Injil: Perbedaan antara revisi
Konten dihapus Konten ditambahkan
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Penggunaan kata ''injil'' (atau ekuivalennya dalam bahasa Yunani ''evangelion'') untuk merujuk pada suatu genre tulisan yang khas yang berasal dari abad ke-2. Kata ini jelas digunakan untuk menunjuk suatu genre dalam [[Yustinus Martir]] (l.k. 155) dan dalam pengertian yang lebih kabur sebelumnya dalam [[Ignatius dari Antiokhia]] (l.k. 117). |
Penggunaan kata ''injil'' (atau ekuivalennya dalam bahasa Yunani ''evangelion'') untuk merujuk pada suatu genre tulisan yang khas yang berasal dari abad ke-2. Kata ini jelas digunakan untuk menunjuk suatu genre dalam [[Yustinus Martir]] (l.k. 155) dan dalam pengertian yang lebih kabur sebelumnya dalam [[Ignatius dari Antiokhia]] (l.k. 117). |
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== Injil Kanonik == |
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| ⚫ | In addition to the four canonical gospels there have been other gospels that were not accepted into the canon. Generally these were not accepted due to doubt over the authorship, the time frame between the original writing and the events described, or content that was at odds with the prevailing orthodoxy. If a gospel claimed to be written by for example, James, but was clearly authored beyond 120AD, then there was little chance of the authorship being authentic. This differs from the four canonical gospels which the majority of historians agree were authored before 100AD. For this reason, most of these non-canonical texts were only ever accepted by small portions of the early Christian community. Some of the content of these non-canonical gospels (as much as it deviates from accepted theological norms) is considered [[heresy|heretical]] by the leadership of mainstream churches, including the [[Roman Catholic Church|Vatican]]. This can be seen in the case of the [[Gospel of Peter]], which was written in the correct time, 70-120 AD, but was considered dangerous for elements which could be used to support [[docetism]]. |
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| ⚫ | Two non-canonical gospels that are considered to be among the earliest in composition are the sayings ''[[Gospel of Thomas]]'' and the narrative ''[[Gospel of Peter]]''. The dating of the Gospel of Thomas is particularly controversial, as there is some suspicion in critical schools of scholarship that it predates the canonical Gospels, which would, if conclusively proven, have a profound impact on the understanding of their origin. Like the canonical gospels, scholars have to rely on higher criticism, not extant manuscripts, in order to roughly date Thomas. |
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| ⚫ | A genre of "[[Infancy gospel]]s" (Greek: ''protoevangelion'') arose in the 2nd century, such as the ''[[Gospel of James]]'', which introduces the concept of the [[Perpetual Virginity]] of Mary, and the ''[[Infancy Gospel of Thomas]]'' (not to be confused with the absolutely different sayings ''Gospel of Thomas''), both of which related many miraculous incidents from the life of Mary and the childhood of Jesus that are not included in the canonical gospels, but which have passed into Christian lore. |
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| ⚫ | Another genre that has been suppressed is that of gospel harmonies, in which the apparent discrepancies in the canonical four gospels were selectively recast to present a harmoniously consistent narrative text. Very few fragments of harmonies survived. The ''[[Diatessaron]]'' was such a harmonization, compiled by [[Tatian]] around AD 175. It was popular for at least two centuries in [[Syria]], but eventually it fell into disuse, and no copies of it have survived, except indirectly in some medieval Gospel harmonies that can be considered its descendants. |
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| ⚫ | [[Marcion of Sinope]], c. AD 150, had a version of the ''Gospel of Luke'' which differed substantially from that which has now become the standard text. Marcion's version was far less ''Jewish'' than the now canonical text, and his critics alleged that he had edited out the portions he didn't like from the canonical version, though Marcion argued that his text was the more genuinely original one. Marcion also rejected all the other gospels, including Matthew, Mark, and especially John, which he alleged had been forged by Irenaeus. |
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== Injil Kanonik == |
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{{Injil Yesus}} |
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Dari banyak injil yang ditulis, ada empat injil yang diterima sebagai bagian dari [[perjanjian baru]] dan dikanonkan. Hal ini merupakan tema utama dalam sebuah tulisan oleh [[irenaeus]], c. 185. |
Dari banyak injil yang ditulis, ada empat injil yang diterima sebagai bagian dari [[perjanjian baru]] dan dikanonkan. Hal ini merupakan tema utama dalam sebuah tulisan oleh [[irenaeus]], c. 185. |
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Dalam tulisannya yang diberi judul " |
Dalam tulisannya yang diberi judul "Melawan Kesesatan" Irenaeus menentang beberapa kelompok Kristen yang menggunakan hanya satu injil saja, seperti kelompok [[Marsion]] - yang mana menggunakan versi injil lukas yang sudah diubah sedemikian rupa. Dan juga, Irenaeus menentang beberapa sekte yang menekankan tulisan-tulisan berisi wahyu-wahyu baru, seperti [[Valentinius]] (''A.H.'' 1.11.9). |
