Inquisitions in Spain and Portugal.

The Inquisition was a Roman Catholic tribunal for discovery and punishment of heresy, which was marked by the severity of questioning and punishment and lack of rights afforded to the accused.

While many people associate the Inquisition with Spain and Portugal, it was actually instituted by Pope Innocent III (1198-1216) in Rome. A later pope, Pope Gregory IX established the Inquisition, in 1233, to combat the heresy of the Abilgenses, a religious sect in France. By 1255, the Inquisition was in full gear throughout Central and Western Europe; although it was never instituted in England or Scandinavia.

Initially a tribunal would open at a location and an edict of grace would be published calling upon those who are conscious of heresy to confess; after a period of grace, the tribunal officers could make accusations. Those accused of heresy were sentenced at an auto de fe, Act of Faith. Clergyman would sit at the proceedings and would deliver the punishments. Punishments included confinement to dungeons, physical abuse and torture. Those who reconciled with the church were still punished and many had their property confiscated, as well as were banished from public life. Those who never confessed were burned at the stake without strangulation; those who did confess were strangled first. During the 16th and 17th centuries, attendance at auto de fe reached as high as the attendance at bullfights.

In the beginning, the Inquisition dealt only with Christian heretics and did not interfere with the affairs of Jews. However, disputes about Maimonides’ books (which addressed the synthesis of Judaism and other cultures) provided a pretext for harassing Jews and, in 1242, the Inquisition condemned the Talmud and burned thousands of volumes. In 1288, the first mass burning of Jews on the stake took place in France.

In 1481 the Inquisition started in Spain and ultimately surpassed the medieval Inquisition, in both scope and intensity. Conversos (Secret Jews) and New Christians were targeted because of their close relations to the Jewish community, many of whom were Jews in all but their name. Fear of Jewish influence led Queen Isabella and King Ferdinand to write a petition to the Pope asking permission to start an Inquisition in Spain. In 1483 Tomas de Torquemada became the inquisitor-general for most of Spain, he set tribunals in many cities. Also heading the Inquisition in Spain were two Dominican monks, Miguel de Morillo and Juan de San Martin.

First, they arrested Conversos and notable figures in Seville; in Seville more than 700 Conversos were burned at the stake and 5,000 repented. Tribunals were also opened in Aragon, Catalonia and Valencia. An Inquisition Tribunal was set up in Ciudad Real, where 100 Conversos were condemned, and it was moved to Toledo in 1485. Between 1486-1492, 25 auto de fes were held in Toledo, 467 people were burned at the stake and others were imprisoned. The Inquisition finally made its way to Barcelona, where it was resisted at first because of the important place of Spanish Conversos in the economy and society.

More than 13,000 Conversos were put on trial during the first 12 years of the Spanish Inquisition. Hoping to eliminate ties between the Jewish community and Conversos, the Jews of Spain were expelled in 1492..

The next phase of the Inquisition began in Portugal in 1536: King Manuel I had initially asked Pope Leo X to begin an inquisition in 1515, but only after Leo’s death in 1521 did Pope Paul III agree to Manuel’s request. Thousands of Jews came to Portugal after the 1492 expulsion. A Spanish style Inquisition was constituted and tribunals were set up in Lisbon and other cities. Among the Jews who died at the hands of the Inquisition were well-known figures of the period such as Isaac de Castro Tartas, Antonio Serrao de Castro and Antonio Jose da Silva. The Inquisition never stopped in Spain and continued until the late 18th century.

By the second half of the 18th century, the Inquisition abated, due to the spread of enlightened ideas and lack of resources. The last auto de fe in Portugal took place on October 27, 1765. Not until 1808, during the brief reign of Joseph Bonaparte, was the Inquisition abolished in Spain. An estimated 31,912 heretics were burned at the stake, 17,659 were burned in effigy and 291,450 made reconciliations in the Spanish Inquisition. In Portugal, about 40,000 cases were tried, although only 1,800 were burned, the rest made penance.

The Inquisition was not limited to Europe; it also spread to Spanish and Portugese colonies in the New World and Asia. Many Jews and Conversos fled from Portugal and Spain to the New World seeking greater security and economic opportunities. Branches of the Portugese Inquisition were set up in Goa and Brazil. Spanish tribunals and auto de fes were set up in Mexico, the Philippine Islands, Guatemala, Peru, New Granada and the Canary Islands. By the late 18th century, most of these were dissolved.

The Tribunal of the Holy Office of the Inquisition (Spanish: Tribunal del Santo Oficio de la Inquisición), commonly known as the Spanish Inquisition (Inquisición española), was established in 1478 by Catholic Monarchs Ferdinand II of Aragon and Isabella I of Castile. It was intended to maintain Catholic orthodoxy in their kingdoms and to replace the Medieval Inquisition, which was under Papal control. It became the most substantive of the three different manifestations of the wider Catholic Inquisition along with the Roman Inquisition and Portuguese Inquisition. The “Spanish Inquisition” may be defined broadly, operating “in Spain and in all Spanish colonies and territories, which included the Canary Islands, the Spanish Netherlands, the Kingdom of Naples, and all Spanish possessions in North, Central, and South America. According to modern estimates, around 150,000 were prosecuted for various offenses during the three centuries of duration of the Spanish Inquisition, out of which between 3,000 and 5,000 were executed.

The Inquisition was originally intended primarily to identify heretics among those who converted from Judaism and Islam to Catholicism. The regulation of the faith of newly converted Catholics was intensified after the royal decrees issued in 1492 and 1502 ordering Jews and Muslims to convert to Catholicism or leave Spain.[1] The Inquisition was not definitively abolished until 1834, during the reign of Isabella II, after a period of declining influence in the preceding century.

The Spanish Inquisition is often cited in popular literature and history as an example of Catholic intolerance and repression. Various modern historians have questioned earlier accounts and notes the scope and brutality of the Spanish Inquisition was exaggerated during the waves of anti-Catholicism in the nineteenth and early twentieth centuries.

Start of the Inquisition
Fray Alonso de Ojeda, a Dominican friar from Seville, convinced Queen Isabella of the existence of Crypto-Judaism among Andalusian conversos during her stay in Seville between 1477 and 1478.[16] A report, produced by Pedro González de Mendoza, Archbishop of Seville, and by the Segovian Dominican Tomás de Torquemada, corroborated this assertion.

