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Statements

Subject Item
dbr:Intermediate_state
rdf:type
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rdfs:label
Keadaan antara 中間の状態 Estado intermediário Intermediate state 음간
rdfs:comment
Dalam beberapa bentuk eskatologi Kristen, keadaan antara (disebut juga keadaan peralihan atau keadaan sementara) mengacu kepada keberadaan seseorang "antara" kematian dan . Selain itu, terdapat keyakinan akan Penghakiman khusus tepat setelah seseorang meninggal dunia dan suatu Penghakiman umum atau Penghakiman terakhir setelah kebangkitan orang mati. 음간(陰間, intermediate state, interim state)은 기독교에서 사도신경의 'hell' 을 직역한 표현이다. 죽음의 세계를 뜻한다. 사도신경에 따르면 예수 그리스도가 십자가에 못박혀 죽은 뒤 3일 동안 내려갔던 곳이 음간이다. 성공회의 사도신경과 39개조 신조에 나오고, 대한민국의 개신교 교파에서는 성공회의 사도신경에만 등장하기 때문에 성공회에만 존재하는 개념으로 오해하기도 하지만, 영어권(잉글랜드, 스코틀랜드, 아일랜드, 미국, 캐나다, 호주, 뉴질랜드, 등등)에서 외우는 사도신경에는 교단에 상관 없이 모두 'hell' 이 나온다. 이 'hell' 을 일반적으로 이르는 지옥으로 보기에는 무리가 있기 때문에 대한성공회에서 '음간'으로 번역한 것이다. 음간은 로마 가톨릭교회의 연옥과는 분명히 다르며, 또한 아무 상관도 없는 개념이다.(성공회를 비롯한 모든 개신교에서는 연옥을 부정하고, 천국 또는 낙원과 지옥 또는 음부 둘만을 인정한다.) In some forms of Christianity the intermediate state or interim state is a person's existence between death and the universal resurrection. In addition, there are beliefs in a particular judgment right after death and a general judgment or last judgment after the resurrection. Estado intermediário, na escatologia cristã, é uma referência à existência "intermediária" de uma pessoa entre a morte e a . O conceito está relacionado às doutrinas do juízo particular, que ocorre logo após a morte, e do (ou Juízo Final), que ocorre depois da ressurreição. 中間の状態（ちゅうかんのじょうたい、英語：Intermediate state）とは、キリスト教終末論において人間の死後、イエス・キリストが再臨され、体が復活して最後の審判を受ける日まで、人間がおかれる状態のことを言う。
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dbo:abstract
中間の状態（ちゅうかんのじょうたい、英語：Intermediate state）とは、キリスト教終末論において人間の死後、イエス・キリストが再臨され、体が復活して最後の審判を受ける日まで、人間がおかれる状態のことを言う。 음간(陰間, intermediate state, interim state)은 기독교에서 사도신경의 'hell' 을 직역한 표현이다. 죽음의 세계를 뜻한다. 사도신경에 따르면 예수 그리스도가 십자가에 못박혀 죽은 뒤 3일 동안 내려갔던 곳이 음간이다. 성공회의 사도신경과 39개조 신조에 나오고, 대한민국의 개신교 교파에서는 성공회의 사도신경에만 등장하기 때문에 성공회에만 존재하는 개념으로 오해하기도 하지만, 영어권(잉글랜드, 스코틀랜드, 아일랜드, 미국, 캐나다, 호주, 뉴질랜드, 등등)에서 외우는 사도신경에는 교단에 상관 없이 모두 'hell' 이 나온다. 이 'hell' 을 일반적으로 이르는 지옥으로 보기에는 무리가 있기 때문에 대한성공회에서 '음간'으로 번역한 것이다. 음간은 로마 가톨릭교회의 연옥과는 분명히 다르며, 또한 아무 상관도 없는 개념이다.(성공회를 비롯한 모든 개신교에서는 연옥을 부정하고, 천국 또는 낙원과 지옥 또는 음부 둘만을 인정한다.) Dalam beberapa bentuk eskatologi Kristen, keadaan antara (disebut juga keadaan peralihan atau keadaan sementara) mengacu kepada keberadaan seseorang "antara" kematian dan . Selain itu, terdapat keyakinan akan Penghakiman khusus tepat setelah seseorang meninggal dunia dan suatu Penghakiman umum atau Penghakiman terakhir setelah kebangkitan orang mati. Kalangan Kristiani menantikan akhir dunia yang telah dekat dan banyak di antaranya memiliki sedikit minat akan 'keadaan sementara' antara kematian dan kebangkitan. Gereja Timur menerima adanya keadaan antara seperti demikian, tetapi tidak berupaya untuk mendefinisikannya agar tidak mengaburkan perbedaan keadaan definitif di dalam Surga dan . Gereja Barat berlaku berbeda dengan mendefinisikan keadaan antara ini, dengan adanya bukti dari Kisah Sengsara Santa Perpetua dan Felisitas (203 M) yang berkeyakinan bahwa dosa-dosa dapat dibersihkan melalui penderitaan dalam kehidupan setelah kematian, dan bahwa penyucian dapat dipercepat melalui campur tangan mereka yang masih hidup di dunia ini. Kalangan Kristen Timur juga percaya bahwa mereka yang telah meninggal dunia dapat dibantu dengan doa. Dalam Kekristenan Timur dan Barat, secara tradisi mendoakan mereka yang berada dalam keadaan antara, misalnya melalui Misa Requiem. Di Timur, mereka yang diselamatkan dikatakan beristirahat dalam terang sedangkan mereka yang terkutuk terkurung dalam kegelapan. Di Timur, doa didaraskan untuk menolong mereka yang berada di Hades, termasuk kaum pagan. Di Barat, Agustinus menguraikan bahwa berguna bagi mereka yang berada dalam persekutuan dengan Gereja, dan mengimplikasikan bahwa nasib akhir setiap jiwa ditentukan pada saat meninggal dunia. Di Barat, doa semacam itu kemudian terbatas hanya bagi jiwa-jiwa di Purgatorium, yang idenya memiliki "akar-akar kuno" dan terkandung dalam tulisan-tulisan Gereja awal. Gereja Katolik Roma menawarkan indulgensi bagi jiwa-jiwa di purgatorium atau api penyucian, yang merupakan evolusi dari praktik remisi kanonik terdahulu. Sementara beberapa kalangan Protestan, seperti Anglikan dan Lutheran, membenarkan perlunya doa bagi mereka yang telah meninggal dunia, kalangan Protestan lainnya kebanyakan tidak lagi mendoakan mereka yang telah meninggal dunia. Secara umum, kalangan Protestan menolak doktrin purgatorium Katolik. Martin Luther mengajarkan mortalitas jiwa, membandingkan tertidurnya seseorang yang lelah setelah bekerja seharian yang jiwanya "tertidur tetapi tidak terjaga" ("non sic dormit, sed vigilat") serta dapat "mengalami visiun dan komunikasi dengan malaikat dan Allah", dengan