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[[Berkas:Christian cross.svg|jmpl|'''[[Salib Kristen]]''']] |
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{{Kristen}} |
{{Kristen}} |
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'''Simbol Kristen''' adalah simbol atau lambang atau tanda yang digunakan dalam '''Simbolisme Kristen''' ({{lang-en|Christian symbolism}}). Simbol-simbol itu meliputi lambang-lambang kuno (''archetypes''), tindakan, karya seni atau peristiwa peringatan dalam tradisi [[Kristen]]. |
'''Simbol Kristen''' adalah simbol atau lambang atau tanda yang digunakan dalam '''Simbolisme Kristen''' ({{lang-en|Christian symbolism}}). Simbol-simbol itu meliputi lambang-lambang kuno (''archetypes''), tindakan, karya seni atau peristiwa peringatan dalam tradisi [[Kristen]]. Objek-objek atau tindakan-tindakan tersebut diambil arti dalamnya untuk melambangkan ide-ide [[Kristiani]]. |
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The symbolism of the [[early Church]] was characterized by being understood by initiates only,<ref>{{cite book | title=Christian Symbolism | last=Jenner |first=Henry |location=Plymouth|year=1910|page=xiv}}</ref> while after the legalization of Christianity in the 4th-century more recognizable symbols entered in use. [[Christianity]] has borrowed from the common stock of significant symbols known to most periods and to all regions of the world.<ref name="ces">{{CathEncy |wstitle=Symbolism| author=Herbert Thurston}}</ref> |
The symbolism of the [[early Church]] was characterized by being understood by initiates only,<ref>{{cite book | title=Christian Symbolism | url=https://archive.org/details/christiansymbol00jenngoog | last=Jenner |first=Henry |location=Plymouth|year=1910|page=xiv}}</ref> while after the legalization of Christianity in the 4th-century more recognizable symbols entered in use. [[Christianity]] has borrowed from the common stock of significant symbols known to most periods and to all regions of the world.<ref name="ces">{{CathEncy |wstitle=Symbolism| author=Herbert Thurston}}</ref> |
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[[Christianity]] has not generally practised [[Aniconism in Christianity|Aniconism]], or the avoidance or prohibition of types of images, even if the early [[Jewish Christian]]s sects, as well as some modern [[Christian denomination|denomination]]s, preferred to some extent not to use figures in their symbols, by invoking the [[Ten Commandments|Decalogue's]] prohibition of [[idolatry]]. |
[[Christianity]] has not generally practised [[Aniconism in Christianity|Aniconism]], or the avoidance or prohibition of types of images, even if the early [[Jewish Christian]]s sects, as well as some modern [[Christian denomination|denomination]]s, preferred to some extent not to use figures in their symbols, by invoking the [[Ten Commandments|Decalogue's]] prohibition of [[idolatry]]. |
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== Simbol Kristen awal == |
== Simbol Kristen awal == |
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{{Kebudayaan Kristen}} |
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=== Salib dan krusifiks === |
=== Salib dan krusifiks === |
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{{main|Salib Kristen}} |
{{main|Salib Kristen|Crucifix}} |
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[[Berkas:Gerokreuz full 20050903.jpg|jmpl|ka|220px|Krusifiks (''[[Crucifix]]''), sebuah salib dengan "tubuh" (''corpus''), simbol yang digunakan dalam [[Gereja Katolik]], [[Lutheranisme]], [[Gereja Ortodoks Timur|Ortodoksi Timur]], dan [[Anglikanisme]], berbeda dengan sejumlah denominasi Protestan, yang menggunakan hanya salib kosong.]] |
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Salib, sejak zaman dulu sampai sekarang, merupakan lambang [[Kekristenan]] yang paling mudah dikenal di seluruh dunia. Sudah diindikasikan dalam pandangan-pandangan anti-Kristen yang dikutip dalam tulisan berjudul ''Octavius'' karya Minucius Felix, bab IX dan XXIX, yang dibuat di akhir abad ke-2 M (197 M) atau permulaan abad berikutnya.<ref>[http://www.ccel.org/fathers2/ANF-04/anf04-34.htm ANF04. Fathers of the Third Century: Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second | Christian Classics Ethereal Library]</ref><ref>Minucius Felix speaks of the cross of Jesus in its familiar form, likening it to objects with a crossbeam or to a man with arms outstretched in prayer ([http://www.ccel.org/fathers2/ANF-04/anf04-34.htm#P5713_906729 Octavius of Minucius Felix], chapter XXIX).</ref> |
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| ⚫ | Pada awal abad ke-3 salib telah sedemikian dikaitkan dengan [[Kristus]] sehingga [[Klemens dari Alexandria]], yang meninggal antara tahun 211 dan 216, tanpa takut disalahartikan menggunakan frasa ''{{lang|grc|τὸ κυριακὸν σημεῖον}}'' (tanda Tuhan) yang berarti "salib", ketika dia mengulangi ide yang baru berkembang sejak munculnya [[Surat Barnabas]], bahwa angka 318 (dalam penulisan angka Yunani menggunakan huruf-huruf ΤΙΗ) dalam {{ |
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Bentuk salib, yang direpresentasikan dengan huruf "[[Tau|T]]", mulai digunakan sebagai "meterai" atau simbol [[Gereja perdana|Kekristenan Awal]] sejak abad ke-2.<ref>"The cross as a Christian symbol or 'seal' came into use at least as early as the second century (see "Apost. Const." iii. 17; Epistle of Barnabas, xi.-xii.; Justin, "Apologia," i. 55-60; "Dial. cum Tryph." 85-97); and the marking of a cross upon the forehead and the chest was regarded as a talisman against the powers of demons (Tertullian, "De Corona," iii.; Cyprian, "Testimonies," xi. 21-22; Lactantius, "Divinæ Institutiones," iv. 27, and elsewhere). Accordingly the Christian Fathers had to defend themselves, as early as the second century, against the charge of being worshipers of the cross, as may be learned from Tertullian, "Apologia," xii., xvii., and Minucius Felix, "Octavius," xxix. Christians used to swear by the power of the cross. [http://jewishencyclopedia.com/view.jsp?artid=899&letter=C CROSS:<!-- Bot generated title -->], [[Jewish Encyclopaedia]].</ref> Pada akhir abad ke-2, sebagaimana tertulis dalam ''[[Octavius (dialog)|Octavius]]'' karyanya, [[Marcus Minucius Felix]] menolak klaim yang diajukan para pencelanya kalau orang Kristen menyembah atau memuja salib.<ref>"Crosses, moreover, we neither worship nor wish for.1815 You, indeed, who consecrate gods of wood, adore wooden crosses perhaps as parts of your gods. For your very standards, as well as your banners; and flags of your camp, what else are they but crosses glided and adorned? Your victorious trophies not only imitate the appearance of a simple cross, but also that of a man affixed to it. We assuredly see the sign of a cross,1816 naturally, in the ship when it is carried along with swelling sails, when it glides forward with expanded oars; and when the military yoke is lifted up, it is the sign of a cross; and when a man adores God with a pure mind, with hands outstretched. Thus the sign of the cross either is sustained by a natural reason, or your own religion is formed with respect to it." |
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His contemporary [[Tertullian]] could designate the body of Christian believers as ''crucis religiosi'', ''i.e.'' "devotees of the Cross".<ref>[http://www.newadvent.org/fathers/0301.htm ''Apology''., chapter xvi.] In this chapter and elsewhere in the same book, Tertullian clearly distinguishes between a cross and a stake.</ref> In his book ''De Corona'', written in 204, Tertullian tells how it was already a tradition for Christians to trace repeatedly on their foreheads the sign of the cross.<ref>"At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign" ([http://www.ccel.org/ccel/schaff/anf03.iv.vi.iii.html ''De Corona'', chapter 3])</ref> |
