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Baris 7:
#Dalam pengertian yang lebih populer, kata ini merujuk kepada keempat '''Injil''' [[Kanon Alkitab|kanonik]] ([[Injil Matius|Matius]], [[Injil Markus|Markus]], [[Injil Lukas|Lukas]] dan [[Injil Yohanes|Yohanes]]) dan kadang-kadang juga karya-karya lainnya yang non-kanonik (mis. [[Injil Tomas]]), yang menyampaikan kisah kehidupan, kematian, dan kebangkitan Yesus.
#Sejumlah sarjana modern menggunakan istilah "Injil" untuk menunjuk kepada sebuah [[genre]] hipotetis dari [[sastra]]] Kristen perdana (bdk. Peter Stuhlmacher, ed., ''Das Evangelium und die Evangelien'', Tübingen 1983, juga dalam bahasa Inggris: ''The Gospel and the Gospels'').
Ungkapan "injil" dipergunakan oleh [[Paulus dari Tarsus|Paulus]] sebelum kitab-kitab Injil dari kanon Perjanjian Baru ditulis, ketika ia mengingatkan orang-orang Kristen di [[Korintus]] "kepada Injil yang aku beritakan kepadamu" ([[1 Korintus]] 15:1). Melalui berita itu, Paul menegaskan, mereka diselamatkan, dan ia menggambarkannya di dalam pengertian yang paling sederhana, sambil menekankan penampakan Kristus setelah kebangkitan(15:3-8):
Baris 15 ⟶ 13:
Penggunaan kata ''injil'' (atau ekuivalennya dalam bahasa Yunani ''evangelion'') untuk merujuk pada suatu genre tulisan yang khas yang berasal dari abad ke-2. Kata ini jelas digunakan untuk menunjuk suatu genre dalam [[Yustinus Martir]] (l.k. 155) dan dalam pengertian yang lebih kabur sebelumnya dalam [[Ignatius dari Antiokhia]] (l.k. 117).
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:''Main article: [[New Testament apocrypha]]''.
In addition to the four canonical gospels there have been other gospels that were not accepted into the canon. Generally these were not accepted due to doubt over the authorship, the time frame between the original writing and the events described, or content that was at odds with the prevailing orthodoxy. If a gospel claimed to be written by for example, James, but was clearly authored beyond 120AD, then there was little chance of the authorship being authentic. This differs from the four canonical gospels which the majority of historians agree were authored before 100AD. For this reason, most of these non-canonical texts were only ever accepted by small portions of the early Christian community. Some of the content of these non-canonical gospels (as much as it deviates from accepted theological norms) is considered [[heresy|heretical]] by the leadership of mainstream churches, including the [[Roman Catholic Church|Vatican]]. This can be seen in the case of the [[Gospel of Peter]], which was written in the correct time, 70-120 AD, but was considered dangerous for elements which could be used to support [[docetism]].
Baris 64 ⟶ 27:
The existence of private knowledge, briefly referred to in the canon, and particularly in the canonical Gospel of Mark, is part of the controversy surrounding the unexpectedly discovered '' [[Secret Gospel of Mark]]''.
== Injil Kanonik ==
{{Injil Yesus}}
Dari banyak injil yang ditulis, ada empat injil yang diterima sebagai bagian dari [[perjanjian baru]] dan dikanonkan. Hal ini merupakan tema utama dalam sebuah tulisan oleh [[irenaeus]], c. 185.
Dalam tulisannya yang diberi judul " Melawan Kesesatan" Irenaeus menentang beberapa sekte kristen yang menggunakan hanya satu injil saja, seperti sekte [[marsion]] - yang mana menggunakan versi injil lukas yang sudah diubah sedemikian rupa. Dan juga, Irenaeus menentang beberapa sekte yang menekankan tulisan-tulisan berisi wahyu-wahyu baru, seperti [[Valentinius]] (''A.H.'' 1.11.9).
Irenaeus mendeklarasikan / menyatakan bahwa ada empat injil yang adalah tiang-tiang gereja.
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: "it is not possible that there can be either more or fewer than four" he stated, presenting as logic the [[analogy]] of the four corners of the earth and the four winds (1.11.8). His image, taken from ''[[Ezekiel]]'' 1, of God's throne borne by four creatures with four faces—"the four had the face of a man, and the face of a lion, on the right side: and the four had the face of an ox on the left side; they four also had the face of an eagle"— equivalent to the "four-formed" gospel, is the origin of the conventional symbols of the Evangelists: lion, bull, eagle, man. Irenaeus was successful in declaring that the four gospels collectively, and exclusively these four, contained the truth. By reading each gospel in light of the others, Irenaeus made of ''John'' a lens through which to read ''Matthew'', ''Mark'' and ''Luke''.
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* [[Injil Matius]]
* [[Injil Markus]]
* [[Injil Lukas]]
* [[Injil Yohanes]]
=== Origin of the canonical Gospels ===
:''Main discussion: [[Synoptic problem]]''.