Spanish monarchs Ferdinand and Isabella requested a papal bull establishing an inquisition in Spain in 1478 in response to the conversos returning to the practice of Judaism. Pope Sixtus IV granted a bull permitting the monarchs to select and appoint two or three priests over forty years of age to act as inquisitors.[17] In 1483, Ferdinand and Isabella established a state council to administer the inquisition with the Dominican Friar Tomás de Torquemada acting as its president, even though Sixtus IV protested the activities of the inquisition in Aragon and its treatment of the conversos. Torquemada eventually assumed the title of Inquisitor-General.[18]

Thomas F. Madden describes the world that formed medieval politics: “The Inquisition was not born out of desire to crush diversity or oppress people; it was rather an attempt to stop unjust executions. Yes, you read that correctly. Heresy was a crime against the state. Roman law in the Code of Justinian made it a capital offense. Rulers, whose authority was believed to come from God, had no patience for heretics”.[19] The monarchs decided to introduce the Inquisition to Castile to discover and punish crypto-Jews, and requested the pope’s assent. Ferdinand II of Aragon pressured Pope Sixtus IV to agree to an Inquisition controlled by the monarchy by threatening to withdraw military support at a time when the Turks were a threat to Rome. The pope issued a bull to stop the Inquisition but was pressured into withdrawing it. On 1 November 1478, Pope Sixtus IV published the Papal bull, Exigit Sinceras Devotionis Affectus, through which he gave the monarchs exclusive authority to name the inquisitors in their kingdoms. The first two inquisitors, Miguel de Morillo and Juan de San Martín, were not named, however, until two years later, on 27 September 1480 in Medina del Campo.

The first auto-da-fé was held in Seville on 6 February 1481: six people were burned alive. From there, the Inquisition grew rapidly in the Kingdom of Castile. By 1492, tribunals existed in eight Castilian cities: Ávila, Córdoba, Jaén, Medina del Campo, Segovia, Sigüenza, Toledo, and Valladolid. Sixtus IV promulgated a new bull categorically prohibiting the Inquisition’s extension to Aragón, affirming that:

many true and faithful Christians, because of the testimony of enemies, rivals, slaves and other low people—and still less appropriate—without tests of any kind, have been locked up in secular prisons, tortured and condemned like relapsed heretics, deprived of their goods and properties, and given over to the secular arm to be executed, at great danger to their souls, giving a pernicious example and causing scandal to many.[20]

“In 1482 the pope was still trying to maintain control over the Inquisition and to gain acceptance for his own attitude towards the New Christians, which was generally more moderate than that of the Inquisition and the local rulers.”[21]

In 1483, Jews were expelled from all of Andalusia. Though the pope wanted to crack down on abuses, Ferdinand pressured him to promulgate a new bull, threatening that he would otherwise separate the Inquisition from Church authority.[22][23] Sixtus did so on 17 October 1483, naming Tomás de Torquemada Inquisidor General of Aragón, Valencia, and Catalonia.

Torquemada quickly established procedures for the Inquisition. A new court would be announced with a thirty-day grace period for confessions and the gathering of accusations by neighbors. Evidence that was used to identify a crypto-Jew included the absence of chimney smoke on Saturdays (a sign the family might secretly be honoring the Sabbath) or the buying of many vegetables before Passover or the purchase of meat from a converted butcher. The court employed physical torture to extract confessions. Crypto-Jews were allowed to confess and do penance, although those who relapsed were burned at the stake.[24]

In 1484, Pope Innocent VIII attempted to allow appeals to Rome against the Inquisition, but Ferdinand in December 1484 and again in 1509 decreed death and confiscation for anyone trying to make use of such procedures without royal permission.[25] With this, the Inquisition became the only institution that held authority across all the realms of the Spanish monarchy and, in all of them, a useful mechanism at the service of the crown. However, the cities of Aragón continued resisting, and even saw revolt, as in Teruel from 1484 to 1485. However, the murder of Inquisidor Pedro Arbués in Zaragoza on September 15, 1485, caused public opinion to turn against the conversos and in favour of the Inquisition. In Aragón, the Inquisitorial courts were focused specifically on members of the powerful converso minority, ending their influence in the Aragonese administration.

The Inquisition was extremely active between 1480 and 1530. Different sources give different estimates of the number of trials and executions in this period; Henry Kamen estimates about 2,000 executed, based on the documentation of the autos-da-fé, the great majority being conversos of Jewish origin. He offers striking statistics: 91.6% of those judged in Valencia between 1484 and 1530 and 99.3% of those judged in Barcelona between 1484 and 1505 were of Jewish origin.[26]

Expulsion of Jews and repression of conversos[edit]

Jews who refused to convert or leave Spain were called heretics and could be burned to death on a stake

The Spanish Inquisition had been established in part to prevent conversos from engaging in Jewish practices, which, as Christians, they were supposed to have given up. However this remedy for securing the orthodoxy of conversos was eventually deemed inadequate since the main justification the monarchy gave for formally expelling all Jews from Spain was the “great harm suffered by Christians (i.e., conversos) from the contact, intercourse and communication which they have with the Jews, who always attempt in various ways to seduce faithful Christians from our Holy Catholic Faith”.[27] The Alhambra Decree, issued in January 1492, ordered the expulsion. Historic accounts of the numbers of Jews who left Spain have been vastly exaggerated by early accounts and historians: Juan de Mariana speaks of 800,000 people, and Don Isaac Abravanel of 300,000. Modern estimates, based on careful examination of official documents and population estimates of communities, are much lower: Henry Kamen estimates that, of a population of approximately 80,000 Jews and 200,000 conversos, about 40,000 chose emigration.[28] The Jews of the kingdom of Castile emigrated mainly to Portugal (where the entire community was forcibly converted in 1497) and to North Africa. However, according to Kamen, the Jews of the kingdom of Aragon went “to adjacent Christian lands, mainly to Italy”, rather than to Muslim lands as is often assumed.[29] Although the vast majority of conversos simply assimilated into the Catholic dominant culture, a minority continued to practice Judaism in secret, gradually migrated throughout Europe, North Africa, and the Ottoman Empire, mainly to areas where Sephardic communities were already present as a result of the Alhambra Decree.[30]

Tens of thousands of Jews were baptised in the three months before the deadline for expulsion, some 40,000 if one accepts the totals given by Kamen, most of these undoubtedly to avoid expulsion,[citation needed] rather than as a sincere change of faith. These conversos were the principal concern of the Inquisition; being suspected of continuing to practice Judaism put them at risk of denunciation and trial.[citation needed]

The most intense period of persecution of conversos lasted until 1530. From 1531 to 1560, however, the percentage of conversos among the Inquisition trials dropped to 3% of the total. There was a rebound of persecutions when a group of crypto-Jews was discovered in Quintanar de la Orden in 1588; and there was a rise in denunciations of conversos in the last decade of the sixteenth century. At the beginning of the seventeenth century, some conversos who had fled to Portugal began to return to Spain, fleeing the persecution of the Portuguese Inquisition, founded in 1536. This led to a rapid increase in the trials of crypto-Jews, among them a number of important financiers. In 1691, during a number of autos-da-fé in Majorca, 37 chuetas, or conversos of Majorca, were burned.[31]

During the eighteenth century the number of conversos accused by the Inquisition decreased significantly. Manuel Santiago Vivar, tried in Córdoba in 1818, was the last person tried for being a crypto-Jew.[32]

Roughly 700 years. The official start is usually given as 1231 A.D., when the pope appoints the first “inquisitors of heretical depravity.” The Spanish Inquisition, which begins under Ferdinand and Isabella, doesn’t end until the 19th century — the last execution was in 1826.

