Murid yang Yesus kasihi: Perbedaan antara revisi
Konten dihapus Konten ditambahkan
JohnThorne (bicara | kontrib) |
JohnThorne (bicara | kontrib) |
||
Baris 39:
=== Identifikasi lain ===
Sejumlah hipotesis telah dikemukakan sebagai alternatif identifikasi "murid yang dikasihi" ini, meskipun tidak ada yang diterima secara umum, antara lain:<ref>Köstenberger, Andreas J.; Stout, Steven O. Stout, “''The Disciple Jesus Loved''
* [[Lazarus]]<ref>Ben Witherington III, ''What Have They Done with Jesus?'' (San Francisco: Harper, 2006), 141-56.</ref>
Baris 47 ⟶ 46:
* [[Tomas]]<ref>James H. Charlesworth, ''The Beloved Disciple: Whose Witness Validates the Gospel of John?'' (Valley Forge, PA: Trinity Press International, 1995), 414-21.</ref>
* [[Yohanes 4|Perempuan Samaria]]<ref>James P. Carse, ''The Gospel of the Beloved Disciple'' (San Francisco: Harper, 1997).</ref>
* Murid lain yang tidak disebutkan namanya<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>
<!--
==== Lazarus ====
Ada pendapat bahwa "murid yang dikasihi" adalah [[Lazarus]] dari [[Betania]], berdasarkan {{Alkitab|Yohanes 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>}}
Baris 69 ⟶ 67:
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>
==== Seorang
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.
Baris 81 ⟶ 79:
== Alasan untuk menyembunyikan identitas ==
[[File:Rubens apostel johannes grt.jpg|thumb|upright|
Teori mengenai identitas biasanya memasukkan upaya untuk menjelaskan mengapa perlu menggunakan istilah "murid yang dikasihi' bukannya menyebutkan nama. Suatu usulan yang umum adalah bahwa pengarang menyembunyikan namanya karena kerendahan hatinya. Ada pula yang mengusulkan penyembunyian nama ini karena alasan politik maupun keselamatan karena adanya ancaman penganiayaan.
<!--
-->▼
Martin L. Smith, seorang anggota [[:en:Society of St. John the Evangelist|Society of St. John the Evangelist]], menulis bahwa pengarang Injil Yohanes sengaja mengaburkan identitas "murid yang dikasihi" supaya para pembaca Injil dapat lebih mudah mengidentifikasi hubungan para murid dengan Yesus:
▲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>
▲{{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>}}
== Seni ==
Dalam seni,
▲-->
== Lihat pula ==
| |||