Bagaimana Tuhan dan Roh Masuk ke dalam Filsafat?

Saya diminta memberikan tanggapan atas orasi ilmiah Pdt. Asigor P. Sitanggang Th.D pada hari Sabtu, 30 September 2023. Orasi ilmiah yang disampaikan dalam rangka Dies Natalis ke-89 Sekolah Tinggi Filsafat Teologi (STFT), Jakarta itu, berjudul “Hermeneutika Pneumatologis: Suara Alkitab adalah Suara Roh?” Pneumatologi adalah studi tentang pneuma (roh). Tema yang menarik dan menantang.

Hermeneutika Pneumatologis, menurut Pdt. Asigor Sitanggang, adalah pendekatan penafsiran Alkitab dengan melihat teks tersebut sebagai Roh Allah yang dahulu telah dan sekarang masih berbicara dan berkarya bagi para pembacanya, termasuk dalam penafsiran Kitab Suci.

Sesuai dengan permintaan, saya menanggapi orasi itu dari sudut filsafat. Tentu ada banyak tema filosofis yang bisa diangkat dalam tanggapan tersebut. Misalnya, bagaimana kita dapat memastikan bahwa roh juga berperan dalam tafsiran atas Kitab Suci yang kita lakukan? Apa indikatornya? Atau sejauh mana mana roh itu mengintervensi interpretasi kita? Atau, apakah sah secara epistemologis mengatakan bahwa tafsiran kita itu adalah (juga) tafsiran roh? Di mana tanggung jawab penafsir atas tafsirannya bila tafsirannya adalah tafsiran roh? Dan lain-lain.

Namun, selain pertanyaan-pertanyaan di atas, saya juga berbicara mengenai tema lain yang menurut saya menarik. Tema itu adalah: bagaimana dan sejak kapan Tuhan dan Roh masuk ke dalam filsafat? Maksudnya sejak kapan Tuhan dan Roh menjadi tema penting dalam filsafat, dan untuk tujuan apa? Tuhan adalah konsep teologi, bukan konsep filsafat.

Namun dalam sejarah kita melihat betapa sentralnya konsep Tuhan dalam diskursus filsafat. Hampir semua filsuf besar seakan-akan wajib menuliskan pandangannya mengenai Tuhan. Bahkan kita mengenal misalnya frasa “Tuhan para Filsuf” (Gott der Philosophen), yakni Tuhan sebagaimana dipahami para filsuf, atau “Tuhan Akal Budi Murni” (Gott der reinen Vernunft), yakni Tuhan sebagaimana dipahami bukan dengan iman, melainkan dengan akal budi murni.

Pertanyaan „Bagaimana Tuhan masuk ke dalam filsafat?“ sesungguhnya adalah pertanyaan filsuf Martin Heidegger. Ia mengajukan pertanyaan itu dalam tulisannya Die onto-theo-logische Verfassung der Metaphysik (Konstitusi ontoteologis metafisika). Maksudnya, metafisika yang dibentuk berdasarkan pemikiran yang bersifat ontologis, teologis dan logis. Ontologis artinya pemikiran yang hendak menyingkap struktur terdasar dari kenyataan. Teologis artinya pemikiran yang berpusat pada Tuhan (teos), sementara logis artinya pemikiran yang dikonstruksi berdasarkan kategori-kategori logika dan rasionalitas.

Metafisika menurut Heidegger adalah adalah kombinasi dari ketiga karakter pemikiran tersebut. Filsuf ini mengkritik metafisika karena cabang filsafat ini tidak lain dari „kelupaan-akan-Ada“ (Seinsvergessenheit) itu sendiri. Disebut lupa akan Ada, karena dalam usahanya untuk mencari jawaban akan pertanyaan „Apa itu Ada“ para filsuf itu tidak melihat Ada sebagai Ada (Being qua Being), melainkan justru menciptakan Pengada (dalam hal ini „Tuhan“) dan menganggap itu sebagai Ada (Being).