By, Luden Centeno from Jerusalem, Israel, on Friday 23, 2018.

Statement of Faith

🔯 This is my faith.

This "Statement of Faith" is meant only as a basic statement of faith and is not intended to be a "creed" or canon.  It is not to be viewed as having the authority of Scripture. This statement is given primarily for these reasons:

To clarify some issues about which often has been misrepresented.

To answer the many requests I have received for such a statement.

To set at ease those who have concerns that I stand for certain apostate theologies.

To create an understanding of common ground to which my affiliates hold.

Above all my statement of faith must be:

Big enough to include all the facts.

Open enough to be tested.

And flexible enough to change.

I. YHVH
I  believe that YHVH is Echad (one). I  believe that YHVH reveals Himself in the K'numeh or Gaunin of Avi/Abba (Father/Daddy), the Memra and
(Word), and the Ruach HaKodesh (Holy Spirit).

II. BIBLE
I believe that the Bible, which includes both the Tanakh [Old Testament] and the Ketuvim Netzarim (New Testament) is the divinely inspired, infallible Word of Elohim in its original texts and manuscripts.

III. MESSIAH
I believe that Rebbe Melech El Yehoshua HaMoshiach Ben Elohim has come and with great joy I  anticipate HIS return, and even though HE may delay, nevertheless I endeavor to think about HIS return every day. I believe that the HaMoshiach is the Word made flesh. I believe HE was born of a virgin, lived a sinless life in accordance with the Torah, performed miracles, was crucified for the atonement of HIS people in accordance with the Scriptures, was bodily resurrected on the third day. ascended to heaven and currently sits at the right hand of YHVH. HE will return at the end of this age to usher in the Kingdom of Elohim on earth and will rule the world from Jerusalem with his people Israel for one thousand years. I also believe that Rebbe Melech El Yehoshua HaMoshiach Ben Elohim is the Torah incarnate. Just as the Torah is the way, the truth and the light, the Messiah is also the way, the truth and the light.

IV. SALVATION
I believe that through the death of HaMoshiach, because of HIS blood covenant with us, I receive salvation by way of inheritance. This salvation comes by faith through grace alone and is not earned by Torah observance.

V. TORAH
The Torah of Truth the Almighty gave to HIS people, Israel, through Moshe. HE will not exchange it nor discard it for another until heaven and earth pass away. I believe that Torah observance is man's moral obligation and expression of love to YHVH. The Torah is freedom and not bondage. The Torah is the way, the truth and the light and is for all of our generations forever.

VI. THE ONE FAITH
I believe that there is one faith which was once and for all delivered to the set-apart-ones. I believe that HaMoshiach did not come to create a new religion but to be the HaMoshiach of Judaism, the one faith that was once delivered to the set-apart-ones. I believe that Nazarene Judaism is the only expression of the one true faith. I do not accept any other religion as a non-Jewish cultural expression of the one true faith.

According to this pages

🔯 www.nazarenespace.com

🔯 www.torahcalendar.com

🔯 www.yeshua.org

🔯 www.hebrewandaramaic.com

🔯 www.hebrew4christians.com

BLACK BROTHERS

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HOME » ENTERTAINMENT » 6 FAKTA UNIK GROUP LEGENDARIS BLACK BROTHERS

Black Brother

6 Fakta Unik Group Legendaris Black Brothers

Oleh Pace BroDiposting pada 19 April 20171.497 views

Black Brothers hingga hari ini masih menjadi kelompok Band dari Tanah Papua yang legendaris dan pernah sukses di kancah Nasional maupun Internasional. Belum ada group band, bahkan artis yang bisa setenar Black Brothers.

Jatuh bangun kelompok band asal Kota Jayapura ini tak banyak diketahui orang. Namun band ini sanggup meruntuhkan hegemoni band rock Indonesia yang saat itu didominasi oleh kelompok band dari Pulau Jawa.

Adapun fakta yang telah kami rangkum, sebagai berikut:

1. Band PDK

black brothers 1974

Awal berdiri pada tahun 1974, Black Brothers menggunakan nama Band PDK. Mereka menggunakan nama PDK karena menggunakan alat band milik Dinas Pendikan dan Kebudayaan Provinsi Irian Jaya. Rumah no 8 milik orang tua Andy Ayamiseba, Dirk Ayamiseba di Jalan Lembah II Angkasa Indah, Jayapura. Di garasi rumah inilah Black Brothers memulai karir musiknya.

2. 9 Anggota

Personil BB

Black Brothers didirikan oleh 9 orang. Mereka adalah Andy Ayamiseba, Hengky MS, Benny Bettay, August Rumwaropen, Stevy Mambor, Yochi Patipeiluhu, Willem Ayamiseba, David Rumagesan dan Amri Kahar.

3. Album Hits (abadi)

BLACK BROTHERS 22 Special Album

Black Brothers Album special

black brothers 1

Selama aktif di blantika musik Indonesia, perusahaan rekaman Irama Tara telah merekam lagu-lagu Black Brothers dalam11 album. Irama Tara merekam lagu-lagu hits Black Brothers dalam 3 album Lagu-lagu terbaik Irama Tara. Black Brothers menciptakan 2 lagu keroncong berjudul Keroncong Kenangan yang diciptakan oleh Hengky MS dan Kr. Gunung Sicloop ciptaan Jochie Phu. Vokalis dalam dua lagu keroncong ini adalah Stevie Mambor, penabuh drum Black Brothers yang memiliki suara khas.

4. Show Pertama 

black brothers di jakarta

Tanggal 28 Desember 1976, Black Brothers melakukan show pertamanya di Istora Senayan, Jakarta. Dalam show ini Black Brothers tampil bersama SAS, sebuah grup rock dari Surabaya. Yalikole, lagu berirama disko yang diciptakan oleh Black Brothers masuk dalam deretan lagu disko terbaik di Eropa pada tahun 1983.

5. Jayapura ke Jakarta

Poster BB

Dua tahun sejak didirikan, Black Brothers memutuskan untuk pindah ke Jakarta. Di tahun 1976 ini, setelah bermukim di Jakarta selama beberapa minggu, Black Brothers mendapatkan kontrak pertama mereka untuk tampil di sebuah restoran.

6. Nama Laris “Black” Brothers

Cover Black Sweet

Cover Black Papas

Setelah era Black Brothers mulai pudar, tercatat 4 grup band yang mencoba mengulang kesuksesan Black Brothers dengan menggunakan kata “Black” sebagai nama band mereka. Grup band ini adalah Black Papas, Black Sweet, Black Power, dan Black Family.