Among the canonical Gospels, ''Matthew'', ''Mark'', and ''Luke'' include many of the same passages in the life of Jesus and sometimes use identical or very similar wording. ''John'' expresses itself in a different style and relates the same incidents in a different way— even in a revised narrative order— and is often full of more encompassing theological and philosophical messages than the first three canonical Gospel accounts. It is ''John'' that explicitly introduces Jesus as God incarnate.
The parallels among the first three Gospel accounts are so telling that many scholars have investigated the relationship between them. In order to study them more closely, German scholar [[Johann Jakob Griesbach|JJ Griesbach]] (1776) arranged the first three Gospel accounts in a three-column table called a ''[[synopsis]]''. As a result, Matthew, Mark, and Luke have come to be known as the [[synoptic Gospels]]; and the question of the reason for this similarity, and the relationship between these Gospel accounts more generally, is known as the [[Synoptic Problem]]. Some Christians explain this by believing that all gospel is "spirit-breathed," which means that the [[Holy Spirit]] provided inspiration for every book in the Bible, and the similarities in the different accounts are explained by the shared author (God). It is also argued that since they all tell the same story, the life of Jesus, that they would naturally be similar in their accounts.
The understanding found among early Christian writers and scholars has been that the first account of the Gospel to be committed to writing was that according to Matthew, the second Luke, followed by Mark and the final one John; and this order is defended today by proponents of the "Two-Gospel Hypothesis". However, since then Enlightenment scholars have been proposing also many other solutions to the Synoptic Problem; and the dominant view today is that Mark is the first Gospel, with Matthew and Luke borrowing passages both from that Gospel and from at least one other common source, lost to history, termed by scholars '[[Q document|Q]]' (from [[German language|German]]: ''Quelle'', meaning "source"). This view is known as the "[[Two-Source Hypothesis]]". The rediscovery of the ''[[Gospel of Thomas]]'', a sayings gospel remarkably similar to the form that Q was thought to take, and containing many of the sayings shared only between Matthew and Luke, but in a more raw form, has given a large degree of credence to the hypothesis. Others note that since the Gospel of Thomas is thought to be a later document than the synoptics, Thomas copied from them.
Another theory which addresses the synoptic problem is the [[Farrer hypothesis]]. This theory maintains [[Markan priority]] (that Mark was written first) and dispenses with the need for a theoretical document Q. What [[Austin Farrer]] has argued is that Luke used Matthew as a source as well as Mark, explaining the similarities between them without having to refer to a hypothetical document.
Estimates for the dates when the canonical Gospel accounts were written vary significantly; and the evidence for any of the dates is scanty. Because the earliest surviving complete copies of the Gospels date to the [[4th century]] and because only fragments and quotations exist before that, scholars use [[higher criticism]] to propose likely ranges of dates for the original gospel autographs. Conservative scholars tend to date earlier than others while liberal scholars usually date as late as possible. The following are mostly the date ranges given by the late [[Raymond E. Brown]], in his book ''An Introduction to the New Testament'', as representing the general scholarly consensus in 1996:
* '''Mark''': c. 68–73
* '''Matthew''': c. 70–100 as the majority view; the minority of conservative scholars argue for a pre-70 date, particularly those that do not accept Mark as the first gospel written.
* '''Luke''': c. 80–100, with most arguing for somewhere around 85
* '''John''': c. 90–110. Brown does not give a consensus view for John, but these are dates as propounded by C K Barrett, among others. The majority view is that it was written in stages, so there was no one date of composition.
Traditional Christian scholarship over most of the last 2 millennia has generally come to different conclusions assigning earlier dates. Here are the dates given in the modern NIV Study Bible:
* '''Mark''': c. 50's to early 60's, or late 60's
* '''Matthew''': c. 50 to 70's
* '''Luke''': c. 59 to 63, or 70's to 80's
* '''John''': c. 85 to near 100, or 50's to 70
The general consensus among biblical scholars is that all four canonical Gospels were originally written in [[Greek language|Greek]], the [[lingua franca]] of the Roman Orient. On the strength of an early commentator it has been suggested that Matthew may have originally been written in [[Aramaic language|Aramaic]], or that it was translated from Aramaic to Greek with corrections based on ''Mark''. Regardless, no Aramaic original texts of the Gospel accounts have ever been found, only later translations from the Greek (see [[Peshitta]]). It is widely argued by Christians that the Gospels were based on an earlier oral tradition, thus explaining the dating gap between Jesus' death and their date of composition. Another view is that the gospels were put into writing shortly before the disciples and other eye witnesses would pass on. A similar phenomenon was seen in more modern times with the large number of Holocaust survivors recording their stories in the 1990's near the end of their natural life spans.
== Injil Apokrif ==
Beberapa injil yang tidak dikanonkan mempunyai keserupaan dalam hal isi dan gaya bahasa, dibandingkan dengan injil-injil kanonik. Kebanyakan (yang lainnya) adalah [[gnostik]] dalam hal isi dan gaya bahasa, mempresentasikan / mengemukakan ajaran-ajaran dari sudut pandang yang sangat berbeda.
