Lompat ke isi

Kesejarahan Yesus: Perbedaan antara revisi

Dari Wikipedia bahasa Indonesia, ensiklopedia bebas
Jelajahi riwayat secara interaktif
← Revisi sebelumnya
Konten dihapus Konten ditambahkan
VisualTeks wiki
Tambahan
InternetArchiveBot (bicara | kontrib)
Bot
692.061 suntingan
Add 1 book for Wikipedia:Pemastian (20240209)) #IABot (v2.0.9.5) (GreenC bot
 
(20 revisi perantara oleh 12 pengguna tidak ditampilkan)
Baris 1: Baris 1:
{{Yesus}}
{{Yesus}}


'''Historisitas Yesus''', atau '''kesejarahan Yesus''', berkenaan dengan sejauh mana keberadaan [[Yesus|Yesus dari Nazaret]], lahir {{circa}} 7–2 SM, sebagai seorang figur historis. Terdapat "konsensus yang nyaris universal" di kalangan [[Kritik teks (Alkitab)|akademisi biblika]] bahwa Yesus ada secara historis,<ref name=Carrier>{{cite book|last=Carrier|first=Richard Lane|title=On the Historicity of Jesus: Why we might Have Reason for Doubt|year=2014|publisher=Sheffield Phoenix Press|isbn=9781909697355}}</ref><ref name=fox>{{cite book|last=Fox|first=Robin Lane|title=The Classical World: An Epic History from Homer to Hadrian|year=2005|publisher=Basic Books|isbn=978-0465024971|page=48}}</ref><ref name=nobbs>{{cite web|last1=Dickson|first1=John|title=Best of 2012: The irreligious assault on the historicity of Jesus|url=http://www.abc.net.au/religion/articles/2012/12/24/3660194.htm|website=Abc.net.au|accessdate=17 June 2014}}</ref>{{refn|group=nb|
'''Historisitas Yesus''', atau '''kesejarahan Yesus''', berkenaan dengan sejauh mana keberadaan [[Yesus|Yesus dari Nazaret]], lahir {{circa}} 7–2 SM, sebagai seorang figur historis. Terdapat "konsensus yang nyaris universal" di kalangan [[Kritik teks (Alkitab)|akademisi biblika]] bahwa Yesus ada secara historis,<ref name=Carrier>{{cite book|last=Carrier|first=Richard Lane|title=On the Historicity of Jesus: Why we might Have Reason for Doubt|url=https://archive.org/details/onhistoricityofj0000carr|year=2014|publisher=Sheffield Phoenix Press|isbn=9781909697355}}</ref><ref name=fox>{{cite book|last=Fox|first=Robin Lane|title=The Classical World: An Epic History from Homer to Hadrian|year=2005|publisher=Basic Books|isbn=978-0465024971|page=48}}</ref><ref name=nobbs>{{cite web|last1=Dickson|first1=John|title=Best of 2012: The irreligious assault on the historicity of Jesus|url=http://www.abc.net.au/religion/articles/2012/12/24/3660194.htm|website=Abc.net.au|accessdate=17 June 2014}}</ref>{{refn|group=nb|
Sambil membahas fakta "mencolok" bahwa "kita tidak memiliki catatan Romawi apapun yang membuktikan keberadaan Yesus," Ehrman menolak klaim bahwa hal ini berarti Yesus tidak pernah ada. Katanya, "Dia tentu ada, karena hampir setiap akademisi antikuitas yang kompeten, baik Kristen ataupun non-Kristen, sependapat berdasarkan bukti-bukti yang jelas dan pasti."<ref name="Ehrman2011">{{cite book|author=Bart D. Ehrman|title=Forged: Writing in the Name of God--Why the Bible's Authors Are Not Who We Think They Are|url=http://books.google.com/books?id=MtOMO8i4GLoC|date=22 March 2011|publisher=HarperCollins|pages= 285|isbn=978-0-06-207863-6}}</ref>}}{{refn|group=nb|[[Robert M. Price]], seorang mantan apologis fundamentalis yang berubah menjadi ateis mengatakan bahwa keberadaan Yesus tidak dapat dikesampingkan, tetapi kemungkinannya kurang dibandingkan dengan non eksistensi. Ia sependapat bahwa perspektifnya bertentangan dengan pandangan sebagian besar akademisi.<ref name="Dunn2010">{{cite book|author=James Douglas Grant Dunn|title=The Historical Jesus: Five Views|url=http://books.google.com/books?id=DtRhzgAACAAJ|date=1 February 2010|publisher=[[:en:SPCK Publishing|SPCK Publishing]] |pages= 61|isbn=978-0-281-06329-1}}</ref>}}{{refn|group=nb|[[:en:Michael Grant (writer)|Michael Grant]] (seorang yang mendalami [[klasika]]) menyatakan bahwa, "Dalam beberapa tahun terakhir, 'tidak ada akademisi yang serius memberanikan diri untuk mendalilkan non historistias Yesus' atau pada tingkatan yang sangat sedikit, dan mereka belum berhasil menyingkirkan bukti-bukti yang jauh lebih kuat, yang memang sangat berlimpah, untuk menyatakan sebaliknya."<ref name="Grant2004">{{cite book|author=Michael Grant|title=Jesus|url=http://books.google.com/books?id=zVUxICZlgYIC|date=January 2004|publisher=Orion|pages= 200|isbn=978-1-898799-88-7}}</ref>}}{{refn|group=nb|"Ada orang-orang yang berpendapat bahwa Yesus adalah bagian dari imajinasi Gereja, bahwa Yesus sama sekali tidak pernah ada. Saya harus mengatakan bahwa saya tidak tahu jika ada akademisi kritis terhormat yang mengatakan hal itu lagi."<ref name="BurridgeGould2004">{{cite book|author1=Richard A. Burridge|author2=Graham Gould|title=Jesus Now and Then|url=http://books.google.com/books?id=AB3ciLwoWkQC|year=2004|publisher=William B. Eerdmans Publishing Company|pages= 34|isbn=978-0-8028-0977-3}}</ref>}} kendati mereka memiliki perbedaan pendapat mengenai keyakinan dan ajaran Yesus serta keakuratan detail kehidupan Yesus sebagaimana dideskripsikan dalam kitab-kitab [[Injil]].{{refn|group=nb|Tentang "pembaptisan dan penyaliban", "kedua fakta [ini] dalam kehidupan Yesus mendapat persetujuan yang nyaris universal".<ref name="Dunn2003a">{{cite book|author=James D. G. Dunn|title=Jesus Remembered|url=http://books.google.com/books?id=G4qpnvoautgC|year=2003|publisher=Wm. B. Eerdmans Publishing|pages= 339|isbn=978-0-8028-3931-2}}</ref>}}<ref name=Hertzog1/>{{refn|group=nb|"Bahwa {{interp|orig=he|Yesus}} disalibkan adalah sama pastinya seperti hal historis lainnya yang bisa didapatkan, karena baik [[Yosefus]] maupun [[Tacitus|Tasitus]] ... sependapat dengan laporan-laporan Kristen dalam hal-hal yang setidaknya adalah kenyataan dasar."<ref name="Crossan1994">{{cite book|author=John Dominic Crossan|title=Jesus: A Revolutionary Biography|url=http://books.google.com/books?id=R76BnTswxEsC|year=1994|publisher=HarperCollins|pages= 45|isbn=978-0-06-061662-5}}</ref>}}<ref name="MAPowell168">{{cite book|author=Mark Allan Powell|title=Jesus as a Figure in History: How Modern Historians View the Man from Galilee|url=http://books.google.com/books?id=IJP4DRCVaUMC|year=1998|publisher=Westminster John Knox Press|isbn=978-0-664-25703-3}}</ref>{{rp|168–173}} Meskipun akademisi-akademisi mengkritik keilmuan tentang Yesus karena bias agama dan kurangnya [[metode sejarah|kekukuhan metodologis]],{{refn|group=nb|..."Pokok yang akan saya kemukakan di bawah adalah bahwa praktik-praktik pembuktian yang disepakati para sejarawan Yesua, terlepas dari upaya-upaya terbaik mereka, belum menjadi praktik historis yang kukuh.".<ref name="Akenson2001">{{cite book|author=Donald H. Akenson|title=Surpassing Wonder: The Invention of the Bible and the Talmuds|url=http://books.google.com/books?id=40E8am9SlwgC|date=29 September 2001|publisher=University of Chicago Press|isbn=978-0-226-01073-1}}</ref>}} dengan sangat sedikit pengecualian, para kritikus tersebut umumnya mendukung historisitas Yesus, dan menolak [[teori mitos Yesus]] yang menyatakan bahwa Yesus tidak pernah ada.<ref name="voorst16"/>{{refn|group=nb|"Teori-teori tidak meyakinkan yang menyatakan bahwa keberadaan Yesus merupakan suatu penemuan Kristen adalah sangat tidak masuk akal."<ref name="Bockmuehl2001">{{cite book|author=Markus Bockmuehl|title=The Cambridge Companion to Jesus|url=http://books.google.com/books?id=vSehrtQpcYcC|date=8 November 2001|publisher=Cambridge University Press|pages =123–124|isbn=978-0-521-79678-1}}</ref>}}<ref name="Powell1998">{{cite book|author=Mark Allan Powell|title=Jesus as a Figure in History: How Modern Historians View the Man from Galilee|url=http://books.google.com/books?id=IJP4DRCVaUMC|year=1998|publisher=Westminster John Knox Press|pages= 168|isbn=978-0-664-25703-3}}</ref><ref name="Houlden2003">{{cite book|author=James L. Houlden|title=Jesus in History, Thought, and Culture: Entries A - J.|url=http://books.google.com/books?id=GjvmQgAACAAJ|year=2003|publisher=ABC-CLIO|isbn=978-1-57607-856-3}}</ref><ref name=VVoorst14>{{cite book|author=Robert E. Van Voorst|title=Jesus Outside the New Testament: An Introduction to the Ancient Evidence|url=http://books.google.com/books?id=lwzliMSRGGkC|year=2000|pages= 14|publisher=Wm. B. Eerdmans Publishing|isbn=978-0-8028-4368-5}}</ref>
Sambil membahas fakta "mencolok" bahwa "kita tidak memiliki catatan Romawi apapun yang membuktikan keberadaan Yesus," Ehrman menolak klaim bahwa hal ini berarti Yesus tidak pernah ada. Katanya, "Dia tentu ada, karena hampir setiap akademisi antikuitas yang kompeten, baik Kristen ataupun non-Kristen, sependapat berdasarkan bukti-bukti yang jelas dan pasti."<ref name="Ehrman2011">{{cite book|author=Bart D. Ehrman|title=Forged: Writing in the Name of God--Why the Bible's Authors Are Not Who We Think They Are|url=http://books.google.com/books?id=MtOMO8i4GLoC|date=22 March 2011|publisher=HarperCollins|pages= 285|isbn=978-0-06-207863-6}}</ref>}}{{refn|group=nb|[[Robert M. Price]], seorang mantan apologis fundamentalis yang berubah menjadi ateis mengatakan bahwa keberadaan Yesus tidak dapat dikesampingkan, tetapi kemungkinannya kurang dibandingkan dengan non eksistensi. Ia sependapat bahwa perspektifnya bertentangan dengan pandangan sebagian besar akademisi.<ref name="Dunn2010">{{cite book|author=James Douglas Grant Dunn|title=The Historical Jesus: Five Views|url=http://books.google.com/books?id=DtRhzgAACAAJ|date=1 February 2010|publisher=[[:en:SPCK Publishing|SPCK Publishing]] |pages= 61|isbn=978-0-281-06329-1}}</ref>}}{{refn|group=nb|[[:en:Michael Grant (writer)|Michael Grant]] (seorang yang mendalami [[klasika]]) menyatakan bahwa, "Dalam beberapa tahun terakhir, 'tidak ada akademisi yang serius memberanikan diri untuk mendalilkan non historistias Yesus' atau pada tingkatan yang sangat sedikit, dan mereka belum berhasil menyingkirkan bukti-bukti yang jauh lebih kuat, yang memang sangat berlimpah, untuk menyatakan sebaliknya."<ref name="Grant2004">{{cite book|author=Michael Grant|title=Jesus|url=http://books.google.com/books?id=zVUxICZlgYIC|date=January 2004|publisher=Orion|pages= 200|isbn=978-1-898799-88-7}}</ref>}}{{refn|group=nb|"Ada orang-orang yang berpendapat bahwa Yesus adalah bagian dari imajinasi Gereja, bahwa Yesus sama sekali tidak pernah ada. Saya harus mengatakan bahwa saya tidak tahu jika ada akademisi kritis terhormat yang mengatakan hal itu lagi."<ref name="BurridgeGould2004">{{cite book|author1=Richard A. Burridge|author2=Graham Gould|title=Jesus Now and Then|url=http://books.google.com/books?id=AB3ciLwoWkQC|year=2004|publisher=William B. Eerdmans Publishing Company|pages= 34|isbn=978-0-8028-0977-3}}</ref>}} kendati mereka memiliki perbedaan pendapat mengenai keyakinan dan ajaran Yesus serta keakuratan detail kehidupan Yesus sebagaimana dideskripsikan dalam kitab-kitab [[Injil]].{{refn|group=nb|Tentang "pembaptisan dan penyaliban", "kedua fakta [ini] dalam kehidupan Yesus mendapat persetujuan yang nyaris universal".<ref name="Dunn2003a">{{cite book|author=James D. G. Dunn|title=Jesus Remembered|url=http://books.google.com/books?id=G4qpnvoautgC|year=2003|publisher=Wm. B. Eerdmans Publishing|pages= 339|isbn=978-0-8028-3931-2}}</ref>}}<ref name=Hertzog1/>{{refn|group=nb|"Bahwa {{interp|orig=he|Yesus}} disalibkan adalah sama pastinya seperti hal historis lainnya yang bisa didapatkan, karena baik [[Yosefus]] maupun [[Tacitus|Tasitus]] ... sependapat dengan laporan-laporan Kristen dalam hal-hal yang setidaknya adalah kenyataan dasar."<ref name="Crossan1994">{{cite book|author=John Dominic Crossan|title=Jesus: A Revolutionary Biography|url=http://books.google.com/books?id=R76BnTswxEsC|year=1994|publisher=HarperCollins|pages= 45|isbn=978-0-06-061662-5}}</ref>}}<ref name="MAPowell168">{{cite book|author=Mark Allan Powell|title=Jesus as a Figure in History: How Modern Historians View the Man from Galilee|url=http://books.google.com/books?id=IJP4DRCVaUMC|year=1998|publisher=Westminster John Knox Press|isbn=978-0-664-25703-3}}</ref>{{rp|168–173}} Meskipun akademisi-akademisi mengkritik keilmuan tentang Yesus karena bias agama dan kurangnya [[metode sejarah|kekukuhan metodologis]],{{refn|group=nb|..."Pokok yang akan saya kemukakan di bawah adalah bahwa praktik-praktik pembuktian yang disepakati para sejarawan Yesua, terlepas dari upaya-upaya terbaik mereka, belum menjadi praktik historis yang kukuh.".<ref name="Akenson2001">{{cite book|author=Donald H. Akenson|title=Surpassing Wonder: The Invention of the Bible and the Talmuds|url=http://books.google.com/books?id=40E8am9SlwgC|date=29 September 2001|publisher=University of Chicago Press|isbn=978-0-226-01073-1}}</ref>}} dengan sangat sedikit pengecualian, para kritikus tersebut umumnya mendukung historisitas Yesus, dan menolak [[teori mitos Yesus]] yang menyatakan bahwa Yesus tidak pernah ada.<ref name="voorst16"/>{{refn|group=nb|"Teori-teori tidak meyakinkan yang menyatakan bahwa keberadaan Yesus merupakan suatu penemuan Kristen adalah sangat tidak masuk akal."<ref name="Bockmuehl2001">{{cite book|author=Markus Bockmuehl|title=The Cambridge Companion to Jesus|url=http://books.google.com/books?id=vSehrtQpcYcC|date=8 November 2001|publisher=Cambridge University Press|pages =123–124|isbn=978-0-521-79678-1}}</ref>}}<ref name="Powell1998">{{cite book|author=Mark Allan Powell|title=Jesus as a Figure in History: How Modern Historians View the Man from Galilee|url=http://books.google.com/books?id=IJP4DRCVaUMC|year=1998|publisher=Westminster John Knox Press|pages= 168|isbn=978-0-664-25703-3}}</ref><ref name="Houlden2003">{{cite book|author=James L. Houlden|title=Jesus in History, Thought, and Culture: Entries A - J.|url=http://books.google.com/books?id=GjvmQgAACAAJ|year=2003|publisher=ABC-CLIO|isbn=978-1-57607-856-3}}</ref><ref name=VVoorst14>{{cite book|author=Robert E. Van Voorst|title=Jesus Outside the New Testament: An Introduction to the Ancient Evidence|url=http://books.google.com/books?id=lwzliMSRGGkC|year=2000|pages= 14|publisher=Wm. B. Eerdmans Publishing|isbn=978-0-8028-4368-5}}</ref>