Baca Juga: Ini Sejarah Lahirnya Persipura

DISKOGRAPHI Album Grup:

Kisah Seorang Pramuria (Vol 1) Irama Tara.Derita Tiada Akhir (Vol 2) Irama Tara.Lonceng Kematian (Vol3) Irama Tara.Hilang Irama Tara.Nuru Aipani (lagu daerah Irian Jaya) Irama Tara.Oh Inanekeke (spesial senam nonstop) Irama Tara.Sajojo (spesial senam) Irama Tara.Mula Wakeke (west Papua) Irama Tara.

Album The Best:

14 Lagu Terbaik Irama Tara.22 Spesial Album Irama Tara. 3. Black Brothers (album Yuanita Budiman) Irama Tara.

7 Kota Wisata terpenting di Jerusalem

 7 TEMPAT WISATA POPULER DI JERUSALEM

Old City Jerusalem

7 Tempat Wisata Populer Di Jerusalem

Oleh Pace BroDiposting pada 18 Desember 2017168 views

Sejak ribuan tahun lalu Jerusalem sudah menjadi kota tua yang paling diperebutkan oleh bangsa-bangsa di dunia.

Perebutan Jerusalem tak hanya bangsa-bangsa di Timur Tengah tapi juga hingga Eropa. Selama masa pendudukan ‘penguasa‘ di Jerusalem, telah meninggalkan jejak sejarah yang hingga kini masih ada. Jejak pendudukan itu berupa bangunan hingga situs bersejarah berupa masjid hingga tempat penyaliban Yesus, bukit Golgota.

Jerusalem adalah kota suci bagi tiga agama yakni, Yahudi, Kristen dan Islam.

Jika kamu berkesempatan wisata ke Jerusalem, jangan lewatkan tempat-tempat bersejarah ini. berikut ini 7 tempat wisata di Jerusalem yang bisa anda kunjungi:

1. Via Dorolosa

Tempat pemberhentian Yesus ke 10 yang bagian dari Via Dolorosa

Tempat ini ‘wajib’ dikunjungi jika berkunjung ke Yerusalem. Via Dolorosa dalam bahasa Latin adalah “Jalan Kesengsaraan” atau “Jalan Penderitaan“; bahasa Inggris: “Way of Grief,” “Way of Sorrow,” “Way of Suffering” atau “Painful Way”; bahasa Ibrani: ויה דולורוזה; bahasa Arab: طريق الآلام) adalah sebuah jalan di Kota Yerusalem Kuno. Jalan ini diyakini adalah jalan yang dilalui Yesus sambil memanggul;salib menuju Kalvari.

Kamu akan menyaksikan jalur yang berkelok-kelok dari benteng Antonia ke arah barat menuju Gereja Makam Kudus— berjarak sekitar 600 meter (2000 kaki)— menjadi tujuan utama para peziarah hingga wisatawan. Konon kabarnya, jalur yang sekarang ini ditetapkan sejak abad ke-18, menggantikan berbagai versi sebelumnya.  Sekarang jalan ini ditandai dengan 9 titik salib dengan lima titik salib terakhir berada di dalam Gereja Makam Kudus, sehingga seluruhnya adalah 14 titik salib sejak abad ke-15.

2. Bukit Golgota

Bukit Golgota

Banyak wisatawan hingga peziarah yang berkunjung ke bukit Golgota, jika berkunjung kamu salah satunya. Dalam Alkitab tempat ini adalah tempat penyaliban Yesus.

Ejaaan nama Bukit Golgota dalam bahasa Yunani adalah ολγοθα ‘Golgotha’; juga dapat dieja “Golgatha” yang berasal kata Aram; kata Aram “Gûlgaltâ” (baca: gulgalta), yang berarti ‘tengkorak’ (Matius 27:33; Markus 15:22; Lukas 23:33). Dalam bahasa Inggris sering dipakai nama “Calvary”.

3. Bukit Zaitun

Bukit Zaitun

Bukit Zaitun adalah salah satu bukit di pengunungan di timur Yerusalem dengan 3 puncak yang membentang dari utara ke selatan. Puncak tertinggi, at-Tur, 818 meter. Konon kabarnya, Dinamai bukit Zaitun karena perkebunan Zaitun yang pernah ada di lerengnya.

Bukit ini mempunyai hubungan sejarah dengan agama Yahudi, Kristen dan juga Islam.

Di tempat ini terdapat kuburan Yahudi yang sudah ada sejak 3000 tahun lalu dan memuat sekitar 150,000 makam.

4. Kota Lama Yerusalem

Kota Lama Yerusalem

Tempat ini layak untuk dikunjungi jika kamu hendak wisata ke Yerusalem. Letak ‘Kota Lama Yerusalem’ atau ‘Kota tua Yerusalem’ ini dikelilingi oleh tembok yang berada dalam kawasan Yerusalem Timur. Tempat ini menyimpan banyak situs sejarah yang pantas kamu kunjungi.

Distrik kota tua Yerusalem sendiri terbagi dalam empat wilayah yaitu; Bagian Muslim, Bagian Yahudi, Bagian Kristen dan Bagian Armenia.

Kota Lama Yerusalem berada di tengah-tengah kota Yerusalem di dataran tinggi Pegunungan Yudea, berdekatan dengan Bukit Zaitun (timur) dan Gunung Scopus (timur laut).

Di Kota Lama Yerusalem kamu akan menyaksikan Lembah-lembah yang indah seperti Kidron, Hinnom, dan Tyropoeon yang menyilang di sebelah selatan Kota Lama Yerusalem.

5. Tembok Ratapan

Tembok Ratapan

Dalam catatan sejarah, Tembok Ratapan merupakan tempat yang penting dan dianggap suci oleh orang Yahudi. Ini adalah sisa dinding Bait Suci di Yerusalem yang dibangun oleh Raja Herodes. Bait Suci itu hancur ketika orang-orang Yahudi memberontak kepada kerajaan Romawi pada tahun 70 Masehi.

Konon, panjang tembok ini aslinya sekitar 485 meter, dan sekarang yang tersisanya hanyalah 60 meter.

Di Tempat ini orang Yahudi percaya bahwa tembok ini tidak ikut hancur sebab di situlah berdiam “Shekhinah” (kehadiran ilahi). Jadi, berdoa di situ sama artinya dengan berdoa kepada Tuhan.

Dahulu Tembok ini dikenal hanya sebagai Tembok Barat, tetapi kini disebut “Tembok Ratapan” karena di situ orang Yahudi berdoa dan meratapi dosa-dosa mereka dengan penuh penyesalan. Selain mengucapkan doa-doa mereka, orang Yahudi juga meletakkan doa mereka yang ditulis pada sepotong kertas yang disisipkan pada celah-celah dinding itu.