Ijil-injil ini termasuk kedalam tulisan-tulisan [[apokrif]] :
Baris 153 ⟶ 110:
* [[Injil Bardesanes]]
* [[Injil Mani]]
*Lihat yang disalah mengerti, "[[Injil Hermes]]".
Kitab yang sering disebut sebagai Injil Barnabas adalah pemalsuan abad ke 16 M. Penulisannya menggunakan bahasa Italy.
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== Liturgical usage ==
In many Christian churches, all Christians present stand when a passage from one of the Gospels is read publicly, and sit when a passage from a different part of the [[Bible]] is read. The reading of the Gospels, often contained in a liturgical edition containing only the four Gospels, is traditionally done by a minister or priest, and in many traditions is brought into the midst of the congregation to be read.
=== Usage in [[Eastern Orthodoxy]] [[liturgy]] ===
[[Image:Siya.jpg|thumb|left|Illustration from the [[Antoniev Siysky Monastery|Siysky Gospel]] (1339).]]
The Gospel book, usually decorated in an elaborate metal cover, is normally kept in a central place on the [[altar]]. The only things that are permitted to occupy this place on the altar are the [[chalice]] and [[paten|discos]] for the celebration of the [[Eucharist]] or, on [[Feast of the Cross|certain feasts]], a [[Christian cross|Cross]]. During the [[Entrance (Liturgical)|Little Entrance]], the Gospel is carried from the altar, through the [[nave]] of the church, and back into the altar. For the Gospel reading itself, the Gospel is brought from the altar to the [[ambo]], and afterwards returned to its place.
A Gospel passage is read in the [[Divine Liturgy]] on every Sunday or [[Liturgical year|feast]], and at daily services during the week. The reading is determined according to the annual liturgical calendar. (If a feast falls on a Sunday, the reading for that feast will often be included after or in place of the Sunday reading.) The cycle of readings begins with [[Pascha]] and the ''Pentecostarion'' (between Pascha and [[Pentecost]]), continues with the Sundays after Pentecost, and concludes with the [[Great Lent|Lenten Triodion]] and [[Holy Week]]. The number of Sundays from one Pascha to the next varies from year to year; in some years, not all the passages for Sundays after Pentecost will be read, while in others, some weeks will have to be repeated.
The entirety of the four Gospels is read in the course of the liturgical year, beginning with John 1:1-17 at the Paschal Matins Resurrection Service. The readings from John end on the Sunday of Pentecost, followed on Holy Spirit Monday by Matthew, starting in Chapter 4 (the Genealogy of Christ through the Nativity is read during the services for Christmas). From the 12th Monday through the 17th Friday after Pentecost, the readings are from the Gospel of St. Mark, with readings from Matt. Ch. 25 on Saturday and Sunday of the 17th week. The 18th Monday after Pentecost begins the readings from Luke, ending on the 29th Sunday. During the remaining weeks, 30-32, the weekday reading are from Mark, the weekend from Luke. This same pattern continues throughout the preparatory weeks from the Lenten Triodion, the Orthodox service book containing texts for the services of Great Lent and Holy Week. [[Image:Peresopnytske Gospel 04.jpg|thumb|Miniature of [[St Luke]] from the [[Peresopnytsia Gospel]] (1561).]]
Once Great Lent begins (during the service of Vespers on Forgivness Sunday), there are no Gospel readings on weekdays; instead, three Old Testament reading are appointed, one each from Genesis, Isaiah, and Proverbs (note: the Lenten services are structured differently to allow this arrangement of reading without the Gospel; see [[Liturgy of the Presanctified Gifts|Presanctified Liturgy]]). On Saturdays and Sundays, a Gospel is read with a message applicable to what the theme of that Sunday is (e.g. St. Mary of Egypt, the Cross, Holy Icons). This practice continues through Holy Week, with the exception of Matins of Great and Holy Friday, during which the 12 Passion Gosples are read, and the service culminates with a prossesion with a large wodden replica of the Cross, borne by the Priest to the ambo, and Christ is symbolically crucified on it. There are no other Gospel readings until Vesperal Liturgy of Holy Saturday, and then the Ressurectional Gospel at Midnight, Pascha Morning.
At the [[Divine Liturgy]] the Gospel is publicly read by a [[deacon]] after he receives a [[blessing]] from the celebrating [[priest]] or [[bishop]]. If there is no deacon present, the priest will read the Gospel himself. As in many other churches, all stand while the Gospel is being read.
In the Sunday [[Matins]] service the Gospel is always read by the celebrant. Afterward, the faithful venerate the Book of Gospels and then receive the celebrant's blessing.
=== Uses in [[Roman Catholic]] liturgy ===
A passage from one of the gospels is placed between the [[Alleluia]] or [[Tract (liturgy)|Tract]] and the [[Credo]] in the [[Mass (liturgy)|Mass]]. In a high mass, it is chanted in monotone according to a special tone (the ''Tonus Evangelii'').
==Heraldry==
In [[heraldry]] the Gospel is a "[[charge (heraldry)|charge]]", shown as a sort of book.
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== Lihat pula ==
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