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[[Christianization]] intensified with the legalisation of the Christian religion under [[Constantine the Great]] in the early 4th century and its promotion by subsequent Christian emperors. Three [[Romano-British culture|Romano-British]] bishops, including [[metropolitan bishop|Archbishop]]&nbsp;[[Restitutus]] of [[Bishop of London|London]], are known to have been present at the [[Synod of Arles]] in 314.<ref>{{cite web |url=http://rowanwilliams.archbishopofcanterbury.org/articles.php/1640/1400th-anniversary-of-the-re-organisation-of-the-diocese-of-london |last=Williams |first=Rowan |author-link=Rowan Williams |date=22 May 2004 |title=1400th anniversary of the re-organisation of the Diocese of London |website=Dr Rowan Williams: 104th Archbishop of Canterbury }}</ref> Others attended the [[Council of Serdica]] in 347 and that of [[Council of Ariminum]] in 360. A number of references to the church in [[Roman Britain]] are also found in the writings of [[Christianity in the 4th century|4th-century]] Christian fathers. Britain was the home of [[Pelagius (British monk)|Pelagius]], who opposed [[Augustine of Hippo]]'s doctrine of [[original sin]]; [[Germanus of Auxerre|St&nbsp;Germanus]] was said to have visited the island in part to oppose the bishops who advocated [[Pelagianism|his heresy]].
[[Christianization]] intensified with the legalisation of the Christian religion under [[Constantine the Great]] in the early 4th century and its promotion by subsequent Christian emperors. Three [[Romano-British culture|Romano-British]] bishops, including [[metropolitan bishop|Archbishop]]&nbsp;[[Restitutus]] of [[Bishop of London|London]], are known to have been present at the [[Synod of Arles]] in 314.<ref>{{cite web |url=http://rowanwilliams.archbishopofcanterbury.org/articles.php/1640/1400th-anniversary-of-the-re-organisation-of-the-diocese-of-london |last=Williams |first=Rowan |author-link=Rowan Williams |date=22 May 2004 |title=1400th anniversary of the re-organisation of the Diocese of London |website=Dr Rowan Williams: 104th Archbishop of Canterbury }}</ref> Others attended the [[Council of Serdica]] in 347 and that of [[Council of Ariminum]] in 360. A number of references to the church in [[Roman Britain]] are also found in the writings of [[Christianity in the 4th century|4th-century]] Christian fathers. Britain was the home of [[Pelagius (British monk)|Pelagius]], who opposed [[Augustine of Hippo]]'s doctrine of [[original sin]]; [[Germanus of Auxerre|St&nbsp;Germanus]] was said to have visited the island in part to oppose the bishops who advocated [[Pelagianism|his heresy]].