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Irenaeus mendeklarasikan / menyatakan bahwa ada empat injil yang adalah tiang-tiang gereja. |
Irenaeus mendeklarasikan / menyatakan bahwa ada empat injil yang adalah tiang-tiang gereja. |
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| ⚫ | <!--: "it is not possible that there can be either more or fewer than four" he stated, presenting as logic the [[analogy]] of the four corners of the earth and the four winds (1.11.8). His image, taken from ''[[Ezekiel]]'' 1, of God's throne borne by four creatures with four faces—"the four had the face of a man, and the face of a lion, on the right side: and the four had the face of an ox on the left side; they four also had the face of an eagle"— equivalent to the "four-formed" gospel, is the origin of the conventional symbols of the Evangelists: lion, bull, eagle, man. Irenaeus was successful in declaring that the four gospels collectively, and exclusively these four, contained the truth. By reading each gospel in light of the others, Irenaeus made of ''John'' a lens through which to read ''Matthew'', ''Mark'' and ''Luke''.--> |
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| ⚫ | : "it is not possible that there can be either more or fewer than four" he stated, presenting as logic the [[analogy]] of the four corners of the earth and the four winds (1.11.8). His image, taken from ''[[Ezekiel]]'' 1, of God's throne borne by four creatures with four faces—"the four had the face of a man, and the face of a lion, on the right side: and the four had the face of an ox on the left side; they four also had the face of an eagle"— equivalent to the "four-formed" gospel, is the origin of the conventional symbols of the Evangelists: lion, bull, eagle, man. Irenaeus was successful in declaring that the four gospels collectively, and exclusively these four, contained the truth. By reading each gospel in light of the others, Irenaeus made of ''John'' a lens through which to read ''Matthew'', ''Mark'' and ''Luke''. |
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--> |
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* [[Injil Matius]] |
* [[Injil Matius]] |
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| Baris 48: | Baris 28: | ||
* [[Injil Yohanes]] |
* [[Injil Yohanes]] |
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=== Origin of the canonical Gospels === |
=== Origin of the canonical Gospels === |
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:''Main discussion: [[Synoptic problem]]''. |
:''Main discussion: [[Synoptic problem]]''. |
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| Baris 72: | Baris 53: | ||
* '''John''': c. 85 to near 100, or 50's to 70 |
* '''John''': c. 85 to near 100, or 50's to 70 |
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The general consensus among biblical scholars is that all four canonical Gospels were originally written in [[Greek language|Greek]], the [[lingua franca]] of the Roman Orient. On the strength of an early commentator it has been suggested that Matthew may have originally been written in [[Aramaic language|Aramaic]], or that it was translated from Aramaic to Greek with corrections based on ''Mark''. Regardless, no Aramaic original texts of the Gospel accounts have ever been found, only later translations from the Greek (see [[Peshitta]]). It is widely argued by Christians that the Gospels were based on an earlier oral tradition, thus explaining the dating gap between Jesus' death and their date of composition. Another view is that the gospels were put into writing shortly before the disciples and other eye witnesses would pass on. A similar phenomenon was seen in more modern times with the large number of Holocaust survivors recording their stories in the 1990's near the end of their natural life spans. |
The general consensus among biblical scholars is that all four canonical Gospels were originally written in [[Greek language|Greek]], the [[lingua franca]] of the Roman Orient. On the strength of an early commentator it has been suggested that Matthew may have originally been written in [[Aramaic language|Aramaic]], or that it was translated from Aramaic to Greek with corrections based on ''Mark''. Regardless, no Aramaic original texts of the Gospel accounts have ever been found, only later translations from the Greek (see [[Peshitta]]). It is widely argued by Christians that the Gospels were based on an earlier oral tradition, thus explaining the dating gap between Jesus' death and their date of composition. Another view is that the gospels were put into writing shortly before the disciples and other eye witnesses would pass on. A similar phenomenon was seen in more modern times with the large number of Holocaust survivors recording their stories in the 1990's near the end of their natural life spans.--> |
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<!--== Non-canonical gospels == |
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| ⚫ | |||
