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Sejak akhir abad ke-1, murid yang dikasihi umum diidentifikasikan dengan [[Yohanes Penginjil]].<ref>[[Eusebius dari Kaisarea]], ''Ecclesiastical History'' Book iii. Chapter xxiii.</ref> Para cendekiawan mendebatkan kepengarangan dari [[Sastra Yohanes]] ([[Injil Yohanes]], Surat-surat Yohanes Pertama, Kedua dan Ketiga dan Kitab Wahyu) sejak sekitar abad ketiga, namun secara khusus sejak [[Zaman Pencerahan]]. Menurut [[Stephen L. Harris]], pandangan ini disangkal oleh para cendekiawan modern.<ref name="harris">{{cite book|last1=Harris|first1=Stephen L.|authorlink=Stephen L. Harris|title=Understanding the Bible: a Reader's Introduction|date=1985|publisher=Mayfield|location=Palo Alto|isbn=978-0-87484-696-6|page=355|edition=2nd|quote=Although ancient traditions attributed to the Apostle John the Fourth Gospel, the Book of Revelation, and the three Epistles of John, modern scholars believe that he wrote none of them.}}</ref>
== Catatan Alkitab ==
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[[File:Brooklyn Museum - Saint Peter and Saint John Run to the Sepulchre (Saint Pierre et Saint Jean courent au sépulcre) - James Tissot.jpg|upright|thumb|The Beloved Disciple arrives at the Sepulchre before [[Saint Peter|Peter]]; by [[James Tissot]] ca. 1886–94|left]]
The disciple whom Jesus loved is referred to, specifically, six times in John's gospel:
* It is this disciple who, while reclining beside Jesus at the [[Last Supper]], asks Jesus who it is that will betray him, after being requested by [[Saint Peter|Peter]] to do so.{{bibleref2c|Jn|13:23-25}}
* Later at the [[Crucifixion of Jesus|crucifixion]], Jesus tells his [[Mary (mother of Jesus)|mother]], "Woman, here is your son", and to the Beloved Disciple he says, "Here is your mother."{{Bibleref2c|Jn|19:26-27}}
* When [[Mary Magdalene]] discovers the empty tomb, she runs to tell the Beloved Disciple and Peter. The two men rush to the empty tomb and the Beloved Disciple is the first to reach it. However, Peter is the first to enter.{{Bibleref2c|Jn|20:1-10}}
* In {{Bibleref2|John|21}}, the last chapter of the [[Gospel of John]], the Beloved Disciple is one of seven fishermen involved in the [[miraculous catch of fish|miraculous catch of 153 fish]].{{Bibleref2c|Jn|21:1-25}} <ref>James D. G. Dunn and John William Rogerson, ''Eerdmans Commentary on the Bible'', Wm. B. Eerdmans Publishing, 2003, p. 1210, {{ISBN|0-8028-3711-5}}.</ref>
* Also in the book's final chapter, after Jesus implies the manner in which Peter will die, Peter sees the Beloved Disciple following them and asks, "What about him?" Jesus answers, "If I want him to remain until I come, what is that to you? You follow Me."{{Bibleref2c|John|21:20-23}}
* Again in the Gospel's last chapter, it states that the very book itself is based on the written testimony of the disciple whom Jesus loved.{{Bibleref2c|John|21:24}}
The other Gospels do not mention anyone in parallel circumstances who could be directly linked to the Beloved Disciple. For example, in {{Bibleref2|Luke|24:12}}, Peter runs to the tomb. Matthew, Mark, and Luke do not mention any one of the 12 disciples having witnessed the crucifixion.
