived as the eternal truth, from which all truths have their foundation. Therefore, the truth, for St. Thomas, is as such independent of any human condition. Man may even cease to exist, but the truth will continue to exist, for its foundation is being in itself, understood as God, the foundation of all existence. Thus, truth understood as a formality does not run the risk of falling into relativism, the fruit of subjectivism - denying reality as the foundation of all human knowledge.

Truth is determined not only by an act of the intellect in agreement with the form of a being (the specific form), as Aristotle thought, or the act of inspecting some ideal exemplar as Plato thought, but rather, truth is the measure of a thing read by the intellect, and by this reading the intellect becomes perfected, and thereby measured.

Things are termed true because of their conformity with the divine intellect. And since being and knowing are identical in God, the beings He creates are known by Him and are thus true. The being and the truth of creatures are therefore convertible. Just as there is a hierarchy in being, there is also a hierarchy in truth.

The natural thing, the created being lies between two intellects, the divine intellect and the human intellect. The divine intellect is the first measure, because, in creating, it grants the mode of being, the measure, the thing. This, measured by the divine intellect, constitutes the second measure by measuring the human intellect. The human intellect is measured by natural things, and measuring only the artificial ones. From this, we can affirm that truth in man is not "less truth" than that of God. Truth is properly in the human intellect, as in the divine intellect. However, it is first in the divine intellect, whereas, in human intellect, secondarily.

If the created intellect did not exist, there would be no truth (in the intellect), but there would still be created truth. The truth of things would still conform to the divine intellect. However, if, the divine intellect did not exist, nor would the veritas rei exist, for there would not be an intellect to suit. In this way, the truth of being is assumed as measured (mensurata) by the divine intellect. On the other hand, it is capable of measuring (mensurans), of being intelligible, and of producing veritas intellectus in the human intellect.

As the highest being, absolute unity and the essence of all ideas, God himself is the supreme truth and truth in the full and proper sense. And just as the created things possess the divine being only as an image and divided into multiplicity, so too is the one divine truth in the individual things. All truth, both the truth of being (veritas rei) and the truth of the intellect (veritas intellectus), goes back to God as its ultimate source. And that any "adaequatio rei et intellectus" can come about is conditioned by the fact that both, things and the human intellect, are naturally attuned to each other as images of divine truth. Things are made to fit the cognition of the intellect; the intellect is created so that it can absorb the truth of things. The adaequatio rei et intellectus is thus ensured by a God-given "pre-established harmony" between things and the intellect.

Along with Thomas’ understanding of truth there appears a specific understanding of cognition. Cognition is first and foremost a perfection of a personal being. This is because the truth is not the result of cognition, but rather, cognition is the result of the truth “cognitio est quidam veritatis effectus”. If there were no truth in things, there would not be any cognition. Thomas also avoids any "reification of truth", which is treating truth like a being unto itself. He avoids also the instrumentalization of truth, that is, treating truth exclusively as a means of liberation, or the logicification of the truth, whereby truth would be treated merely as an effect of cognition. For this reason he specifically described truth as a measure, thanks to which the natural thing is measured and measuring (mensurata et mensurans). The truth that we know is the measure by which our intellect is measured and directed to the cognition of a being. The truth is then a consequence of the measure of a being’s existence. As St. Thomas says: Veritas sequitur esse rei. Thus the truth that is given to man is not merely derived from cognition or thought, as is commonly accepted today, but together with things it is given to man.

Finally, it must noted that the most important consequence of Thomas’ understanding of the truth is the discovery of the foundations for the intelligibility or rationality of the world. The world is like a book, but not like a blank notebook, in which each really existing thing bears within itself the thought and intention of the Creator, and perhaps that of a human artisan as well.