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''Cruces etiam nec colimus, nec optamus. Vos plane qui ligneos deos consecratis, cruces ligneas, ut deorum vestrorum partes, forsitan adoratis. (0332B) Nam et signa ipsa et cantabra et vexilla castrorum, quid aliud quam inauratae cruces sunt et ornatae? Tropaea vestra victricia, non tantum simplicis crucis faciem, verum et affixi hominis imitantur. Signum sane crucis naturaliter visimus in navi, quum velis tumentibus vehitur, quum expansis palmulis labitur; et quum erigitur iugum, crucis signum est, et quum homo, porrectis manibus, Deum pura mente veneratur. Ita signo crucis aut ratio naturalis innititur, aut vestra religio formatur.'' ([http://www.ccel.org/fathers2/ANF-04/anf04-34.htm#P5713_906729 Octavius of Minucius Felix], chapter 29) |
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</ref> Salib ([[crucifix]], ''[[stauros]]'' dalam bahasa Yunani) pada periode tersebut direpresentasikan dengan huruf [[T]]. |
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| ⚫ | Pada awal abad ke-3 salib telah sedemikian dikaitkan dengan [[Kristus]] sehingga [[Klemens dari Alexandria]], yang meninggal antara tahun 211 dan 216, tanpa takut disalahartikan menggunakan frasa ''{{lang|grc|τὸ κυριακὸν σημεῖον}}'' (tanda Tuhan) yang berarti "salib", ketika dia mengulangi ide yang baru berkembang sejak munculnya [[Surat Barnabas]], bahwa angka 318 (dalam penulisan angka Yunani menggunakan huruf-huruf ΤΙΗ) dalam {{Alkitab|Kejadian 14:14}} adalah suatu ramalan perlambang semacam salib (T, garis tegak dengan garis melintang, melambangkan nilai 300) dan Yesus (ΙΗ, dua hurud pertama nama-Nya dalam bahasa Yunani, ΙΗΣΟΥΣ, melambangkan nilai 18).<ref name="CA">[http://www.earlychristianwritings.com/text/clement-stromata-book6.html Stromata, book VI, chapter XI]</ref> |
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The Jewish Encyclopedia states: |
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{{quote |The cross as a Christian symbol or "seal" came into use at least as early as the second century (see "Apost. Const." iii. 17; Epistle of Barnabas, xi.-xii.; Justin, "Apologia," i. 55-60; "Dial. cum Tryph." 85-97); and the marking of a cross upon the forehead and the chest was regarded as a talisman against the powers of demons (Tertullian, "De Corona," iii.; Cyprian, "Testimonies," xi. 21-22; Lactantius, "Divinæ Institutiones," iv. 27, and elsewhere). Accordingly the Christian Fathers had to defend themselves, as early as the second century, against the charge of being worshipers of the cross, as may be learned from Tertullian, "Apologia," xii., xvii., and Minucius Felix, "Octavius," xxix. Christians used to swear by the power of the cross.<ref>see Apocalypse of Mary, viii., in James, "Texts and Studies," iii. 118</ref><ref>[http://www.jewishencyclopedia.com/view.jsp?artid=899&letter=C JewishEncyclopedia.com - CROSS:]</ref>|}} |
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[[Tertulianus]] yang hidup sezaman dengan Klemens juga menolak tuduhan bahwa orang Kristen adalah ''crucis religiosi'' (yaitu "pemuja/penyembah tiang gantungan"), dan membalikkan tuduhan tersebut dengan cara mempersamakan penyembahan berhala [[pagan]] dengan penyembahan tiang pancang atau tonggak.<ref>[http://www.newadvent.org/fathers/0301.htm ''Apology''., chapter xvi.] Tertullian uses ''crux'' "cross", ''palus'' "pole" and ''stipes'' "stake" interchangeably for rhetoric effect: |
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Although the cross was known to the early Christians, the [[crucifix]] did not appear in use until the 5th century.<ref name="soc" /> French Medievalist scholar and historian of ideas M.-M. Davy has described in great details Romanesque Symbolism as it developed in the Middle Ages in Western Europe.<ref>M.-M. Davy, ''Initiation à la Symbolique Romane''. New edition. Paris: Flammarion, 1977.</ref> |
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"Then, if any of you think we render superstitious adoration to the cross, in that adoration he is sharer with us. If you offer homage to a piece of wood at all, it matters little what it is like when the substance is the same: it is of no consequence the form, if you have the very body of the god. And yet how far does the Athenian Pallas differ from the stock of the cross, or the Pharian Ceres as she is put up uncarved to sale, a mere rough stake and piece of shapeless wood? Every stake fixed in an upright position is a portion of the cross; we render our adoration, if you will have it so, to a god entire and complete. We have shown before that your deities are derived from shapes modelled from the cross." |
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''Sed et qui crucis nos religiosos putat, consecraneus noster erit. Cum lignum aliquod propitiatur, viderit habitus, dum materiae qualitas eadem sit; viderit forma, dum id ipsum dei corpus sit. Et tamen quanto distinguitur a crucis stipite Pallas Attica, et Ceres Pharia, quae sine effigie rudi palo et informi ligno prostat? Pars crucis est omne robur, quod erecta statione defigitur; nos, si forte, integrum et totum deum colimus. Diximus originem deorum vestrorum a plastis de cruce induci.''</ref> Dalam bukunya ''De Corona'', ditulis tahun 204, Tertullian menceritakan sudah adanya tradisi orang-orang Kristen berulang kali menggerakkan tangan membuat [[tanda salib]] di kening mereka.<ref>"At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign" ([http://www.ccel.org/ccel/schaff/anf03.iv.vi.iii.html ''De Corona'', chapter 3])</ref> |
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===Ichthys === |
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Meskipun salib telah dikenal sejak awal mula [[Kekristenan]], krusifiks baru muncul pada abad ke-5.<ref name="soc" /> Pakar dan sejarawan Medieval Prancis M.-M. Davy telah menjabarkan secara rinci "Simbolisme Romawi" (''Romanesque Symbolism'') berkaitan kemunculan krusifiks ini dalam perkembangan Abad Pertengahan di Eropa Barat.<ref>M.-M. Davy, ''Initiation à la Symbolique Romane''. New edition. Paris: Flammarion, 1977.</ref> |
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| ⚫ | Simbol '''Ichthys''' (atau '''Ichthus''') [[ |
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=== Ichthys === |
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| ⚫ | Simbol '''Ichthys''' (IXΘΥΣ atau '''Ichthus''') [[Berkas:Ichthys symbol.svg|25px]] yang berwujud "ikan" (yaitu makna kata "ichthys") banyak digunakan oleh orang [[Kristen]] perdana sebagai lambang yang penting. Popularitasnya di kalangan orang Kristen dikarenakan kata "IXΘΥΣ" ini dapat merupakan singkatan akrostik terkenal dari lima kata [[bahasa Yunani Koine]] yang menggambarkan hakikat [[Yesus]] [[Kristus]] dan apa yang diimbangi oleh orang-orang yang percaya kepada-Nya yaitu: '''Ἰ'''ησοῦς '''Χ'''ριστός, '''Θ'''εοῦ '''Υ'''ἱός, '''Σ'''ωτήρ", (Iēsous Christos, Theou Huios, Sōtēr), artinya "[[Yesus]] [[Kristus]], [[Putra Allah]], [[Juruselamat]]".<ref name="cefish">{{CathEncy |wstitle=Symbolism of the Fish| author=Maurice Hassett }}</ref> Penjelasan ini diberikan antara lain oleh [[Augustinus]] dalam karya tulisannya "[[Civitate Dei]]" ("Kota Allah"),<ref>{{cite wikisource |title=The City of God |wslink=The City of God/Book XVIII/Chapter 23 |author=Augustine |authorlink=Augustine |at=XVIII, 23}}</ref> di mana ia juga mencatat bahwa kalimat "''Ίησοῦς Χρειστός Θεοῦ Υἱός Σωτήρ''" terdiri dari 27 huruf, yaitu 3 x 3 x 3, yang pada zaman itu melambangkan "kekuasaan". |
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=== Alfa dan Omega === |
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{{main|Alfa dan Omega}} |
{{main|Alfa dan Omega}} |
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Simbol "Alfa dan Omega" [[ |
Simbol "Alfa dan Omega" [[Berkas:Alpha-omega.png|30px]] digunakan sejak awal [[Kekristenan]], mengambil huruf pertama dan terakhir [[alfabet Yunani]], [[Alpha]] ('''α''' atau '''Α''') dan [[Omega]] ('''ω''' atau '''Ω'''), yang diturunkan dari pernyataan [[Yesus]] [[Kristus]] (atau Allah) sendiri "I am the Alpha and the Omega, the First and the Last, the Beginning and the End" ({{Alkitab|Wahyu 22:13}}, juga 1:8 dan 21:6). |
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| ⚫ | Simbol '''Staurogram''' [[ |