Around 367, the [[Great Conspiracy]] saw the troops along [[Hadrian's Wall]] mutiny, allowing and even joining the [[Picts]] in overrunning the northern areas of Roman Britain in concert with [[Irish invasions of Wales|Irish]] and [[Anglo-Saxons|Saxon]] attacks on the coast. The Roman provinces seem to have been retaken by [[Theodosius the Elder]] the next year, but many [[Romano-Britons]] had already been killed or taken as slaves. In 407, [[Constantine III (Western Roman Emperor)|Constantine&nbsp;III]] declared himself "emperor of the West" and [[Roman withdrawal from Britain|withdrew his legions]] to [[Gaul]]. The [[Byzantine Empire|Byzantine]] historian [[Zosimus]] ({{circa|lk=no|500}}) stated that Constantine's neglect of the area's defense against [[Irish invasions of Wales|Irish]] and [[Saxon invasion of Britain|Saxon raids and invasions]] caused the Britons and [[Gauls]] to fully revolt from the [[Roman Empire]], rejecting [[Roman law]] and reverting to [[Celtic law|their native customs]].<ref>{{Cite book|last=Snyder|first=Christopher A.|author-link=Christopher Snyder|year=1998|title=An Age of Tyrants: Britain and the Britons A.D.&nbsp;400–600|publisher=Pennsylvania State University Press|publication-date=1998|publication-place=University Park|page=22|isbn=0-271-01780-5}}</ref> In any case, Roman authority was greatly weakened following the [[Visigoths]]' [[Sack of Rome (410)|sack of the capital]] in 410. Medieval legend attributed widespread [[Saxon invasions of Britain|Saxon immigration]] to [[Hengist and Horsa|mercenaries]] hired by the British king [[Vortigern]]. The Saxon communities followed [[Anglo-Saxon paganism|a form of Germanic paganism]], driving Christian Britons back to [[Wales]], [[Cornwall]], and [[Brittany]] or subjugating them under kingdoms with no formal church presence.
Around 367, the [[Great Conspiracy]] saw the troops along [[Hadrian's Wall]] mutiny, allowing and even joining the [[Picts]] in overrunning the northern areas of Roman Britain in concert with [[Irish invasions of Wales|Irish]] and [[Anglo-Saxons|Saxon]] attacks on the coast. The Roman provinces seem to have been retaken by [[Theodosius the Elder]] the next year, but many [[Romano-Britons]] had already been killed or taken as slaves. In 407, [[Constantine III (Western Roman Emperor)|Constantine&nbsp;III]] declared himself "emperor of the West" and [[Roman withdrawal from Britain|withdrew his legions]] to [[Gaul]]. The [[Byzantine Empire|Byzantine]] historian [[Zosimus]] ({{circa|lk=no|500}}) stated that Constantine's neglect of the area's defense against [[Irish invasions of Wales|Irish]] and [[Saxon invasion of Britain|Saxon raids and invasions]] caused the Britons and [[Gauls]] to fully revolt from the [[Roman Empire]], rejecting [[Roman law]] and reverting to [[Celtic law|their native customs]].<ref>{{Cite book|last=Snyder|first=Christopher A.|author-link=Christopher Snyder|year=1998|title=An Age of Tyrants: Britain and the Britons A.D.&nbsp;400–600|url=https://archive.org/details/ageoftyrantsbrit0000snyd|publisher=Pennsylvania State University Press|publication-date=1998|publication-place=University Park|page=[https://archive.org/details/ageoftyrantsbrit0000snyd/page/22 22]|isbn=0-271-01780-5}}</ref> In any case, Roman authority was greatly weakened following the [[Visigoths]]' [[Sack of Rome (410)|sack of the capital]] in 410. Medieval legend attributed widespread [[Saxon invasions of Britain|Saxon immigration]] to [[Hengist and Horsa|mercenaries]] hired by the British king [[Vortigern]]. The Saxon communities followed [[Anglo-Saxon paganism|a form of Germanic paganism]], driving Christian Britons back to [[Wales]], [[Cornwall]], and [[Brittany]] or subjugating them under kingdoms with no formal church presence.