Namun beberapa akademisi tertentu, terutama di Eropa, baru-baru ini menciptakan kasus bahwa kendati sejumlah "Yesi" yang tidak masuk akal dapat saja ada, tidak ada kepastian akan Yesus yang mana adalah Yesus historis, dan bahwa seharusnya lebih banyak penelitian ilmiah dan perdebatan mengenai topik ini.<ref name="ThompsonVerenna2013">{{cite book|author1=Thomas L. Thompson|author2=Thomas S. Verenna|title='Is This Not the Carpenter?': The Question of the Historicity of the Figure of Jesus|url=http://books.google.com/books?id=pP9DlwEACAAJ|year=2013|publisher=Acumen Publishing, Limited|isbn=978-1-84465-729-2}}</ref><ref name="bibleinterp.com">[http://www.bibleinterp.com/opeds/dav368029.shtml Davies' article ''Does Jesus Exist?'' at bibleinterp.com]</ref>


Historisitas Yesus berbeda dengan studi terkait [[Yesus sebagai tokoh dalam sejarah|Yesus historis]] yang mengacu pada rekonstruksi ilmiah mengenai kehidupan Yesus, didasarkan terutama pada analisis [[Kritik teks (Alkitab)|kritis]] teks-teks Injil.<ref name="LevineJr.2006">{{cite book|author1=Amy-Jill Levine|author2=Dale C. Allison Jr.|author3=John Dominic Crossan|title=The Historical Jesus in Context|url=http://books.google.com/books?id=wMbEyeDSQQgC|date=16 October 2006|publisher=Princeton University Press|pages= 1–2|isbn=0-691-00992-9}}</ref><ref name="Ehrman1999">{{cite book|author=Bart D. Ehrman|title=Jesus: Apocalyptic Prophet of the New Millennium|url=http://books.google.com/books?id=vzszmQEACAAJ|year=1999|publisher=Oxford University Press|pages= ix–xi|isbn=978-0-19-512473-6}}</ref><ref name="Dunn2003">{{cite book|author=James D. G. Dunn|title=Jesus Remembered|url=http://books.google.com/books?id=G4qpnvoautgC|year=2003|publisher=Wm. B. Eerdmans Publishing|pages= 125–127|isbn=978-0-8028-3931-2}}</ref> Sebaliknya, historisitas sebagai suatu subjek penelitian yang berbeda dari sejarah secara tepat berkaitan dengan dua isu mendasar berbeda. Pertama-tama hal ini berkaitan dengan proses perubahan sosial yang sistemik; yang kedua adalah intensi dan konteks sosial apa dari para penulis sumber-sumber tersebut yang dengannya dapat dibangun kebenaran peristiwa-peristiwa sejarah, dengan cara memisahkan [[:en:Christian mythology|laporan-laporan mitologis]] dari keadaan-keadaan faktual.<ref>Hare Rom and Moghadda Fathali "Historicity, Social Psychology and Change" in Rochmore, Tom and Margolis, Tom (2008) "History, Historicity and Science" (Ashgate)</ref>
Historisitas Yesus berbeda dengan studi terkait [[Yesus sebagai tokoh dalam sejarah|Yesus historis]] yang mengacu pada rekonstruksi ilmiah mengenai kehidupan Yesus, didasarkan terutama pada analisis [[Kritik teks (Alkitab)|kritis]] teks-teks Injil.<ref name="LevineJr.2006">{{cite book|author1=Amy-Jill Levine|author2=Dale C. Allison Jr.|author3=John Dominic Crossan|title=The Historical Jesus in Context|url=http://books.google.com/books?id=wMbEyeDSQQgC|date=16 October 2006|publisher=Princeton University Press|pages= 1–2|isbn=0-691-00992-9}}</ref><ref name="Ehrman1999">{{cite book|author=Bart D. Ehrman|title=Jesus: Apocalyptic Prophet of the New Millennium|url=http://books.google.com/books?id=vzszmQEACAAJ|year=1999|publisher=Oxford University Press|pages= ix–xi|isbn=978-0-19-512473-6}}</ref><ref name="Dunn2003">{{cite book|author=James D. G. Dunn|title=Jesus Remembered|url=http://books.google.com/books?id=G4qpnvoautgC|year=2003|publisher=Wm. B. Eerdmans Publishing|pages= 125–127|isbn=978-0-8028-3931-2}}</ref> Sebaliknya, historisitas sebagai suatu subjek penelitian yang berbeda dari sejarah secara tepat berkaitan dengan dua isu mendasar berbeda. Pertama-tama hal ini berkaitan dengan proses perubahan sosial yang sistemik; yang kedua adalah intensi dan konteks sosial apa dari para penulis sumber-sumber tersebut yang dengannya dapat dibangun kebenaran peristiwa-peristiwa sejarah, dengan cara memisahkan [[:en:Christian mythology|laporan-laporan mitologis]] dari keadaan-keadaan faktual.<ref>Hare Rom and Moghadda Fathali "Historicity, Social Psychology and Change" in Rochmore, Tom and Margolis, Tom (2008) "History, Historicity and Science" (Ashgate)</ref>
Baris 11: Baris 9:
<!--{{main article|Sources for the historicity of Jesus}}
<!--{{main article|Sources for the historicity of Jesus}}
[[File:First century Iudaea province.gif|thumb|right|250px|[[Judea (Roman province)|Judea Province]] during the 1st century]]
[[File:First century Iudaea province.gif|thumb|right|250px|[[Judea (Roman province)|Judea Province]] during the 1st century]]
All [[extant literature|extant sources]] that mention Jesus were written after his death. The [[New Testament|Christian Testament]] represents sources that have become [[Canon law|canonical]] for Christianity, and there are many [[Gnostic Gospels|apocryphal texts]] that are examples of the wide variety of writings in the first centuries [[Anno Domini|AD]] that are related to Jesus.<ref>{{Cite book|title = The Historical Jesus|last = Theissen|first = Gerd|publisher = Fortress Press|year= 1996|isbn = 978-0-8006-3122-2|location = Minneapolis MN|pages = 17–62|last2 = Merz|first2 = Annette}}</ref> Many scholars have questioned the [[historicity of the Bible|authenticity]] and [[criticism of the Bible|reliability]] of these sources, and few events mentioned in the gospels are universally accepted.<ref name="MAPowell168"/>{{rp|181}}
All [[extant literature|extant sources]] that mention Jesus were written after his death. The [[New Testament|Christian Testament]] represents sources that have become [[Canon law|canonical]] for Christianity, and there are many [[Gnostic Gospels|apocryphal texts]] that are examples of the wide variety of writings in the first centuries [[Anno Domini|AD]] that are related to Jesus.<ref>{{Cite book|title = The Historical Jesus|url = https://archive.org/details/historicaljesusc0000thei|last = Theissen|first = Gerd|publisher = Fortress Press|year= 1996|isbn = 978-0-8006-3122-2|location = Minneapolis MN|pages = [https://archive.org/details/historicaljesusc0000thei/page/17 17]–62|last2 = Merz|first2 = Annette}}</ref> Many scholars have questioned the [[historicity of the Bible|authenticity]] and [[criticism of the Bible|reliability]] of these sources, and few events mentioned in the gospels are universally accepted.<ref name="MAPowell168"/>{{rp|181}}


