Yustinus Martir: Perbedaan antara revisi
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== Riwayat Hidup ==
[[
Yustinus Martir lahir sekitar tahun 100 M<ref>{{cite book |last=Hanegraaff | first=Wouter |year=2012 | title=Esotericism and the Academy: Rejected Knowledge in Western Culture | publisher=Cambridge University Press |location=Cambridge |isbn=9780521196215 |page = 20}}</ref> di Flavia Neapolis (sekarang [[Nablus]]) di [[Samaria]] ke dalam suatu keluarga [[paganisme|pagan]], dan mendefinisikan diri sebagai seorang [[:en:Gentile|''Gentile'']].<ref>Craig D. Allert, ''Revelation, Truth, Canon, and Interpretation: Studies in Justin Martyr's Dialogue With Trypho'', page 28 (Leiden, Brill, 2002). {{ISBN|90-04-12619-8}}</ref> Kakeknya, Bacchius, mempunyai nama Yunani, sedangkan ayahnya, Priscus, menyandang nama Latin, yang membawa spekulasi bahwa leluhurnya mungkin telah bermukim di Neapolis segera setelah kota itu didirikan atau
Dalam pembukaan ''Dialog'',<ref name=Dialogue>{{cite book|title=Justin Martyr's Dialogue with Trypho |url=http://www.earlychristianwritings.com/text/justinmartyr-dialoguetrypho.html|author=Justin Martyr|chapter=2-8}}</ref> Yustin memaparkan pendidikan awalnya, bahwa ia tidak puas pada pendidikan mula-mula karena gagal memberikan sistem kepercayaan yang menyediakan inspirasi teologis dan metafisika bagi murid muda itu. Ia mengatakan pertama mencoba belajar pada sekolah seorang filsuf ajaran [[:en:stoicisme|Stoa], yang tidak mampu menjelaskan keberadaan Allah kepadanya.
{{Quote|Dan persepsi mengenai hal-hal non-material sangat menguasaiku, dan penalaran ide-ide memberiku sayap-sayap, sehingga untuk sesaat aku merasa aku telah menjadi bijaksana; begitulah kebodohanku, aku berharap sejak itu untuk mencari Allah, karena inilah akhir dari filsafat Plato.<ref name=Dialogue />}}
Baris 45:
Moved by the aged man's argument, Justin renounced both his former religious faith and his philosophical background, choosing instead to re-dedicate his life to the service of the Divine. His newfound convictions were only bolstered by the ascetic lives of the early Christians and the heroic example of the [[martyr]]s, whose piety convinced him of the moral and spiritual superiority of Christian doctrine. As a result, he thenceforth decided that the only option for him was to travel throughout the land, spreading the knowledge of Christianity as the "true philosophy." His conversion is commonly assumed to have taken place at Ephesus<ref name="J. Quasten, p.196-7">J. Quasten, ''Patrology, Volume 1: The Beginnings of Patristic Literature'' (Allen, TX: Christian Classics, 1983), p.197.</ref><ref>Plummer, 2002 p.15.</ref> though it may have occurred anywhere on the road from ''Syria Palestina'' to Rome.<ref>Skarsaune, ''The proof from prophecy,''pp.245-6 and notes 1 and 2.</ref>
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[[
He then adopted the dress of a philosopher himself and traveled about teaching. During the reign of [[Antoninus Pius]] (138-161), he arrived in [[Rome]] and started his own school. [[Tatian]] was one of his pupils.<ref>Marian Hillar, ''From Logos to Trinity: The Evolution of Religious Beliefs from Pythagoras to Tertullian'', page 139 (Cambridge University Press, 2012). {{ISBN|978-1-107-01330-8}}</ref> In the reign of [[Marcus Aurelius]], after disputing with the [[Cynicism (philosophy)|cynic]] philosopher [[Crescens the Cynic|Crescens]], he was denounced by the latter to the authorities, according to Tatian (Address to the Greeks 19) and Eusebius (HE IV 16.7-8). Justin was tried, together with six companions, by [[Junius Rusticus]], who was urban prefect from 163-167, and was [[beheading|beheaded]]. Though the precise year of his death is uncertain, it can reasonably be dated by the prefectoral term of Rusticus (who governed from 162 and 168). The martyrdom of Justin preserves the court record of the trial.<ref name="J. Quasten, p.196-7"/>