Also, the Bible makes two references to an unnamed "other disciple" in {{Bibleref2|John|1:35-40}} and {{Bibleref2|John|18:15-16}}, which may be to the same person based on the wording in {{Bibleref2|John|20:2}}.<ref name="brown">Brown, Raymond E. 1970. "The Gospel According to John (xiii-xxi)". New York: Doubleday & Co. Pages 922, 955.</ref>
== Identity ==
=== John the Apostle ===
[[File:Valentin de boulogne, John and Jesus.jpg|thumb|''Jesus and John at the Last Supper'', by [[Valentin de Boulogne]]]]
The closing words of John's Gospel state explicitly concerning the Beloved Disciple, "It is this disciple who testifies to these things and has written them, and we know that his testimony is true."{{bibleref2c-nb|John|21:24}}
[[Eusebius of Caesarea|Eusebius]] writing in the fourth century recorded in his [[Church History (Eusebius)|''Church History'']] a letter which he believed to have been written by [[Polycrates of Ephesus]] (''circa'' 130s–196) in the second century. Polycrates believed that John was the one "who reclined upon the bosom of the Lord"; suggesting an identification with the Beloved Disciple:
{{quotation|John, who was both a witness and a teacher, "who reclined upon the bosom of the Lord", and, being a priest, wore the sacerdotal plate. He fell asleep at [[Ephesus]].<ref>{{cite web|url=http://www.ccel.org/ccel/schaff/npnf201.iii.x.xxv.html|title=NPNF2-01. Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine – Christian Classics Ethereal Library|work=ccel.org}}</ref>}}
[[Augustine of Hippo]] (354 – 430 AD) also believed that John was the Beloved Disciple, in his ''Tractates on the Gospel of John''.<ref>''[http://newadvent.org/fathers/1701119.htm Tractate 119]'' (John 19:24-30). Quote: "..the evangelist says, 'And from that hour the disciple took her unto his own,' speaking of himself. In this way, indeed, he usually refers to himself as the disciple whom Jesus loved: who certainly loved them all, but him beyond the others, and with a closer familiarity, so that He even made him lean upon His bosom at supper; in order, I believe, in this way to commend the more highly the divine excellence of this very gospel, which He was thereafter to preach through his instrumentality."</ref>
The assumption that the Beloved Disciple was one of the [[Twelve Apostles]] is that he was apparently present at the [[Last Supper]] which Matthew and Mark state that Jesus ate with the Twelve.<ref>{{Bibleref2|Matthew|26:20}} and {{Bibleref2|Mark|14:17}}</ref> Thus, the most frequent identification is with [[John the Apostle]], who would then be the same as [[John the Evangelist]].<ref>"'beloved disciple.'" Cross, F. L., ed. (2005) ''The Oxford Dictionary of the Christian Church''; 3rd ed., revised by Elizabeth A. Livingstone. New York: Oxford University Press {{ISBN|0-19-280290-9}}</ref> Merril F. Unger presents a case for this by a process of elimination.<ref>Merrill F. Unger, ''The New Unger's Bible Dictionary'', Chicago: Moody, 1988; p. 701</ref>
Nevertheless, while some modern academics continue to share the view of Augustine and Polycrates,<ref>as {{cite book|first=Scott |last=Hahn |title=The Gospel of John: Ignatius Catholic Study Bible |year=2003 |isbn=978-0-89870-820-2 |page=13 |url=https://books.google.com/books?id=aPldG0wUOxEC}}</ref><ref>{{cite book|first=Leon |last=Morris |title=The Gospel according to John |year=1995 |isbn= 978-0-8028-2504-9 |page=12 |url=https://books.google.com/books?id=II-33dS9esAC}}</ref>
a growing number do not believe that John the Apostle wrote the Gospel of John or indeed any of the other New Testament works traditionally ascribed to him, making this linkage of a 'John' to the beloved disciple difficult to sustain.<ref name="harris" />