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| ⚫ | Simbol '''Staurogram''' [[Berkas:Christliche Symbolik (Menzel) I 193 2.jpg|15px]] (artinya [[monogram]] [[salib Kristen|salib]], dari {{lang-el|ΣTAΥPOΣ}}, ''stauros'', yang berarti ''salib''; {{lang-en|Monogrammatic Cross}}) atau simbol ''Tau-Rho'', disusun dari huruf [[Tau]] ('''Τ''') yang menindih huruf [[Rho]] ('''Ρ'''). Staurogram pada mulanya dipakai untuk menyingkat kata Yunani untuk "salib" dalam naskah kuno [[Perjanjian Baru]], misalnya [[Papirus 66|P66]], [[Papirus 45|P45]] dan [[Papirus 75|P75]], seperti halnya suatu [[nomina sacra]].<ref name="Hurtado">{{cite book|editor-last = Kraus|editor-first = Thomas|title = New Testament Manuscripts|publisher = Brill|location = Leiden|year = 2006|isbn = 978-90-04-14945-8|chapter=The staurogram in early Christian manuscripts: the earliest visual reference to the crucified Jesus?|first=Larry|last=Hutado|authorlink=Larry W. Hurtado|pages=207–26|url=http://hdl.handle.net/1842/1204}}</ref> |
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| ⚫ | [[Ephrem dari Siria]] in the 4th-century explained these two united letters stating that the tau refers to the [[Christian cross|cross]], and the rho refers to the Greek word "help" ({{lang-el|Βoηθια}}) which has the [[Greek numerals|numeric value]] of 100 as the letter rho has. In such a way the symbol expresses the idea that the Cross saves.<ref name="Hurtado"/> The two letters tau and rho can also be found separately as symbols on early Christian [[ossuaries]].<ref name="Bagatti"/> |
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Huruf "Tau" dianggap lambang keselamatan karena identifikasi huruf tersebut dengan huruf Ibrani "[[Taw (huruf Ibrani)|Taw]], yang pada [[Yehezkiel 9#Ayat 4|Yehezkiel 9:4]] merupakan tanda di kening orang-orang yang diselamatkan dari penghukuman Allah, maupun penampakan lengan [[Musa]] yang dibentangkan dalam {{Alkitab|Keluaran 17:11}}.<ref name="Hurtado"/> |
Huruf "Tau" dianggap lambang keselamatan karena identifikasi huruf tersebut dengan huruf Ibrani "[[Taw (huruf Ibrani)|Taw]], yang pada [[Yehezkiel 9#Ayat 4|Yehezkiel 9:4]] merupakan tanda di kening orang-orang yang diselamatkan dari penghukuman Allah, maupun penampakan lengan [[Musa]] yang dibentangkan dalam {{Alkitab|Keluaran 17:11}}.<ref name="Hurtado"/> Huruf Rho sendiri melambangkan Kristus sebagai [[Mesias]] karena [[Abraham]], sebagai lambang Mesias, memperanakkan [[Ishak]] menurut janji Allah ketika ia berusia 100 tahun dan 100 adalah angka yang dilambangkan oleh huruf rho.<ref name="Bagatti"/>{{rp|158}} |
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| ⚫ | The Monogrammatic Cross was later seen also as a variation of the [[Chi Rho]] symbol, and it spread over Western Europe in the 5th and 6th-century.<ref>{{cite book | last = Redknap | first = FirstName | title = The Christian Celts : treasures of late Celtic Wales | url = https://archive.org/details/christianceltstr0000redk | publisher = National Museum of Wales | location = Cardiff | year = 1991 | isbn = 978-0-7200-0354-3 |page=[https://archive.org/details/christianceltstr0000redk/page/61 61]}}</ref> |
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| ⚫ | The Monogrammatic Cross was later seen also as a variation of the [[Chi Rho]] symbol, and it spread over Western Europe in the 5th and 6th-century.<ref>{{cite book | last = Redknap | first = FirstName | title = The Christian Celts : treasures of late Celtic Wales | publisher = National Museum of Wales | location = Cardiff | year = 1991 | isbn = 978-0-7200-0354-3 |page=61}}</ref> |
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===Chi Rho === |
=== Chi Rho === |
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{{main|Chi Rho}} |
{{main|Chi Rho}} |
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Simbol '''Chi Rho''' |
Simbol '''Chi Rho''' [[Berkas:Christliche Symbolik (Menzel) I 193 1.jpg|20px]] tersusun dari penumpangtindihan dua huruf pertama (dalam bentuk huruf besar) [[Chi]] dan [[Rho]] ('''ΧΡ''') dari kata Yunani "'''ΧΡ'''ΙΣΤΟΣ" '' = [[Kristus]]'' sedemikian sehingga membentuk suatu [[monogram]]. Penggunaan meluas di kalangan masyarakat [[Kristen]] kuno sejak tanda itu digunakan oleh [[Kaisar Romawi]] [[Konstantinus I]] sebagai lambang kerajaan (''vexillum'') dan dinamakan [[Labarum]]. |
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=== Monogram IH === |
=== Monogram IH === |
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Monogram '''IH'''[[Berkas:IH Monogram with iota and eta superimposed.jpg|20px]] diambil dari inisial nama [[Yesus]] ("''IHSOUS''" dalam [[bahasa Yunani Koine]]). Dua huruf pertama nama itu adalah [[Iota]] ('''Ι''') dan [[Eta]] ('''Η'''), ditulis tumpang tindih, atau jumlah nilai huruf-huruf itu, sangat terkenal dan merupakan cara awal untuk melambangkan [[Kristus]].<ref>{{cite book|last = Hurtado|first = Larry|title = The earliest Christian artifacts : manuscripts and Christian origins|url = https://archive.org/details/earliestchristia00hurt|publisher = William B. Eerdmans Pub. Co|year = 2006|isbn = 978-0-8028-2895-8|pages=[https://archive.org/details/earliestchristia00hurt/page/114 114]–115}}</ref> Simbol ini diberi penjelasan dalam [[Surat Barnabas]] dan oleh [[Klemens dari Alexandria]].<ref name="CA"/> Dari nama [[Yesus]] dan [[Kristus]] dalam bahasa Yunani muncul sejumlah [[Christogram]]. antara lain seperti IHS. |
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=== Monogram IX === |
=== Monogram IX === |
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''' |
Monogram '''IX''' [[Berkas:Christliche Symbolik (Menzel) I 193 4.jpg|20px]] adalah bentuk monogram awal dari nama [[Yesus]] [[Kristus]], yang ditemukan dalam peti-peti mayat (''[[ossuary]]'') orang-orang [[Kristen]] di [[Palestina|Palestinia]]. Tersusun dari tumpang tindih huruf-huruf pertama Yunani dari [[Yesus]] ("IHSOUS") dan [[Kristus]] ("XPEIΣTOΣ"), yaitu [[Iota]] '''Ι''' dan [[Chi]] '''Χ''', sehingga [[monogram]] ini berarti "Yesus Kristus".<ref name="Bagatti">{{cite book|title=The church from the circumcision: history and archaeology of the Judaeo-Christians|last=Bagatti|first=Bellarmino|authorlink= Bellarmino Bagatti|year=1984|series=Studium Biblicum Franciscanum, Collectio Minor, n.2|location=Jerusalem}}</ref>{{rp|166}} Penjelasan yang lebih kompleks dari monogram ini diberikan oleh [[Irenaeus]]<ref>Ireneaus, Adv Haer, 1.15.2</ref> dan [[Pachomius]]: karena nilai huruf Iota adalah 10 dan huruf Chi adalah huruf dari kata [[Kristus]] ("XPEIΣTOΣ") yang terdiri dari 8 huruf, maka para [[bapa gereja]] ini menggunakan angka-angka tersebut untuk mendapatkan nilai 888 ((10*8)*10)+((10*8)+8) yang sudah dikenal melambangkan [[Yesus]], mengingat jumlah nilai huruf-huruf Yunaninya adalah 888 (IHΣΟΥΣ: 10+8+200+70+400+200).<ref name="Bagatti"/>{{rp|169-170}} |
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== Simbol Kristen lain== |
== Simbol Kristen lain == |
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=== Gembala Yang Baik === |
=== Gembala Yang Baik === |
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[[ |
[[Berkas:Good shepherd 02b close.jpg|200px|jmpl|Lukisan "Gembala Yang Baik" dari abad ke-3 dalam [[Katakombe Callixtus]].]] |
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{{main|The Good Shepherd (Christianity)|l1=Good Shepherd}} |
{{main|The Good Shepherd (Christianity)|l1=Good Shepherd}} |
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Gambar "Gembala Yang Baik", |
Gambar "Gembala Yang Baik", sering kali dengan seekor domba digendong di atas pundaknya, merupakan simbol yang paling umum untuk melambangkan pelayanan [[Kristus]].<!--the Good Shepherd, often with a sheep on his shoulders, is the most common of the symbolic [[Depiction of Jesus|representations of Christ]] found the [[Catacombs of Rome]], and it is related to the [[Parable of the Lost Sheep]]. Initially it was also understood as a symbol like others used in [[Early Christian art]]. By about the 5th century the figure more often took on the appearance of the conventional depiction of Christ, as it had developed by this time, and was given a [[halo (religious iconography)|halo]] and rich robes. |
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===Dove=== |
===Dove=== |
