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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).
:''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]].▼
Two non-canonical gospels that are considered to be among the earliest in composition are the sayings ''[[Gospel of Thomas]]'' and the narrative ''[[Gospel of Peter]]''. The dating of the Gospel of Thomas is particularly controversial, as there is some suspicion in critical schools of scholarship that it predates the canonical Gospels, which would, if conclusively proven, have a profound impact on the understanding of their origin. Like the canonical gospels, scholars have to rely on higher criticism, not extant manuscripts, in order to roughly date Thomas.▼
A genre of "[[Infancy gospel]]s" (Greek: ''protoevangelion'') arose in the 2nd century, such as the ''[[Gospel of James]]'', which introduces the concept of the [[Perpetual Virginity]] of Mary, and the ''[[Infancy Gospel of Thomas]]'' (not to be confused with the absolutely different sayings ''Gospel of Thomas''), both of which related many miraculous incidents from the life of Mary and the childhood of Jesus that are not included in the canonical gospels, but which have passed into Christian lore.▼
Another genre that has been suppressed is that of gospel harmonies, in which the apparent discrepancies in the canonical four gospels were selectively recast to present a harmoniously consistent narrative text. Very few fragments of harmonies survived. The ''[[Diatessaron]]'' was such a harmonization, compiled by [[Tatian]] around AD 175. It was popular for at least two centuries in [[Syria]], but eventually it fell into disuse, and no copies of it have survived, except indirectly in some medieval Gospel harmonies that can be considered its descendants.▼
[[Marcion of Sinope]], c. AD 150, had a version of the ''Gospel of Luke'' which differed substantially from that which has now become the standard text. Marcion's version was far less ''Jewish'' than the now canonical text, and his critics alleged that he had edited out the portions he didn't like from the canonical version, though Marcion argued that his text was the more genuinely original one. Marcion also rejected all the other gospels, including Matthew, Mark, and especially John, which he alleged had been forged by Irenaeus.▼
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]]''.▼
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 "
Irenaeus mendeklarasikan / menyatakan bahwa ada empat injil yang adalah tiang-tiang gereja.
<!--: "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''.-->▼
<--!▼
▲: "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''.
* [[Injil Matius]]
Baris 48 ⟶ 28:
* [[Injil Yohanes]]
=== Origin of the canonical Gospels ===
:''Main discussion: [[Synoptic problem]]''.
Baris 72 ⟶ 53:
* '''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.-->
<!--== Non-canonical gospels ==
▲:''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]].
▲Two non-canonical gospels that are considered to be among the earliest in composition are the sayings ''[[Gospel of Thomas]]'' and the narrative ''[[Gospel of Peter]]''. The dating of the Gospel of Thomas is particularly controversial, as there is some suspicion in critical schools of scholarship that it predates the canonical Gospels, which would, if conclusively proven, have a profound impact on the understanding of their origin. Like the canonical gospels, scholars have to rely on higher criticism, not extant manuscripts, in order to roughly date Thomas.
▲A genre of "[[Infancy gospel]]s" (Greek: ''protoevangelion'') arose in the 2nd century, such as the ''[[Gospel of James]]'', which introduces the concept of the [[Perpetual Virginity]] of Mary, and the ''[[Infancy Gospel of Thomas]]'' (not to be confused with the absolutely different sayings ''Gospel of Thomas''), both of which related many miraculous incidents from the life of Mary and the childhood of Jesus that are not included in the canonical gospels, but which have passed into Christian lore.
▲Another genre that has been suppressed is that of gospel harmonies, in which the apparent discrepancies in the canonical four gospels were selectively recast to present a harmoniously consistent narrative text. Very few fragments of harmonies survived. The ''[[Diatessaron]]'' was such a harmonization, compiled by [[Tatian]] around AD 175. It was popular for at least two centuries in [[Syria]], but eventually it fell into disuse, and no copies of it have survived, except indirectly in some medieval Gospel harmonies that can be considered its descendants.
▲[[Marcion of Sinope]], c. AD 150, had a version of the ''Gospel of Luke'' which differed substantially from that which has now become the standard text. Marcion's version was far less ''Jewish'' than the now canonical text, and his critics alleged that he had edited out the portions he didn't like from the canonical version, though Marcion argued that his text was the more genuinely original one. Marcion also rejected all the other gospels, including Matthew, Mark, and especially John, which he alleged had been forged by Irenaeus.
▲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 Apokrif ==
Baris 111 ⟶ 104:
* [[Injil Mani]]
*Lihat juga yang disalah
Kitab yang sering disebut sebagai Injil Barnabas adalah pemalsuan abad ke 16 M. Penulisannya menggunakan bahasa Italy.
<!--Terjemahan dalam bahasa Indonesia yang beredar di Indonesia diterjemahkan dari buku yang ditulis oleh Laura dan Racc namun komentar-komentar kritis sengaja tidak diterjemahkan.-->▼
▲Terjemahan dalam bahasa Indonesia yang beredar di Indonesia diterjemahkan dari buku yang ditulis oleh Laura dan Racc namun komentar-komentar kritis sengaja tidak diterjemahkan.
<!--== Liturgical usage ==▼
▲== 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.
Baris 142 ⟶ 132:
==Heraldry==
In [[heraldry]] the Gospel is a "[[charge (heraldry)|charge]]", shown as a sort of book.-->
== Lihat pula ==
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