Kamu akan melihat dinding ini telah dibagi dua dengan sebuah pagar pemisah (mechitza) untuk memisahkan laki-laki dan perempuan.

6. Gereja Makam Kudus

Pintu masuk utama ke Gereja Makam Kudus via Wikipedia

Sejak abad ke-4, Gereja Makan Kudus ini menjadi tujuan peziarahan Kristen, karena tempat ini adalah wafat dan kebangkitan Yesus. Sangat sayang jika kamu lewatkan tempat ini ketika berkunjung ke Yerusalem.

Gereja Makam Kudus dalam bahasa Latin adalah Sanctum Sepulchrum, sedangkam dalam bahasa Inggris: Church of the Holy Sepulchre. Jika kamu melewati Kota Lama Yerusalem, tentu akan mudah menemukan Gereja ini.

7. Masjid Al-Agsa

Masjid Al Aqsa

Mengapa  Yerusalem menjadi kota unik? Mungkin ini salah satunya, bahwa ada salah bagian tempat suci dari 3 agama, Masjid Al-Aqsa.

Masjid Al-Jami’ al-Aqsha adalah bangunan berkubah abu-abu yang berada di kompleks Masjid Al-Aqsha, yaitu di bagian selatan. Kata Al-Jami’(اَلْجَامِعُ) makna ‘masjid’, yang berasal dari kata Al-Jumu’ah yang berarti ‘mengumpulkan’ (untuk salat jama’ah).

Dalam catatan sejarah, masjid ini dihancurkan dan dibangun beberapa kali. Kamu akan menemukan catatan sejarahnya dalam kawasan masjid ini.

Baca Juga: 11 Fakta Sejarah Perebutan Jerusalem

Nah, demikian saran 7 tempat wisata di Jerusalem menurut pacebro.com, jika sempat jangan lewatkan!

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Editor: Joseph R

JEW & GENTILE

19- Jew and Gentile

This chapter is based on Acts 15:1-35.

On reaching Antioch in Syria, from which place they had been sent forth on their mission, Paul and Barnabas took advantage of an early opportunity to assemble the believers and rehearse “all that God had done with them, and how He had opened the door of faith unto the Gentiles.”Acts 14:27. The church at Antioch was a large and growing one. A center of missionary activity, it was one of the most important of the groups of Christian believers. Its membership was made up of many classes of people from among both Jews and Gentiles.

While the apostles united with the ministers and lay members at Antioch in an earnest effort to win many souls to Christ, certain Jewish believers from Judea “of the sect of the Pharisees” succeeded in introducing a question that soon led to wide-spread controversy in the church and brought consternation to the believing Gentiles. With great assurance these Judaizing teachers asserted that in order to be saved, one must be circumcised and must keep the entire ceremonial law.

Paul and Barnabas met this false doctrine with promptness and opposed the introduction of the subject to the Gentiles. On the other hand, many of the believing Jews of Antioch favored the position of the brethren recently come from Judea.

The Jewish converts generally were not inclined to move as rapidly as the providence of God opened the way. From the result of the apostles’ labors among the Gentiles it was evident that the converts among the latter people would far exceed the Jewish converts in number. The Jews feared that if the restrictions and ceremonies of their law were not made obligatory upon the Gentiles as a condition of church fellowship, the national peculiarities of the Jews, which had hitherto kept them distinct from all other people, would finally disappear from among those who received the gospel message.

The Jews had always prided themselves upon their divinely appointed services, and many of those who had been converted to the faith of Christ still felt that since God had once clearly outlined the Hebrew manner of worship, it was improbable that He would ever authorize a change in any of its specifications. They insisted that the Jewish laws and ceremonies should be incorporated into the rites of the Christian religion. They were slow to discern that all the sacrificial offerings had but prefigured the death of the Son of God, in which type met antitype, and after which the rites and ceremonies of the Mosaic dispensation were no longer binding.

Before his conversion Paul had regarded himself as blameless “touching the righteousness which is in the law.” Philippians 3:6. But since his change of heart he had gained a clear conception of the mission of the Saviour as the Redeemer of the entire race, Gentile as well as Jew, and had learned the difference between a living faith and a dead formalism. In the light of the gospel the ancient rites and ceremonies committed to Israel had gained a new and deeper significance. That which they shadowed forth had come to pass, and those who were living under the gospel dispensation had been freed from their observance. God’s unchangeable law of Ten Commandments, however, Paul still kept in spirit as well as in letter.

In the church at Antioch the consideration of the question of circumcision resulted in much discussion and contention. Finally, the members of the church, fearing that a division among them would be the outcome of continued discussion, decided to send Paul and Barnabas, with some responsible men from the church, to Jerusalem to lay the matter before the apostles and elders. There they were to meet delegates from the different churches and those who had come to Jerusalem to attend the approaching festivals. Meanwhile all controversy was to cease until a final decision should be given in general council. This decision was then to be universally accepted by the different churches throughout the country.

On the way to Jerusalem the apostles visited the believers in the cities through which they passed, and encouraged them by relating their experience in the work of God and the conversion of the Gentiles.

At Jerusalem the delegates from Antioch met the brethren of the various churches, who had gathered for a general meeting, and to them they related the success that had attended their ministry among the Gentiles. They then gave a clear outline of the confusion that had resulted because certain converted Pharisees had gone to Antioch declaring that, in order to be saved, the Gentile converts must be circumcised and keep the law of Moses.

This question was warmly discussed in the assembly. Intimately connected with the question of circumcision were several others demanding careful study. One was the problem as to what attitude should be taken toward the use of meats offered to idols. Many of the Gentile converts were living among ignorant and superstitious people who made frequent sacrifices and offerings to idols. The priests of this heathen worship carried on an extensive merchandise with the offerings brought to them, and the Jews feared that the Gentile converts would bring Christianity into disrepute by purchasing that which had been offered to idols, thereby sanctioning, in some measure, idolatrous customs.

Again, the Gentiles were accustomed to eat the flesh of animals that had been strangled, while the Jews had been divinely instructed that when beasts were killed for food, particular care was to be taken that the blood should flow from the body; otherwise the meat would not be regarded as wholesome. God had given these injunctions to the Jews for the purpose of preserving their health. The Jews regarded it as sinful to use blood as an article of diet. They held that the blood was the life, and that the shedding of blood was in consequence of sin.

The Gentiles, on the contrary, practiced catching the blood that flowed from the sacrificial victim and using it in the preparation of food. The Jews could not believe that they ought to change the customs they had adopted under the special direction of God. Therefore, as things then stood, if Jew and Gentile should attempt to eat at the same table, the former would be shocked and outraged by the latter.