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===Anchor [[File:Anchor pictogram.svg|20px]]=== |
===Anchor [[File:Anchor pictogram.svg|20px]]=== |
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The Christians adopted the [[anchor]] as a symbol of hope in future existence because the anchor was regarded in ancient times as a symbol of safety. For Christians, Christ is the unfailing hope of all who believe in him: [[Saint Peter]], [[Paul the Apostle|Saint Paul]], and several of the early [[Church Fathers]] speak in this sense. The [[Epistle to the Hebrews]] {{bibleverse-nb||Hebrews|6:19-20|KJV}} for the first time connects the idea of hope with the symbol of the anchor.<ref name="CEanchor">{{CathEncy |wstitle=The Anchor (as Symbol)| author=Maurice Hassett}}</ref> |
The Christians adopted the [[anchor]] as a symbol of hope in future existence because the anchor was regarded in ancient times as a symbol of safety. For Christians, Christ is the unfailing hope of all who believe in him: [[Saint Peter]], [[Paul the Apostle|Saint Paul]], and several of the early [[Church Fathers]] speak in this sense. The [[Epistle to the Hebrews]] {{bibleverse-nb||Hebrews|6:19-20|KJV}} for the first time connects the idea of hope with the symbol of the anchor.<ref name="CEanchor">{{CathEncy |wstitle=The Anchor (as Symbol)| author=Maurice Hassett}}</ref> |
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A fragment of inscription discovered in the [[Catacombs of Rome|catacomb of St. Domitilla]] contains the anchor, and dates from the end of the first century. During the second and third centuries the anchor occurs frequently in the epitaphs of the catacombs. The most common form of anchor found in early Christian images was that in which one extremity terminates in a ring adjoining the cross-bar while the other ends in two curved branches or an arrowhead; There are, however, many deviations from this form.<ref name="CEanchor"/> In general the anchor can symbolize hope, steadfastness, calm and composure.<ref>{{cite book| last=Klöpping| first=Laura | year=2012 |publisher=GRIN Verlag |isbn=978-3-656-13453-4 |page= 5 |title=Customs, Habits and Symbols of the Protestant Religion }}</ref> |
A fragment of inscription discovered in the [[Catacombs of Rome|catacomb of St. Domitilla]] contains the anchor, and dates from the end of the first century. During the second and third centuries the anchor occurs frequently in the epitaphs of the catacombs. The most common form of anchor found in early Christian images was that in which one extremity terminates in a ring adjoining the cross-bar while the other ends in two curved branches or an arrowhead; There are, however, many deviations from this form.<ref name="CEanchor"/> In general the anchor can symbolize hope, steadfastness, calm and composure.<ref>{{cite book| last=Klöpping| first=Laura | year=2012 |publisher=GRIN Verlag |isbn=978-3-656-13453-4 |page= 5 |title=Customs, Habits and Symbols of the Protestant Religion }}</ref> |
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===Elemental |
=== Simbol Elemental === |
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Simbol Elemental (yaitu menggunakan elemen dasar) dipakai luas oleh gereja perdana. Air mempunyai nilai penting simbolik yang spesifik bagi orang Kristen. Di samping untuk [[Baptisan Kudus]], air melambangkan pencucian dan pemurnian. Api, terutama dalam bentuk nyala lilin, melambangkan [[Roh Kudus]] dan "terang". Sumber-sumber simbol ini adalah [[Alkitab]] sendiri. Misalnya "lidah-lidah api" melambangkan kehadiran "[[Roh Kudus]]" pada hari [[Pentakosta]], dan [[Yesus]] [[Kristus]] menyebut pengikut-Nya "terang dunia"; atau juga "api Allah yang menghanguskan" ditemukan dalam [[Ibrani 12]].<ref name="soc">Dilasser, Maurice. ''The Symbols of the Church'' (1999). Collegeville, MN: Liturgical Press, hardcover: ISBN 0-8146-2538-X</ref> |
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===Lily crucifix=== |
===Lily crucifix=== |
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{{unreferenced section|date=June 2011}} |
{{unreferenced section|date=June 2011}} |
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| Baris 90: | Baris 91: | ||
*In [[Tong, Shropshire]], [[St. Bartholomew]]'s [[choir stall]] No. 8 depicts a lily crucifix. |
*In [[Tong, Shropshire]], [[St. Bartholomew]]'s [[choir stall]] No. 8 depicts a lily crucifix. |
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*The [[Church of St John the Baptist, Wellington]] includes a Lily crucifix in the carving of the centre [[mullion]] of the east window of the Lady chapel.<ref>{{cite web|title=St John the Baptist, Wellington|url=http://www.wellingtonteamchurches.org.uk/wellingtonChurch.html|publisher=Wellington and District Team Ministry|accessdate=1 September 2011}}</ref> |
*The [[Church of St John the Baptist, Wellington]] includes a Lily crucifix in the carving of the centre [[mullion]] of the east window of the Lady chapel.<ref>{{cite web|title=St John the Baptist, Wellington|url=http://www.wellingtonteamchurches.org.uk/wellingtonChurch.html|publisher=Wellington and District Team Ministry|accessdate=1 September 2011}}</ref> |
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=== Burung undan === |
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[[File:USA Massachusetts Amherst Pelican.jpg|thumb|Burung undan mencatuk dada sendiri]] |
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{{main|Undan}} |
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Bangsa [[Eropa]] pada [[Abad Pertengahan]] menganggap induk undan sangat telaten merawat anak-anaknya, bahkan rela mencatuk dada sendiri sampai mengeluarkan darah untuk diminum anak-anaknya bilamana tidak ada lagi makanan lain. Itulah sebabnya burung undan dijadikan lambang [[Kesengsaraan Yesus|Sengsara]] [[Yesus]] dan [[sakramen Ekaristi]] sejak sekitar abad ke-12.<ref>{{cite book| last=Jenner | first=Henry| year=2004 |publisher=Kessinger Publishing |page= 37 |orig-year=1910 |title=Christian Symbolism }}</ref> |
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=== Lain-lain === |
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{{Expand section|1=More details on each symbol|date=April 2012}} |
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* [[Bendera Kristen]] (''Christian flag'') |
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* [[Salib dan Mahkota]] (''Cross and Crown'') |
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*[[Christian flag]] |
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* [[Kristogram]] (monogram IHS; ''Christogram'') |
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*[[Cross and Crown]] |
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* [[INRI]] |
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*[[Christogram|IHS (monogram)]] |
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*[[ |
* [[Domba Allah|domba]] |
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*[[Lamb of God|Lamb]] |
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* [[Trefoil]] |
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*[[ |
* [[Triquetra]] |
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*[[Triquetra]] |
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== Lukisan pada Makam == |
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==Tomb paintings== |
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Sejak awal orang Kristen menghiasi "[[katakombe]]" mereka dengan lukisan Kristus, para orang kudus, peristiwa dalam Alkitab atau gambaran perumpamaan. Katakombe menjadi tempat lahirnya semua seni Kristen.<ref name="ceimage">{{cite web | last =Fortescue | first =Adrian | authorlink = | coauthors = | title =Veneration of Images | work =Catholic Encyclopedia | publisher =Robert Appleton Company | year =1912 | url =http://www.newadvent.org/cathen/07664a.htm | doi = | accessdate = 2007-11-26 }}</ref> Orang Kristen perdana menerima karya seni pada zaman mereka dan menggunakannya, semampu suatu komunitas miskin dan teraniaya, untuk mengekspresikan ide agamawi mereka.<ref name="ceimage" /> |