Some scholars have additionally suggested a [[Sexuality of Jesus|homoerotic interpretation of Christ's relationship]] with the Beloved Disciple, although such a scriptural reading is disputed by others.<ref name="Martti Nissinen 2007">Martti Nissinen, Kirsi Stjerna, ''Homoeroticism in the Biblical World: A Historical Perspective'', 2007.</ref><ref name="Dynes">Ed. [[Wayne Dynes]], ''Encyclopaedia of Homosexuality'', New York, 1990, pp. 125-126.</ref> Tilborg suggests that the portrait in the Gospel of John is "positively attuned to the development of possibly homosexual behaviour". However, he cautions that "in the code... such imaginary homosexual behaviour is not an expression of homosexuality." Meanwhile, Dunderberg has also explored the issue and argues that the absence of accepted Greek terms for "lover" and "beloved" discounts a purely erotic reading.<ref>Stej Tilborg, ''Imaginative Love'', 247-248 and p.109, 1993, Netherlands; Ismo Dunderberg, ''The Beloved Disciple in conflict?: Revisiting the Gospels of Thomas and John'', Oxford University Press, 2006, p.176</ref>
The relationship between Christ and John was certainly interpreted by some as being of a physical erotic nature as early as the 16th century (albeit in a "heretical" context) - documented, for example, in the trial for [[blasphemy]] of [[Christopher Marlowe]], who was accused of claiming that "St. John the Evangelist was bedfellow to Christ and leaned always in his bosom, that he used him as the sinners of [[Sodom and Gomorrah|Sodoma]]".<ref>M. J. Trow, Taliesin Trow, ''Who Killed Kit Marlowe?: A Contract to Murder in Elizabethan England'', London, 2002, p125</ref> In accusing Marlowe of the "sinful nature" of homosexual acts, [[James I of England]] inevitably invited comparisons to his own erotic relationship with the [[George Villiers, 1st Duke of Buckingham|Duke of Buckingham]] which he also compared to that of the Beloved Disciple.<ref>''King James and Letters of Homoerotic Desire.'' University Of Iowa Press, 1999.</ref> Finally, Calcagno, a monk of [[Venice]]<ref>Scott Tucker, ''The queer question: essays on desire and democracy'' South End Press, 1999.</ref> faced trial and was executed in 1550 for claiming that "St. John was Christ's [[catamite]]".<ref name=Dynes />
Dynes also makes a link to the modern day where in 1970s New York a popular religious group was established called the "Church of the Beloved Disciple", with the intention of giving a positive reading of the relationship to support respect for same-sex love.<ref name="Dynes" />
=== Lazarus ===
The Beloved Disciple has also been identified with [[Lazarus of Bethany]], based on {{bibleref2|John|11:5}}:
{{quote|Now Jesus loved Martha and her sister and Lazarus.<ref>W.R.F. Browning, ''A Dictionary of the Bible'', Oxford University Press, 1996, p. 207.</ref>}}
and {{Bibleref2|John|11:3}}
{{quote|Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.}}
Also relevant according to Ben Witherington III <ref>Witherington III, Ben. ''OneBook Daily-Weekly, The Gospel of John'' Seedbed Publishing, 2015. {{ISBN|978-1-62824-203-4}}</ref> is the fact that the character of the Beloved Disciple is not mentioned before the raising of Lazarus (Lazarus being raised in [[John 11]], while the Beloved Disciple is first mentioned in [[John 13]]).
Frederick Baltz <ref>Baltz, Frederick. ''The Mystery of the Beloved Disciple: New Evidence, Complete Answer.'' Infinity Publishing, 2011. {{ISBN|978-0-7414-6205-3}}</ref> asserts that the Lazarus identification, the evidence suggesting that the Beloved Disciple was a priest, and the ancient John tradition are all correct. Baltz says the family of the children of Boethus, known from [[Josephus]] and rabbinic literature, is the same family we meet in the 11th chapter of the Gospel: Lazarus, Martha, and Mary of Bethany. This is a beloved family, according to {{Bibleref2|John|11:5}}. The historical Lazarus was Eleazar son of Boethus, who was once Israel’s high priest, and from a clan that produced several high priests. The Gospel’s author, John, was not a member of the Twelve, but the son of Martha (Sukkah 52b). He closely matches the description given by Bishop Polycrates in his letter, a sacrificing priest who wore the petalon (i.e., emblem of the high priest). This John "the Elder" was a follower of Jesus referred to by [[Papias of Hierapolis]], and an eyewitness to his ministry. He was the right age to have lived until the time of [[Trajan]] (according to Irenaeus). Baltz says John is probably the disciple ον ηγαπα ο Ιησους, and Eleazar is the disciple ον εφιλει ο Ιησους in the Gospel.