The Gentiles, and especially the Greeks, were extremely licentious, and there was danger that some, unconverted in heart, would make a profession of faith without renouncing their evil practices. The Jewish Christians could not tolerate the immorality that was not even regarded as criminal by the heathen. The Jews therefore held it as highly proper that circumcision and the observance of the ceremonial law should be enjoined on the Gentile converts as a test of their sincerity and devotion. This, they believed, would prevent the addition to the church of those who, adopting the faith without true conversion of heart, might afterward bring reproach upon the cause by immorality and excess.

The various points involved in the settlement of the main question at issue seemed to present before the council insurmountable difficulties. But the Holy Spirit had, in reality, already settled this question, upon the decision of which seemed to depend the prosperity, if not the very existence, of the Christian church.

“When there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.” He reasoned that the Holy Spirit had decided the matter under dispute by descending with equal power upon the uncircumcised Gentiles and the circumcised Jews. He recounted his vision, in which God had presented before him a sheet filled with all manner of four-footed beasts and had bidden him kill and eat. When he refused, affirming that he had never eaten that which was common or unclean, the answer had been, “What God hath cleansed, that call not thou common.” Acts 10:15.

Peter related the plain interpretation of these words, which was given him almost immediately in his summons to go to the centurion and instruct him in the faith of Christ. This message showed that God was no respecter of persons, but accepted and acknowledged all who feared Him. Peter told of his astonishment when, in speaking the words of truth to those assembled at the home of Cornelius, he witnessed the Holy Spirit taking possession of his hearers, Gentiles as well as Jews. The same light and glory that was reflected upon the circumcised Jews shone also upon the faces of the uncircumcised Gentiles. This was God’s warning that Peter was not to regard one as inferior to the other, for the blood of Christ could cleanse from all uncleanness.

Once before, Peter had reasoned with his brethren concerning the conversion of Cornelius and his friends, and his fellowship with them. As he on that occasion related how the Holy Spirit fell on the Gentiles he declared, “Forasmuch then as God gave them the like gift as He did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?” Acts 11:17. Now, with equal fervor and force, he said: “God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as He did unto us; and put no difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?” This yoke was not the law of Ten Commandments, as some who oppose the binding claims of the law assert; Peter here referred to the law of ceremonies, which was made null and void by the crucifixion of Christ.

Peter’s address brought the assembly to a point where they could listen with patience to Paul and Barnabas, who related their experience in working for the Gentiles. “All the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.”

James also bore his testimony with decision, declaring that it was God’s purpose to bestow upon the Gentiles the same privileges and blessings that had been granted to the Jews.

The Holy Spirit saw good not to impose the ceremonial law on the Gentile converts, and the mind of the apostles regarding this matter was as the mind of the Spirit of God. James presided at the council, and his final decision was, “Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God.”

This ended the discussion. In this instance we have a refutation of the doctrine held by the Roman Catholic Church that Peter was the head of the church. Those who, as popes, have claimed to be his successors, have no Scriptural foundation for their pretensions. Nothing in the life of Peter gives sanction to the claim that he was elevated above his brethren as the vicegerent of the Most High. If those who are declared to be the successors of Peter had followed his example, they would always have been content to remain on an equality with their brethren.

In this instance James seems to have been chosen as the one to announce the decision arrived at by the council. It was his sentence that the ceremonial law, and especially the ordinance of circumcision, should not be urged upon the Gentiles, or even recommended to them. James sought to impress the minds of his brethren with the fact that, in turning to God, the Gentiles had made a great change in their lives and that much caution should be used not to trouble them with perplexing and doubtful questions of minor importance, lest they be discouraged in following Christ.

The Gentile converts, however, were to give up the customs that were inconsistent with the principles of Christianity. The apostles and elders therefore agreed to instruct the Gentiles by letter to abstain from meats offered to idols, from fornication, from things strangled, and from blood. They were to be urged to keep the commandments and to lead holy lives. They were also to be assured that the men who had declared circumcision to be binding were not authorized to do so by the apostles.

Paul and Barnabas were recommended to them as men who had hazarded their lives for the Lord. Judas and Silas were sent with these apostles to declare to the Gentiles by word of mouth the decision of the council: “It seemed good to the Holy Ghost, and to us, to lay upon you no greaterburden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well.” The four servants of God were sent to Antioch with the epistle and message that was to put an end to all controversy; for it was the voice of the highest authority upon the earth.

The council which decided this case was composed of apostles and teachers who had been prominent in raising up the Jewish and Gentile Christian churches, with chosen delegates from various places. Elders from Jerusalem and deputies from Antioch were present, and the most influential churches were represented. The council moved in accordance with the dictates of enlightened judgment, and with the dignity of a church established by the divine will. As a result of their deliberations they all saw that God Himself had answered the question at issue by bestowing upon the Gentiles the Holy Ghost; and they realized that it was their part to follow the guidance of the Spirit.

The entire body of Christians was not called to vote upon the question. The “apostles and elders,” men of influence and judgment, framed and issued the decree, which was thereupon generally accepted by the Christian churches. Not all, however, were pleased with the decision; there was a faction of ambitious and self-confident brethren who disagreed with it. These men assumed to engage in the work on their own responsibility. They indulged in much murmuring and faultfinding, proposing new plans and seeking to pull down the work of the men whom God had ordained to teach the gospel message. From the first the church has had such obstacles to meet and ever will have till the close of time.

Jerusalem was the metropolis of the Jews, and it was there that the greatest exclusiveness and bigotry were found. The Jewish Christians living within sight of the temple naturally allowed their minds to revert to the peculiar privileges of the Jews as a nation. When they saw the Christian church departing from the ceremonies and traditions of Judaism, and perceived that the peculiar sacredness with which the Jewish customs had been invested would soon be lost sight of in the light of the new faith, many grew indignant with Paul as the one who had, in a large measure, caused this change. Even the disciples were not all prepared to accept willingly the decision of the council. Some were zealous for the ceremonial law, and they regarded Paul with disfavor because they thought that his principles in regard to the obligations of the Jewish law were lax.

The broad and far-reaching decisions of the general council brought confidence into the ranks of the Gentile believers, and the cause of God prospered. In Antioch the church was favored with the presence of Judas and Silas, the special messengers who had returned with the apostles from the meeting in Jerusalem. “Being prophets also themselves,” Judas and Silas, “exhorted the brethren with many words, and confirmed them.” These godly men tarried in Antioch for a time. “Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.”

When Peter, at a later date, visited Antioch, he won the confidence of many by his prudent conduct toward the Gentile converts. For a time he acted in accordance with the light given from heaven. He so far overcame his natural prejudice as to sit at table with the Gentile converts. But when certain Jews who were zealous for the ceremonial law, came from Jerusalem, Peter injudiciously changed his deportment toward the converts from paganism. A number of the Jews “dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.” This revelation of weakness on the part of those who had been respected and loved as leaders, left a most painful impression on the minds of the Gentile believers. The church was threatened with division. But Paul, who saw the subverting influence of the wrong done to the church through the double part acted by Peter, openly rebuked him for thus disguising his true sentiments. In the presence of the church, Paul inquired of Peter, “If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?” Galatians 2:13, 14.