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From the second half of the 1st century to the time of [[Constantine the Great]] they buried their dead and celebrated their rites in these underground chambers. The Christian tombs were ornamented with indifferent or symbolic designs—palms, peacocks, with the [[Chrismon|chi-rho]] monogram, with bas-reliefs of Christ as the [[The Good Shepherd (Christianity)|Good Shepherd]], or seated between figures of saints, and sometimes with elaborate scenes from the New Testament.<ref name="ceimage" /> |
From the second half of the 1st century to the time of [[Constantine the Great]] they buried their dead and celebrated their rites in these underground chambers. The Christian tombs were ornamented with indifferent or symbolic designs—palms, peacocks, with the [[Chrismon|chi-rho]] monogram, with bas-reliefs of Christ as the [[The Good Shepherd (Christianity)|Good Shepherd]], or seated between figures of saints, and sometimes with elaborate scenes from the New Testament.<ref name="ceimage" /> |
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Other Christian symbols include the [[dove]] (symbolic of the Holy Spirit), the sacrificial lamb (symbolic of Christ's sacrifice), the [[vine]] (symbolising the necessary connectedness of the Christian with Christ) and many others. These all derive from the writings found in the New Testament.<ref name="soc" /> Other decorations that were common included garlands, ribands, stars landscapes, which had symbolic meanings, as well.<ref name="ceimage" /> |
Other Christian symbols include the [[dove]] (symbolic of the Holy Spirit), the sacrificial lamb (symbolic of Christ's sacrifice), the [[vine]] (symbolising the necessary connectedness of the Christian with Christ) and many others. These all derive from the writings found in the New Testament.<ref name="soc" /> Other decorations that were common included garlands, ribands, stars landscapes, which had symbolic meanings, as well.<ref name="ceimage" /> |
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==Symbols of Christian Churches== |
==Symbols of Christian Churches== |
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[[ |
[[Berkas:Baptism - Marcellinus and Peter.jpg|jmpl|200px|[[Baptisan Kudus]] dalam karya seni Kristen perdana.]] |
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===Sacraments=== |
===Sacraments=== |
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Some of the oldest symbols in the Christian church are the [[sacraments]], the number of which vary between denominations. Always included are [[Eucharist]] and [[baptism]]. The others which may or may not be included are [[ordination]], [[Anointing of the Sick|unction]], [[confirmation]], [[penance]] and [[Christian views of marriage|marriage]]. They are together commonly described as ''an outward and visible sign of an inward and spiritual grace'' or, as in the Roman Catholic system, "outward signs and media of grace."<ref name="ce">{{cite web | last =Kennedy | first =D.J | authorlink = | coauthors = | title =Sacraments | work =Catholic Encyclopedia | publisher =Robert Appleton Company | year =1912 | url =http://www.newadvent.org/cathen/13295a.htm#IV | doi = | accessdate = 2007-11-26 }}</ref> |
Some of the oldest symbols in the Christian church are the [[sacraments]], the number of which vary between denominations. Always included are [[Eucharist]] and [[baptism]]. The others which may or may not be included are [[ordination]], [[Anointing of the Sick|unction]], [[confirmation]], [[penance]] and [[Christian views of marriage|marriage]]. They are together commonly described as ''an outward and visible sign of an inward and spiritual grace'' or, as in the Roman Catholic system, "outward signs and media of grace."<ref name="ce">{{cite web | last =Kennedy | first =D.J | authorlink = | coauthors = | title =Sacraments | work =Catholic Encyclopedia | publisher =Robert Appleton Company | year =1912 | url =http://www.newadvent.org/cathen/13295a.htm#IV | doi = | accessdate = 2007-11-26 }}</ref> |
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At the very least, the rite is seen as a symbol of the spiritual change or event that takes place. In the Eucharist, the bread and wine are, at the least, symbolic of the broken body and shed blood of [[Jesus]], and in Roman Catholicism, become the ''actual'' [[Body of Christ]] and [[Blood of Christ]] through [[Transubstantiation]], which in turn represent [[salvation]] brought to the recipient by the death of Jesus.<ref name="ce" /> |
At the very least, the rite is seen as a symbol of the spiritual change or event that takes place. In the Eucharist, the bread and wine are, at the least, symbolic of the broken body and shed blood of [[Jesus]], and in Roman Catholicism, become the ''actual'' [[Body of Christ]] and [[Blood of Christ]] through [[Transubstantiation]], which in turn represent [[salvation]] brought to the recipient by the death of Jesus.<ref name="ce" /> |
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| Baris 120: | Baris 126: | ||
The rite of baptism is, at the least, symbolic of the cleansing of the sinner by God, and, especially where baptism is by immersion, of the spiritual death and resurrection of the baptized person. Opinion differs as to the symbolic nature of the sacraments, with some [[Protestant]] denominations considering them entirely symbolic, and [[Roman Catholic]]s, Orthodox, Lutherans, and some Reformed Christians believing that the outward rites truly do, by the power of God, act as media of grace.<ref name="ce" /> |
The rite of baptism is, at the least, symbolic of the cleansing of the sinner by God, and, especially where baptism is by immersion, of the spiritual death and resurrection of the baptized person. Opinion differs as to the symbolic nature of the sacraments, with some [[Protestant]] denominations considering them entirely symbolic, and [[Roman Catholic]]s, Orthodox, Lutherans, and some Reformed Christians believing that the outward rites truly do, by the power of God, act as media of grace.<ref name="ce" /> |
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===Ikon=== |
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The tomb paintings of the early Christians led to the development of [[icon]]s. An icon is an image, picture, or representation; it is likeness that has symbolic meaning for an object by signifying or representing it, or by analogy, as in [[semiotics]]. The use of icons, however, was never without opposition. It was recorded that, "there is no century between the fourth and the eighth in which there is not some evidence of opposition to images even within the Church.<ref>Ernst Kitzinger, ''The Cult of Images in the Age before Iconoclasm'', Dumbarton Oaks, 1954, quoted by Pelikan, Jaroslav; ''The Spirit of Eastern Christendom'' 600-1700, University of Chicago Press, 1974.</ref> Nonetheless, popular favor for icons guaranteed their continued existence, while no systematic apologia for or against icons, or doctrinal authorization or condemnation of icons yet existed. |
The tomb paintings of the early Christians led to the development of [[icon]]s. An icon is an image, picture, or representation; it is likeness that has symbolic meaning for an object by signifying or representing it, or by analogy, as in [[semiotics]]. The use of icons, however, was never without opposition. It was recorded that, "there is no century between the fourth and the eighth in which there is not some evidence of opposition to images even within the Church.<ref>Ernst Kitzinger, ''The Cult of Images in the Age before Iconoclasm'', Dumbarton Oaks, 1954, quoted by Pelikan, Jaroslav; ''The Spirit of Eastern Christendom'' 600-1700, University of Chicago Press, 1974.</ref> Nonetheless, popular favor for icons guaranteed their continued existence, while no systematic apologia for or against icons, or doctrinal authorization or condemnation of icons yet existed. |
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[[ |
[[Berkas:Menas.jpg|jmpl|130px|Kristus dan [[Saint Menas]]. Ikon dari abad ke-6. ([[Musée du Louvre]])]] |