{{Quote|The Prefect Rusticus says: Approach and sacrifice, all of you, to the gods. Justin says: No one in his right mind gives up piety for impiety. The Prefect Rusticus says: If you do not obey, you will be tortured without mercy. Justin replies: That is our desire, to be tortured for Our Lord, Jesus Christ, and so to be saved, for that will give us salvation and firm confidence at the more terrible universal tribunal of Our Lord and Saviour. And all the martyrs said: Do as you wish; for we are Christians, and we do not sacrifice to idols. The Prefect Rusticus read the sentence: Those who do not wish to sacrifice to the gods and to obey the emperor will be scourged and beheaded according to the laws. The holy martyrs glorifying God betook themselves to the customary place, where they were beheaded and consummated their martyrdom confessing their Saviour.<ref name="Catholic"/>}}
Baris 57:
== Karya ==
[[Berkas:Leonardo da Vinci (1452-1519) - The Last Supper (1495-1498).jpg|jmpl|kiri|300px|''[[Perjamuan Terakhir]]'' (1498), dilukis oleh [[Leonardo da Vinci]] di Milano]]
[[
Penyebutan tertua mengenai Yustin ditemukan dalam ''Oratio ad Graecos'' karya [[Tatian]] yang menyebutnya "Yustin yang paling dikagumi", dan mengutip suatu perkataan Yustin serta mengatakan bahwa orang Cynic bernama Crescens telah menjebaknya. [[Irenaeus]]<ref>''Haer.'' I., xxviii. 1.</ref> menulis mengenai kemartiran Yustin dan mengenai Tatian sebagai murid Yustin. Irenaeus mengutip tulisan Yustin dua kali<ref>IV., vi. 2, V., xxvi. 2.</ref> dan memperlihatkan pengaruhnya dalam bagian-bagian lain. [[Tertulianus]], dalam karyanya ''Adversus Valentinianos'', menyebut Yustin seorang filsuf dan seorang martir serta antagonis paling awal terhadap [[:en:Christian heresy|ajaran sesat]]. [[Hippolitus dari Roma|Hippolitus]] dan [[:en:Methodius of Olympus|Methodius dari Olympus]] juga menyebut atau mengutip tulisan Yustin. [[Eusebius dari Kaisarea]] membahasnya dengan panjang lebar,<ref>''Church History'', iv. 18.</ref> dan menyebutkan karya-karya tulisan berikut:
# ''[[Apologi Pertama Yustinus Martir|Apologi Pertama]]'' ditujukan kepada [[Antoninus Pius]], putra-putranya, dan Senat Romawi;<ref>David Rokéah, ''Justin Martyr and the Jews'', page 2 (Leiden, Brill, 2002). {{ISBN|90-04-12310-5}}</ref>
Baris 73:
Setelah Rufinus, Yustin terutama dikenal dari St Irenaeus dan [[Eusebius dari Kaisarea|Eusebius]] atau dari karya-karya yang tidak jelas asal-usulnya. ''[[:en:Chronicon Paschale|Chronicon Paschale]]'' menempatkan waktu mati syahidnya pada tahun 165. Sejumlah karya lain dalam jumlah besar disebutkan berasal dari Yustin oleh Arethas, Photius, dan para penulis lain, tapi tidak dapat dilacak kebenarannya.<!-- ''Expositio rectae fidei'' has been assigned by Draseke to Apollinaris of Laodicea, but it is probably a work of as late as the 6th century. The ''[[Exhortation to the Greeks|Cohortatio ad Graecos]]'' has been attributed to Apollinaris of Laodicea, Apollinaris of Hierapolis, as well as others. The ''Epistola ad Zenam et Serenum'', an exhortation to Christian living, is dependent upon [[Clement of Alexandria]], and is assigned by [[Pierre Batiffol]] to the Novatian Bishop [[Sisinnius I of Constantinople|Sisinnius]] (c. 400). The extant work under the title "On the Sovereignty of God" does not correspond with Eusebius' description of it, though Harnack regards it as still possibly Justin's, and at least of the 2nd century. The author of the smaller treatise ''To the Greeks'' cannot be Justin, because he is dependent on Tatian; Harnack places it between 180 and 240.