=== Mary Magdalene ===
[[File:El Greco - The Penitent Magdalene - Google Art Project.jpg|upright|right|thumb|Mary Magdalene; by [[El Greco]] ''circa'' 1580]]
Another school of thought has proposed that the Beloved Disciple in the Gospel of John really was originally [[Mary Magdalene]]. To make this claim and maintain consistency with scripture, the theory is suggested that Mary's separate existence in the two common scenes with the Beloved Disciple{{Bibleref2c|Jn|19:25-27}}{{Bibleref2c-nb|Jn|20:1-11}} were later modifications, hastily done to authorize the gospel in the late 2nd century. Both scenes are claimed to have inconsistencies both internally and in reference to the synoptic Gospels, possibly coming from rough editing to make Mary Magdalene and the Beloved Disciple appear as different persons.<ref name="brown" />
In the ''[[Gospel of Mary]]'', part of the [[New Testament apocrypha]] — specifically the [[Gnostic gospels]] uncovered at [[Nag Hammadi]] — a certain Mary who is commonly identified as Mary Magdalene is constantly referred to as being loved by Jesus more than the others.<ref>King, Karen L. Why All the Controversy? Mary in the Gospel of Mary. "Which Mary? The Marys of Early Christian Tradition" p. 74. F. Stanley Jones, ed. Brill, 2003</ref> In the [[Gospel of Philip]], another Gnostic Nag Hammadi text, the same is specifically said about Mary Magdalene.<ref>See http://www.gnosis.org/naghamm/gop.html</ref>
=== Unknown priest or disciple ===
Brian J. Capper argues that the Beloved Disciple was a priestly member of a quasimonastic, mystical, and ascetic Jewish aristocracy, located on Jerusalem's prestigious southwest hill, who had hosted Jesus' last supper in that location,<ref>'With the Oldest Monks...' Light from Essene History on the Career of the Beloved Disciple?, Journal of Theological Studies 49 (1998) pp. 1–55</ref> citing the scholar D.E.H. Whiteley, who deduced that the Beloved Disciple was the host at the last supper.<ref>D.E.H. Whiteley, 'Was John written by a Sadducee?, Aufstieg und Niedergang der Römischen Welt II.25.3 (ed. H. Temporini and W. Haase, Berlin: De Gruyter, 1995), pp. 2481–2505, this quotation from p. 2494</ref> Capper suggests, to explain the largely distinctive designation of the Beloved Disciple as one loved by Jesus, that the language of 'love' was particularly related to Jewish groups which revealed the distinctive social characteristics of 'virtuoso religion' in ascetic communities.<ref>Brian J. Capper, ‘Jesus, Virtuoso Religion and Community of Goods.’ In Bruce Longenecker and Kelly Liebengood, eds., Engaging Economics: New Testament Scenarios and Early Christian Interpretation, Grand Rapids: Eerdmans, 2009, pp. 60–80.</ref> The British scholar [[Richard Bauckham]]<ref name="Bauckham, Richard 2008">Bauckham, Richard. ''Jesus and the Eyewitnesses: The Gospels As Eyewitness Testimony''. Grand Rapids: Eerdmans, 2008. {{ISBN|978-0-8028-3162-0}}</ref> reaches the similar conclusion that the beloved disciple, who also authored the gospel attributed to John, was probably a literally sophisticated member of the (surprisingly extensive) high priestly family clan.