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Though significant in the history of religious doctrine, the Byzantine controversy over images is not seen as of primary importance in Byzantine history. "Few historians still hold it to have been the greatest issue of the period..."<ref>Patricia Karlin-Hayter, ''Oxford History of Byzantium'', Oxford University Press, 2002.</ref> |
Though significant in the history of religious doctrine, the Byzantine controversy over images is not seen as of primary importance in Byzantine history. "Few historians still hold it to have been the greatest issue of the period..."<ref>Patricia Karlin-Hayter, ''Oxford History of Byzantium'', Oxford University Press, 2002.</ref> |
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| Baris 133: | Baris 140: | ||
== Lihat pula == |
== Lihat pula == |
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*[[ |
* [[Seni Kristen]] |
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*[[ |
* [[Salib Kristen]] |
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*[[Holy Spirit in Christian art]] |
* [[Holy Spirit in Christian art]] |
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*[[ |
* [[Simbol Perdamaian]] |
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*[[ |
* [[Simbolisme agamawi]] |
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*[[Saint symbology]] |
* [[Saint symbology]] |
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* [[Sator Square]] |
* [[Sator Square]] |
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*[[Symbols and symbolism in Christian demonology]] |
* [[Symbols and symbolism in Christian demonology]] |
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*[[The Wordless Book]] |
* [[The Wordless Book]] |
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* [[Bestiari]] |
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*[[Bestiary|Bestiaries]] |
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*[[Aniconism in Christianity]] |
* [[Aniconism in Christianity]] |
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==Referensi== |
== Referensi == |
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{{Reflist}} |
{{Reflist}} |
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==Pranala luar== |
== Pranala luar == |
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*[http://www.planetgast.net/symbols/ Symbols in Christian Art and Architecture] Comprehensive general listing. |
* [http://www.planetgast.net/symbols/ Symbols in Christian Art and Architecture] Comprehensive general listing. |
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*[http://www.christiansymbols.net Christian Symbols Net] Very comprehensive site, complete with search engine. |
* [http://www.christiansymbols.net Christian Symbols Net] Very comprehensive site, complete with search engine. |
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*[http://www.gocek.org/christiansymbols/ Christian Symbols and Glossary] (keyword searchable, includes symbols of saints) |
* [http://www.gocek.org/christiansymbols/ Christian Symbols and Glossary] (keyword searchable, includes symbols of saints) |
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*[http://www.religionfacts.com/christianity/symbols.htm ReligionFacts.com: Christian Symbols] Basic Christian symbols A to T, types of crosses, number symbolism and color symbolism. |
* [http://www.religionfacts.com/christianity/symbols.htm ReligionFacts.com: Christian Symbols] Basic Christian symbols A to T, types of crosses, number symbolism and color symbolism. |
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*[http://creationsanewflags.com/ColorMeaning.aspx Meaning of Colors for Flags] Biblical meanings of color used for Christian worship flags. |
* [http://creationsanewflags.com/ColorMeaning.aspx Meaning of Colors for Flags] Biblical meanings of color used for Christian worship flags. |
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*[http://www.ridingthebeast.com/articles/colors/ Color Symbolism in The Bible] An in depth study on symbolic color occurrence in The Bible. |
* [http://www.ridingthebeast.com/articles/colors/ Color Symbolism in The Bible] An in depth study on symbolic color occurrence in The Bible. |
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*[http://www.kwu.edu/campuslife/woodcarvings.htm Christian Symbol Wood Carvings] Forty symbols at Kansas Wesleyan University |
* [http://www.kwu.edu/campuslife/woodcarvings.htm Christian Symbol Wood Carvings] {{Webarchive|url=https://web.archive.org/web/20051026173201/http://www.kwu.edu/campuslife/woodcarvings.htm |date=2005-10-26 }} Forty symbols at Kansas Wesleyan University |
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*[http://catholic-resources.org/Art/Koch-ChristianSymbols.htm Old Christian Symbols from book by Rudolf Koch] |
* [http://catholic-resources.org/Art/Koch-ChristianSymbols.htm Old Christian Symbols from book by Rudolf Koch] |
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*[http://www.goldclipart.com/products/crestsymbols.htm Christian Symbols, Origins and Meanings] |
* [http://www.goldclipart.com/products/crestsymbols.htm Christian Symbols, Origins and Meanings] {{Webarchive|url=https://web.archive.org/web/20051022004442/http://www.goldclipart.com/products/crestsymbols.htm |date=2005-10-22 }} |
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*[http://homepage.ntlworld.com/m.low1 Tree of Jesse Directory by Malcolm Low.] |
* [https://web.archive.org/web/20081012154246/http://homepage.ntlworld.com/m.low1 Tree of Jesse Directory by Malcolm Low.] |
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*[http://www.ezartsncrafts.com/christiansymbols.html Chrismon Templates] Symbol outlines that can be used to create Christian themed projects |
* [http://www.ezartsncrafts.com/christiansymbols.html Chrismon Templates] Symbol outlines that can be used to create Christian themed projects |
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*[http://www.lutheransonline.com/trinitybillings/seals Christian Symbols and Variations of Crosses - Images and Meanings] |
* [http://www.lutheransonline.com/trinitybillings/seals Christian Symbols and Variations of Crosses - Images and Meanings] {{Webarchive|url=https://web.archive.org/web/20080807175636/http://www.lutheransonline.com/trinitybillings/seals |date=2008-08-07 }} |
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{{Kekristenan}} |
{{Kekristenan}} |
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{{DEFAULTSORT: |
{{DEFAULTSORT:Simbol Kristen}} |
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[[Kategori:Simbol Kristen| ]] |
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[[Kategori:Kristen]] |
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[[Kategori:Simbol agama]] |
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[[Kategori:Seni Kristen]] |
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[[Kategori:Alkitab]] |
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{{Link GA|no}} |
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Revisi terkini sejak 4 Januari 2024 15.08
| Bagian dari seri tentang |
| Kekristenan |
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 Portal Kristen |
Simbol Kristen adalah simbol atau lambang atau tanda yang digunakan dalam Simbolisme Kristen (bahasa Inggris: Christian symbolism). Simbol-simbol itu meliputi lambang-lambang kuno (archetypes), tindakan, karya seni atau peristiwa peringatan dalam tradisi Kristen. Objek-objek atau tindakan-tindakan tersebut diambil arti dalamnya untuk melambangkan ide-ide Kristiani.
Simbol Kristen awal[sunting | sunting sumber]
| Bagian dari seri tentang |
| Kebudayaan Kristen |
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| Portal Kristen |
Salib dan krusifiks[sunting | sunting sumber]
Bentuk salib, yang direpresentasikan dengan huruf "T", mulai digunakan sebagai "meterai" atau simbol Kekristenan Awal sejak abad ke-2.[1] Pada akhir abad ke-2, sebagaimana tertulis dalam Octavius karyanya, Marcus Minucius Felix menolak klaim yang diajukan para pencelanya kalau orang Kristen menyembah atau memuja salib.[2] Salib (crucifix, stauros dalam bahasa Yunani) pada periode tersebut direpresentasikan dengan huruf T.