| ⚫ | In addition to the four canonical gospels there have been other gospels that were not accepted into the canon. Generally these were not accepted due to doubt over the authorship, the time frame between the original writing and the events described, or content that was at odds with the prevailing orthodoxy. If a gospel claimed to be written by for example, James, but was clearly authored beyond 120AD, then there was little chance of the authorship being authentic. This differs from the four canonical gospels which the majority of historians agree were authored before 100AD. For this reason, most of these non-canonical texts were only ever accepted by small portions of the early Christian community. Some of the content of these non-canonical gospels (as much as it deviates from accepted theological norms) is considered [[heresy|heretical]] by the leadership of mainstream churches, including the [[Roman Catholic Church|Vatican]]. This can be seen in the case of the [[Gospel of Peter]], which was written in the correct time, 70-120 AD, but was considered dangerous for elements which could be used to support [[docetism]]. |
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| ⚫ | Two non-canonical gospels that are considered to be among the earliest in composition are the sayings ''[[Gospel of Thomas]]'' and the narrative ''[[Gospel of Peter]]''. The dating of the Gospel of Thomas is particularly controversial, as there is some suspicion in critical schools of scholarship that it predates the canonical Gospels, which would, if conclusively proven, have a profound impact on the understanding of their origin. Like the canonical gospels, scholars have to rely on higher criticism, not extant manuscripts, in order to roughly date Thomas. |
||
| ⚫ | A genre of "[[Infancy gospel]]s" (Greek: ''protoevangelion'') arose in the 2nd century, such as the ''[[Gospel of James]]'', which introduces the concept of the [[Perpetual Virginity]] of Mary, and the ''[[Infancy Gospel of Thomas]]'' (not to be confused with the absolutely different sayings ''Gospel of Thomas''), both of which related many miraculous incidents from the life of Mary and the childhood of Jesus that are not included in the canonical gospels, but which have passed into Christian lore. |
||
| ⚫ | Another genre that has been suppressed is that of gospel harmonies, in which the apparent discrepancies in the canonical four gospels were selectively recast to present a harmoniously consistent narrative text. Very few fragments of harmonies survived. The ''[[Diatessaron]]'' was such a harmonization, compiled by [[Tatian]] around AD 175. It was popular for at least two centuries in [[Syria]], but eventually it fell into disuse, and no copies of it have survived, except indirectly in some medieval Gospel harmonies that can be considered its descendants. |
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| ⚫ | [[Marcion of Sinope]], c. AD 150, had a version of the ''Gospel of Luke'' which differed substantially from that which has now become the standard text. Marcion's version was far less ''Jewish'' than the now canonical text, and his critics alleged that he had edited out the portions he didn't like from the canonical version, though Marcion argued that his text was the more genuinely original one. Marcion also rejected all the other gospels, including Matthew, Mark, and especially John, which he alleged had been forged by Irenaeus. |
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== Injil Apokrif == |
== Injil Apokrif == |
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| Baris 111: | Baris 104: | ||
* [[Injil Mani]] |
* [[Injil Mani]] |
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*Lihat yang disalah |
*Lihat juga yang disalah-mengerti, "[[Injil Hermes]]". |
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Kitab yang sering disebut sebagai Injil Barnabas adalah pemalsuan abad ke 16 M. Penulisannya menggunakan bahasa Italy. |
Kitab yang sering disebut sebagai Injil Barnabas adalah pemalsuan abad ke 16 M. Penulisannya menggunakan bahasa Italy. |
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<--! |
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In many Christian churches, all Christians present stand when a passage from one of the Gospels is read publicly, and sit when a passage from a different part of the [[Bible]] is read. The reading of the Gospels, often contained in a liturgical edition containing only the four Gospels, is traditionally done by a minister or priest, and in many traditions is brought into the midst of the congregation to be read. |
In many Christian churches, all Christians present stand when a passage from one of the Gospels is read publicly, and sit when a passage from a different part of the [[Bible]] is read. The reading of the Gospels, often contained in a liturgical edition containing only the four Gospels, is traditionally done by a minister or priest, and in many traditions is brought into the midst of the congregation to be read. |
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| Baris 142: | Baris 132: | ||
==Heraldry== |
==Heraldry== |
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In [[heraldry]] the Gospel is a "[[charge (heraldry)|charge]]", shown as a sort of book. |
In [[heraldry]] the Gospel is a "[[charge (heraldry)|charge]]", shown as a sort of book.--> |
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== Lihat pula == |
== Lihat pula == |
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Revisi per 21 November 2006 09.40
| Bagian dari seri tentang |
| Kekristenan |
|---|
 |
 Portal Kristen |
Kata Injil adalah terjemahan dari kata ευαγγέλιον (euangelion) dalam bahasa Yunani yang berarti "kabar baik" atau "berita suka cita".