Peter saw the error into which he had fallen, and immediately set about repairing the evil that had been wrought, so far as was in his power. God, who knows the end from the beginning, permitted Peter to reveal this weakness of character in order that the tried apostle might see that there was nothing in himself whereof he might boast. Even the best of men, if left to themselves, will err in judgment. God also saw that in time to come some would be so deluded as to claim for Peter and his pretended successors the exalted prerogatives that belong to God alone. And this record of the apostle’s weakness was to remain as a proof of his fallibility and of the fact that he stood in no way above the level of the other apostles.

The history of this departure from right principles stands as a solemn warning to men in positions of trust in the cause of God, that they may not fail in integrity, but firmly adhere to principle. The greater the responsibilities placed upon the human agent, and the larger his opportunities to dictate and control, the more harm he is sure to do if he does not carefully follow the way of the Lord and labor in harmony with the decisions arrived at by the general body of believers in united council.

After all Peter’s failures; after his fall and restoration, his long course of service, his intimate acquaintance with Christ, his knowledge of the Saviour’s straightforward practice of right principles; after all the instruction he had received, all the gifts and knowledge and influence he had gained by preaching and teaching the word—is it not strange that he should dissemble and evade the principles of the gospel through fear of man, or in order to gain esteem? Is it not strange that he should waver in his adherence to right? May God give every man a realization of his helplessness, his inability to steer his own vessel straight and safe into the harbor.

In his ministry, Paul was often compelled to stand alone. He was specially taught of God and dared make no concessions that would involve principle. At times the burden was heavy, but Paul stood firm for the right. He realized that the church must never be brought under the control of human power. The traditions and maxims of men must not take the place of revealed truth. The advance of the gospel message must not be hindered by the prejudices and preferences of men, whatever might be their position in the church.

Paul had dedicated himself and all his powers to the service of God. He had received the truths of the gospel direct from heaven, and throughout his ministry he maintained a vital connection with heavenly agencies. He had been taught by God regarding the binding of unnecessary burdens upon the Gentile Christians; thus when the Judaizing believers introduced into the Antioch church the question of circumcision, Paul knew the mind of the Spirit of God concerning such teaching and took a firm and unyielding position which brought to the churches freedom from Jewish rites and ceremonies.

Notwithstanding the fact that Paul was personally taught by God, he had no strained ideas of individual responsibility. While looking to God for direct guidance, he was ever ready to recognize the authority vested in the body of believers united in church fellowship. He felt the need of counsel, and when matters of importance arose, he was glad to lay these before the church and to unite with his brethren in seeking God for wisdom to make right decisions. Even “the spirits of the prophets,” he declared, “are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints.” 1 Corinthians 14:32, 33. With Peter, he taught that all united in church capacity should be “subject one to another.” 1 Peter 5:5.

YESAYA 4

Yesaya 4 (disingkat Yes 4) adalah bagian dari Kitab Yesaya dalam Alkitab Ibrani dan Perjanjian Lamadi Alkitab Kristen. Berisi Firman Allah yang disampaikan oleh nabi Yesaya bin Amos tentang Yehudadan Yerusalem. Nabi ini hidup pada zaman raja Uzia, Yotam, Ahas dan Hizkia dari Kerajaan Yehuda sekitar abad ke-8 SM.

Informasi lebih lanjut: Kitab: , Bagian Alkitab: …

Teks

Naskah aslinya ditulis dalam bahasa Ibrani.Gulungan Besar Kitab Yesaya(the Great Isaiah Scroll'), yang berisikan Kitab Yesaya lengkap, ditemukan dalam gua Qumran dekat Laut Mati dan menurut analisa radioaktif berasal dari abad ke-2 SM, memuat lengkap pasal ini.Pasal ini dibagi atas 6 ayat. Merupakan suatu nubuatterhadap Yehuda dan Yerusalem yang dimulai dari pasal 2.

Naskah sumber utama

Bahasa Ibrani:Masoretik (abad ke-10 M)Gulungan Laut Mati: (akhir abad ke-2 SM) terlestarikan lengkap.1QIsa^a (Gulungan Besar Kitab Yesaya): lengkap4QIsa^a (4Q55): terlestarikan: ayat 5-6Bahasa Yunani:Septuaginta (abad ke-3 SM)Versi Theodotion (~180 M)

Ayat 1

Terjemahan Baru: Pada waktu itu tujuh orang perempuan akan memegang seorang laki-laki, serta berkata: "Kami akan menanggung makanan dan pakaian kami sendiri; hanya biarlah namamu dilekatkan kepada nama kami; ambillah aib yang ada pada kami!"bahasa Ibrani (dari kanan ke kiri): והחזיקו שבע נשים באיש אחד ביום ההוא לאמר לחמנו נאכל ושמלתנו נלבש רק יקרא שמך עלינו אסף חרפתנו׃ סtransliterasi Ibrani: we·he·khe·zi·ku sye·bana·syim be·'is e·khad bai·yo·wm ha·hu le·mor lakh·me·nu no·khel we·sim·la·te·nu nil·basy rak yik·ka·re syim·kha a·lei·nu e·sof kher·pa·te·nu. (s)Frasa "pada waktu itu" pada ayat 1 tidak sama dengan ayat 2, karena di ayat 1 sebenarnya menerjemahkan kata sambung "ו" ("we" atau "wa", yang dapat berarti "dan" atau "saat itu"), sedangkan di ayat 2 menerjemahkan frasa "bai·yom" yang menunjuk kepada zaman yang kemudian, yaitu kedatangan Mesias.Angka tujuh (bahasa Ibrani: שבע, syeḇa‘) menunjuk "keutuhan, banyak". Oleh karena laki-laki gugur dalam perang atau ditawan, maka tidak ada lagi suami bagi semua wanita yang tersisa. Biasanya suami harus memelihara isterinya, tetapi sekarang wanita tersedia memelihara dirinya, asal dapat kawin.Dalam naskah aslinya, bahasa Ibrani: חרפתנו[kher·pa·te·nu] berasal dari akar kata "חֶרְפָּה" (kherpah, artinya "aib") + akhiran "-nu" ("נו", bermakna "milik kami"). Kata aib (di terjemahan lain: "penghinaan") ialah "tidak beranak".