Pada awal abad ke-3 salib telah sedemikian dikaitkan dengan Kristus sehingga Klemens dari Alexandria, yang meninggal antara tahun 211 dan 216, tanpa takut disalahartikan menggunakan frasa τὸ κυριακὸν σημεῖον (tanda Tuhan) yang berarti "salib", ketika dia mengulangi ide yang baru berkembang sejak munculnya Surat Barnabas, bahwa angka 318 (dalam penulisan angka Yunani menggunakan huruf-huruf ΤΙΗ) dalam Kejadian 14:14 adalah suatu ramalan perlambang semacam salib (T, garis tegak dengan garis melintang, melambangkan nilai 300) dan Yesus (ΙΗ, dua hurud pertama nama-Nya dalam bahasa Yunani, ΙΗΣΟΥΣ, melambangkan nilai 18).[3]
Tertulianus yang hidup sezaman dengan Klemens juga menolak tuduhan bahwa orang Kristen adalah crucis religiosi (yaitu "pemuja/penyembah tiang gantungan"), dan membalikkan tuduhan tersebut dengan cara mempersamakan penyembahan berhala pagan dengan penyembahan tiang pancang atau tonggak.[4] Dalam bukunya De Corona, ditulis tahun 204, Tertullian menceritakan sudah adanya tradisi orang-orang Kristen berulang kali menggerakkan tangan membuat tanda salib di kening mereka.[5] Meskipun salib telah dikenal sejak awal mula Kekristenan, krusifiks baru muncul pada abad ke-5.[6] Pakar dan sejarawan Medieval Prancis M.-M. Davy telah menjabarkan secara rinci "Simbolisme Romawi" (Romanesque Symbolism) berkaitan kemunculan krusifiks ini dalam perkembangan Abad Pertengahan di Eropa Barat.[7]
Ichthys[sunting | sunting sumber]
Simbol Ichthys (IXΘΥΣ atau Ichthus) 
yang berwujud "ikan" (yaitu makna kata "ichthys") banyak digunakan oleh orang Kristen perdana sebagai lambang yang penting. Popularitasnya di kalangan orang Kristen dikarenakan kata "IXΘΥΣ" ini dapat merupakan singkatan akrostik terkenal dari lima kata bahasa Yunani Koine yang menggambarkan hakikat Yesus Kristus dan apa yang diimbangi oleh orang-orang yang percaya kepada-Nya yaitu: Ἰησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ", (Iēsous Christos, Theou Huios, Sōtēr), artinya "Yesus Kristus, Putra Allah, Juruselamat".[8] Penjelasan ini diberikan antara lain oleh Augustinus dalam karya tulisannya "Civitate Dei" ("Kota Allah"),[9] di mana ia juga mencatat bahwa kalimat "Ίησοῦς Χρειστός Θεοῦ Υἱός Σωτήρ" terdiri dari 27 huruf, yaitu 3 x 3 x 3, yang pada zaman itu melambangkan "kekuasaan".
Alfa dan Omega[sunting | sunting sumber]
Simbol "Alfa dan Omega" 
digunakan sejak awal Kekristenan, mengambil huruf pertama dan terakhir alfabet Yunani, Alpha (α atau Α) dan Omega (ω atau Ω), yang diturunkan dari pernyataan Yesus Kristus (atau Allah) sendiri "I am the Alpha and the Omega, the First and the Last, the Beginning and the End" (Wahyu 22:13, juga 1:8 dan 21:6).
Staurogram[sunting | sunting sumber]
Simbol Staurogram _I_193_2.jpg){kind=small}
(artinya monogram salib, dari bahasa Yunani: ΣTAΥPOΣ, stauros, yang berarti salib; bahasa Inggris: Monogrammatic Cross) atau simbol Tau-Rho, disusun dari huruf Tau (Τ) yang menindih huruf Rho (Ρ). Staurogram pada mulanya dipakai untuk menyingkat kata Yunani untuk "salib" dalam naskah kuno Perjanjian Baru, misalnya P66, P45 dan P75, seperti halnya suatu nomina sacra.[10]
Huruf "Tau" dianggap lambang keselamatan karena identifikasi huruf tersebut dengan huruf Ibrani "Taw, yang pada Yehezkiel 9:4 merupakan tanda di kening orang-orang yang diselamatkan dari penghukuman Allah, maupun penampakan lengan Musa yang dibentangkan dalam Keluaran 17:11.[10] Huruf Rho sendiri melambangkan Kristus sebagai Mesias karena Abraham, sebagai lambang Mesias, memperanakkan Ishak menurut janji Allah ketika ia berusia 100 tahun dan 100 adalah angka yang dilambangkan oleh huruf rho.[11]
Chi Rho[sunting | sunting sumber]
Simbol Chi Rho _I_193_1.jpg){kind=small}
tersusun dari penumpangtindihan dua huruf pertama (dalam bentuk huruf besar) Chi dan Rho (ΧΡ) dari kata Yunani "ΧΡΙΣΤΟΣ" = Kristus sedemikian sehingga membentuk suatu monogram. Penggunaan meluas di kalangan masyarakat Kristen kuno sejak tanda itu digunakan oleh Kaisar Romawi Konstantinus I sebagai lambang kerajaan (vexillum) dan dinamakan Labarum.
Monogram IH[sunting | sunting sumber]
Monogram IH
diambil dari inisial nama Yesus ("IHSOUS" dalam bahasa Yunani Koine). Dua huruf pertama nama itu adalah Iota (Ι) dan Eta (Η), ditulis tumpang tindih, atau jumlah nilai huruf-huruf itu, sangat terkenal dan merupakan cara awal untuk melambangkan Kristus.[12] Simbol ini diberi penjelasan dalam Surat Barnabas dan oleh Klemens dari Alexandria.[3] Dari nama Yesus dan Kristus dalam bahasa Yunani muncul sejumlah Christogram. antara lain seperti IHS.
Monogram IX[sunting | sunting sumber]
Monogram IX _I_193_4.jpg){kind=small}
adalah bentuk monogram awal dari nama Yesus Kristus, yang ditemukan dalam peti-peti mayat (ossuary) orang-orang Kristen di Palestinia. Tersusun dari tumpang tindih huruf-huruf pertama Yunani dari Yesus ("IHSOUS") dan Kristus ("XPEIΣTOΣ"), yaitu Iota Ι dan Chi Χ, sehingga monogram ini berarti "Yesus Kristus".[11] Penjelasan yang lebih kompleks dari monogram ini diberikan oleh Irenaeus[13] dan Pachomius: karena nilai huruf Iota adalah 10 dan huruf Chi adalah huruf dari kata Kristus ("XPEIΣTOΣ") yang terdiri dari 8 huruf, maka para bapa gereja ini menggunakan angka-angka tersebut untuk mendapatkan nilai 888 ((10*8)*10)+((10*8)+8) yang sudah dikenal melambangkan Yesus, mengingat jumlah nilai huruf-huruf Yunaninya adalah 888 (IHΣΟΥΣ: 10+8+200+70+400+200).[11]
Simbol Kristen lain[sunting | sunting sumber]
Gembala Yang Baik[sunting | sunting sumber]
Gambar "Gembala Yang Baik", sering kali dengan seekor domba digendong di atas pundaknya, merupakan simbol yang paling umum untuk melambangkan pelayanan Kristus.