Injil biasanya mengandung arti:
- Pemberitaan tentang aktivitas penyelamatan Allah di dalam Yesus dari Nazaret atau berita yang disampaikan oleh Yesus dari Nazaret. Inilah asal-usul penggunaan kata "Injil" menurut Perjanjian Baru (lihat Surat Roma 1:1 atau Markus 1:1).
- Dalam pengertian yang lebih populer, kata ini merujuk kepada keempat Injil kanonik (Matius, Markus, Lukas dan Yohanes) dan kadang-kadang juga karya-karya lainnya yang non-kanonik (mis. Injil Tomas), yang menyampaikan kisah kehidupan, kematian, dan kebangkitan Yesus.
- Sejumlah sarjana modern menggunakan istilah "Injil" untuk menunjuk kepada sebuah genre hipotetis dari sastra] Kristen perdana (bdk. Peter Stuhlmacher, ed., Das Evangelium und die Evangelien, Tübingen 1983, juga dalam bahasa Inggris: The Gospel and the Gospels).
Ungkapan "injil" dipergunakan oleh Paulus sebelum kitab-kitab Injil dari kanon Perjanjian Baru ditulis, ketika ia mengingatkan orang-orang Kristen di Korintus "kepada Injil yang aku beritakan kepadamu" (1 Korintus 15:1). Melalui berita itu, Paul menegaskan, mereka diselamatkan, dan ia menggambarkannya di dalam pengertian yang paling sederhana, sambil menekankan penampakan Kristus setelah kebangkitan(15:3-8):
- "... bahwa Kristus telah mati karena dosa-dosa kita, sesuai dengan Kitab Suci, bahwa Ia telah dikuburkan, dan bahwa Ia telah dibangkitkan, pada hari yang ketiga, sesuai dengan Kitab Suci; bahwa Ia telah menampakkan diri kepada Kefas dan kemudian kepada kedua belas murid-Nya. Sesudah itu Ia menampakkan diri kepada lebih dari lima ratus saudara sekaligus; kebanyakan dari mereka masih hidup sampai sekarang, tetapi beberapa di antaranya telah meninggal. Selanjutnya Ia menampakkan diri kepada Yakobus, kemudian kepada semua rasul. Dan yang paling akhir dari semuanya Ia menampakkan diri juga kepadaku, sama seperti kepada anak yang lahir sebelum waktunya."
Penggunaan kata injil (atau ekuivalennya dalam bahasa Yunani evangelion) untuk merujuk pada suatu genre tulisan yang khas yang berasal dari abad ke-2. Kata ini jelas digunakan untuk menunjuk suatu genre dalam Yustinus Martir (l.k. 155) dan dalam pengertian yang lebih kabur sebelumnya dalam Ignatius dari Antiokhia (l.k. 117).
Injil Kanonik
Dari banyak injil yang ditulis, ada empat injil yang diterima sebagai bagian dari perjanjian baru dan dikanonkan. Hal ini merupakan tema utama dalam sebuah tulisan oleh irenaeus, c. 185.
Dalam tulisannya yang diberi judul "Melawan Kesesatan" Irenaeus menentang beberapa kelompok Kristen yang menggunakan hanya satu injil saja, seperti kelompok Marsion - yang mana menggunakan versi injil lukas yang sudah diubah sedemikian rupa. Dan juga, Irenaeus menentang beberapa sekte yang menekankan tulisan-tulisan berisi wahyu-wahyu baru, seperti Valentinius (A.H. 1.11.9).