Situasinya jadi begini (menurut Heidegger): tadinya para filsuf itu mau mencari jawaban atas pertanyaan: apa itu Ada? Namun dalam menjawab pertanyaan tersebut, mereka tidak melihat Ada sebagai Ada, tidak memahami Ada sebagai Ada, melainkan justru menciptakan Pengada (entah itu „Tuhan“ atau „Ide) lalu menganggap Pengada ciptaan mereka itu sebagai Ada. Itulah keluapaan akan Ada (Seinsvergessenheit), dan itulah metafisika.

Dalam perspektif filsafat Heidegger, Tuhan masuk ke dalam filsafat ketika para filsuf mau mencari jawaban atas struktur terdasar (ontologi) dari kenyataan. Di sini Tuhan dilihat sebagai pencipta (creator) dari segala sesuatu yang ada. Importasi Tuhan ke dunia filsafat itu bahkan telah dimulai sejak zaman Yunani Kuno, sebagaimana diperlihatkan oleh Heidegger.

Di sini kita melihat ketergantungan filsafat atas teologi untuk salah satu konsep paling penting dalam usahanya untuk mencari jawaban mengenai struktur terdasar atau asal-usul kenyataan (ontologi). Karena itu filsafat tidak mungkin melepaskan diri dari tema Tuhan.

Dalam tanggapan saya, saya juga mengajukan pertanyaan serupa: “Bagaimana Roh masuk ke dalam filsafat?” Roh juga adalah istilah teologi, bukan istilah filsafat. Namun dalam sejarah kita juga melihat bahwa tidak sedikit filsuf yang mengangkat roh sebagai bagian penting dari sistem filsafatnya. Dan sebagaimana pada Tuhan, hal itu juga telah berlangsung sejak zaman Yunani Kuno. Term nous, yang biasanya diterjemahkan dengan „pikiran“ atau intelek“, berperan penting dalam filsafat Plato, Aristoteles dan Plotinos.

Dalam filsafat abad pertengahan yang jalin menjalin dengan teologi roh sudah pasti berperan penting. Dalam filsafat modern, sejak Descartes, Spinoza, Kant dan para filsuf Idealisme Jerman (Hegel, Schelling dan Fichte), roh tetap menjadi konsep sentral. Bagaimana dan untuk kepentingan apa Roh menjadi tema penting dalam filsafat?

Waktu tidak mengizinkan untuk melakukan penelitian mengenai bagaimana konsep roh digunakan oleh para filsuf dalam sejarah. Yang dapat dilakukan hanyalah observasi sederhana. Plato memahami nous sebagai bagian rasional dari jiwa manusia yang harus mengendalikan seluruh kapasitas manusiawi. Tapi nous pada Plato bukan hanya sebuah kapasitas manusiawi. Filsuf ini juga memberi status metafisis kosmologis bagi nous.

Dalam bukunya Timaeus ia mengatakan bahwa nous-lah yang memungkinkan Demiurgos melakukan aktivitas kreatif untuk menetapkan keteraturan (order) pada kenyataan yang sebelumnya chaos. Kosmologi Yunani Klasik mengatakan, pada mulanya adalah chaos – dan bukan ketiadaan! — lalu datanglah Demiurgos untuk menetapkan order, dan jadilah kosmos. Karena itu, keseluruhan kenyataan ini diresapi oleh nous, dan manusia, sebagai bagian dari kenyataan, juga diresapi oleh nous. Nous manusia individual berpartisdipasi pada nous kosmologis. Di sini kita melihat karakter nous yang kreatif dan produktif pada Plato.

Karakter serupa juga terlihat pada nous dalam konsepsi Aristoteles. Filsuf ini memahami nous sebagai pengertian dasar yang memungkinkan manusia berpikir rasional. Nous adalah bagian rasional dan kreatif dari pikiran manusia. Nous adalah aktualitas pikiran. Aristoteles menjelaskan nous dengan berbagai cara, namun senantiasa terkait erat dengan karakter energi kreatif, aktif, daya, kekuatan atau kemampuan.