The seven [[Pauline epistles]] considered by scholarly consensus to be [[Authorship of the Pauline epistles|genuine]] are dated to between AD 50 and 60 (''i.e.'', approximately twenty to thirty years after the generally accepted time period for the death of Jesus) and are the earliest surviving Christian texts that may include information about Jesus.<ref name=Adams94>Edward Adams in ''The Cambridge Companion to Jesus'' by Markus N. A. Bockmuehl 2001 {{ISBN|0521796784}} pp. 94–96.</ref> Although Paul provides relatively little [[life of Jesus|biographical information about Jesus]]<ref>{{cite book|last1=Eddy|first1=Paul Rhodes|last2=Boyd|first2=Gregory A.|title=The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition|url=https://books.google.com/books?id=WgROZMp4zDMC&pg=PA202|date=2007|publisher=Baker Academic|isbn=978-0-8010-3114-4|page=202}}</ref> and admits that he never knew Jesus personally, he does makes it clear that he considers Jesus to have been a real person{{refn|group=nb|In [[s:Bible (American Standard)/Galatians#4:4|Galatians 4:4]], Paul states that Jesus was "[[incarnation of Jesus|born of a woman]]."}} and a Jew.{{refn|group=nb|In [[s:Bible (American Standard)/Romans#1:3|Romans 1:3]], Paul states that Jesus was "[[law of Moses|born under the law]]."}}<ref name=Tuckett126>{{cite book|last=Tuckett|first=Christopher M.|author-link=Christopher M. Tuckett|title=The Cambridge Companion to Jesus|editor=Markus N. A. Bockmuehl|date=2001|isbn=0521796784|pages=122–126}}</ref><ref name=JRDunn143>''Jesus Remembered: Christianity in the Making'' by James D. G. Dunn (2003) {{ISBN|0802839312}} p. 143</ref><ref name=McK38>''Jesus Christ in History and Scripture'' by Edgar V. McKnight 1999 {{ISBN|0865546770}} p. 38</ref><ref name=Furnish19>''Jesus according to Paul'' by Victor Paul Furnish 1994 {{ISBN|0521458242}} pp. 19–20</ref> Moreover, he claims to have met with [[James, brother of Jesus|James]], the brother of Jesus.<ref>[[s:Bible (American Standard)/Galatians#1:19|Galatians 1:19]]</ref>{{refn|group=nb|That Jesus had a brother named James is corroborated by Josephus.<ref>{{cite book|last1=Murphy|first1=Caherine M.|title=The Historical Jesus For Dummies|date=2007|publisher=For Dummies|isbn=978-0470167854|page=140}}</ref>}}
The seven [[Pauline epistles]] considered by scholarly consensus to be [[Authorship of the Pauline epistles|genuine]] are dated to between AD 50 and 60 (''i.e.'', approximately twenty to thirty years after the generally accepted time period for the death of Jesus) and are the earliest surviving Christian texts that may include information about Jesus.<ref name=Adams94>Edward Adams in ''The Cambridge Companion to Jesus'' by Markus N. A. Bockmuehl 2001 {{ISBN|0521796784}} pp. 94–96.</ref> Although Paul provides relatively little [[life of Jesus|biographical information about Jesus]]<ref>{{cite book|last1=Eddy|first1=Paul Rhodes|last2=Boyd|first2=Gregory A.|title=The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition|url=https://books.google.com/books?id=WgROZMp4zDMC&pg=PA202|date=2007|publisher=Baker Academic|isbn=978-0-8010-3114-4|page=202}}</ref> and admits that he never knew Jesus personally, he does makes it clear that he considers Jesus to have been a real person{{refn|group=nb|In [[s:Bible (American Standard)/Galatians#4:4|Galatians 4:4]], Paul states that Jesus was "[[incarnation of Jesus|born of a woman]]."}} and a Jew.{{refn|group=nb|In [[s:Bible (American Standard)/Romans#1:3|Romans 1:3]], Paul states that Jesus was "[[law of Moses|born under the law]]."}}<ref name=Tuckett126>{{cite book|last=Tuckett|first=Christopher M.|author-link=Christopher M. Tuckett|title=The Cambridge Companion to Jesus|editor=Markus N. A. Bockmuehl|date=2001|isbn=0521796784|pages=122–126}}</ref><ref name=JRDunn143>''Jesus Remembered: Christianity in the Making'' by James D. G. Dunn (2003) {{ISBN|0802839312}} p. 143</ref><ref name=McK38>''Jesus Christ in History and Scripture'' by Edgar V. McKnight 1999 {{ISBN|0865546770}} p. 38</ref><ref name=Furnish19>''Jesus according to Paul'' by Victor Paul Furnish 1994 {{ISBN|0521458242}} pp. 19–20</ref> Moreover, he claims to have met with [[James, brother of Jesus|James]], the brother of Jesus.<ref>[[s:Bible (American Standard)/Galatians#1:19|Galatians 1:19]]</ref>{{refn|group=nb|That Jesus had a brother named James is corroborated by Josephus.<ref>{{cite book|last1=Murphy|first1=Caherine M.|title=The Historical Jesus For Dummies|url=https://archive.org/details/historicaljesusf00cath|date=2007|publisher=For Dummies|isbn=978-0470167854|page=[https://archive.org/details/historicaljesusf00cath/page/140 140]}}</ref>}}


Non-Christian sources used to study and establish the historicity of Jesus include the Jewish historian [[Josephus]] and [[ancient Rome|Roman]] historian [[Tacitus]]. These sources are compared to Christian sources, such as the [[Pauline letters]] and [[synoptic gospels]], and are usually independent of each other; that is, the Jewish sources do not draw upon the Roman sources. Similarities and differences between these sources are used in the authentication process.<ref name="Camber121">''The Cambridge Companion to Jesus'' by Markus N. A. Bockmuehl 2001 {{ISBN|0521796784}} pp. 121–125</ref><ref name="ChiltonEvans1998">{{cite book|author1=Bruce David Chilton|author2=Craig Alan Evans|title=Studying the Historical Jesus: Evaluations of the State of Current Research|url=https://books.google.com/books?id=AJM9grxOjjMC|year=1998|publisher=BRILL|pages= 460–470|isbn=90-04-11142-5}}</ref><ref name= Blomberg431 >''Jesus and the Gospels: An Introduction and Survey'' by Craig L. Blomberg 2009 {{ISBN|0-8054-4482-3}} pp. 431–436</ref><ref name="Blomberg431"/><ref>[[#refVanVoorst2000|Van Voorst (2000)]] pp. 39–53</ref>
Non-Christian sources used to study and establish the historicity of Jesus include the Jewish historian [[Josephus]] and [[ancient Rome|Roman]] historian [[Tacitus]]. These sources are compared to Christian sources, such as the [[Pauline letters]] and [[synoptic gospels]], and are usually independent of each other; that is, the Jewish sources do not draw upon the Roman sources. Similarities and differences between these sources are used in the authentication process.<ref name="Camber121">''The Cambridge Companion to Jesus'' by Markus N. A. Bockmuehl 2001 {{ISBN|0521796784}} pp. 121–125</ref><ref name="ChiltonEvans1998">{{cite book|author1=Bruce David Chilton|author2=Craig Alan Evans|title=Studying the Historical Jesus: Evaluations of the State of Current Research|url=https://books.google.com/books?id=AJM9grxOjjMC|year=1998|publisher=BRILL|pages= 460–470|isbn=90-04-11142-5}}</ref><ref name= Blomberg431 >''Jesus and the Gospels: An Introduction and Survey'' by Craig L. Blomberg 2009 {{ISBN|0-8054-4482-3}} pp. 431–436</ref><ref name="Blomberg431"/><ref>[[#refVanVoorst2000|Van Voorst (2000)]] pp. 39–53</ref>


In Books [[s:The Antiquities of the Jews/Book XVIII#Chapter 3|18]] and [[s:The Antiquities of the Jews/Book XX#Chapter 9|20]]'' of [[Antiquities of the Jews]]'', written around AD 93 to 94, [[Jewish history|Jewish historian]] [[Josephus]] twice refers to the biblical Jesus. The general scholarly view holds that the longer passage, known as the [[Testimonium Flavianum]], most likely consists of an authentic nucleus that was subjected to later Christian [[interpolation (manuscripts)|interpolation]] or [[literary forgery|forgery]].<ref>{{cite book|last=Schreckenberg|first=Heinz|title=Jewish Traditions in Early Christian Literature|year=1992|isbn=90-232-2653-4|author2=Kurt Schubert}}</ref><ref>{{cite book|last=Kostenberger|first=Andreas J.|title=The Cradle, the Cross, and the Crown: An Introduction to the New Testament|year=2009|isbn=0-8054-4365-7|author2=L. Scott Kellum |author3=Charles L. Quarles }}</ref> On the other hand, [[Louis H. Feldman]] states that "few have doubted the genuineness" of the reference found in [[s:The Antiquities of the Jews/Book XX#Chapter 9|Antiquities 20, 9, 1]] to "the brother of Jesus, who was called Christ, whose name was James".<ref name=JosephusM662 >''The new complete works of Josephus'' by Flavius Josephus, William Whiston, Paul L. Maier {{ISBN|0-8254-2924-2}} pp. 662–663</ref><ref>''Josephus XX'' by [[Louis H. Feldman]] 1965, {{ISBN|0674995023}} p. 496</ref><ref>Van Voorst, Robert E. (2000). ''Jesus Outside the New Testament: An Introduction to the Ancient Evidence'' {{ISBN|0-8028-4368-9}}. p. 83</ref><ref>Flavius Josephus; Maier, Paul L. (December 1995). ''Josephus, the Essential Works: A Condensation of Jewish Antiquities and The Jewish war'' {{ISBN|978-0-8254-3260-6}} pp. 284–285</ref>
In Books [[s:The Antiquities of the Jews/Book XVIII#Chapter 3|18]] and [[s:The Antiquities of the Jews/Book XX#Chapter 9|20]]'' of [[Antiquities of the Jews]]'', written around AD 93 to 94, [[Jewish history|Jewish historian]] [[Josephus]] twice refers to the biblical Jesus. The general scholarly view holds that the longer passage, known as the [[Testimonium Flavianum]], most likely consists of an authentic nucleus that was subjected to later Christian [[interpolation (manuscripts)|interpolation]] or [[literary forgery|forgery]].<ref>{{cite book|last=Schreckenberg|first=Heinz|title=Jewish Traditions in Early Christian Literature|year=1992|isbn=90-232-2653-4|author2=Kurt Schubert}}</ref><ref>{{cite book|last=Kostenberger|first=Andreas J.|title=The Cradle, the Cross, and the Crown: An Introduction to the New Testament|url=https://archive.org/details/cradlecrosscrown0000kost|year=2009|isbn=0-8054-4365-7|author2=L. Scott Kellum |author3=Charles L. Quarles }}</ref> On the other hand, [[Louis H. Feldman]] states that "few have doubted the genuineness" of the reference found in [[s:The Antiquities of the Jews/Book XX#Chapter 9|Antiquities 20, 9, 1]] to "the brother of Jesus, who was called Christ, whose name was James".<ref name=JosephusM662 >''The new complete works of Josephus'' by Flavius Josephus, William Whiston, Paul L. Maier {{ISBN|0-8254-2924-2}} pp. 662–663</ref><ref>''Josephus XX'' by [[Louis H. Feldman]] 1965, {{ISBN|0674995023}} p. 496</ref><ref>Van Voorst, Robert E. (2000). ''Jesus Outside the New Testament: An Introduction to the Ancient Evidence'' {{ISBN|0-8028-4368-9}}. p. 83</ref><ref>Flavius Josephus; Maier, Paul L. (December 1995). ''Josephus, the Essential Works: A Condensation of Jewish Antiquities and The Jewish war'' {{ISBN|978-0-8254-3260-6}} pp. 284–285</ref>


The [[Roman historiography|Roman historian]] [[Tacitus]], in his ''[[Annals (Tacitus)|Annals]]'' (written ''ca.'' AD 115), [[s:The Annals (Tacitus)/Book 15#44|book 15, chapter 44]],<ref>P.E. Easterling, E. J. Kenney (general editors), ''The Cambridge History of Latin Literature'', p. 892 (Cambridge University Press, 1982, reprinted 1996) {{ISBN|0-521-21043-7}}</ref> describes [[Nero]]'s [[scapegoating]] of the Christians following the [[Fire of Rome]]. He writes that founder of the sect was named Christus (the Christian title for Jesus); that he was executed under [[Pontius Pilate]]; and that the movement, initially checked, broke out again in [[Judea]] and even in Rome itself.{{sfn|Eddy|2007|p=179-180}} Some scholars question the [[Tacitus on Christ#Authenticity and historical value|historical value of the passage]] on various grounds.<ref>F.F. Bruce,''Jesus and Christian Origins Outside the New Testament'', (Grand Rapids: Eerdmans, 1974) p. 23</ref>
The [[Roman historiography|Roman historian]] [[Tacitus]], in his ''[[Annals (Tacitus)|Annals]]'' (written ''ca.'' AD 115), [[s:The Annals (Tacitus)/Book 15#44|book 15, chapter 44]],<ref>P.E. Easterling, E. J. Kenney (general editors), ''The Cambridge History of Latin Literature'', p. 892 (Cambridge University Press, 1982, reprinted 1996) {{ISBN|0-521-21043-7}}</ref> describes [[Nero]]'s [[scapegoating]] of the Christians following the [[Fire of Rome]]. He writes that founder of the sect was named Christus (the Christian title for Jesus); that he was executed under [[Pontius Pilate]]; and that the movement, initially checked, broke out again in [[Judea]] and even in Rome itself.{{sfn|Eddy|2007|p=179-180}} Some scholars question the [[Tacitus on Christ#Authenticity and historical value|historical value of the passage]] on various grounds.<ref>F.F. Bruce,''Jesus and Christian Origins Outside the New Testament'', (Grand Rapids: Eerdmans, 1974) p. 23</ref>
Baris 26: Baris 24:
[[File:Byzantinischer Maler um 1020 003.jpg|thumb|200px|An 11th-century Byzantine manuscript containing the opening of the Gospel of Luke]]
[[File:Byzantinischer Maler um 1020 003.jpg|thumb|200px|An 11th-century Byzantine manuscript containing the opening of the Gospel of Luke]]
{{main article|Historical reliability of the Gospels}}
{{main article|Historical reliability of the Gospels}}
The historical reliability of the gospels refers to the reliability and historic character of the [[Canonical Gospels|four New Testament gospels]] as historical documents. Little in the four [[Gospel#Canonical gospels|canonical gospels]] is considered to be historically reliable.<ref>Craig Evans, "Life-of-Jesus Research and the Eclipse of Mythology," Theological Studies 54 (1993) p. 5</ref><ref name="Charles H. Talbert pg 42">Charles H. Talbert, What Is a Gospel? The Genre of Canonical Gospels pg 42 (Philadelphia: Fortress Press, 1977).</ref><ref name="Jesus 1995">“The Historical Figure of Jesus," Sanders, E.P., Penguin Books: London, 1995, p. 3.</ref><ref name="ReferenceC">Fire of Mercy, Heart of the Word (Vol. II): Meditations on the Gospel According to St. Matthew – Dr Erasmo Leiva-Merikakis, Ignatius Press, Introduction</ref><ref name="religion-online.org">{{Cite web | last=Grant | first=Robert M. | title=A Historical Introduction to the New Testament (Harper and Row, 1963) | url=http://www.religion-online.org/showchapter.asp?title=1116&C=1230 | website=Religion-Online.org | access-date= | deadurl=yes | archiveurl=https://web.archive.org/web/20100621102923/http://religion-online.org/showchapter.asp?title=1116&C=1230 | archivedate=21 June 2010 | df=dmy-all }}</ref>
The historical reliability of the gospels refers to the reliability and historic character of the [[Canonical Gospels|four New Testament gospels]] as historical documents. Little in the four [[Gospel#Canonical gospels|canonical gospels]] is considered to be historically reliable.<ref>Craig Evans, "Life-of-Jesus Research and the Eclipse of Mythology," Theological Studies 54 (1993) p. 5</ref><ref name="Charles H. Talbert pg 42">Charles H. Talbert, What Is a Gospel? The Genre of Canonical Gospels pg 42 (Philadelphia: Fortress Press, 1977).</ref><ref name="Jesus 1995">“The Historical Figure of Jesus," Sanders, E.P., Penguin Books: London, 1995, p. 3.</ref><ref name="ReferenceC">Fire of Mercy, Heart of the Word (Vol. II): Meditations on the Gospel According to St. Matthew – Dr Erasmo Leiva-Merikakis, Ignatius Press, Introduction</ref><ref name="religion-online.org">{{Cite web | last=Grant | first=Robert M. | title=A Historical Introduction to the New Testament (Harper and Row, 1963) | url=http://www.religion-online.org/showchapter.asp?title=1116&C=1230 | website=Religion-Online.org | access-date= | deadurl=yes | archiveurl=https://web.archive.org/web/20100621102923/http://religion-online.org/showchapter.asp?title=1116&C=1230 | archivedate=21 June 2010 | df=dmy-all }}</ref>-->