Gerd Theissen and Annette Merz suggest the testimony may have come from a lesser known disciple, perhaps from Jerusalem.<ref name="TM1998 2">Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). Chapter 2. Christian sources about Jesus.</ref>
=== James, brother of Jesus ===
James D. Tabor <ref>Tabor, James D. ''The Jesus Dynasty: The Hidden History of Jesus, His Royal Family, and the Birth of Christianity'', Simon & Schuster (2006) {{ISBN|978-0-7432-8724-1}}</ref> argues that the Beloved Disciple is [[James, brother of Jesus]]. One of several pieces of evidence Tabor offers is a literal interpretation of {{Bibleref2|John|19:26}}, "Then when Jesus saw His mother and the disciple whom He loved standing by, He said to His mother, Woman, behold your son." However, elsewhere in that gospel,{{Bibleref2c|John|21:7}} the beloved disciple refers to the risen Jesus as "the Lord" rather than as "my brother".
== Reasons for concealing the identity by name ==
[[File:Rubens apostel johannes grt.jpg|thumb|upright|''St John at Patmos'' by [[Pieter Paul Rubens]]]]
Theories about the reference usually include an attempt to explain why this anonymizing idiom is used at all, rather than stating an identity.
Suggestions accounting for this are numerous. One common proposal is that the author concealed his name due simply to modesty. Another is that concealment served political or security reasons, made necessary by the threat of persecution or embarrassment during the time of the gospel's publication. The author may have been a highly placed person in Jerusalem who was hiding his affiliation with Christianity,<ref name="Bauckham, Richard 2008" /> or the anonymity may have been appropriate for one living the withdrawn life of an ascetic, and one of the many unnamed disciples in the Gospel may have been either the Beloved Disciple himself or others under his guidance, who out of the humility of their ascetic commitment hid their identity or subsumed their witness under that of their spiritual master.<ref>Brian J. Capper, ''Jesus, Virtuoso Religion and Community of Goods.'' In Bruce Longenecker and Kelly Liebengood, eds., Engaging Economics: New Testament Scenarios and Early Christian Interpretation, Grand Rapids: Eerdmans, 2009, pp. 60–80.</ref>
Martin L. Smith, a member of the [[Society of St. John the Evangelist]], writes that the author of John's gospel may have deliberately obscured the identity of the Beloved Disciple so readers of the gospel may better identify with the disciple's relationship with Jesus:
{{Quotation|Perhaps the disciple is never named, never individualized, so that we can more easily accept that he bears witness to an intimacy that is meant for each one of us. The closeness that he enjoyed is a sign of the closeness that is mine and yours because we are in Christ and Christ is in us.<ref>{{cite book |last=Smith |first=Martin L., [[Society of St. John the Evangelist|SSJE]] |title=A Season for the Spirit |edition=Tenth anniversary |year=1991 |publisher=[[Society of St. John the Evangelist|Cowley Publications]] |location=Cambridge, Massachusetts |isbn=1-56101-026-X |chapter=Lying Close to the Breast of Jesus |page=190}}</ref>}}
== Art ==
In art, the Beloved Disciple is often portrayed as a beardless youth, usually as one of the [[Apostle (Christian)|Twelve Apostles]] at the [[Last Supper]] or with Mary at the crucifixion. In some medieval art, the Beloved Disciple is portrayed with his head in Christ's lap. Many artists have given different interpretations of {{Bibleref2|John|13:25}} which has the disciple whom Jesus loved "reclining next to Jesus" (v. 23; more literally, "on/at his breast/bosom," ''en to kolpo'').<ref>Rodney A. Whitacre,"Jesus Predicts His Betrayal." IVP New Testament Commentaries, Intervarsity Press, 1999. {{ISBN|978-0-8308-1800-6}}</ref>
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== Referensi ==
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