Filsuf modern yang menjadikan roh sebagai tema sentral filsafatnya, yakni Hegel, juga memahami roh dalam kaitannya dengan aktivitas, kreativitas, atau produktivitas.

Hegel menolak filsafat substansi Spinoza karena menurutnya Allah tidak cukup hanya dipahami sebagai substansi yang menciptakan dirinya sendiri (causa sui), melainkan juga harus dipahami sebagai Subyek, yakni Allah yang aktif mencipta, menghasilkan yang lain, dan sekaligus melihat yang lain itu sebagai dirinya dalam bentuk yang lain. Allah yang dipahami sebagai Subyek demikian, yang merangkum yang lain dalam diri-Nya, adalah roh.

Kendatipun hanya berdasarkan observasi sangat sederhana, kita memiliki alasan yang cukup untuk menyimpulkan bahwa roh dibutuhkan dalam filsafat ketika filsuf mau berbicara mengenai energi atau daya kreatif baik pada level manusia maupun pada level kosmos. Sebagaimana pada Plato, nous bukan hanya aktivitas tertinggi dari jiwa manusia, tetapi juga prinsip transenden ilahi yang menata keseluruhan kosmos.

Roh adalah realitas metafisis yang menghubungkan dan merangkum keseluruhan kenyataan. Pengertian ini misalnya sangat jelas terlihat pada Hegel. Roh-lah yang menghubungkan dunia sana dan dunia sini, yang ilahi dan manusiawi, yang surgawi dan duniawi. Tuhan hanya konkret sebagai Tuhan hanya dengan cara menjadi Roh, kata Hegel. Dalam bahasa teologi, istilah konkret di sini dipahami sebagai proses penciptaan atau pewahyuan Allah melalui ciptaan-Nya.

Kita dapat memahami roh sebagai daya aktif dan kreatif yang mempengaruhi, menghubungkan serta mempersatukan yang lain dalam dirinya. Pengertian demikian juga tercermin bila kita menggunakan roh dalam percakapan sehari-hari. Kita misalnya mengenal istilah roh zaman (Zeitgeist). Istilah ini mengacu ke sebuah daya „metafisis“ yang mempengaruhi dan mengikat sebuah zaman tertentu ke dalam suasana kejiwaan tertentu. Roh zaman ini mempengaruhi bagaimana orang berpikir, menganalisa atau bertindak.

Kalau kita misalnya sepakat bahwa roh zaman kita sekarang adalah kebebasan, maka setiap orang menjadikan kebebasan ini sebagai referensi nilai dalam berpikir atau bertindak; kebebasan itu ada dalam pikiran setiap orang. Roh zaman itu bekerja diam-diam, mempengaruhi kesadaran dan pemikiran setiap orang dan sering tanpa disadari. Ia menjadi semacam kondisi transendental bagi segenap tindakan dan pemikiran kita.

Dalam arti ini roh memang menjadi faktor yang tidak dapat diabaikan kalau filsafat atau teologi hendak melakukan refleksi mengenai dimensi metafisis realitas.

Jadi rupanya Tuhan dan roh adalah dua konsep yang merupakan titik pertemuan antara filsafat dan teologi.

Sejarah pneumatologi modern dimulai ketika Hegel melakukan kritis dialektis atas filsafat substansi Spinoza. Spinoza mengasalkan keseluruhan realitas dari substansi tunggal yang disebut “Allah atau Alam” (Deus siva natura). Substansi adalah sesuatu yang eksis dalam dan untuk dirinya sendiri serta tidak tergantung dari yang lain. Substansi adalah prinsip monistik ontologis fundamental untuk keseluruhan realitas. Segala sesuatu yang lain adalah modus atau cara berada substansi yang satu itu.