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=== ''Apologi'' ===
Karya tulis Yustinus, "Apologi Pertama", ditujukan pada Kaisar [[Antoninus Pius]] (dalam bahasa Yunani berjudul ''Apologia'', yaitu suatu kata yang mengacu pada logika yang menjadi dasar kepercayaan seseorang).<ref name="Hunt">{{en}}Emily J. Hunt. 2003. Christianity in The Second century. London: Routledge Taylor&Francis Group. hal.55</ref> Dalam tulisannya ini, Yustinus menyatakan bahwa orang Kristen menuntut keadilan. Jika orang Kristen bersalah, ia harus diadili. Ia menolak bila orang Kristen dihukum karena mereka seorang Kristen. Ia juga menjelaskan mengenai ibadah Kristen dan [[Perjamuan Kudus]], sehingga kecurigaan kekaisaran Roma terhadap orang Kristen sebagai kelompok [[subversif]], amoral, dan [[kriminal]] pun terhapus. Seperti Paulus, Yustinus tidak meninggalkan orang-orang Yahudi ketika ia berpaling kepada orang-orang Yunani. Dalam karya besar Yustinus lainnya, "Dialog dengan Trypho", ia menulis kepada seorang Yahudi kenalannya, bahwa Kristus adalah penggenapan tradisi Ibrani.<ref name="Wellem"/>
Baris 91:
==== Injil ====
Yustin menggunakan materi dari kitab-kitab Injil (terutama Matius, Markus dan Lukas) dalam penyusunan ''Apologi Pertama'' dan ''Dialogue'', baik secara langsung, seperti halnya [[Injil Matius]],<ref name="Skarsaune 1987 pp. 130,163" /> atau secara tidak langsung melalui penggunaan suatu [[harmoni Injil]], yang mungkin disusun sendiri oleh Yustin ataupun sekolah yang dipimpinnya.<ref name="Koester 2000 p. 344" />
==== Catatan kenangan para rasul ====
Yustinus (Yustin) Martir, dalam [[Apologi Pertama Yustinus Martir|''Apologi Pertama (1 Apol.)'']] (~155) dan ''[[Dialog dengan Trypho]] (Dialog)'' (c. 160),<ref name="Rokeah 2002 p. 2">Rokeah (2002) ''Justin Martyr and the Jews'' p. 2 – Karyanya ''Apologi Pertama'' bertarikh sekitar 155 M, karena menyebutkan (bab 29) prokurator Mesir, Felix, yang menjabat antara tahun 151 dan 154.
Penyebutan "catatan kenangan para rasul" ditemukan dua kali dalam karya Yustin ''1 Apol.'' (66.3, 67.3–4) dan 13 kali dalam ''Dialogue'', kebanyakan dalam tafsirannya mengenai Mazmur 22, sedangkan istilah "Injil" digunakan hanya 3 kali, sekali dalam ''1 Apol.'' 66.3 dan dua kali dalam ''Dialog''. Satu perikop di mana Yustin menggunakan kedua istilah itu (''1 Apol.'' 66.3) membuat jelas bahwa
Tidak jelas bagaimana asalnya Yustin menggunakan sebutan "catatan kenangan para rasul" sebagai persamaan kata untuk "kitab-kitab Injil".
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Yustin expounded on the gospel texts as an accurate recording of the [[Bible prophecy|fulfillment of prophecy]], which he combined with quotations of the [[Nevi'im|prophets of Israel]] from the [[LXX]] to demonstrate a proof from prophecy of the [[Kerygma|Christian kerygma]].<ref name="Koester 1990 p. 377">Koester 1990 ''Ancient Christian Gospels: Their History and Development'' p. 377 – "The Christian proclamation about Jesus as Son of God, however, is true (in contrast to pagan myths), because the Christians possess trustworthy historical documents – "remembrances of the apostles" – from which it can be shown that everything in Christ's appearance and work happened in complete agreement with prophecy. What is demonstrated to be true is the Christian kerygma, not the story of the gospels. The reports contained in the gospels are used to show that the facts about Christ which the kerygma proclaims happened in complete agreement with the prophecy that announced them."</ref> The importance which Yustin attaches to the words of the prophets, which he regularly quotes with the formula "it is written", shows his estimate of the Old Testament Scriptures. However, the scriptural authority he attributes to the "memoirs of the apostles" is less certain. Koester articulates a majority view among scholars that Yustin considered the "memoirs of the apostles" to be accurate historical records but not inspired writings,<ref name="Koester 1990 p. 41">Koester 1990 ''Ancient Christian Gospels: Their History and Development'' p. 41 – "These gospels for Yustin possess the authority of written records. Although they are read in the service of the church, they are not "Holy Scripture" like the law and the prophets."</ref> whereas scholar [[Charles E. Hill]], though acknowledging the position of mainstream scholarship, contends that Yustin regarded the fulfillment quotations of the gospels to be equal in authority.<ref name="Hill 2004">Hill (2004) pp. 345–46; p. 345 – "It is commonly held that in Rome of Yustin's day even the Memoirs themselves possessed only a quite limited authority."; p. 346 – He sees in Yustin "a parity of authority between these two groups of writings".</ref>