Most scholars of antiquity agree that Jesus existed,<ref name=Ehrman285>In a 2011 review of the state of modern scholarship, [[Bart Ehrman]] (a secular agnostic) wrote: "He certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees" B. Ehrman, 2011 ''Forged : writing in the name of God'' {{ISBN|978-0-06-207863-6}}. p. 285</ref><ref>[[Robert M. Price]] (a Christian atheist) who denies the existence of Jesus agrees that this perspective runs against the views of the majority of scholars: Robert M. Price "Jesus at the Vanishing Point" in ''The Historical Jesus: Five Views'' edited by James K. Beilby & Paul Rhodes Eddy, 2009 InterVarsity, {{ISBN|0830838686}} p. 61</ref><ref name="Grantmajority">[[Michael Grant (author)|Michael Grant]] (a [[classicist]]) states that "In recent years, 'no serious scholar has ventured to postulate the non historicity of Jesus' or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary." in ''Jesus'' by Michael Grant 2004 {{ISBN|1898799881}} p. 200</ref><ref name=Burridge34>''Jesus Now and Then'' by Richard A. Burridge and Graham Gould (April 1, 2004) {{ISBN|0802809774}} p. 34</ref><!--Note that this is a different statement with a different qualifier from the existence statement--><!-- but scholars differ on the historicity of specific episodes described in the biblical accounts of Jesus.<ref name="MAPowell168"/>{{rp|181}} The only two events subject to "almost universal assent" are that [[Baptism of Jesus|Jesus was baptized]] by [[John the Baptist]] and that, between one and three years later, he [[Crucifixion of Jesus|was crucified]] by the order of the Roman Prefect Pontius Pilate.<ref name="Hertzog1"/><ref name=JDunn339 /><ref name="autogenerated145" /> Elements whose historical authenticity are disputed include the two accounts of the [[nativity of Jesus]], the [[miracles of Jesus|miraculous events]] including [[Miracles of Jesus|turning water into wine, walking on water]] and the [[Resurrection of Jesus|resurrection]], and certain details about the crucifixion.<ref>Who is Jesus? Answers to your questions about the historical Jesus, by John Dominic Crossan, Richard G. Watts (Westminster John Knox Press 1999), p. 108</ref><ref>James G. D. Dunn, ''Jesus Remembered'', (Eerdmans, 2003) pp. 779–781.</ref><ref>Rev. John Edmunds, 1855 ''The Seven Sayings of Christ on the Cross''. Thomas Hatchford Publishers, London, p. 26</ref><ref name="Staggs">Stagg, Evelyn and Frank. ''Woman in the World of Jesus.'' Philadelphia: Westminster Press, 1978 {{ISBN|0-664-24195-6}}</ref><ref name = "ActJTomb">[[Robert W. Funk|Funk, Robert W.]] and the [[Jesus Seminar]]. ''The acts of Jesus: the search for the authentic deeds of Jesus.'' HarperSanFrancisco. 1998. "Empty Tomb, Appearances & Ascension" pp. 449–495.</ref><ref>[[Bruce M. Metzger]]'s ''Textual Commentary on the Greek New Testament'': {{Bibleref2|Luke|24:51}} is missing in some important early witnesses, {{Bibleref2|Acts|1}} varies between the [[Alexandrian text-type|Alexandrian]] and [[Western text-type|Western versions]].</ref>
Para sarjana bidang sejarah kuno umumnya setuju bahwa Yesus pernah ada,<ref name=Ehrman285>Dalam ulasan tahun 2011 mengenai keadaan kesarjanaan modern, [[Bart Ehrman]] (seorang agnostik sekuler) menulis: "Ia pasti pernah ada, sebagaimana umumnya setiap sarjana bidang sejarah kuno yang kompeten, Kristen atau non-Kristen, setuju" B. Ehrman, 2011 ''Forged: writing in the name of God'' {{ISBN|978-0-06-207863-6}}. p. 285</ref><ref>[[Robert M. Price]] (a Christian atheist) who denies the existence of Jesus agrees that this perspective runs against the views of the majority of scholars: Robert M. Price "Jesus at the Vanishing Point" in ''The Historical Jesus: Five Views'' edited by James K. Beilby & Paul Rhodes Eddy, 2009 InterVarsity, {{ISBN|0830838686}} p. 61</ref><ref name="Grantmajority">[[:en:Michael Grant (writer)|Michael Grant]] (seorang yang mendalami [[klasika]]) menyatakan bahwa, "Dalam beberapa tahun terakhir, 'tidak ada akademisi yang serius memberanikan diri untuk mendalilkan non historistias Yesus' atau pada tingkatan yang sangat sedikit, dan mereka belum berhasil menyingkirkan bukti-bukti yang jauh lebih kuat, yang memang sangat berlimpah, untuk menyatakan sebaliknya." dalam ''Jesus'' by Michael Grant 2004 {{ISBN|1898799881}} p. 200</ref><ref name=Burridge34>''Jesus Now and Then'' by Richard A. Burridge and Graham Gould (April 1, 2004) {{ISBN|0802809774}} p. 34</ref><!--Note that this is a different statement with a different qualifier from the existence statement--> tetapi para sarjana berbeda pendapat mengenai historisitas episode-episode tertentu kehidupan Yesus yang dicatat di dalam Alkitab.<ref name="MAPowell168"/>{{rp|181}}<!-- The only two events subject to "almost universal assent" are that [[Baptism of Jesus|Jesus was baptized]] by [[John the Baptist]] and that, between one and three years later, he [[Crucifixion of Jesus|was crucified]] by the order of the Roman Prefect Pontius Pilate.<ref name="Hertzog1"/><ref name=JDunn339 /><ref name="autogenerated145" /> Elements whose historical authenticity are disputed include the two accounts of the [[nativity of Jesus]], the [[miracles of Jesus|miraculous events]] including [[Miracles of Jesus|turning water into wine, walking on water]] and the [[Resurrection of Jesus|resurrection]], and certain details about the crucifixion.<ref>Who is Jesus? Answers to your questions about the historical Jesus, by John Dominic Crossan, Richard G. Watts (Westminster John Knox Press 1999), p. 108</ref><ref>James G. D. Dunn, ''Jesus Remembered'', (Eerdmans, 2003) pp. 779–781.</ref><ref>Rev. John Edmunds, 1855 ''The Seven Sayings of Christ on the Cross''. Thomas Hatchford Publishers, London, p. 26</ref><ref name="Staggs">Stagg, Evelyn and Frank. ''Woman in the World of Jesus.'' Philadelphia: Westminster Press, 1978 {{ISBN|0-664-24195-6}}</ref><ref name = "ActJTomb">[[Robert W. Funk|Funk, Robert W.]] and the [[Jesus Seminar]]. ''The acts of Jesus: the search for the authentic deeds of Jesus.'' HarperSanFrancisco. 1998. "Empty Tomb, Appearances & Ascension" pp. 449–495.</ref><ref>[[Bruce M. Metzger]]'s ''Textual Commentary on the Greek New Testament'': {{Bibleref2|Luke|24:51}} is missing in some important early witnesses, {{Bibleref2|Acts|1}} varies between the [[Alexandrian text-type|Alexandrian]] and [[Western text-type|Western versions]].</ref>
-->
-->
Kitab-kitab [[Injil Sinoptik]] adalah sumber utama informasi sejarah mengenai Yesus dan gerakan agamawi yang didirikan-Nya.<ref name="Sanders"/><ref>{{Cite web | quote=The Synoptic Gospels, then, are the primary sources for knowledge of the historical Jesus | title=Jesus Christ | work=Encyclopædia Britannica. 2010. Encyclopædia Britannica Online | access-date=27 November 2010 | url=https://www.britannica.com/biography/Jesus}}</ref><ref name="Vermes">Vermes, Geza. The authentic gospel of Jesus. London, Penguin Books. 2004.</ref> Kitab-kitab Injil agamawi ini – [[Injil Matius]], [[Injil Markus]], dan [[Injil Lukas]]– mencatat [[:en:Life of Jesus|kehidupan]], [[:en:Ministry of Jesus|pelayanan]], [[Penyaliban Yesus|penyaliban]] dan [[Kebangkitan Yesus|kebangkitan]] seorang Yahudi bernama [[Yesus]] yang berbicara dalam [[bahasa Aram]].<!--hertz There are different hypotheses regarding the origin of the texts because the gospels of the New Testament were [[Language of the New Testament|written in Greek]] for [[Early centers of Christianity|Greek-speaking communities]],<ref>Mark Allan Powell (editor), ''The New Testament Today'', p. 50 (Westminster John Knox Press, 1999). {{ISBN|0-664-25824-7}}</ref> and were later translated into Syriac, Latin, and Coptic.<ref>Stanley E. Porter (editor), ''Handbook to Exegesis of the New Testament'', p. 68 (Leiden, 1997). {{ISBN|90-04-09921-2}}</ref>
Kitab-kitab [[Injil Sinoptik]] adalah sumber utama informasi sejarah mengenai Yesus dan gerakan agamawi yang didirikan-Nya.<ref name="Sanders"/><ref>{{Cite web | quote=The Synoptic Gospels, then, are the primary sources for knowledge of the historical Jesus | title=Jesus Christ | work=Encyclopædia Britannica. 2010. Encyclopædia Britannica Online | access-date=27 November 2010 | url=https://www.britannica.com/biography/Jesus}}</ref><ref name="Vermes">Vermes, Geza. The authentic gospel of Jesus. London, Penguin Books. 2004.</ref> Kitab-kitab Injil agamawi ini – [[Injil Matius]], [[Injil Markus]], dan [[Injil Lukas]]– mencatat [[:en:Life of Jesus|kehidupan]], [[:en:Ministry of Jesus|pelayanan]], [[Penyaliban Yesus|penyaliban]] dan [[Kebangkitan Yesus|kebangkitan]] seorang Yahudi bernama [[Yesus]] yang berbicara dalam [[bahasa Aram]].<!-- Ada berbagai hipotesis mengenai asal usul teks-teks ini karena kitab-kitab Injil [[Perjanjian Baru]] [[:en:Language of the New Testament|ditulis dalam bahasa Yunani]] untuk [[:en:Early centers of Christianity|komunitas berbahasa Yunani]],<ref>Mark Allan Powell (editor), ''The New Testament Today'', p. 50 (Westminster John Knox Press, 1999). {{ISBN|0-664-25824-7}}</ref> dan kemudian diterjemahkan ke dalam [[bahasa Suryani]], [[bahasa Latin|Latin]], dan [[bahasa Koptik|Koptik]].<ref>Stanley E. Porter (editor), ''Handbook to Exegesis of the New Testament'', p. 68 (Leiden, 1997). {{ISBN|90-04-09921-2}}</ref>
The fourth gospel, the [[Gospel of John]], differs greatly from the Synoptic Gospels. Historians often study the [[historical reliability of the Acts of the Apostles]] when studying the reliability of the gospels, as the [[Book of Acts]] was seemingly written by the same author as the Gospel of Luke.<ref>{{cite book|last1=Green|first1=Joel B.|title=Dictionary of Jesus and the Gospels|date=2013|publisher=IVP Academic|isbn=978-0830824564|page=541|edition=2nd}}</ref>
Kitab Injil keempat, [[Injil Yohanes]], sangat berbeda bentuk tulisannya dari Injil-Injil Sinoptik.<!-- Historians often study the [[historical reliability of the Acts of the Apostles]] when studying the reliability of the gospels, as the [[Book of Acts]] was seemingly written by the same author as the Gospel of Luke.<ref>{{cite book|last1=Green|first1=Joel B.|title=Dictionary of Jesus and the Gospels|date=2013|publisher=IVP Academic|isbn=978-0830824564|page=541|edition=2nd}}</ref>-->