Secara konsisten Spinoza menyimpulkan bahwa „apapun yang ada, itu ada di dalam Tuhan, dan tidak ada apapun yang ada atau yang dapat dipahami tanpa Tuhan.“

Dengan konsep substansi demikian, filsafat Spinoza menjadi panteistik. Segala-galanya adalah Allah karena segala-galanya adalah modus dari Allah. „Tidak ada yang dapat dipahami atau substansi yang lain kecuali Tuhan,“ katanya. Filsafat ini juga deterministik. Karena segala sesuatu adalah cara berada dari Allah, maka segala-galanya telah dideterminasi Allah. Tidak ada lagi kebebasan; segala sesuatu berada dalam kondisi interdependensi atau interkoneksi.

Tidak puas dengan konsep Tuhan yang dipahami sebagai substansi, Hegel mengkonstruksi sebuah sistem filsafat yang memahami Tuhan bukan hanya sebagai substansi tapi juga sebagai Subyek yang aktif dan kreatif merealisasikan diri-Nya. Tuhan adalah subyek yang hidup (das lebendiges Subjekt) bukan sekadar substansi yang pasif.

Hegel menulis: “Tuhan itu mencipta … Tuhan bukan lagi esensi gelap yang tumpul pada dirinya. Ia memanifestastikan diri-Nya, Ia menyingkapkan diri-Nya, Ia memposisikan sebuah perbedaan dan menjadi yang Lain. Dalam ungkapan yang paling tinggi, perbedaan ini adalah putra, Putra itu ada atau dimediasi melalui Bapak, dan sebaliknya: dalam Putra itu yang tersingkapkan hanyalah Bapak. Tapi dalam yang Lain ini, Tuhan berada pada dirinya sendiri, ia tidak keluar dari dirinya sendiri; ia hanya menghubungkan dirinya kepada dirinya sendiri; dan karena ini bukanlah relasi kepada yang lain dari dirinya, maka mediasi itu ditransformasi (aufgehoben).”

Dalam sistem filsafat Hegel yang disebut Idealisme Absolut itu Tuhan yang secara aktif, produktif dan kreatif merealisasikan diri-nya, sehingga menghasilkan yang lain dari diri-Nya sendiri, itulah yang disebut Roh. Di sini kita kembali melihat karakter roh yang aktif dan produktif sebagaimana diuraikan pada bagian sebelumnya. Tuhan tampil dan menampakkan diri-nya sebagai Roh karena ia telah mengasingkan dirinya menjadi yang lain (dunia), dan menegasi kembali hasil negasi dirinya itu.

Roh dalam konsepsi Hegel, dengan demikian, bukan sekadar entitas tertentu yang tidak material, juga bukan jiwa yang tidak berbentuk. Memahami Tuhan sebagai Roh bukanlah dengan membayangkannya sebagai jiwa yang melayang-layang begitu saja, melainkan sebagai yang aktif merealisasikan dirinya, membuat dirinya menjadi objektif, dan mengenali dirinya dalam objektivitas itu, serta mempertahankan kontradiksi dalam dirinya sendiri. Inilah konsepsi yang konkret mengenai Tuhan. Aktivitas Tuhan sebagai Roh ini tidak lain dari proses penciptaan dan kehadiran-nya di dunia ini.

Karena itu, Tuhan sebagai Roh yang tidak terbatas itu merealisasikan dirinya dalam dan melalui yang terbatas. Kita mengenal Tuhan melalui aktivitas-Nya sebagai Roh, dan melalui Roh itulah ia menga-ada-kan segala sesuatu yang lain, yang kemudian dapat kita kenali, dan kita sebut ciptaan-Nya. Ketuhanan Tuhan justru terealisasi melalui yang terbatas itu, yang tidak lain merupakan realisasi-diri atau pernyataan diri dari Roh yang tidak-terbatas.

Karena itu obyek-obyek yang terbatas yang terdapat di dunia ini adalah bentuk lain dari yang tidak-terbatas, yang tidak lain adalah Roh. Yang terbatas itu adalah yang tidak-terbatas dalam bentuk yang terbatas. “Roh hanya menjadi Roh dengan cara kalau ia ada sebagai negasi atas segala bentuk yang terbatas, sebagai idealitas absolut,” tulis Hegel.