Baris 107:
==== Kitab Wahyu ====
Yustin tidak mengutip langsung dari kitab [[Wahyu kepada Yohanes]], tetapi ia jelas merujuknya, menyebut [[Yohanes]] sebagai pengarangnya (''Dialogue''. 81.4 "Terlebih pula di antara kami ada
=== Sumber-sumber kesaksian ===
<!--Menurut sarjana [[Oskar Skarsaune]], Yustin relies on two main sources for his proofs from prophecy that probably circulated as collections of scriptural testimonies within his Christian school. He refers to Yustin's primary source for demonstrating scriptural proofs in the ''First Apology'' and parallel passages in the ''Dialogue'' as a "kerygma source". A second source, which was used only in the ''Dialogue'', may be identical to a lost dialogue attributed to [[Aristo of Pella]] mengenai hakikat ilahi [[Messiah#Christianity|Messiah]], ''[[Dialogue of Jason and Papiscus]]'' (c. 140). Yustin brings in biblical quotes verbatim from these sources, and he often appears to be paraphrasing his sources very closely, even in his interpretive remarks.<ref name="Skarsaune 2007 pp. 380–381">Skarsaune (2007) ''Jewish Believers in Jesus'' pp. 380–81</ref>
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Yustin kadang-kadang menggunakan Injil Matius langsung sebagai sumber nubuat-nubuat Perjanjian Lama untuk melengkapi sumber kesaksiannya.<ref name="Skarsaune 1987 pp. 130,163">Skarsaune (1987) ''The Proof From Prophecy'' pp. 130,163; p. 130 – "Yustin sometimes had direct access to Matthew and quotes OT texts directly from him. ... (The direct borrowings are most frequent in the ''Dialogue''; in the ''Apology'', Mic 5:1 in ''1 Apol''. 34:1 may be the only instance.)" p. 163 note: Diagram of the internal structure of the putative "kerygma source", showing the insertion of scriptural quotation of Mic 5:1 from Mt. 2:6</ref><ref name="Koester 1990 pp. 382–383">Koester (1990) ''Ancient Christian Gospels'' pp. 382–383 – "In the discussion of the prophecy for the place of Jesus' birth (''1 Apology'' 34), Yustin only quotes the prophecy of Micah 5:1 and then remarks that Jesus was born in this 'village in the land of Judah which is 35 stades from Jerusalem' (''1 Apol''. 34:2).
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==== "Sumber kerygma" ====
Kutipan berikut dari
:"Dan dengarlah lagi bagaimana Yesaya menubuatkan bahwa Dia harus dilahirkan dari seorang perawan;; karena demikian dikatakannya: 'Lihat, perawan itu mengandung dalam rahimnya dan melahirkan seorang anak laki-laki, dan mereka akan menyebut dalam namanya, Allah beserta kita' (Matius 1:23)." (''1 Apol''. 33:1)<ref name="Koester 1990 p. 379">Koester (1990) ''Ancient Christian Gospels'' p. 379 – "''1 Apol''. 33 gives as proof concerning Jesus' birth the prophecy of Isa 7:14.
:"...kuasa Allah, yang turun ke atas [[Maria|perawan itu]], menaunginya dan membuatnya selagi masih perawan untuk mengandung (bandingkan Lk 1:35), dan malaikat Allah memberitakan kepadanya dan berkata, 'Lihat, engkau akan mengandung dalam rahim dari [[Roh Kudus]] dan melahirkan seorang anak laki-laki (Mt 1:20/Lk 1:31) dan ia akan disebut Putra dari Yang Mahatinggi (Lk 1:32). Dan engkau akan menamainya Yesus, karena Ia akan menyelamatkan umat-Nya dari dosa-dosa mereka (Mt 1:21),' sebagaimana diajarkan oleh <U>mereka yang telah membuat memoirs</U> mengenai segala sesuatu tentang Juruselamat kita Yesus ... (''1 Apol''. 33:4–5)<ref name="Koester 1990 pp. 380–81">Koester (1990) ''Ancient Christian Gospels'' pp. 380–81 – "The text of ''1 Apol''. 33:5 is a harmony of two angelic announcements, the one from Matthew in which the angel calls Joseph in a dream, the other from Luke's narrative of the annunciation.