[[Sub-Roman Britain|5th and 6th-century Britain]], although poorly attested, saw the "Age of [[list of Welsh saints|Saints]]" among the Welsh.<ref>{{cite web |last=Thomas |first=Jeffrey L. |url=http://www.castlewales.com/saints.html |title=The Age of Saints |website=The Castles of Wales |date=2009 |access-date=6 February 2015 }}</ref> [[Saint Dubric]], [[Saint Illtud]], and others first completed the [[Christianity in Wales|Christianization of Wales]]. Unwilling or unable to [[mission (Christianity)|missionize]] among the Saxons in England, Briton refugees and missionaries such as [[Saint Patrick]]{{efn|Note, however, that many events of Patrick's hagiographies may have originally intended the earlier [[Palladius (bishop of Ireland)|St&nbsp;Palladius]], a Gaul dispatched to Ireland by [[Pope Celestine I]].}} and [[Finnian of Clonard]] were then responsible for the [[Christianity in Ireland|Christianization of Ireland]]<ref>{{harvnb|Baring-Gould|1898|p=41}}</ref> and made up the [[seven founder saints of Brittany|Seven Founder Saints]] of [[History of Christianity in Brittany|Brittany]].<ref>{{harvnb|Baring-Gould|1898|p=26}}</ref> The Irish in turn made Christians of the Picts and English. [[Saint Columba|St&nbsp;Columba]]—then began the conversion of the [[Dál Riata#Religion and art|Dál Riata]] and the other peoples of [[History of Christianity in Scotland|Scotland]], although native saints such as [[Saint Mungo|Mungo]] also arose. The history of [[Christianity in Cornwall]] is more obscure, but the native church seems to have been greatly strengthened by Welsh and Irish missionaries such as SS&nbsp;[[Saint Petroc|Petroc]], [[Saint Piran|Piran]], and [[Saint Breaca|Breaca]]. Extreme weather (as [[extreme weather events of 535–536|around 535]]) and the attendant famines and disease, particularly the arrival of the [[Plague of Justinian]] in Wales around 547 and Ireland around 548, may have contributed to these missionary efforts.<ref>{{harvnb|Hughes|2005|pp=310–311}}</ref>
[[Sub-Roman Britain|5th and 6th-century Britain]], although poorly attested, saw the "Age of [[list of Welsh saints|Saints]]" among the Welsh.<ref>{{cite web |last=Thomas |first=Jeffrey L. |url=http://www.castlewales.com/saints.html |title=The Age of Saints |website=The Castles of Wales |date=2009 |access-date=6 February 2015 }}</ref> [[Saint Dubric]], [[Saint Illtud]], and others first completed the [[Christianity in Wales|Christianization of Wales]]. Unwilling or unable to [[mission (Christianity)|missionize]] among the Saxons in England, Briton refugees and missionaries such as [[Saint Patrick]]{{efn|Note, however, that many events of Patrick's hagiographies may have originally intended the earlier [[Palladius (bishop of Ireland)|St&nbsp;Palladius]], a Gaul dispatched to Ireland by [[Pope Celestine I]].}} and [[Finnian of Clonard]] were then responsible for the [[Christianity in Ireland|Christianization of Ireland]]<ref>{{harvnb|Baring-Gould|1898|p=41}}</ref> and made up the [[seven founder saints of Brittany|Seven Founder Saints]] of [[History of Christianity in Brittany|Brittany]].<ref>{{harvnb|Baring-Gould|1898|p=26}}</ref> The Irish in turn made Christians of the Picts and English. [[Saint Columba|St&nbsp;Columba]]—then began the conversion of the [[Dál Riata#Religion and art|Dál Riata]] and the other peoples of [[History of Christianity in Scotland|Scotland]], although native saints such as [[Saint Mungo|Mungo]] also arose. The history of [[Christianity in Cornwall]] is more obscure, but the native church seems to have been greatly strengthened by Welsh and Irish missionaries such as SS&nbsp;[[Saint Petroc|Petroc]], [[Saint Piran|Piran]], and [[Saint Breaca|Breaca]]. Extreme weather (as [[extreme weather events of 535–536|around 535]]) and the attendant famines and disease, particularly the arrival of the [[Plague of Justinian]] in Wales around 547 and Ireland around 548, may have contributed to these missionary efforts.<ref>{{harvnb|Hughes|2005|pp=310–311}}</ref>
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* {{Cite book|year=1996 |last=Cahill |first=Thomas |title=How the Irish Saved Civilization |url=https://archive.org/details/howirishsavedciv0000cahi |publisher=Anchor Books |isbn=0-385-41849-3 }}
* {{Cite book|year=1996 |last=Cahill |first=Thomas |title=How the Irish Saved Civilization |url=https://archive.org/details/howirishsavedciv0000cahi |publisher=Anchor Books |isbn=0-385-41849-3 }}
* {{cite book |authorlink=Henry Mayr-Harting |last=Mayr-Harting |first=Henry |title=The Coming of Christianity to Anglo-Saxon England |edition=3rd |location=London |publisher=B.T. Batsford Ltd |date=1991 }}
* {{cite book |authorlink=Henry Mayr-Harting |last=Mayr-Harting |first=Henry |title=The Coming of Christianity to Anglo-Saxon England |url=https://archive.org/details/comingofchristia0000mayr |edition=3rd |location=London |publisher=B.T. Batsford Ltd |date=1991 }}
{{refend}}
{{refend}}



Revisi per 9 Juli 2022 22.47

Sebuah Salib Keltik di Knock, Irlandia.

Kekristenan Kelt (Celtic Christianity) atau Kekristenan Insuler (Insular Christianity) merujuk secara luas untuk fitur-fitur tertentu dari agama Kristen yang umum, atau dianggap umum, di seluruh tempat yang menggunakan bahasa Keltik pada masa Abad Pertengahan Awal.[1] "Kekristenan Kelt" telah dipahami dengan tingkat kekhasan yang berbeda: beberapa penulis telah menjelaskan suatu "Gereja Kelt" tersendiri yang menyatukan orang Kelt dan membedakan mereka dari Gereja Katolik "Roma", sementara yang lain mengklasifikasikan hanya sebagai satu set praktik khas yang terjadi di sejumlah daerah.[2] Para sarjana sekarang menolak gagasan yang terdahulu, tetapi memperhatikan bahwa ada beberapa tradisi dan praktik yang digunakan dalam gereja-gereja di Irlandia dan Inggris yang tidak diterapkan lebih luas dalam dunia Kristen.[3] Ini termasuk sistem khas untuk menentukan penanggalan Paskah, gaya monastik mencukur ubun-ubun (tonsur), sebuah sistem yang unik mengenai penebusan dosa, dan popularitas untuk menjalani "pengasingan bagi Kristus".[3] Selain itu, ada praktik-praktik lain yang berkembang dalam bagian-bagian tertentu di Inggris atau Irlandia, tetapi yang tidak tersebar di luar wilayah tertentu tersebut. Karenanya, istilah Kekristenan Kelt menunjukkan praktik kedaerahan di antara gereja-gereja insuler (terpisah) dan kaitannya, daripada perbedaan teologis yang sebenarnya.