Allah adalah juga subyek karena Ia secara aktif merealisasikan diri-Nya, mencipta, menghasilkan yang lain dari diri-Nya. Ia bukan sesuatu yang pasif. Ia adalah Roh yang kreatif. Allah juga sebuah Pribadi karena berhadapan dengan semua yang lain itu, ia tetap mempertahankan dirinya sebagai Allah, keallahan-Nya tidak berkurang sekalipun ada yang lain dari diri-Nya, karena yang lain itu juga tercakup dalam diri-Nya.

Dalam rumusan dialektis Hegel, maka Allah sebagai subjek, tetap “berada pada diri-sendiri-dalam-berada pada-yang-lain” (Bei-sich-selbst-sein im Anderssein). Artinya, sekalipun ada yang lain daripada dirinya (Allah), Ia melihat yang lain itu sebagai diri-Nya dalam bentuk yang lain, dan oleh karena itu, Ia berada pada diri-Nya sendiri dalam menyadari adanya yang lain daripada diri-Nya.

Sistem filsafat Hegel dapat disebut sebuah pneumatologi karena yang menjadi pusat pembahasan dalam sistem itu tidak lain dari Roh itu sendiri atau Tuhan dalam aktivitas kreatif-Nya. Keseluruhan sistem filsafat Hegel yang disebut Idealisme Absolut itu tidak lain dari pemaparan diri Tuhan yang berlangsung secara dialektis melalui momen-momen Roh pada dirinya (an sich) Roh untuk dirinya (für sich) dan Roh pada dan untuk dirinya (an und für sich). Idealisme Absolut Hegel adalah logos tentang roh (pneuma).

Pada Hegel kita melihat bahwa Roh yang pada era filsafat sebelumnya, terutama pada filsafat abaf pertengahan, merupakan prinsip demarkasi antara manusia dan yang supermanusia, atau antara yang empiris dan supra empiris, sekarang justru menjadi prinsip unifikasi kesatuan antara elemen-elemen yang beroposisi: antara yang material dan spiritual, antara yang ilahi dan manusiawi, antara yang duniawi dan surgawi.

Secara singkat Roh menjadi prinsip dasar segala sesuatu. Roh menjadi kategori ontologis yang menyatukan segala sesuatu. Dari situ kita dapat melihat bahwa konsep roh telah selalu mengimplikasikan komunitas karena ia mencakup atau mempersatukan elemen-elemen yang berbeda dalam dirinya.

Sekalipun dikenal sebagai filsuf Pencerahan yang menundukkan segala sesuatu di hadapan pengadilan kritis akal budi (kritische Vernunft) dan membatasi wilayah pengetahuan hanya pada bidang empiris (fenomena), Kant memberi perhatian besar terhadap tema-tema agama, Tuhan, jiwa, keselamatan, iman, Roh Kudus dan lain-lain.

Ulasan Kant mengenai tema-tema tersebut bukanlah dalam rangka ateisme atau agnotisisme, sebagaimana secara tidak tepat sering dituduhkan, melainkan dalam usaha untuk memberi tempat yang tepat bagi iman dan ilmu pengetahuan. Secara singkat, Kant ingin menarik garis demarkasi di antara keduanya. Namun demikian kita tetap dapat merumuskan sebuah pneumatologi menurut Kant.

Pemikiran Kant mengenai tema Tuhan, agama dan iman dalam kerangka filsafat praktis itu bertolak dari fakta kejahatan radikal (das radikale Böse) dalam diri manusia. Istilah ini memaksudkan bahwa manusia sudah selalu hidup dalam kondisi kejahatan radikal. Yang dimaksud kejahatan radikal di sini bukan kejahatan ekstrim, sebagaimana dilakukan Hitler misalnya, melainkan kejahatan yang sudah berakar (radix) dalam kehendak manusia itu sendiri. Tindakan manusia selalu berawal dari keinginan.