<!--
According to Skarsaune, the harmonized gospel narratives of Matthew and Luke were part of a tradition already circulating within Yustin's school that expounded on the life and work of Jesus as the Messiah and the apostolic mission. Yustin then rearranged and expanded these testimonia to create his ''First Apology''.<ref name="Skarsaune 1987 pp. 143,425">Skarsaune (1987) ''The Proof From Prophecy'' pp. 143,425; p. 143 – "Taking as a working hypothesis that Yustin in ''1 Apol''. 32/35 and ''Dial''. 52–54 is using a source containing OT prophecies, expositions and fulfillment reports, it is easy to recognize the different procedure in the ''Apology'' and the ''Dialogue''. In the ''Apology'', Yustin reproduces the source rather faithfully, only rearranging the material... In the ''Dialogue'' Yustin is much more independent in his handling of his (kerygma) source. He has turned to the primary sources behind the testimony source, that is, he has turned to the LXX and Matthew." p. 425 – "The prooftexts themselves were presented in a free, targumizing version of the standard LXX text, closely adapted to Christian exegesis and polemic concerns. ... Yustin may have become heir to ''Schriftbeweistraktate'' which were part of a school tradition. These tracts probably also comprised brief fulfillment reports. We encounter this tradition of texts and exposition in its purest form in ''1 Apol''. 31–53. Here Yustin is still almost entirely dependent on the received texts and the adjacent exegesis. ... Yustin's main modification is a rearrangement within the series, motivated by Yustin's fear that his readers might not recognize some of his prooftexts as real prophecies."</ref><ref name="Skarsaune 2007 pp. 381–85">Skarsaune (2007) ''Jewish Believers in Jesus'' pp. 381–85; p. 381 – "The reason I have called this hypothetical source the "kerygma source" is twofold. First, it share some striking parallels with the lost writing ''The Kerygma of Peter'' (ca. 125) of which a few fragments are quoted in Clement of Alexandria. Second, it seems to have had a creed-like enumeration of Jesus' messianic career, a christological "kerygma", as its basic structure.</ref> The "kerygma source" of [[prooftext]]s (contained within ''1 Apol''. 31–53) is believed to have had a [[Second Coming|Two Parousias]] Christology, characterized by the belief that Jesus first came in humility, in fulfillment of prophecy, and will [[Son of man#Daniel|return in glory]] as the [[Supersessionism|Messiah to the Gentiles]].<ref name="Skarsaune 1987 pp. 154–56">Skarsaune (1987) ''The Proof From Prophecy'' pp. 154–56; p. 156 – "In the ''Apology'', the idea is the following: Since the prophecies covering the first coming of Christ can be shown to have been fulfilled in great detail, we may safely conclude that those prophecies which predict His glorious second coming will also be fulfilled."</ref> There are close literary parallels between the Christology of Yustin's source and the ''[[Apocalypse of Peter]]''.<ref name="Skarsaune 2007 pp. 388–9">Skarsaune (2007) ''Jewish Believers in Jesus'' pp. 388–9 – "The Christology is clearly messianic in function: the 'Son of God' concept is demonstrated functionally as the Messiah being enthroned at God's right hand, ruling, and coming to judge the living and the dead, thus acting in a divine role. On the whole, this Christology is very close to that of Matthew, but also to the Christology of Yustin's source in ''1 Apol''. 31–53.</ref>
Baris 137:
=== Sumber-sumber katekismus ===
Yustin mengutip banyak perkataan Yesus dalam ''1 Apol''. 15–17 dan kelompok-kelompok perkataan lebih kecil dalam ''Dialog''. 17:3–4; 35:3; 51:2–3; and 76:4–7. Perkataan itu paling sering merupakan harmoni Injil Matius dan Lukas yang nampaknya dikelompokkan bersama menurut topik dan diorganisir menjadi koleksi perkataan, termasuk materi yang kemungkinan berasal dari suatu [[katekismus]] Kristen mula-mula.<ref name="Koester 1990 p. 361">Koester (1990) ''Ancient Christian Gospels'' p. 361 – "The most striking feature is that these sayings exhibit many harmonizations of the text of Matthew and Luke.