tertidurnya orang yang telah meninggal dunia yang tidak mengalami apa-apa tetapi masih "hidup untuk Allah" ("coram Deo vivit"). Yohanes Calvin menggambarkan bahwa orang benar yang meninggal dunia beristirahat dalam kebahagiaan. In some forms of Christianity the intermediate state or interim state is a person's existence between death and the universal resurrection. In addition, there are beliefs in a particular judgment right after death and a general judgment or last judgment after the resurrection. Christians looked for an imminent end of the world and many of them had little interest in an interim state between death and resurrection. The Eastern Church admits of such an intermediate state, but refrained from defining it, so as not to blur the distinction between the alternative definitive fates of Heaven and Hell. The Western Church goes differently by defining the intermediate state, with evidence from as far back as the Passion of Saint Perpetua, Saint Felicitas, and their Companions (203) of the belief that sins can be purged by suffering in an afterlife, and that purgation can be expedited by the intercession of the living. Eastern Christians also believed that the dead can be assisted by prayer. East and West, those in the intermediate state have traditionally been the beneficiaries of prayers, such as requiem masses. In the East, the saved are said to rest in light while the wicked are confined in darkness. In the East, prayers are said to benefit those in Hades, even pagans. In the West, Augustine described prayer as useful for those in communion with the church, and implied that every soul's ultimate fate is determined at death. In the West, such prayer came to be restricted to souls in Purgatory, which idea has "ancient roots" and is demonstrated in early Church writings. The Roman Catholic Church offers indulgences for those in purgatory, which evolved out of the earlier practice of canonical remissions. While some Protestants, such as Anglicans and Lutherans, affirmed prayer for the dead, other Nonconformist Protestants largely ceased praying for the dead. In general, Protestants denied the Catholic purgatory. Luther taught mortality of the soul, comparing the sleep of a tired man after a day's work whose soul "sleeps not but is awake" ("non sic dormit, sed vigilat") and can "experience visions and the discourses of the angels and of God", with the sleep of the dead which experience nothing but still "live to God" ("coram Deo vivit"). Calvin depicted the righteous dead as resting in bliss. Estado intermediário, na escatologia cristã, é uma referência à existência "intermediária" de uma pessoa entre a morte e a . O conceito está relacionado às doutrinas do juízo particular, que ocorre logo após a morte, e do (ou Juízo Final), que ocorre depois da ressurreição. Durante os os primeiros anos do cristianismo, quando os fieis acreditavam na iminência do fim do mundo, havia pouco interesse sobre o estado intermediário entre a morte e a ressurreição. Posteriormente, cristãos orientais passaram a acreditar num conceito similar, mas não o definiram claramente de propósito para não embaçar a distinção entre os destinos definitivos possíveis, representados pelo céu e inferno. No ocidente, havia muito mais curiosidade sobre o estado intermediário, com evidências sobre o tema remontando à "Paixão das Santas Perpétua e Felicidade" (203), na qual se fala da crença de que os pecados podem ser expurgados pelo sofrimento numa vida após a morte e que este expurgo pode ser acelerado pela intercessão dos vivos (cristãos orientais também acreditavam que os mortos podem ser auxiliados pela oração). Tanto no oriente quanto no ocidente, os que estão num estado intermediário tem sido tradicionalmente identificados como sendo beneficiários de orações (como as missas de réquiem). No oriente, acreditava-se que as orações beneficiam inclusive os pagãos enquanto que, no ocidente, Santo Agostinho defendeu que ela era útil apenas aos que estavam em comunhão com a Igreja e que o destino final de todas as almas é determinado na morte. No fim, a doutrina ocidental restringiu a eficácia das orações às almas no purgatório. Na Idade Média, a igreja ocidental oferecia indulgências aos que estavam no purgatório, um costume que evoluiu a partir da prática mais antiga das remissões canônica. A doutrina das denominações protestantes negam a existência do purgatório católico e, portanto, não ensina a oração pelos mortos. Em compensação, Lutero ensinava o conceito do "sono da alma" ("mortalidade da alma"), comparando o sono de uma pessoa cansada depois de um dia de trabalho, cuja alma "não dorme, está acordada" (em latim: "non sic dormit, sed vigilat") e que pode "experimentar visões e os discursos dos anjos e de Deus", com o sono dos mortos, que nada experimentam, mas ainda "vivem para Deus" ("coram Deo vivit"). Calvino, por outro lado, acreditava que os mortos repousavam num estado de felicidade.
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