Istilah "Gereja Kelt" sudah jarang dipakai oleh banyak sejarawan karena menyiratkan suatu entitas kesatuan dan teridentifikasi yang sama sekali terpisah dari arus utama Kristen Barat.[4] yang lain lebih memilih istilah "Kekristenan Insuler".[5] Sebagaimana Patrick Wormald menjelaskan, "salah satu kesalahpahaman umum adalah bahwa ada suatu 'Gereja Romawi' yang ditentang secara nasional oleh bangsa 'Kelt'."[6] Di Jerman, digunakan istilah "Iroschottisch", di mana von Lutz Padberg menempatkannya juga pada dikotomi antara Kekristenan Irlandia-Skotlandia dan Kekristenan Romawi.[7] Wilayah berbahasa Keltik adalah bagian dari Kekristenan Latin secara keseluruhan pada suatu waktu di mana tidak ada variasi regional dari liturgi dan struktur yang signifikan dengan penghormatan kolektif secara umum bagi Uskup Roma yang sama kuatnya di daerah berbahasa Keltik.[8]

Meskipun demikian, beberapa tradisi khas dikembangkan dan menyebar ke Irlandia dan Britania Raya, terutama pada abad ke-6 dan ke-7. Beberapa elemen mungkin telah diperkenalkan ke Irlandia oleh St. Patrick yang berasal dari Britania, dan kemudian orang lain menyebarkan dari Irlandia ke Inggris melalui sistem misi Irlandia St. Columba. Sejarah gereja Irlandia, Wales, Skotlandia, Breton, Cornish, dan Manx bercabang secara signifikan setelah abad ke-8 (yang mengakibatkan perbedaan besar bahkan persaingan dengan tradisi Irlandia).[9] Minat akan subjek ini pada waktu kemudian telah menyebabkan serangkaian gerakan "kebangkitan kembali orang Kristen Kelt", yang telah membentuk persepsi populer dari budaya dan praktik keagamaan Kelt.

Definisi

"Kekristen Kelt" telah dipahami dengan cara yang berbeda pada waktu yang berbeda. Tulisan-tulisan pada topik ini sering mengatakan lebih lanjut tentang masa di saat mana mereka berasal daripada sejarah negara Kristen pada awal abad pertengahan di  wilayah yang berbahasa Keltik, dan banyak pengertian itu sekarang didiskreditkan dalam wacana akademik modern.[10][11] Salah satu fitur yang sangat menonjol dari Kekristenan Kelt adalah perbedaan khas inheren – dan umumnya menentang – Gereja Katolik.[12] Klaim umum lainnya adalah bahwa Kekristenan Kelt menolak otoritas Paus, kurang otoriter daripada Gereja Katolik, lebih spiritual, lebih ramah untuk perempuan, lebih terhubung dengan alam, dan lebih nyaman berhadapan dengan politeisme Kelt.[12] Salah satu pandangan, yang memperoleh traksi ilmiah substansial pada abad ke-19, adalah bahwa ada suatu "Gereja Kelt", suatu tubuh Kristus atau denominasi yang diorganisir secara signifikan menyatukan orang Kelt dan memisahkan mereka dari gereja "Roma" di benua Eropa.[13] Contohnya ditemukan di "Study of History" karya Toynbee, yang mengidentifikasi Kekristenan Kelt dengan sebuah "Peradaban Barat Jauh yang Digugurkan" – inti sebuah masyarakat baru, yang dicegah untuk berakar oleh Gereja Roma, bangsa Viking, dan Normandia.[14] Yang lain telah konten untuk berbicara tentang "Kekristenan Kelt" yang terdiri dari beberapa tradisi dan kepercayaan intrinsik untuk bangsa Kelt.[15]

