Yustinus Martir: Perbedaan antara revisi
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==== 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 seorang bernama Yohanes, salah satu rasul Kristus, bernubuat dalam suatu wahyu yang diberikan kepadanya bahwa mereka yang percaya kepada Kristus kami akan menghabiskan seribu tahun di Yerusalem; dan bahwa setelahnya orang umum dan, singkatnya, kebangkitan dan penghakiman kekal akan terjadi"). Sarjana [[:en:Brooke Foss Westcott|Brooke Westcott]] mencatat bahwa rujukan kepada pengarang satu-satunya kitab nubuat dalam Perjanjian Baru ini melukiskan pembedaan yang dibuat oleh Yustin antara peran nubuat dan penggenapan kutipan-kutipan dari kitab-kitab Injil, karena Yustin tidak menyebutkan nama kitab Injil kanonik secara individual.<ref name="Westcott 1875 p. 120">Westcott (1875) ''A general survey of the canon of the New Testament'', p. 120 – "To quote prophecy habitually without mentioning the Prophet's name would be to deprive it of half its value; and if it seem strange that Yustin does not quote the Evangelists like Prophets, it is no less worthy of notice that he does quote by name the single prophetic book of the New Testament. ... This reference to the Apocalypse appears to illustrate the difference which Yustin makes between his quotations from the Prophecies and the Gospels."</ref>
== Sumber-sumber kesaksian ===
Menurut sarjana [[Oskar Skarsaune]], Yustin mengandalkan dua sumber utama bagi bukti nubuat yang kemungkinan disebarkan sebagai koleksi kesaksian kitab-kitab suci di dalam sekolah Kristen tempatnya mengajar. Sumber pertama untuk memaparkan bukti kitab suci dalam ''First Apology'' dan perikop-perikop paralel dalam ''Dialogue'' disebutnya "sumber kerygma" ("kerygma source"). Sumber kedua yang hanya digunakan dalam ''Dialogue'', mungkin identik dengan suatu dialog yang hilang karya [[Aristo of Pella]] mengenai hakikat ilahi [[Mesias]], ''[[Dialogue of Jason and Papiscus]]'' (~ 140). Yustin mengutip secara verbatim bacaan-bacaan Alkitab dari sumber-sumber ini, dan sering membuat parafrase sumber-sumbernya secara cermat, bahkan dalam keterangan penafsirannya.<ref name="Skarsaune 2007 pp. 380–381">Skarsaune (2007) ''Jewish Believers in Jesus'' pp. 380–81</ref>
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). No actual narrative material from a gospel is quoted. ... However, the quotation of the text of Micah 5:1 is not given in the text of the LXX; rather, Yustin follows the form of the text quoted in Matt. 2:6. ... The form of the quotation that appears in Matt 2:6 departs considerably from both the LXX and the Hebrew text. It is, in fact, a combination of Micah 5:1 and 2 Sam 5:2; only the latter speaks of the prince's function as the Shepard of Israel. The conflated quotation was wholly the work of Matthew. There can be no question that Yustin is quoting this Matthean text."</ref> <!--However, the fulfillment quotations from these sources most often appear to be harmonizations of the gospels of Matthew and Luke.<ref name="Koester 1990 p. 365">Koester (1990) ''Ancient Christian Gospels'' p. 365 – "The vast majority of the sayings quoted in Yustin's writings are harmonizations of the texts of Matthew and Luke. These harmonizations are not casual or accidental, but systematic and consistent, (this certainly excludes...careless quotation from memory as an explanation for Yustin's harmonizations) and they involve the composition of longer sections of parallel sayings from both gospels."</ref>--> Koester berpendapat bahwa Yustin telah menyusun suatu harmoni Injil awal sejalan dengan baris-baris harmoni Injil karya muridnya, [[Tatian]], yaitu ''[[Diatessaron]]''.<ref name="Koester 2000 p. 344">Koester, (2000) ''Introduction to the New Testament: History and literature of Early Christianity.'' 2nd ed., 1982 1st ed., p. 344 – "On the basis of the gospel quotations of the First Apology and the Dialogue with Trypho, one can conclude with great certainty that Yustin also had composed a harmony of the Gospels of Matthew, Mark, and Luke (he did not know the Gospel of John), which is lost but was used by his student Tatian for the composition of his famous and influential four-gospel harmony known as the Diatessaron."</ref> <!-- However, the existence of a harmony independent of a collection of sayings for exposition purposes has been disputed by scholar [[Arthur Bellinzoni]].<ref name="Bellinzoni 1967 p. 141">Bellinzoni (1967) ''Sayings of Jesus in Justin Martyr'' p. 141 – "It must, however, be emphasized that there is absolutely no evidence that Yustin ever composed a complete harmony of the synoptic gospels; his harmonies were of limited scope and were apparently composed for didactic purposes. Whether the thought of a full gospel harmony ever occurred to Yustin can only be conjectured, but he apparently never undertook to compose such a work."</ref><ref name="Koester 1990 p. 370">Koester (1990) ''The Ancient Christian Gospels'' p. 370 footnote 2: "Bellinzoni (''Sayings of Jesus in Justin Martyr'' p. 100) collapses stage (1) [a systematic harmonization of the texts of Matthew and Luke] and (2) [the composition of a cluster of sayings that warn against false prophets] of this process. He assumes that the harmonizations were made specifically for the composition of a catechism. This assumption, however, cannot explain why also the narrative materials quoted by Yustin were drawn from a harmonized gospel text."</ref> The question of whether the harmonized gospel materials found in Yustin's writings came from a preexisting gospel harmony or were assembled as part of an integral process of creating scriptural [[prooftext]]s is an ongoing subject of scholarly investigation.<ref name="Koester 1990 p. 378">Koester (1990) ''Ancient Christian Gospels'' p. 378 – "The question is whether Yustin composed these harmonizations and inserted additional phrases just for the purpose of his demonstration of scriptural proof or whether he drew on a written gospel text that was already harmonized and expanded. It seems to me that we are not witnessing the work of an apologist who randomly selects pieces of various gospels and invents additional phrases for the purpose of a tight argument of literal fulfillment of scripture; nor can one solve the complex problems of Yustin's quotations of gospel narrative materials by the hypothesis of a ready-made, established text of a harmonized gospel as his source. Rather, his writings permit insights into a school of scriptural exegesis in which careful comparison of written gospels with the prophecies of scripture endeavored to produce an even more comprehensive new gospel text."</ref>
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=== Sumber-sumber katekismus ===
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