Historians subject the gospels to critical analysis by differentiating authentic, reliable information from possible inventions, exaggerations, and alterations.<ref name = "Sanders">Sanders, E. P. ''The historical figure of Jesus''. Penguin, 1993.</ref> Since there are more [[textual variants in the New Testament]] (200–400 thousand) than it has [[Letter (alphabet)|letters]] (c. 140 thousand),<ref>[[Bart D. Ehrman]]: ''[[Misquoting Jesus|Misquoting Jesus – The Story Behind Who Changed the Bible and Why]]'', p. 90 [http://www.biblicalstudies.org.uk/pdf/jma/nts-mss_5_arlandson.pdf (review)].</ref> scholars use [[textual criticism]] to determine which gospel variants could theoretically be taken as 'original'. To answer this question, scholars have to ask [[Historicity of the canonical Gospels#Authorship and date|who wrote the gospels]], when they wrote them, what was their objective in writing them,<ref name="Rhodes-Eddy08">Paul Rhodes Eddy & Gregory A. Boyd, ''The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition.'' (2008, Baker Academic). 309-262.</ref> what sources the authors used, how reliable these sources were, and how far removed in time the sources were from the stories they narrate, or if they were altered later. Scholars may also look into the [[Historicity of the canonical Gospels#Historical reliability of the Gospels|internal evidence]] of the documents, to see if, for example, a document has misquoted texts from the Hebrew [[Tanakh]], has made incorrect claims about geography, if the author appears to have hidden information, or if the author has fabricated a prophecy.<ref name="nazorene">The [[Gospel of Matthew]] claims, the [[Nazarene (title)|title Nazarene]] for Jesus was derived from the prophecy "He will be called a Nazorean" ({{bibleref2|Matthew|2:22–23|NRSV}}), despite the lack of any [[Old Testament]] source.</ref> Finally, scholars turn to external sources, including the [[Historicity of the canonical Gospels#Preserved by the church|testimony of early church leaders]], to writers [[Historicity of the canonical Gospels#Outside of the church|outside the church]], primarily Jewish and Greco-Roman historians, who would have been more likely to have criticized the church, and to archaeological evidence.
Para sejarawan meneliti kitab-kitab Injil secara analisis kritis dengan membedakan informasi otentik dan dapat dipercaya dengan yang diduga adalah karangan, berlebih-lebihan, dan pengubahan.<ref name = "Sanders">Sanders, E. P. ''The historical figure of Jesus''. Penguin, 1993.</ref><!-- Since there are more [[textual variants in the New Testament]] (200–400 thousand) than it has [[Letter (alphabet)|letters]] (c. 140 thousand),<ref>[[Bart D. Ehrman]]: ''[[Misquoting Jesus|Misquoting Jesus – The Story Behind Who Changed the Bible and Why]]'', p. 90 [http://www.biblicalstudies.org.uk/pdf/jma/nts-mss_5_arlandson.pdf (review)].</ref> scholars use [[textual criticism]] to determine which gospel variants could theoretically be taken as 'original'. To answer this question, scholars have to ask [[Historicity of the canonical Gospels#Authorship and date|who wrote the gospels]], when they wrote them, what was their objective in writing them,<ref name="Rhodes-Eddy08">Paul Rhodes Eddy & Gregory A. Boyd, ''The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition.'' (2008, Baker Academic). 309-262.</ref> what sources the authors used, how reliable these sources were, and how far removed in time the sources were from the stories they narrate, or if they were altered later. Scholars may also look into the [[Historicity of the canonical Gospels#Historical reliability of the Gospels|internal evidence]] of the documents, to see if, for example, a document has misquoted texts from the Hebrew [[Tanakh]], has made incorrect claims about geography, if the author appears to have hidden information, or if the author has fabricated a prophecy.<ref name="nazorene">The [[Gospel of Matthew]] claims, the [[Nazarene (title)|title Nazarene]] for Jesus was derived from the prophecy "He will be called a Nazorean" ({{bibleref2|Matthew|2:22–23|NRSV}}), despite the lack of any [[Old Testament]] source.</ref> Finally, scholars turn to external sources, including the [[Historicity of the canonical Gospels#Preserved by the church|testimony of early church leaders]], to writers [[Historicity of the canonical Gospels#Outside of the church|outside the church]], primarily Jewish and Greco-Roman historians, who would have been more likely to have criticized the church, and to archaeological evidence.
-->
-->
⚫
==Peristiwa yang umumnya diterima sebagai sejarah ==


⚫
== Peristiwa yang umumnya diterima sebagai sejarah ==
{{Utama|Yesus sebagai tokoh dalam sejarah|Pencarian akan Yesus historis}}
{{Utama|Yesus sebagai tokoh dalam sejarah|Pencarian akan Yesus historis}}
⚫
Ada banyak perdebatan di kalangan sarjana mengenai detail kehidupan Yesus yang dicatat dalam kitab-kitab Injil, dan mengenai makna pengajaran-Nya,<ref name=MAPowell168 /> sehingga hanya dua peristiwa yang mendapatkan "persetujuan hampir universal" adalah [[Pembaptisan Yesus|Yesus dibaptis]] oleh [[Yohanes Pembaptis]] dan [[Penyaliban Yesus|disalibkan]] atas perintah [[Prefek]] Romawi, [[Pontius Pilatus]].<ref name=Hertzog1>William A. Herzog. ''Prophet and Teacher: An Introduction to the Historical Jesus'' (4 Jul 2005) {{ISBN|0664225284}} pp. 1–6</ref><ref name="MAPowell168" /><ref name=JDunn339>''Jesus Remembered'' by James D. G. Dunn 2003 {{ISBN|0-8028-3931-2}} p. 339 states of baptism and crucifixion that these "two facts in the life of Jesus command almost universal assent".</ref><ref name="autogenerated145" >{{cite book |author=Crossan, John Dominic |title=Jesus: A Revolutionary Biography |url=https://archive.org/details/jesusrevolutiona00cros |isbn=0-06-061662-8 |year=1995 |publisher=HarperOne |quote=That he was crucified is as sure as anything historical can ever be, since both Josephus and Tacitus&nbsp;... agree with the Christian accounts on at least that basic fact. |page=[https://archive.org/details/jesusrevolutiona00cros/page/145 145]}}</ref>

⚫
[[Berkas:Sapsaphas Madaba.jpg|jmpl|Sebagian [[Peta Madaba]] kuno menunjukkan dua tempat yang mungkin menjadi lokasi baptisan]]
⚫
Ada banyak perdebatan di kalangan sarjana mengenai detail kehidupan Yesus yang dicatat dalam kitab-kitab Injil, dan mengenai makna pengajaran-Nya,<ref name=MAPowell168 /> sehingga hanya dua peristiwa yang mendapatkan "persetujuan hampir universal" adalah [[Pembaptisan Yesus|Yesus dibaptis]] oleh [[Yohanes Pembaptis]] dan [[Penyaliban Yesus|disalibkan]] atas perintah [[Prefek]] Romawi, [[Pontius Pilatus>.<ref name=Hertzog1>William A. Herzog. ''Prophet and Teacher: An Introduction to the Historical Jesus'' (4 Jul 2005) {{ISBN|0664225284}} pp. 1–6</ref><ref name="MAPowell168" /><ref name=JDunn339>''Jesus Remembered'' by James D. G. Dunn 2003 {{ISBN|0-8028-3931-2}} p. 339 states of baptism and crucifixion that these "two facts in the life of Jesus command almost universal assent".</ref><ref name="autogenerated145" >{{cite book |author=Crossan, John Dominic |title=Jesus: A Revolutionary Biography |isbn=0-06-061662-8 |year=1995 |publisher=HarperOne |quote=That he was crucified is as sure as anything historical can ever be, since both Josephus and Tacitus&nbsp;... agree with the Christian accounts on at least that basic fact. |page=145}}</ref>
⚫
[[Berkas:Bronzino-Christ-Nice.jpg|jmpl|Penggambaran [[Bronzino]] mengenai [[Penyaliban Yesus]] dengan tiga paku, tanpa tali, dan suatu penunjang berdiri ''hypopodium'', {{circa|1545}}]]
⚫
[[File:Sapsaphas Madaba.jpg|thumb|Sebagian [[Peta Madaba]] kuno menunjukkan dua tempat yang mungkin menjadi lokasi baptisan]]
⚫
[[File:Bronzino-Christ-Nice.jpg|thumb|Penggambaran [[Bronzino]] mengenai Penyaliban dengan tiga paku, tanpa tali, dan suatu penunjang berdiri ''hypopodium'', {{circa|1545}}]]


<!--According to New Testament scholar [[James Dunn (theologian)|James Dunn]], nearly all modern scholars consider the [[baptism of Jesus]] and [[Crucifixion of Jesus|his crucifixion]] to be historically certain.<ref name=JDunn339/> He states that these "two facts in the life of Jesus command almost universal assent" and "rank so high on the 'almost impossible to doubt or deny' scale of historical 'facts' they are obvious starting points for an attempt to clarify the what and why of Jesus' mission."<ref name=JDunn339 /> [[John P. Meier]] views the crucifixion of Jesus as historical fact and states that based on the ''[[criterion of embarrassment]]'' Christians would not have invented the painful death of their leader.<ref name=JMeier126>John P. Meier "How do we decide what comes from Jesus" in ''The Historical Jesus in Recent Research'' by James D. G. Dunn and Scot McKnight 2006 {{ISBN|1-57506-100-7}} pp. 126–128</ref>
<!--According to New Testament scholar [[James Dunn (theologian)|James Dunn]], nearly all modern scholars consider the [[baptism of Jesus]] and [[Crucifixion of Jesus|his crucifixion]] to be historically certain.<ref name=JDunn339/> He states that these "two facts in the life of Jesus command almost universal assent" and "rank so high on the 'almost impossible to doubt or deny' scale of historical 'facts' they are obvious starting points for an attempt to clarify the what and why of Jesus' mission."<ref name=JDunn339 /> [[John P. Meier]] views the crucifixion of Jesus as historical fact and states that based on the ''[[criterion of embarrassment]]'' Christians would not have invented the painful death of their leader.<ref name=JMeier126>John P. Meier "How do we decide what comes from Jesus" in ''The Historical Jesus in Recent Research'' by James D. G. Dunn and Scot McKnight 2006 {{ISBN|1-57506-100-7}} pp. 126–128</ref>
Baris 71: Baris 68:
[[File:Bautismo de Cristo por Navarrete el Mudo.jpg|thumb|The [[criterion of embarrassment]] developed during the second quest was applied to the [[Baptism of Jesus]].]]
[[File:Bautismo de Cristo por Navarrete el Mudo.jpg|thumb|The [[criterion of embarrassment]] developed during the second quest was applied to the [[Baptism of Jesus]].]]


While there is widespread scholarly agreement on the existence of Jesus,<ref name=Ehrman285/><ref name="Grantmajority"/> and a basic consensus on the general outline of his life,<ref name=AmyJill4 /> the portraits of Jesus constructed in the quests have often differed from each other, and from the image portrayed in the gospel accounts.<ref name=GerdD5/><ref name=Charlesworth2/> There are overlapping attributes among the portraits, and while pairs of scholars may agree on some attributes, those same scholars may differ on other attributes, and there is no single portrait of the historical Jesus that satisfies most scholars.<ref name=Cradel124/><ref name=familiar20/><ref>[[Amy-Jill Levine]] in ''The Historical Jesus in Context'' edited by Amy-Jill Levine et al. 2006 Princeton University Press {{ISBN|978-0-691-00992-6}} p. 1: "no single picture of Jesus has convinced all, or even most scholars"</ref>
While there is widespread scholarly agreement on the existence of Jesus,<ref name=Ehrman285/><ref name="Grantmajority"/> and a basic consensus on the general outline of his life,<ref name=AmyJill4 /> the portraits of Jesus constructed in the quests have often differed from each other, and from the image portrayed in the gospel accounts.<ref name=GerdD5/><ref name=Charlesworth2/> There are overlapping attributes among the portraits, and while pairs of scholars may agree on some attributes, those same scholars may differ on other attributes, and there is no single portrait of the historical Jesus that satisfies most scholars.<ref name=Cradel124/><ref name=familiar20/><ref>[[Amy-Jill Levine]] in ''The Historical Jesus in Context'' edited by Amy-Jill Levine et al. 2006 Princeton University Press {{ISBN|978-0-691-00992-6}} p. 1: "no single picture of Jesus has convinced all, or even most scholars"</ref>-->