Irenaeus mendeklarasikan / menyatakan bahwa ada empat injil yang adalah tiang-tiang gereja.
Injil Apokrif
Beberapa injil yang tidak dikanonkan mempunyai keserupaan dalam hal isi dan gaya bahasa, dibandingkan dengan injil-injil kanonik. Kebanyakan (yang lainnya) adalah gnostik dalam hal isi dan gaya bahasa, mempresentasikan / mengemukakan ajaran-ajaran dari sudut pandang yang sangat berbeda.
Ijil-injil ini termasuk kedalam tulisan-tulisan apokrif :
- Injil Tomas
- Injil Yudas
- Injil Pilipus
- Injil Petrus
- Injil Maria Magdalena
- Injil Yakobus
- Injil Bartolomeus
- Injil Barnabas
- Injil Andreas
- Injil Nikodemus
- Injil Matias
- Injil Mesir
- Injil Ibrani
- Injil Nazaret
- Injil Ebionim (Ebionites)
- Injil Hawa
- Injil Kebenaran
- Injil Kesempurnaan
- Injil Empat Alam Surgawi (Four Heavenly Realms)
- Injil Dua Belas
- Injil Tujuh Puluh
- Injil Tadeus
- Injil Cerinthus
- Injil Basilides
- Injil Marsion
- Injil Appelles
- Injil Bardesanes
- Injil Mani
- Lihat juga yang disalah-mengerti, "Injil Hermes".
Kitab yang sering disebut sebagai Injil Barnabas adalah pemalsuan abad ke 16 M. Penulisannya menggunakan bahasa Italy.
Lihat pula
- logia agrapha adalah kumpulan dari ucapan-ucapan yang diyakini berasal dari Yesus Kristus yang tidak ditemukan dalam injil-injil kanonik.
- Godspell adalah sebuah pertunjukan musik berdasarkan injil-injil Yesus Kristus.
- Godspel adalah kata kuno bahasa Inggris untuk Gospel (=Injil).
Pranala luar
- (Inggris) Lihat Injil Matius di Bible Gateway.
- (Inggris) Lihat Injil Markus di Bible Gateway.
- (Inggris) Lihat Injil Lukas di Bible Gateway.
- (Inggris) Lihat Injil Yohanes di Bible Gateway.
- (Inggris) Diskusi terinci tentang varian-varian tekstual dalam kitab-kitab Injil — mencakup sekitar 1200 varian dalam 2000 halaman.
- Perjanjian Baru bahasa Yunani — teks bahasa Yunani Perjanjian Baru: khususnya teks Westcott-Hort dari 1881, digabung dengan varian-varian NA26/27.
- (Inggris) Pengantar ke dalam The Complete Gospels — sebuah ringkasan dan informasi mengenai kompilasi injil-injil kanonik dan non-kanonik dalam terjemahan bahasa Inggris.
- [[Templat:{{{1}}}]] ([{{fullurl:Templat:{{{1}}}|action=edit}} edit] | [[Pembicaraan Templat:{{{1}}}|Pembicaraan]] | [{{fullurl:Templat:{{{1}}}|action=history}} history] | [{{fullurl:Special:Whatlinkshere/Templat:{{{1}}}|limit=1000}} links] | [{{fullurl:Templat:{{{1}}}|action=watch}} watch] | logs) Quattuor Evangeliorum Consonantia - Harmoni Kitab-kitab Injil dalam bahasa Latin (1)
- [[Templat:{{{1}}}]] ([{{fullurl:Templat:{{{1}}}|action=edit}} edit] | [[Pembicaraan Templat:{{{1}}}|Pembicaraan]] | [{{fullurl:Templat:{{{1}}}|action=history}} history] | [{{fullurl:Special:Whatlinkshere/Templat:{{{1}}}|limit=1000}} links] | [{{fullurl:Templat:{{{1}}}|action=watch}} watch] | logs) Quattuor Evangeliorum Consonantia - Harmoni Kitab-kitab Injil dalam bahasa Latin (2)
- (Inggris) Artikel Catholic Encyclopedia
- (Indonesia) Alkitab online