Ayat 2

Terjemahan Baru: Pada waktu itu tunas yang ditumbuhkan TUHAN akan menjadi kepermaian dan kemuliaan, dan hasil tanah menjadi kebanggaan dan kehormatan bagi orang-orang Israel yang terluput.bahasa Ibrani (dari kanan ke kiri): ביום ההוא יהיה צמח יהוה לצבי ולכבוד ופרי הארץ לגאון ולתפארת לפליטת ישראל׃transliterasi Ibrani: bai·yo·wmha·hu yih·yeh tse·makhYHWH litz·bi u·le·kha·bo·wd u·fe·ri ha·'a·retz le·ga·'o·wn u·le·tif·'e·ret lip·lei·tatyis·ra·'el.Frasa, pada waktu itu (bahasa Ibrani: ביום, bai·yom, artinya "hari itu"), pada ayat 2 bukan menerangkan zaman yang baru diceritakan, kecuali bahwa kehancuran oleh bangsa Asyur dan bangsa Kasdim merupakan gambaran pendahuluan dari kesukaran pada `hari-hari yang terakhir.' Sebaliknya, frasa itu mengacu pada zaman akhir ketika Mesias akan datang untuk memerintah di bumi. Ini adalah arti yang lazim dari frasa "pada waktu itu" di seluruh kitab para nabi dalam Perjanjian Lama.Yang dimaksud Tunas (bahasa Ibrani: צמח, tse·makh) yang ditumbuhkan TUHAN ialah Kristus sendiri sebagai keturunan Daud yang dijanjikan: Kata yang sama, dengan arti harfiah, taruk (pucuk), dipakai untuk Kristus dalam Yeremia 23:5; Yeremia 33:15; Zakharia 3:8; Zakharia 6:12, sedangkan kata sinonimnya "נצר" (netzer) dipakai dalam Yesaya 11:1. Di dalam Dia akan terdapat kecantikan dan kemuliaan sejati Israel (yang berbeda dengan kecantikan duniawi dan palsu dari perempuan-perempuan Yerusalem).Perhatikan bahwa kemakmuran tertinggi hanya dijanjikan kepada orang-orang Israel yang terluput (bahasa Ibrani: פליטת, "pleitat" atau "pelētâh", artinya "lolos"). Walaupun bangsa itu secara keseluruhan ditolak karena tidak taat, Tuhan tentu terus mengerjakan maksudnya melalui sisa-sisa dari orang beriman sejati (sebagaimana Paulus di kemudian hari menunjukkan hal itu dalam Roma 11:5).

Lihat pula

Gunung SionBagian Alkitab yang berkaitan: Yesaya 11, Yeremia 23; Yeremia 33; Zakharia 3; Zakharia 6, Roma 11

Referensi

Informasi lebih lanjut: Ketuk untuk memperluas …

Pranala luar

(Indonesia) Teks Yesaya 4 dari Alkitab SABDA(Indonesia) Audio Yesaya 4(Indonesia) Referensi silang Yesaya 4(Indonesia) Komentari bahasa Indonesia untuk Yesaya 4(Inggris) Komentari bahasa Inggris untuk Yesaya 4

PAPUA MERDEKA

SIAPA YANG MEMBUNUH TOKOH ORANG PAPUA NAIK PANGKAT.

Saya sangat sedihhhh.. ketika saya menulis kop artikel di atas. Tokoh- tokoh politik orang asli Papua semakin habis ada yang dengan sengaja di bunuh seperti Theys H Eluway tanggal 10 Nopember 2001, di Jayapura, termasuk Sopirnya Aristotoles Masoka kini sampai sekarang belum ketemu nasipnya, Mako Tabuni pada 14 Juni 2012 perumnas III di Jayapura, Justinus Murib tanggal 5 Nopember 2003. Di desa Yalengga distrik bolakme, Kabupaten Jayawijaya dan 10 orang meninggal karena di tembak. Yawan Wayeni tanggal 3 Agustus 2009 di Kepulauan Yapen, pelakunya kini sampai sekarang belum di hukum. Kelly Kwalik  ditembak pada 16  Desember 2009 di Timika.

Diantara orang-orang yang membunuh mereka di atas pasti ada yang naik pangkat istimewa dan mendapat jabatan yang strategis.  Sebenarnya bukan hanya mereka yang di atas itu saja. Pasti banyak kasus yang lain.

Ada tokoh-tokoh juga yang  meninggal karena sakit seperti Agus Alua dan beberapa teman-teman diantaranya Alpius Murib anggota MRP,  meninggal dengan cara yang tidak wajar di rumah Perumnas II Waena dan ada juga Tokoh- tokoh yang lain.

Kemudian tokoh-tokoh yang lain, diproses hukum dengan tuduhan makar, seperti Forkorus Yoboisembut, S.PD, Dominikusc Surabut, Selpius Bobi, Agust Makbrawen Sananay  Kraar, S.Ip Edison Waromi, SH dan Gat Wenda.

Nasip yang sama juga di alami oleh beberapa tokoh lain. Bpk Pdt. Obet Komba S.Th, Yafet Yelemaken, Pdt. Yudas Meage S.Th, Mulyono Murib, Ibu Amelia Jigibalom. Filip Karma dan Yusak Pakage. Serta 5 tapol lainya Linus Hiluka, Kimanus Wenda, dan 3 teman lainya.

Mereka dianggap tokoh-tokoh Politik Papua merdeka diantara tokoh-tokoh itu ada yang telah di bunuh, dan ada yg telah menjalani hukuman serta ada yg mendapatkan garasi dari Presiden Indonesia Joko Widodo.

Sekalipun demikian perjuangan mereka tidak pernah berakhir,  karena mereka di bunuh, di tahan dan meninggal.  Tetapi, perjuangan mereka sekarang sulit untuk dikendalikan dan di bendung ditingkat  Internasional.

Apa lagi negara-negara Pasifik, terus berbicara pertemuan-pertemuan di tingkat PBB. Untuk mendukung Papua menentukan nasipnya sendiri, ini artinya bahwa perjuangan papua merdeka bukan masalah logistik Papua dan Indonesia. Tetapi sudah menjadi masalah global.

Kita perlu ketahui bahwa pangkat boleh naik, dan mendapatkan jabatan yang strategis, itu adalah bagian dari perjuangan, jd tidak bisa dipersoalkan. Tetapi ingat situasi politik Papua juga semakin kencang di Internasional dan sulit untuk di bendung oleh siapapun.

Dengan semakin maraknya kasus pelanggaran hak asasi manusia,  semakin menambah juga nilai politiknya dilebel internasional.

Kita semua ketahui bahwa baru-baru ini Pemerintah Vanuatu telah menyerahkan salah satu sebidang tanah dan bangunanan kepada ULMWP untuk berkantor dengan resmi di Vanuatu. Artinya bahwa perhatian negara Vanuatu cukup serius dan pasti akan mendorong papua untuk menentukan nasipnya sendiri.

Silakan berdebat dan kritik saya juga butuh saran dan masukan anda kalau ada yg mau protes juga boleh.

Tetapi artikel yang saya tulis di atas ini, adalah apa yang saya tau dan apa yang saya lihat, dan apa yang saya dengar.

     Human Rigts Defender

            Theo Hesegem