Yustinus Martir: Perbedaan antara revisi

 

Tidak jelas bagaimana asalnya Yustin menggunakan sebutan "catatan kenangan para rasul" sebagai persamaan kata untuk "kitab-kitab Injil". Sarjana [[:en:David E. Aune|David E. Aune]] berargumen bahwa kitab-kitab Injil dipolakan seperti biografi-biografi klasik [[:en:Greco-Roman|Yunani-Romawi]], dan penggunaan istilah ''apomnemoneumata'' oleh Yustin mencakup semua kitab-kitab Injil dapat dipahami sebagai rujukan kepada biografi tertulis seperti ''[[:en:Memorabilia (Xenophon)|Memorabilia Xenophon]]'' karena kitab-kitab itu melestarikan ajaran asli Yesus.<ref name="Aune 1987 p. 67">Aune (1987) ''The New Testament in its Literary Environment'' p.&nbsp;67 – "Yustin Martyr (writing ca. 155) described the Gospels as 'reminiscences [apomnemoneumata] of the apostles' (1 Apology 66.3; 67.3) and 'reminiscences of Peter' (Dialogue with Trypho 106.3). Thus Yustin, like Matthew, Luke, and Papias, prefers to designate the Gospels by a recognized literary form. Though ''apomnemoneumata'' are not carefully defined in rhetorical handbooks, they are essentially expanded chreiai, i.e., sayings and/or actions of or about specific individuals, set in a narrative framework and transmitted by ''memory'' (hence "reliable").&nbsp;... His use of the term "reminiscences", therefore, suggests a connection to Xenophon's ''Memorabilia'' (in Greek ''apomnemoneumata''), a "biography" of Socrates."</ref> Namun, sarjana [[:en:Helmut Koester|Helmut Koester]] menunjukkan bahwa judul bahasa Latin bagi "Memorabilia" baru diterapkan pada karya Xenophon pada Abad Pertengahan, dan lebih mungkin ''apomnemoneumata'' digunakan untuk menyebut penyampaian oral perkataan Yesus dalam Kekristenan mula-mula. [[Papias dari Hierapolis|Papias]] menggunakan istilah mirip yang bermakna "mengingat-ingat" (''apomnemoneusen'') ketika mengisahkan bagaimana [[Markus]] secara akurat mencatat "rekoleksi [[Simon Petrus|Petrus]]", dan Yustin juga menggunakannya dalam rujukan kepada Petrus dalam ''Dialog'' 106.3, diikuti oleh suatu kutipan yang hanya terdapat dalam [[Injil Markus]] (Mk 3:16–17). Jadi, menurut Koester, kemungkinan Yustin menerapkan sebutan "catatan kenangan para rasul" dengan cara serupa untuk mengindikasikan dapat dipercayanya rekoleksi para rasul yang didapati pada catatan tertulis kitab-kitab Injil.<ref name="Koester 1990 pp. 33–34,38–40">Koester 1990 ''Ancient Christian Gospels: Their History and Development'' pp.&nbsp;33–34,38–40; pp.&nbsp;33–34 – "What Papias says about Mark reflects the use of categories which are drawn from the oral tradition.&nbsp;... The written gospels' authority is assured by the same technical terms which had been established for the oral tradition.&nbsp;... The term "remember" (mnemoneuein/apomnemoneuein) was decisive for the trustworthiness of the oral tradition." pp.&nbsp;39–40 – "The composite form of the verb "to remember" (apomnemoneuein) had been used by Papias of Hierapolis as a technical term for the transmission of oral materials about Jesus. If Yustin's term "memoirs of the apostles" is derived from this usage, it designates the written gospels as the true recollections of the apostles, trustworthy and accurate, and more reliable than any oral tradition which they are destined to replace."</ref>

Yustin menguraikan Kitab-kitab Injil sebagai suatu rekaman akurat penggenapan nubuat Alkitab, yang dikombinasikannya dengan kutipan-kutipan [[Nevi'im|kitab-kitab para nabi Israel]] dari [[LXX]] untuk mendemonstrasikan suatu bukti dari nubuat [[:en:Kerygma|''kerygma'' Kristen]].<ref name="Koester 1990 p. 377">Koester 1990 ''Ancient Christian Gospels: Their History and Development'' p.&nbsp;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> Pentingnya kata-kata para nabi yang dilekatkan oleh Yustinus secara teratur dengan "ada tertulis", menunjukkan hormatnya pada kitab-kitab Perjanjian Lama, sedangkan otoritas yang diberikannya untuk "catatan kenangan para rasul" menurut sarjana modern kurang jelas. Koester menjelaskan pandangan umum para sarjana bahwa Yustin menganggap "catatan kenangan para rasul" merupakan catatan sejarah akurat tetapi bukan tulisan-tulisan yang diilhami,<ref name="Koester 1990 p. 41">Koester 1990 ''Ancient Christian Gospels: Their History and Development'' p.&nbsp;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> sedangkan sarjana [[Charles E. Hill]], meskipun mengakui pandangan kesarjanaan aliran utama, menganggap bahwa Yustin memandang kutipan-kutipan penggenapan nubuat dalam kitab-kitab Injil setara dalam otoritas.<ref name="Hill 2004">Hill (2004) pp.&nbsp;345–46; p.&nbsp;345 – "It is commonly held that in Rome of Yustin's day even the Memoirs themselves possessed only a quite limited authority."; p.&nbsp;346 – He sees in Yustin "a parity of authority between these two groups of writings".</ref>