Namun, keinginan, sebagai akar tindakan ini, selalu cenderung ke arah yang jahat secara moral. Misalnya, pamrih yang kita miliki dalam melakukan sebuah perbuatan baik. Pamrih ini mengakibatkan perbuatan baik kita tidak lagi bernilai moral. Sebenarnya istilah kejahatan radikal di sini adalah ungkapan filosofis Kant untuk istilah teologis dosa asali (original sin).

Masalahnya kemudian, bagaimanakah manusia yang telah selalu dalam kejahatan radikal itu masih mampu berbuat baik, sebagaimana diperintahkan oleh hukum-hukum moral? Kalau hukum moral memerintahkan manusia untuk bertindak moral (misalnya: jangan berdusta, jangan membunuh, jangan mencuri, dll) maka secara logis perintah itu dapat dilakukan.

Tapi, demikian Kant bertanya dengan meminjam pernyataan Martin Luther: bagaimana mungkin pohon yang buruk dapat menghasilkan buah yang baik? Bagaimanakah manusia yang jatuh ke dalam dosa masih mampu berbuat baik? Bukankah harusnya manusia itu harus baik dulu baru ia dapat melakukan perbuatan baik, sebagaimana pohon yang baik menghasilkan buah yang baik?

Untuk menjawab pertanyaan ini, Kant merefleksikan secara filosofis tema dosa dan pembenaran (justification), sebagaimana dipahami dalam doktrin Kekristenan. Hal ini kemudian membawanya ke tema pneumatologi. Melalui pembenaran, yang merupakan tindakan kasih karunia Allah dan bukan sebagai imbalan atas perbuatan baik kita, keberdosaan manusia diampuni. Pembenaran menghasilkan manusia yang baru.

Pembaharuan ini terjadi melalui perubahan dalam suara hati (Gesinnung); suara hati menurut Kant adalah situs kehadiran Allah atau Roh Kudus dalam diri manusia. Roh Kudus berdiam secara permanen dalam diri orang percaya, Ia menjadi pendamping kita (1 Kor 6: 19-20, 12:13). Suara hati juga merupakan salah satu fakultas moral dalam diri manusia. Namun, sekalipun telah menjadi manusia baru, manusia tetap otonom secara moral. Ia tetap dapat menuruti atau tidak menuruti suara hatinya.

Suara hati selalu melakukan pengadilan (tribunal) atas tindakan-tindakan moral kita. Di sini Kant menggunakan ilustrasi pengadilan untuk memperlihatkan kehadiran Allah atau Roh Kudus dalam suara hati kita. Pengadilan dalam suara hati itu, yang terdiri dari hakim, terdakwa, dan jaksa tidak mungkin terdiri dari satu dan orang yang sama, sebab bila demikian halnya, maka jaksa (yang menuduh kita orang jahat kalau kita bertindak jahat secara moral) akan selalu kalah dan karena itu kita sebagai terdakwa (pelaku tindakan jahat itu) akan selalu menang.

Kenyataannya tidak demikian; pengadilan moral itu kadang memutuskan kita bersalah kalau tindakan kita buruk secara moral. Itulah yang kemudian kita sebut dengan rasa bersalah.

Berdasarkan akal budi praktis, jaksa yang meneliti dan menuduh kita dalam pengadilan moral suara hati itu harus dipahami sebagai pribadi ideal yang tidak berkenan terhadap segala yang buruk secara moral. Itulah Tuhan atau Roh Kudus yang bertindak sebagai „penyelidik hati“ kita. Pribadi ideal ini juga harus dipikirkan sebagai Pribadi yang memiliki kekuasaan untuk menjaga keberlakuan hukum-hukum-Nya hingga di pengadilan suara hati.

Secara singkat, berdasarkan fenomena suara hati dan pengadilan moral, pertanyaan mengenai jaksa sebagai Pribadi ideal dalam suara hati itu membawa kita untuk mengandaikan eksistensi Tuhan atau Roh Kudus dalam diri kita.

Sumber Ilustrasi: Atlas World

About Fitzerald Kennedy Sitorus

Alumni Sekolah Tinggi Filsafat (STF) Driyarkara Jakarta

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