Injil: Perbedaan antara revisi
Konten dihapus Konten ditambahkan
Tidak ada ringkasan suntingan |
Tidak ada ringkasan suntingan |
||
Baris 17:
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 kelompok Kristen yang menggunakan hanya satu injil saja, seperti kelompok [[Marsion]] - yang mana menggunakan versi injil lukas yang sudah diubah sedemikian rupa. Dan juga, Irenaeus menentang beberapa
Irenaeus mendeklarasikan / menyatakan bahwa ada empat injil yang adalah tiang-tiang gereja.
Baris 28:
* [[Injil Yohanes]]
<!--=== Origin of the canonical Gospels ===▼
▲=== 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.
Baris 37 ⟶ 36:
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.
Perkiraan kurun waktu ditulisnya injil bervariasi. Berikkut perkiraan kurun waktu yang diberikan oleh [[Raymond E. Brown]], dalam buku-nya ''An Introduction to the New Testament'', sebagai representasi atas konsensus umum para sarjana, pada tahun 1996:
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:▼
* '''
* '''
* '''Yohanes''': c. 90 – 110
Sedangkan, perkiraan kurun waktu yang diberikan dalam ''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.-->▼
* '''Matius''': c. 50 hingga tahun 70'an
▲<!--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 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 ==
Baris 128 ⟶ 130:
=== 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'').
| |||