Nearly all modern scholars of antiquity agree that Jesus existed and most [[biblical scholar]]s and [[Classical antiquity|classical historians]] see the theories of his non-existence as effectively refuted.<ref name=Ehrman285/><ref name="Grantmajority"/><ref name=Burridge34/>{{refn|group=nb|[[Robert E. Van Voorst]], referring to G.A. Wells: "The nonhistoricity thesis has always been controversial, and it has consistently failed to convince scholars of many disciplines and religious creeds... Biblical scholars and classical historians now regard it as effectively refuted".<ref name=voorst16>{{cite book|author=Robert E. Van Voorst|title=Jesus Outside the New Testament: An Introduction to the Ancient Evidence|url=https://books.google.com/books?id=lwzliMSRGGkC|year=2000|publisher=Wm. B. Eerdmans Publishing|isbn=978-0-8028-4368-5}}</ref>}}<ref name=DunnPaul35>[[James D. G. Dunn]] (1974) ''Paul's understanding of the death of Jesus'' in ''Reconciliation and Hope. New Testament Essays on Atonement and Eschatology Presented to L.L. Morris on his 60th Birthday.'' Robert Banks, ed., Carlisle: The Paternoster Press, pp. 125–141, Citing G.A. Wells (''The Jesus of the Early Christians'' (1971)): "Perhaps we should also mention that at the other end of the spectrum Paul’s apparent lack of knowledge of the historical Jesus has been made the major plank in an attempt to revive the nevertheless thoroughly dead thesis that the Jesus of the Gospels was a mythical figure." An almost identical quotation is included in Dunn, James DG (1998) ''The Christ and the Spirit: Collected Essays of James D.G. Dunn, Volume 1'', Wm. B. Eerdmans Pub. Co., p. 191, and Sykes, S. (1991) ''Sacrifice and redemption: Durham essays in theology.'' Cambridge [England]: Cambridge University Press. pp. 35–36.</ref> There is no evidence today that the existence of Jesus was ever denied in antiquity by those who opposed Christianity.<ref name=Rahner730>''Encyclopedia of theology: a concise Sacramentum mundi'' by Karl Rahner 2004 {{ISBN|0-86012-006-6}} pp. 730–731: "The few non-Christian sources [e.g. Tacitus, Suetonius, Pliny the Younger, and Josephus] merely confirm that in antiquity it never occurred to any one, even the bitterest enemies of Christianity, to doubt the existence of Jesus"</ref><ref name=voorst15 >Van Voorst, Robert E (2000). ''Jesus Outside the New Testament: An Introduction to the Ancient Evidence''. Eerdmans Publishing. {{ISBN|0-8028-4368-9}} p. 15: Referring to G.A. Wells (''The Jesus of the Early Christians'' (1971)): "Fourth, Wells cannot explain to the satisfaction of historians why, if Christians invented the historical Jesus around the year 100, no pagans and Jews who opposed Christianity denied Jesus' historicity or even questioned it." (Van Voorst refutes his own point in footnote 35, citing Justin's [[Dialogue with Trypho]], Chapter 8)</ref> [[Geoffrey Blainey]] notes that "a few scholars argue that Jesus... did not even exist," and that they "rightly point out that contemporary references to him were extremely rare."<ref>Geoffrey Blainey; ''[[A Short History of Christianity]]''; Viking; 2011; pp. xix–xx</ref> [[Bart Ehrman]] states "Jesus is not mentioned in any Roman sources of his day",<ref name="EhrmanHuffPo">{{cite web|last1=Ehrman|first1=Bart D.|title=Did Jesus Exist?|url=http://www.huffingtonpost.com/bart-d-ehrman/did-jesus-exist_b_1349544.html|website=Huffpost Religion|publisher=[[The Huffington Post]]|date=March 20, 2012}}</ref> but explains that this is not at all surprising, since the vast majority of historical figures from antiquity are not mentioned in contemporary sources,<ref name="EhrmanHuffPo"/> and further states that the sources written after Jesus's death provide ample evidence to support his existence as a person.<ref name="EhrmanHuffPo"/> [[Richard Carrier]] and Raphael Lataster assert that there is no independent evidence of Jesus’s existence outside the New Testament.<ref>{{cite book|last=Lataster|first=Raphael|authorlink=Raphael Lataster|title=Jesus Did Not Exist: A Debate Among Atheists|date=2015|isbn=1514814420|page=418|chapter=Afterword by Richard Carrier|quote=[T]here is no independent evidence of Jesus’s existence outside the New Testament. All external evidence for his existence, even if it were fully authentic (though much of it isn’t), cannot be shown to be independent of the Gospels, or Christian informants relying on the Gospels. None of it can be shown to independently corroborate the Gospels as to the historicity of Jesus. Not one single item of evidence. Regardless of why no independent evidence survives (it does not matter the reason), no such evidence survives.}}</ref><ref>{{cite web|last1=Lataster|first1=Raphael|title=Weighing up the evidence for the ‘Historical Jesus’|url=http://theconversation.com/weighing-up-the-evidence-for-the-historical-jesus-35319|website=The Conversation|publisher=[[The Conversation (website)]]|date=December 14, 2014|quote=There are no existing eyewitness or contemporary accounts of Jesus. All we have are later descriptions of Jesus’ life events by non-eyewitnesses, most of whom are obviously biased.}}</ref>
Hampir semua sarjana modern ahli sejarah kuno setuju bahwa Yesus pernah hidup dan kebanyakan [[:en:biblical scholar|sarjana Alkitab]] dan [[:en:Classical antiquity|sejarawan Klasik]] melihat teori yang menyangkal keberadaannya secara efektif telah dibantah.<ref name=Ehrman285/><ref name="Grantmajority"/><ref name=Burridge34/>{{refn|group=nb|[[Robert E. Van Voorst]], referring to G.A. Wells: "The nonhistoricity thesis has always been controversial, and it has consistently failed to convince scholars of many disciplines and religious creeds... Biblical scholars and classical historians now regard it as effectively refuted".<ref name=voorst16>{{cite book|author=Robert E. Van Voorst|title=Jesus Outside the New Testament: An Introduction to the Ancient Evidence|url=https://books.google.com/books?id=lwzliMSRGGkC|year=2000|publisher=Wm. B. Eerdmans Publishing|isbn=978-0-8028-4368-5}}</ref>}}<ref name=DunnPaul35>[[James D. G. Dunn]] (1974) ''Paul's understanding of the death of Jesus'' in ''Reconciliation and Hope. New Testament Essays on Atonement and Eschatology Presented to L.L. Morris on his 60th Birthday.'' Robert Banks, ed., Carlisle: The Paternoster Press, pp. 125–141, Citing G.A. Wells (''The Jesus of the Early Christians'' (1971)): "Perhaps we should also mention that at the other end of the spectrum Paul’s apparent lack of knowledge of the historical Jesus has been made the major plank in an attempt to revive the nevertheless thoroughly dead thesis that the Jesus of the Gospels was a mythical figure." An almost identical quotation is included in Dunn, James DG (1998) ''The Christ and the Spirit: Collected Essays of James D.G. Dunn, Volume 1'', Wm. B. Eerdmans Pub. Co., p. 191, and Sykes, S. (1991) ''Sacrifice and redemption: Durham essays in theology.'' Cambridge [England]: Cambridge University Press. pp. 35–36.</ref> Tidak ada bukti saat ini bahwa keberadaan Yesus pernah disangkal pada masa kuno oleh mereka yang menentang Kekristenan.<ref name=Rahner730>''Encyclopedia of theology: a concise Sacramentum mundi'' by Karl Rahner 2004 {{ISBN|0-86012-006-6}} pp. 730–731: "The few non-Christian sources [e.g. Tacitus, Suetonius, Pliny the Younger, and Josephus] merely confirm that in antiquity it never occurred to any one, even the bitterest enemies of Christianity, to doubt the existence of Jesus"</ref><ref name=voorst15 >Van Voorst, Robert E (2000). ''Jesus Outside the New Testament: An Introduction to the Ancient Evidence''. Eerdmans Publishing. {{ISBN|0-8028-4368-9}} p. 15: Referring to G.A. Wells (''The Jesus of the Early Christians'' (1971)): "Fourth, Wells cannot explain to the satisfaction of historians why, if Christians invented the historical Jesus around the year 100, no pagans and Jews who opposed Christianity denied Jesus' historicity or even questioned it." (Van Voorst refutes his own point in footnote 35, citing Justin's [[Dialogue with Trypho]], Chapter 8)</ref><!-- [[Geoffrey Blainey]] notes that "a few scholars argue that Jesus... did not even exist," and that they "rightly point out that contemporary references to him were extremely rare."<ref>Geoffrey Blainey; ''[[A Short History of Christianity]]''; Viking; 2011; pp. xix–xx</ref> [[Bart Ehrman]] states "Jesus is not mentioned in any Roman sources of his day",<ref name="EhrmanHuffPo">{{cite web|last1=Ehrman|first1=Bart D.|title=Did Jesus Exist?|url=http://www.huffingtonpost.com/bart-d-ehrman/did-jesus-exist_b_1349544.html|website=Huffpost Religion|publisher=[[The Huffington Post]]|date=March 20, 2012}}</ref> but explains that this is not at all surprising, since the vast majority of historical figures from antiquity are not mentioned in contemporary sources,<ref name="EhrmanHuffPo"/> and further states that the sources written after Jesus's death provide ample evidence to support his existence as a person.<ref name="EhrmanHuffPo"/> [[Richard Carrier]] and Raphael Lataster assert that there is no independent evidence of Jesus’s existence outside the New Testament.<ref>{{cite book|last=Lataster|first=Raphael|authorlink=Raphael Lataster|title=Jesus Did Not Exist: A Debate Among Atheists|date=2015|isbn=1514814420|page=418|chapter=Afterword by Richard Carrier|quote=[T]here is no independent evidence of Jesus’s existence outside the New Testament. All external evidence for his existence, even if it were fully authentic (though much of it isn’t), cannot be shown to be independent of the Gospels, or Christian informants relying on the Gospels. None of it can be shown to independently corroborate the Gospels as to the historicity of Jesus. Not one single item of evidence. Regardless of why no independent evidence survives (it does not matter the reason), no such evidence survives.}}</ref><ref>{{cite web|last1=Lataster|first1=Raphael|title=Weighing up the evidence for the ‘Historical Jesus’|url=http://theconversation.com/weighing-up-the-evidence-for-the-historical-jesus-35319|website=The Conversation|publisher=[[The Conversation (website)]]|date=December 14, 2014|quote=There are no existing eyewitness or contemporary accounts of Jesus. All we have are later descriptions of Jesus’ life events by non-eyewitnesses, most of whom are obviously biased.}}</ref>
==Yesus-Yesus lain ==


Certain scholars, particularly in Europe, have recently made the claim that while there are a number of plausible Jesuses that could have existed, there can be no certainty as to which Jesus was the biblical Jesus, and that there should also be more scholarly research and debate on this topic.<ref name="ThompsonVerenna2013">{{cite book|url=https://books.google.com/books?id=pP9DlwEACAAJ|title='Is This Not the Carpenter?': The Question of the Historicity of the Figure of Jesus|publisher=Acumen Publishing, Limited|year=2013|isbn=978-1-84465-729-2|author1=Thomas L. Thompson|author2=Thomas S. Verenna}}</ref><ref name="bibleinterp.com">[http://www.bibleinterp.com/opeds/dav368029.shtml Davies' article ''Does Jesus Exist?'' at bibleinterp.com]</ref>
Beberapa akademisi tertentu, terutama di Eropa, pernah berpendapat bahwa mungkin saja ada sejumlah "Yesus" yang pernah hidup, dan tidak dapat dipastikan Yesus yang mana yang merupakan Yesus dalam Alkitab, sehingga perlu lebih banyak penelitian ilmiah dan perdebatan mengenai topik ini.<ref name="ThompsonVerenna2013">{{cite book|author1=Thomas L. Thompson|author2=Thomas S. Verenna|title='Is This Not the Carpenter?': The Question of the Historicity of the Figure of Jesus|url=http://books.google.com/books?id=pP9DlwEACAAJ|year=2013|publisher=Acumen Publishing, Limited|isbn=978-1-84465-729-2}}</ref><ref name="bibleinterp.com">[http://www.bibleinterp.com/opeds/dav368029.shtml Davies' article ''Does Jesus Exist?'' at bibleinterp.com]</ref>
⚫
-->

==Teori mitos Yesus==
== Teori mitos Yesus ==
{{Utama|Teori mitos Yesus}}
{{Utama|Teori mitos Yesus}}
[[File:Noel Coypel The Resurrection of Christ.jpg|thumb|''The Resurrection of Christ'' ("[[Kebangkitan Kristu]]") karya [[Noel Coypel]] (1700)]]
[[Berkas:Noel Coypel The Resurrection of Christ.jpg|jmpl|''The Resurrection of Christ'' ("[[Kebangkitan Kristus]]") karya [[Noel Coypel]] (1700)]]
[[Teori mitos Yesus]] adalah "pandangan bahwa tokoh y ang dikenal sebagai [[Yesus Kristus|Yesus dari Nazaret]] tidak pernah ada dalam sejarah."<ref>{{cite journal |ref=harv |last=Gullotta |first=Daniel N.|title=On Richard Carrier’s Doubts: A Response to Richard Carrier’s On the Historicity of Jesus: Why We Might Have Reason for Doubt|journal=Journal for the Study of the Historical Jesus|year=2017|volume=15|issue=2–3|pages=310–346|doi=10.1163/17455197-01502009}}</ref>
[[Teori mitos Yesus]] adalah "pandangan bahwa tokoh y ang dikenal sebagai [[Yesus Kristus|Yesus dari Nazaret]] tidak pernah ada dalam sejarah."<ref>{{cite journal |ref=harv |last=Gullotta |first=Daniel N.|title=On Richard Carrier’s Doubts: A Response to Richard Carrier’s On the Historicity of Jesus: Why We Might Have Reason for Doubt|journal=Journal for the Study of the Historical Jesus|year=2017|volume=15|issue=2–3|pages=310–346|doi=10.1163/17455197-01502009}}</ref>