Simbol Elemental[sunting | sunting sumber]
Simbol Elemental (yaitu menggunakan elemen dasar) dipakai luas oleh gereja perdana. Air mempunyai nilai penting simbolik yang spesifik bagi orang Kristen. Di samping untuk Baptisan Kudus, air melambangkan pencucian dan pemurnian. Api, terutama dalam bentuk nyala lilin, melambangkan Roh Kudus dan "terang". Sumber-sumber simbol ini adalah Alkitab sendiri. Misalnya "lidah-lidah api" melambangkan kehadiran "Roh Kudus" pada hari Pentakosta, dan Yesus Kristus menyebut pengikut-Nya "terang dunia"; atau juga "api Allah yang menghanguskan" ditemukan dalam Ibrani 12.[6]
Burung undan[sunting | sunting sumber]
Bangsa Eropa pada Abad Pertengahan menganggap induk undan sangat telaten merawat anak-anaknya, bahkan rela mencatuk dada sendiri sampai mengeluarkan darah untuk diminum anak-anaknya bilamana tidak ada lagi makanan lain. Itulah sebabnya burung undan dijadikan lambang Sengsara Yesus dan sakramen Ekaristi sejak sekitar abad ke-12.[14]
Lain-lain[sunting | sunting sumber]
- Bendera Kristen (Christian flag)
- Salib dan Mahkota (Cross and Crown)
- Kristogram (monogram IHS; Christogram)
- INRI
- domba
- Perisai Trinitas (Shield of the Trinity atau Scutum Fidei)
- Trefoil
- Triquetra
Lukisan pada Makam[sunting | sunting sumber]
Sejak awal orang Kristen menghiasi "katakombe" mereka dengan lukisan Kristus, para orang kudus, peristiwa dalam Alkitab atau gambaran perumpamaan. Katakombe menjadi tempat lahirnya semua seni Kristen.[15] Orang Kristen perdana menerima karya seni pada zaman mereka dan menggunakannya, semampu suatu komunitas miskin dan teraniaya, untuk mengekspresikan ide agamawi mereka.[15]
Wikimedia Commons memiliki media mengenai Christian symbols.
Lihat pula[sunting | sunting sumber]
- Seni Kristen
- Salib Kristen
- Holy Spirit in Christian art
- Simbol Perdamaian
- Simbolisme agamawi
- Saint symbology
- Sator Square
- Symbols and symbolism in Christian demonology
- The Wordless Book
- Bestiari
- Aniconism in Christianity
Referensi[sunting | sunting sumber]
- ^ "The cross as a Christian symbol or 'seal' came into use at least as early as the second century (see "Apost. Const." iii. 17; Epistle of Barnabas, xi.-xii.; Justin, "Apologia," i. 55-60; "Dial. cum Tryph." 85-97); and the marking of a cross upon the forehead and the chest was regarded as a talisman against the powers of demons (Tertullian, "De Corona," iii.; Cyprian, "Testimonies," xi. 21-22; Lactantius, "Divinæ Institutiones," iv. 27, and elsewhere). Accordingly the Christian Fathers had to defend themselves, as early as the second century, against the charge of being worshipers of the cross, as may be learned from Tertullian, "Apologia," xii., xvii., and Minucius Felix, "Octavius," xxix. Christians used to swear by the power of the cross. CROSS:, Jewish Encyclopaedia.
- ^ "Crosses, moreover, we neither worship nor wish for.1815 You, indeed, who consecrate gods of wood, adore wooden crosses perhaps as parts of your gods. For your very standards, as well as your banners; and flags of your camp, what else are they but crosses glided and adorned? Your victorious trophies not only imitate the appearance of a simple cross, but also that of a man affixed to it. We assuredly see the sign of a cross,1816 naturally, in the ship when it is carried along with swelling sails, when it glides forward with expanded oars; and when the military yoke is lifted up, it is the sign of a cross; and when a man adores God with a pure mind, with hands outstretched. Thus the sign of the cross either is sustained by a natural reason, or your own religion is formed with respect to it." Cruces etiam nec colimus, nec optamus. Vos plane qui ligneos deos consecratis, cruces ligneas, ut deorum vestrorum partes, forsitan adoratis. (0332B) Nam et signa ipsa et cantabra et vexilla castrorum, quid aliud quam inauratae cruces sunt et ornatae? Tropaea vestra victricia, non tantum simplicis crucis faciem, verum et affixi hominis imitantur. Signum sane crucis naturaliter visimus in navi, quum velis tumentibus vehitur, quum expansis palmulis labitur; et quum erigitur iugum, crucis signum est, et quum homo, porrectis manibus, Deum pura mente veneratur. Ita signo crucis aut ratio naturalis innititur, aut vestra religio formatur. (Octavius of Minucius Felix, chapter 29)
- ^ a b Stromata, book VI, chapter XI
- ^ Apology., chapter xvi. Tertullian uses crux "cross", palus "pole" and stipes "stake" interchangeably for rhetoric effect: "Then, if any of you think we render superstitious adoration to the cross, in that adoration he is sharer with us. If you offer homage to a piece of wood at all, it matters little what it is like when the substance is the same: it is of no consequence the form, if you have the very body of the god. And yet how far does the Athenian Pallas differ from the stock of the cross, or the Pharian Ceres as she is put up uncarved to sale, a mere rough stake and piece of shapeless wood? Every stake fixed in an upright position is a portion of the cross; we render our adoration, if you will have it so, to a god entire and complete. We have shown before that your deities are derived from shapes modelled from the cross." Sed et qui crucis nos religiosos putat, consecraneus noster erit. Cum lignum aliquod propitiatur, viderit habitus, dum materiae qualitas eadem sit; viderit forma, dum id ipsum dei corpus sit. Et tamen quanto distinguitur a crucis stipite Pallas Attica, et Ceres Pharia, quae sine effigie rudi palo et informi ligno prostat? Pars crucis est omne robur, quod erecta statione defigitur; nos, si forte, integrum et totum deum colimus. Diximus originem deorum vestrorum a plastis de cruce induci.
- ^ "At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign" (De Corona, chapter 3)
- ^ a b Dilasser, Maurice. The Symbols of the Church (1999). Collegeville, MN: Liturgical Press, hardcover: ISBN 0-8146-2538-X
- ^ M.-M. Davy, Initiation à la Symbolique Romane. New edition. Paris: Flammarion, 1977.
- ^
Maurice Hassett (1913). "Symbolism of the Fish". Dalam Herbermann, Charles. Catholic Encyclopedia. New York: Robert Appleton Company.
- ^ Augustine. The City of God. Wikisource. XVIII, 23.
- ^ a b Hutado, Larry (2006). "The staurogram in early Christian manuscripts: the earliest visual reference to the crucified Jesus?". Dalam Kraus, Thomas. New Testament Manuscripts. Leiden: Brill. hlm. 207–26. ISBN 978-90-04-14945-8.
- ^ a b c Bagatti, Bellarmino (1984). The church from the circumcision: history and archaeology of the Judaeo-Christians. Studium Biblicum Franciscanum, Collectio Minor, n.2. Jerusalem.
- ^ Hurtado, Larry (2006). The earliest Christian artifacts : manuscripts and Christian origins. William B. Eerdmans Pub. Co. hlm. 114–115. ISBN 978-0-8028-2895-8.
- ^ Ireneaus, Adv Haer, 1.15.2
- ^ Jenner, Henry (2004) [1910]. Christian Symbolism. Kessinger Publishing. hlm. 37.
- ^ a b Fortescue, Adrian (1912). "Veneration of Images". Catholic Encyclopedia. Robert Appleton Company. Diakses tanggal 2007-11-26.
Pranala luar[sunting | sunting sumber]
- Symbols in Christian Art and Architecture Comprehensive general listing.
- Christian Symbols Net Very comprehensive site, complete with search engine.
- Christian Symbols and Glossary (keyword searchable, includes symbols of saints)
- ReligionFacts.com: Christian Symbols Basic Christian symbols A to T, types of crosses, number symbolism and color symbolism.
- Meaning of Colors for Flags Biblical meanings of color used for Christian worship flags.
- Color Symbolism in The Bible An in depth study on symbolic color occurrence in The Bible.
- Christian Symbol Wood Carvings Diarsipkan 2005-10-26 di Wayback Machine. Forty symbols at Kansas Wesleyan University
- Old Christian Symbols from book by Rudolf Koch
- Christian Symbols, Origins and Meanings Diarsipkan 2005-10-22 di Wayback Machine.
- Tree of Jesse Directory by Malcolm Low.
- Chrismon Templates Symbol outlines that can be used to create Christian themed projects
- Christian Symbols and Variations of Crosses - Images and Meanings Diarsipkan 2008-08-07 di Wayback Machine.
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