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The following example of an ethical teaching [[Expounding of the Law#Oaths|On Swearing Oaths]] in ''1 Apol''. 16:5 shows a combination of sayings material found in Matthew and the [[Epistle of James]]:
Baris 212:
== Pustaka ==
* {{cite book | last = Aune |first = David E. |<!--authorlink = David E. Aune--> | title = The New Testament in its Literary Environment | publisher = Westminster John Knox Press | year=1987 | isbn=978-0-664-21912-3 | url=https://books.google.com/books?id=XdSto1nkx9AC&pg=PA63&lpg=PA63&dq=Aune+Greco-Roman+%22The+New+Testament+in+its+Literary+Environment%22#v=onepage&q=Aune%20Greco-Roman%20%22The%20New%20Testament%20in%20its%20Literary%20Environment%22&f=false}}
* {{cite book | last = Bellinzoni |first = Arthur J. | title = The Sayings of Jesus in the Writings of Justin Martyr | publisher = Brill | year = 1967 | asin = B0007ISJW6 | url = https://books.google.com/books?id=2cw3AAAAIAAJ&printsec=frontcover&dq=The+sayings+of+Jesus+in+the+writings+of+Justin+Martyr#v=onepage&q&f=false}}
* {{cite book | last = Hill | first = Charles E. | title = The Johannine Corpus in the Early Church | publisher = Oxford University Press | year = 2004 | isbn = 978-0-19-926458-2}}
* {{cite journal | last = Koester | first = Helmut |<!-- authorlink = Helmut Koester -->| title = Septuaginta und Synoptischer Erzählungsstoff im Schriftbeweis Justins des Märtyrers | journal = Theol. Habilitationsschrift| publisher = Heidelberg | year = 1956}}
* {{cite book | last = Koester | first = Helmut | title = Ancient Christian Gospels: Their History and Development | publisher = SCM/Trinity Press | year = 1990 | isbn = 978-0-334-02459-0 | url=https://books.google.com/books?id=DGK4sIPk4PYC&printsec=frontcover&dq=ancient+christian+gospels+their+history+and+development#v=onepage&q&f=false}}
* {{cite book | last = Koester | first = Helmut | title = Introduction to the New Testament: History and literature of Early Christianity | edition = 2 | publisher = Walter de Gruyter, Berlin | year = 2000| isbn = 3-11-014693-2 | url = https://books.google.com/books?id=thXUHM5udTcC&pg=PA344&lpg=PA344&dq=Introduction+to+the+New+Testament+History+and+literature+of+Early+Christianity+%22one+can+conclude+with+great+certainty+that+Justin+also+had+composed+a+harmony%22#v=onepage&q&f=false}}
* {{cite book | last = Rokeah |first = David | title = Justin Martyr and the Jews | publisher = Brill | year = 2002| isbn = 90-04-12310-5}}
* {{cite book | last = Skarsaune | first = Oskar |<!-- authorlink = Oskar Skarsaune -->| title = The Proof From Prophecy: A Study in Justin Martyr's Proof Text Tradition | publisher = Brill | year = 1987| isbn = 90-04-07468-6 | url = https://books.google.com/books?id=66SsrINcDoUC&printsec=frontcover&dq=Skarsaune+%22proof+from+prophecy%22#v=onepage&q&f=false}}
* {{cite book | last = Skarsaune | first = Oskar | title = Jewish Believers in Jesus | publisher = Hendrickson Publishers | year = 2007| isbn = 978-1-56563-763-4}}
* {{cite book | last = Westcott | first = Brooke Foss | <!--authorlink = Brooke Foss Westcott--> | title = A general survey of the canon of the New Testament | publisher = MacMillan & Co | edition = 4 | year = 1875 | asin = B00086L640|url=https://books.google.com/?id=lZAsAAAAYAAJ&pg=PA120&lpg=PA120&dq=Justin+%22Moreover+also+among+us+a+man+named+John+one+of+the+apostles+of+Christ+prophesied%22#v=onepage&q=Justin%20%22Moreover%20also%20among%20us%20a%20man%20named%20John%20one%20of%20the%20apostles%20of%20Christ%20prophesied%22&f=false}}
* {{cite book | last = Bonwetsch | first = N. | title = New Schaff-Herzog Encyclopedia of Religious Knowledge | edition = 3 | pages = 282–285| publisher = Samuel Macauley Jackson ed., Baker Book House, Grand Rapids, MI | year = 1914}} (a text that has entered the public domain and is available online at [http://www.ccel.org/ccel/schaff/encyc06.html New Schaff-Herzog Encyclopedia of Religious Knowledge]).
== Pranala luar ==
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