Dalam kesarjanaan modern, teori mitos Yesus adalah [[:en:fringe theory|teori yang dikesampingkan]] dan pada umumnya tidak mempunyai dukungan dari para sarjana.{{sfnp|Van Voorst|2003|pp=658, 660}}{{sfnp|Fox|2005|p=48}}{{sfnp|Burridge|Gould|2004|p=34}}<ref name="Ehrman Blog">{{cite web|last=Ehrman|first=Bart|authorlink=Bart D. Ehrman|title=Fuller Reply to Richard Carrier|url=https://ehrmanblog.org/fuller-reply-to-richard-carrier/|website=The Bart Ehrman Blog|accessdate=2 May 2018|date=25 April 2012}}</ref><ref name="Grantmajority">[[Michael Grant (author)|Michael Grant]] (a [[classicist]]) states that "In recent years, 'no serious scholar has ventured to postulate the non historicity of Jesus' or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary." in ''Jesus'' by Michael Grant 2004 {{ISBN|1898799881}} p. 200</ref>
Dalam kesarjanaan modern, teori mitos Yesus adalah [[:en:fringe theory|teori yang dikesampingkan]] dan pada umumnya tidak mempunyai dukungan dari para sarjana.{{sfnp|Van Voorst|2003|pp=658, 660}}{{sfnp|Fox|2005|p=48}}{{sfnp|Burridge|Gould|2004|p=34}}<ref name="Grantmajority">[[Michael Grant (author)|Michael Grant]] (a [[classicist]]) states that "In recent years, 'no serious scholar has ventured to postulate the non historicity of Jesus' or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary." in ''Jesus'' by Michael Grant 2004 {{ISBN|1898799881}} p. 200</ref><ref name="Ehrman Blog">{{cite web|last=Ehrman|first=Bart|authorlink=Bart D. Ehrman|title=Fuller Reply to Richard Carrier|url=https://ehrmanblog.org/fuller-reply-to-richard-carrier/|website=The Bart Ehrman Blog|accessdate=2 May 2018|date=25 April 2012}}</ref>

⚫
-->


== Lihat pula ==
== Lihat pula ==
* [[Historisitas Alkitab]]
* [[Historisitas Alkitab]]
* [[Kronologi kehidupan Yesus]]
* [[Kronologi kehidupan Yesus]]
* [[:en:Historical background of the New Testament|Latar belakang sejarah Perjanjian Baru]]
* [[Latar belakang sejarah Perjanjian Baru]]
* [[Pencarian akan Yesus historis]]
* [[Pencarian akan Yesus historis]]
* [[Sensus Kirenius]]
* [[Sensus Kirenius]]
* [[Daftar nama tempat dalam Perjanjian Baru#Berhubungan dengan Yesus Kristus|Tempat dalam Perjanjian Baru yang berhubungan dengan Yesus]]
* [[Daftar nama tempat dalam Perjanjian Baru#Berhubungan dengan Yesus Kristus|Tempat dalam Perjanjian Baru yang berhubungan dengan Yesus]]
* [[:en:Jesus in the Talmud|Yesus dalam Talmud]]
* [[Yesus dalam Talmud]]


== Catatan ==
== Catatan ==
Baris 103: Baris 99:
== Sumber ==
== Sumber ==
{{Refbegin|colwidth=30em}}
{{Refbegin|colwidth=30em}}
* {{Cite book |last=Brown |first=Raymond E. |title=An Introduction to the New Testament |publisher=Doubleday |year=1997 |url= |ref=harv }}
* {{Cite book |last=Brown |first=Raymond E. |title=An Introduction to the New Testament |publisher=Doubleday |year=1997 |url=https://archive.org/details/introductiontone00brow_0|ref=harv }}
* Daniel Boyarin (2004). ''Border Lines. The Partition of Judaeo-Christianity''. University of Pennsylvania Press.
* Daniel Boyarin (2004). ''Border Lines. The Partition of Judaeo-Christianity''. University of Pennsylvania Press.
* Doherty, Earl (1999). ''The Jesus Puzzle. Did Christianity Begin with a Mythical Christ? : Challenging the Existence of an Historical Jesus''. ISBN 0-9686014-0-5
* Doherty, Earl (1999). ''The Jesus Puzzle. Did Christianity Begin with a Mythical Christ?: Challenging the Existence of an Historical Jesus''. ISBN 0-9686014-0-5
* Drews, Arthur & Burns, C. Deslisle (1998). ''The Christ Myth'' (Westminster College-Oxford Classics in the Study of Religion). ISBN 1-57392-190-4
* Drews, Arthur & Burns, C. Deslisle (1998). ''The Christ Myth'' (Westminster College-Oxford Classics in the Study of Religion). ISBN 1-57392-190-4
* [[Alvar Ellegård|Ellegård, Alvar]] ''Jesus – One Hundred Years Before Christ: A Study in Creative Mythology'', (London 1999).
* [[Alvar Ellegård|Ellegård, Alvar]] ''Jesus – One Hundred Years Before Christ: A Study in Creative Mythology'', (London 1999).
Baris 122: Baris 118:
* [[Vittorio Messori|Messori, Vittorio]] (1977). ''Jesus hypotheses''. St Paul Publications. ISBN 0-85439-154-1
* [[Vittorio Messori|Messori, Vittorio]] (1977). ''Jesus hypotheses''. St Paul Publications. ISBN 0-85439-154-1
* New Oxford Annotated Bible with the Apocrypha, New Revised Standard Version. (1991) New York, Oxford University Press. ISBN 0-19-528356-2
* New Oxford Annotated Bible with the Apocrypha, New Revised Standard Version. (1991) New York, Oxford University Press. ISBN 0-19-528356-2
* {{Cite book|last=Price|first=Robert M.|authorlink=Robert M. Price|title=Deconstructing Jesus|year=2000|publisher=Prometheus Books|location=Amherst, N.Y.|isbn=1-57392-758-9}}
* {{Cite book|last=Price|first=Robert M.|authorlink=Robert M. Price|title=Deconstructing Jesus|url=https://archive.org/details/deconstructingje00pric|year=2000|publisher=Prometheus Books|location=Amherst, N.Y.|isbn=1-57392-758-9}}
* {{Cite book|last=Price|first=Robert M.|authorlink=Robert M. Price|title=The Incredible Shrinking Son of Man: How Reliable is the Gospel Tradition?|year=2003|publisher=Prometheus Books|location=Amherst, N.Y.|isbn=1-59102-121-9}}
* {{Cite book|last=Price|first=Robert M.|authorlink=Robert M. Price|title=The Incredible Shrinking Son of Man: How Reliable is the Gospel Tradition?|url=https://archive.org/details/incredibleshrink00pric|year=2003|publisher=Prometheus Books|location=Amherst, N.Y.|isbn=1-59102-121-9}}
* Wells, George A. (1988). ''The Historical Evidence for Jesus''. Prometheus Books. ISBN 0-87975-429-X
* Wells, George A. (1988). ''The Historical Evidence for Jesus''. Prometheus Books. ISBN 0-87975-429-X
* Wells, George A. (1998). ''The Jesus Myth''. ISBN 0-8126-9392-2
* Wells, George A. (1998). ''The Jesus Myth''. ISBN 0-8126-9392-2

Revisi terkini sejak 9 Februari 2024 23.33

Bagian dari seri tentang
Yesus
Pandangan Kristen
Isa (Pandangan Islam)
Latar Belakang
Pandangan Sejarah
Pandangan lainnya
Yesus dalam Seni Budaya

Historisitas Yesus, atau kesejarahan Yesus, berkenaan dengan sejauh mana keberadaan Yesus dari Nazaret, lahir ca 7–2 SM, sebagai seorang figur historis. Terdapat "konsensus yang nyaris universal" di kalangan akademisi biblika bahwa Yesus ada secara historis,[1][2][3][nb 1][nb 2][nb 3][nb 4] kendati mereka memiliki perbedaan pendapat mengenai keyakinan dan ajaran Yesus serta keakuratan detail kehidupan Yesus sebagaimana dideskripsikan dalam kitab-kitab Injil.[nb 5][9][nb 6][11]:168–173 Meskipun akademisi-akademisi mengkritik keilmuan tentang Yesus karena bias agama dan kurangnya kekukuhan metodologis,[nb 7] dengan sangat sedikit pengecualian, para kritikus tersebut umumnya mendukung historisitas Yesus, dan menolak teori mitos Yesus yang menyatakan bahwa Yesus tidak pernah ada.[13][nb 8][15][16][17]

Historisitas Yesus berbeda dengan studi terkait Yesus historis yang mengacu pada rekonstruksi ilmiah mengenai kehidupan Yesus, didasarkan terutama pada analisis kritis teks-teks Injil.[18][19][20] Sebaliknya, historisitas sebagai suatu subjek penelitian yang berbeda dari sejarah secara tepat berkaitan dengan dua isu mendasar berbeda. Pertama-tama hal ini berkaitan dengan proses perubahan sosial yang sistemik; yang kedua adalah intensi dan konteks sosial apa dari para penulis sumber-sumber tersebut yang dengannya dapat dibangun kebenaran peristiwa-peristiwa sejarah, dengan cara memisahkan laporan-laporan mitologis dari keadaan-keadaan faktual.[21]

Sumber pustaka

[sunting | sunting sumber]

Para sarjana bidang sejarah kuno umumnya setuju bahwa Yesus pernah ada,[22][23][24][25] tetapi para sarjana berbeda pendapat mengenai historisitas episode-episode tertentu kehidupan Yesus yang dicatat di dalam Alkitab.[11]:181 Kitab-kitab Injil Sinoptik adalah sumber utama informasi sejarah mengenai Yesus dan gerakan agamawi yang didirikan-Nya.[26][27][28] Kitab-kitab Injil agamawi ini – Injil Matius, Injil Markus, dan Injil Lukas– mencatat kehidupan, pelayanan, penyaliban dan kebangkitan seorang Yahudi bernama Yesus yang berbicara dalam bahasa Aram.

Para sejarawan meneliti kitab-kitab Injil secara analisis kritis dengan membedakan informasi otentik dan dapat dipercaya dengan yang diduga adalah karangan, berlebih-lebihan, dan pengubahan.[26]

Peristiwa yang umumnya diterima sebagai sejarah

[sunting | sunting sumber]
Artikel utama: Yesus sebagai tokoh dalam sejarah dan Pencarian akan Yesus historis

Ada banyak perdebatan di kalangan sarjana mengenai detail kehidupan Yesus yang dicatat dalam kitab-kitab Injil, dan mengenai makna pengajaran-Nya,[11] sehingga hanya dua peristiwa yang mendapatkan "persetujuan hampir universal" adalah Yesus dibaptis oleh Yohanes Pembaptis dan disalibkan atas perintah Prefek Romawi, Pontius Pilatus.[9][11][29][30]

Sebagian Peta Madaba kuno menunjukkan dua tempat yang mungkin menjadi lokasi baptisan
Penggambaran Bronzino mengenai Penyaliban Yesus dengan tiga paku, tanpa tali, dan suatu penunjang berdiri hypopodium, ca 1545

Para sarjana menetapkan berbagai tingkatan kepastian peristiwa-peristiwa seputar kehidupan Yesus. Kebanyakan menerima delapan unsur mengenai kehidupan Yesus dan pengikut-Nya ini sebagai fakta sejarah, yaitu:[9][31]

  • Yesus adalah seorang Yahudi Galilea.
  • Aktivitasnya terbatas pada daerah Galilea dan Yudea.
  • Ia dibaptis oleh Yohanes Pembaptis.
  • Ia memanggil murid-murid.
  • Ia mengakibatkan kontroversi di Bait Suci.
  • Yesus disalibkan oleh orang Romawi di dekat Yerusalem.[9][31]
  • Setelah kematian-Nya, murid-murid-Nya terus bekerja.
  • Sejumlah murid-murid-Nya dianiaya.[9][31]

Hampir semua sarjana modern ahli sejarah kuno setuju bahwa Yesus pernah hidup dan kebanyakan sarjana Alkitab dan sejarawan Klasik melihat teori yang menyangkal keberadaannya secara efektif telah dibantah.[22][24][25][nb 9][32] Tidak ada bukti saat ini bahwa keberadaan Yesus pernah disangkal pada masa kuno oleh mereka yang menentang Kekristenan.[33][34]

Teori mitos Yesus

[sunting | sunting sumber]
Artikel utama: Teori mitos Yesus
The Resurrection of Christ ("Kebangkitan Kristus") karya Noel Coypel (1700)

Teori mitos Yesus adalah "pandangan bahwa tokoh y ang dikenal sebagai Yesus dari Nazaret tidak pernah ada dalam sejarah."[35]

Dalam kesarjanaan modern, teori mitos Yesus adalah teori yang dikesampingkan dan pada umumnya tidak mempunyai dukungan dari para sarjana.[36][37][38][24][39]

Lihat pula

[sunting | sunting sumber]