Namun, para sarjana modern telah mengidentifikasi masalah dengan semua klaim ini, dan menemukan istilah "Kekristenan Kelt" bermasalah dalam dan dari dirinya sendiri.[1] Ide adanya "Gereja Kelt" ini ditolak mentah-mentah oleh para sarjana modern karena kurangnya bukti kuat.[15] Memang, ada tradisi gereja yang berbeda di Irlandia dan Inggris, masing-masing dengan praktik mereka sendiri, dan ada variasi lokal signifikan bahkan dalam masing-masing lingkungan individu Irlandia dan Inggris.[16] Sementara ada beberapa tradisi yang diketahui telah umum untuk gereja-gereja Irlandia dan Inggris, meskipun ini relatif sedikit. Bahkan kesamaan ini bukannya ada karena daerah itu bercorak "Kelt", melainkan karena sejarah dan faktor geografis lainnya. Selain itu, orang-orang Kristen dari Irlandia dan Inggris tidaklah "anti-Roma"; otoritas Roma dan kepausan juga dihormati kuat di daerah orang Kelt sebagaimana di wilayah lain di Eropa.[17] Caitlin Corning lebih lanjut mencatat bahwa "Irlandia dan Inggris tidak lebih pro-perempuan, pro-lingkungan, atau bahkan lebih rohani dari bagian Gereja lainnya."[12]

Sejarah

Britania Raya

Menurut tradisi Abad Pertengahan, Kekristenan tiba di Britania Raya dalam abad ke-1 atau ke-2.

Tradisi Pan-Keltik

Caitlin Corning mengidentifikasi empat kebiasaan umum yang terdapat pada gereja-gereja Irlandia dan Britania tetapi dijalankan di tempat lain dalam dunia Kristen.[18]

Lihat pula

Catatan

Referensi

  1. ^ a b Koch 2006, hlm. 431
  2. ^ Koch 2006, hlm. 431–432
  3. ^ a b Corning 2006, hlm. 18
  4. ^ Ó Cróinín 1995; Charles-Edwards 2000; Davies 1992, hlm. 12–21; Hughes 1981, hlm. 1–20; Kathleen Hughes, The Church in Early English Society (London, 1966); W. Davies and P. Wormald, The Celtic Church (Audio Learning Tapes, 1980).
  5. ^ Brown 2003, hlm. 16, 51, 129, 132
  6. ^ Wormald 2006, hlm. 207
  7. ^ Padberg, Lutz von (1998). Die Christianisierung Europas im Mittelalter. Reclam. ISBN 9783150170151. 
  8. ^ Sharpe 1984, hlm. 230-270; Wormald 2006, hlm. 207–208, 220 n. 3
  9. ^ Wormald 2006, hlm. 223–224 n. 1
  10. ^ Corning 2006, hlm. xii
  11. ^ Bradley 1999, hlm. vii–ix
  12. ^ a b c Corning 2006, hlm. 1
  13. ^ Koch 2006, hlm. 432
  14. ^ Toynbee, Arnold; Somervell, David (1987). A Study of History: Abridgment of, Volumes 1-6. New York: Oxford U Press. hlm. 154–156. ISBN 978-0195050806. 
  15. ^ a b Koch 2006, hlm. 432–434
  16. ^ Corning 2006, hlm. 4
  17. ^ Corning 2006, hlm. 1, 4
  18. ^ Corning 2006, hlm. 1–19

Daftar pustaka

Sumber primer

  • Adomnan (1991). Anderson, A.O.; Anderson, M.O., ed. Life of Columba (edisi ke-2nd). Oxford Medieval Texts. 
  • Williams, John, ed. (1860). Annales Cambriae. London: Longman, Green, Longman and Roberts – via Internet Archive. 
  • Bede (1896). Plummer, Charles, ed. Historia Ecclesiastica Gentis Angelorum. Venerabilis Baedae Opera Historica. Oxonii: E Typographeo Clarendoniano – via Internet Archive. 
  • Cummian (1988). Walsh, Maura; Ó Cróinín, Dáibhí, ed. De controversia paschali and De ratione conputandi. Toronto: Pontifical Institute of Mediaeval Studies. hlm. 93–5. 
  • Gildas (1848). Giles, J.A., ed. De Excidio Brittaniae. Six Old English Chronicles. London. 
  • Giles, J.A., ed. (1848). Historia Brittonum. Six Old English Chronicles. London. 
  • McNeill, John T.; Gamer, Helena M., ed. (1938). Medieval Handbooks of Penance. New York: Columba University Press. 
  • Patrick (Saint) (1998). Skinner, John, ed. Confessio. Diterjemahkan oleh John Skinner. Image. 
  • Baring-Gould, Sabine (1907). The Lives of the British Saints.  Scanned by Google; menurut abjad.

Sumber sekunder

Pustaka tambahan