Catatan

[sunting | sunting sumber]
  1. ^ Sambil membahas fakta "mencolok" bahwa "kita tidak memiliki catatan Romawi apapun yang membuktikan keberadaan Yesus," Ehrman menolak klaim bahwa hal ini berarti Yesus tidak pernah ada. Katanya, "Dia tentu ada, karena hampir setiap akademisi antikuitas yang kompeten, baik Kristen ataupun non-Kristen, sependapat berdasarkan bukti-bukti yang jelas dan pasti."[4]
  2. ^ Robert M. Price, seorang mantan apologis fundamentalis yang berubah menjadi ateis mengatakan bahwa keberadaan Yesus tidak dapat dikesampingkan, tetapi kemungkinannya kurang dibandingkan dengan non eksistensi. Ia sependapat bahwa perspektifnya bertentangan dengan pandangan sebagian besar akademisi.[5]
  3. ^ Michael Grant (seorang yang mendalami klasika) menyatakan bahwa, "Dalam beberapa tahun terakhir, 'tidak ada akademisi yang serius memberanikan diri untuk mendalilkan non historistias Yesus' atau pada tingkatan yang sangat sedikit, dan mereka belum berhasil menyingkirkan bukti-bukti yang jauh lebih kuat, yang memang sangat berlimpah, untuk menyatakan sebaliknya."[6]
  4. ^ "Ada orang-orang yang berpendapat bahwa Yesus adalah bagian dari imajinasi Gereja, bahwa Yesus sama sekali tidak pernah ada. Saya harus mengatakan bahwa saya tidak tahu jika ada akademisi kritis terhormat yang mengatakan hal itu lagi."[7]
  5. ^ Tentang "pembaptisan dan penyaliban", "kedua fakta [ini] dalam kehidupan Yesus mendapat persetujuan yang nyaris universal".[8]
  6. ^ "Bahwa [Yesus] disalibkan adalah sama pastinya seperti hal historis lainnya yang bisa didapatkan, karena baik Yosefus maupun Tasitus ... sependapat dengan laporan-laporan Kristen dalam hal-hal yang setidaknya adalah kenyataan dasar."[10]
  7. ^ ..."Pokok yang akan saya kemukakan di bawah adalah bahwa praktik-praktik pembuktian yang disepakati para sejarawan Yesua, terlepas dari upaya-upaya terbaik mereka, belum menjadi praktik historis yang kukuh.".[12]
  8. ^ "Teori-teori tidak meyakinkan yang menyatakan bahwa keberadaan Yesus merupakan suatu penemuan Kristen adalah sangat tidak masuk akal."[14]
  9. ^ Robert E. Van Voorst, referring to G.A. Wells: "The nonhistoricity thesis has always been controversial, and it has consistently failed to convince scholars of many disciplines and religious creeds... Biblical scholars and classical historians now regard it as effectively refuted".[13]

Referensi

[sunting | sunting sumber]
  1. ^ Carrier, Richard Lane (2014). On the Historicity of Jesus: Why we might Have Reason for Doubt. Sheffield Phoenix Press. ISBN 9781909697355. 
  2. ^ Fox, Robin Lane (2005). The Classical World: An Epic History from Homer to Hadrian. Basic Books. hlm. 48. ISBN 978-0465024971. 
  3. ^ Dickson, John. "Best of 2012: The irreligious assault on the historicity of Jesus". Abc.net.au. Diakses tanggal 17 June 2014. 
  4. ^ Bart D. Ehrman (22 March 2011). Forged: Writing in the Name of God--Why the Bible's Authors Are Not Who We Think They Are. HarperCollins. hlm. 285. ISBN 978-0-06-207863-6. 
  5. ^ James Douglas Grant Dunn (1 February 2010). The Historical Jesus: Five Views. SPCK Publishing. hlm. 61. ISBN 978-0-281-06329-1. 
  6. ^ Michael Grant (January 2004). Jesus. Orion. hlm. 200. ISBN 978-1-898799-88-7. 
  7. ^ Richard A. Burridge; Graham Gould (2004). Jesus Now and Then. William B. Eerdmans Publishing Company. hlm. 34. ISBN 978-0-8028-0977-3. 
  8. ^ James D. G. Dunn (2003). Jesus Remembered. Wm. B. Eerdmans Publishing. hlm. 339. ISBN 978-0-8028-3931-2. 
  9. ^ a b c d e William A. Herzog. Prophet and Teacher: An Introduction to the Historical Jesus (4 Jul 2005) ISBN 0664225284 pp. 1–6
  10. ^ John Dominic Crossan (1994). Jesus: A Revolutionary Biography. HarperCollins. hlm. 45. ISBN 978-0-06-061662-5. 
  11. ^ a b c d Mark Allan Powell (1998). Jesus as a Figure in History: How Modern Historians View the Man from Galilee. Westminster John Knox Press. ISBN 978-0-664-25703-3. 
  12. ^ Donald H. Akenson (29 September 2001). Surpassing Wonder: The Invention of the Bible and the Talmuds. University of Chicago Press. ISBN 978-0-226-01073-1. 
  13. ^ a b Robert E. Van Voorst (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-4368-5. 
  14. ^ Markus Bockmuehl (8 November 2001). The Cambridge Companion to Jesus. Cambridge University Press. hlm. 123–124. ISBN 978-0-521-79678-1. 
  15. ^ Mark Allan Powell (1998). Jesus as a Figure in History: How Modern Historians View the Man from Galilee. Westminster John Knox Press. hlm. 168. ISBN 978-0-664-25703-3. 
  16. ^ James L. Houlden (2003). Jesus in History, Thought, and Culture: Entries A - J. ABC-CLIO. ISBN 978-1-57607-856-3. 
  17. ^ Robert E. Van Voorst (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence. Wm. B. Eerdmans Publishing. hlm. 14. ISBN 978-0-8028-4368-5. 
  18. ^ Amy-Jill Levine; Dale C. Allison Jr.; John Dominic Crossan (16 October 2006). The Historical Jesus in Context. Princeton University Press. hlm. 1–2. ISBN 0-691-00992-9. 
  19. ^ Bart D. Ehrman (1999). Jesus: Apocalyptic Prophet of the New Millennium. Oxford University Press. hlm. ix–xi. ISBN 978-0-19-512473-6. 
  20. ^ James D. G. Dunn (2003). Jesus Remembered. Wm. B. Eerdmans Publishing. hlm. 125–127. ISBN 978-0-8028-3931-2. 
  21. ^ Hare Rom and Moghadda Fathali "Historicity, Social Psychology and Change" in Rochmore, Tom and Margolis, Tom (2008) "History, Historicity and Science" (Ashgate)
  22. ^ a b Dalam ulasan tahun 2011 mengenai keadaan kesarjanaan modern, Bart Ehrman (seorang agnostik sekuler) menulis: "Ia pasti pernah ada, sebagaimana umumnya setiap sarjana bidang sejarah kuno yang kompeten, Kristen atau non-Kristen, setuju" B. Ehrman, 2011 Forged: writing in the name of God ISBN 978-0-06-207863-6. p. 285
  23. ^ Robert M. Price (a Christian atheist) who denies the existence of Jesus agrees that this perspective runs against the views of the majority of scholars: Robert M. Price "Jesus at the Vanishing Point" in The Historical Jesus: Five Views edited by James K. Beilby & Paul Rhodes Eddy, 2009 InterVarsity, ISBN 0830838686 p. 61
  24. ^ a b c Michael Grant (seorang yang mendalami klasika) menyatakan bahwa, "Dalam beberapa tahun terakhir, 'tidak ada akademisi yang serius memberanikan diri untuk mendalilkan non historistias Yesus' atau pada tingkatan yang sangat sedikit, dan mereka belum berhasil menyingkirkan bukti-bukti yang jauh lebih kuat, yang memang sangat berlimpah, untuk menyatakan sebaliknya." dalam Jesus by Michael Grant 2004 ISBN 1898799881 p. 200 Kesalahan pengutipan: Tanda <ref> tidak sah; nama "Grantmajority" didefinisikan berulang dengan isi berbeda
  25. ^ a b Jesus Now and Then by Richard A. Burridge and Graham Gould (April 1, 2004) ISBN 0802809774 p. 34
  26. ^ a b Sanders, E. P. The historical figure of Jesus. Penguin, 1993.
  27. ^ "Jesus Christ". Encyclopædia Britannica. 2010. Encyclopædia Britannica Online. Diakses tanggal 27 November 2010. The Synoptic Gospels, then, are the primary sources for knowledge of the historical Jesus 
  28. ^ Vermes, Geza. The authentic gospel of Jesus. London, Penguin Books. 2004.
  29. ^ Jesus Remembered by James D. G. Dunn 2003 ISBN 0-8028-3931-2 p. 339 states of baptism and crucifixion that these "two facts in the life of Jesus command almost universal assent".
  30. ^ Crossan, John Dominic (1995). Jesus: A Revolutionary Biography. HarperOne. hlm. 145. ISBN 0-06-061662-8. That he was crucified is as sure as anything historical can ever be, since both Josephus and Tacitus ... agree with the Christian accounts on at least that basic fact. 
  31. ^ a b c Authenticating the Activities of Jesus by Bruce Chilton and Craig A. Evans 2002 ISBN 0391041649 pp. 3–7
  32. ^ James D. G. Dunn (1974) Paul's understanding of the death of Jesus in Reconciliation and Hope. New Testament Essays on Atonement and Eschatology Presented to L.L. Morris on his 60th Birthday. Robert Banks, ed., Carlisle: The Paternoster Press, pp. 125–141, Citing G.A. Wells (The Jesus of the Early Christians (1971)): "Perhaps we should also mention that at the other end of the spectrum Paul’s apparent lack of knowledge of the historical Jesus has been made the major plank in an attempt to revive the nevertheless thoroughly dead thesis that the Jesus of the Gospels was a mythical figure." An almost identical quotation is included in Dunn, James DG (1998) The Christ and the Spirit: Collected Essays of James D.G. Dunn, Volume 1, Wm. B. Eerdmans Pub. Co., p. 191, and Sykes, S. (1991) Sacrifice and redemption: Durham essays in theology. Cambridge [England]: Cambridge University Press. pp. 35–36.
  33. ^ Encyclopedia of theology: a concise Sacramentum mundi by Karl Rahner 2004 ISBN 0-86012-006-6 pp. 730–731: "The few non-Christian sources [e.g. Tacitus, Suetonius, Pliny the Younger, and Josephus] merely confirm that in antiquity it never occurred to any one, even the bitterest enemies of Christianity, to doubt the existence of Jesus"
  34. ^ Van Voorst, Robert E (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence. Eerdmans Publishing. ISBN 0-8028-4368-9 p. 15: Referring to G.A. Wells (The Jesus of the Early Christians (1971)): "Fourth, Wells cannot explain to the satisfaction of historians why, if Christians invented the historical Jesus around the year 100, no pagans and Jews who opposed Christianity denied Jesus' historicity or even questioned it." (Van Voorst refutes his own point in footnote 35, citing Justin's Dialogue with Trypho, Chapter 8)
  35. ^ Gullotta, Daniel N. (2017). "On Richard Carrier's Doubts: A Response to Richard Carrier's On the Historicity of Jesus: Why We Might Have Reason for Doubt". Journal for the Study of the Historical Jesus. 15 (2–3): 310–346. doi:10.1163/17455197-01502009. 
  36. ^ Van Voorst (2003), hlm. 658, 660.
  37. ^ Fox (2005), hlm. 48.
  38. ^ Burridge & Gould (2004), hlm. 34.
  39. ^ Ehrman, Bart (25 April 2012). "Fuller Reply to Richard Carrier". The Bart Ehrman Blog. Diakses tanggal 2 May 2018. 

Sumber

[sunting | sunting sumber]
  • Brown, Raymond E. (1997). An Introduction to the New Testament. Doubleday. 
  • Daniel Boyarin (2004). Border Lines. The Partition of Judaeo-Christianity. University of Pennsylvania Press.
  • Doherty, Earl (1999). The Jesus Puzzle. Did Christianity Begin with a Mythical Christ?: Challenging the Existence of an Historical Jesus. ISBN 0-9686014-0-5
  • Drews, Arthur & Burns, C. Deslisle (1998). The Christ Myth (Westminster College-Oxford Classics in the Study of Religion). ISBN 1-57392-190-4
  • Ellegård, Alvar Jesus – One Hundred Years Before Christ: A Study in Creative Mythology, (London 1999).
  • France, R.T. (2001). The Evidence for Jesus. Hodder & Stoughton.
  • Freke, Timothy & Gandy, Peter. The Jesus Mysteries – was the original Jesus a pagan god? ISBN 0-7225-3677-1
  • George, Augustin & Grelot, Pierre (Eds.) (1992). Introducción Crítica al Nuevo Testamento. Herder. ISBN 84-254-1277-3
  • Koester, Helmut (1992). Ancient Christian Gospels. Harrisburg, PA: Continuum. ISBN 0-334-02450-1. 
  • Gowler, David B. (2007). What Are They Saying About the Historical Jesus?. Paulist Press.
  • Grant, Michael, Jesus: An Historian's Review of the Gospels, Scribner, 1995. ISBN 0-684-81867-1
  • Meier, John P., A Marginal Jew: Rethinking the Historical Jesus, Anchor Bible Reference Library, Doubleday
(1991), v. 1, The Roots of the Problem and the Person, ISBN 0-385-26425-9
(1994), v. 2, Mentor, Message, and Miracles, ISBN 0-385-46992-6
(2001), v. 3, Companions and Competitors, ISBN 0-385-46993-4
(2009), v. 4, Law and Love, ISBN 978-0-300-14096-5
Diperoleh dari "https://wiki-indonesia.club/w/index.php?title=Kesejarahan_Yesus&oldid=25289329"