Yustinus Martir: Perbedaan antara revisi

:"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.&nbsp;379 – "''1 Apol''. 33 gives as proof concerning Jesus' birth the prophecy of Isa 7:14. The text of this scriptural passage is presented in a form that is influenced by its quotation in Matt 1:23."</ref><ref name="Skarsaune 1987 pp. 32–34">Skarsaune (1987) ''The Proof From Prophecy'' pp.&nbsp;32–34; p.&nbsp;32 – "It is obvious that Yustin's quotation of IS 7:14 in ''1 Apol''. 33:1 has Mt 1:23 as its direct or indirect source. There are indications in the context which indicate that we should reckon with an intermediary source between Mt and Yustin. This intermediary source may account for the deviations from Matthew's text." p.&nbsp;33 – Diagram of Mt 1:23, Is 7:14 LXX, and ''1 Apol''. 33:1 p.&nbsp;34 – "To conclude: Although Is 7:14 has its peculiar problems in Yustin,&nbsp;... we have found confirmation for our thesis concerning Yustin and his 'testimony sources': Yustin claims the text from Mt 1:23 – probably transmitted through an intermediary source – as the true LXX."</ref>

 

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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.&nbsp;143,425; p.&nbsp;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.&nbsp;425 – "The prooftexts themselves were presented in a free, targumizing version of the standard LXX text, closely adapted to Christian exegesis and polemic concerns.&nbsp;... 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.&nbsp;... 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.&nbsp;381–85; p.&nbsp;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.&nbsp;154–56; p.&nbsp;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.&nbsp;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>

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==== ''Dialogue of Jason and Papiscus'' ====

''Dialogue with Trypho'' memuat kutipan-kutipan berikut mengenai [[Baptisan Yesus|baptisan]] (''Dial''. 88:3,8) dan [[Pencobaan Yesus|pencobaan]] (''Dial''. 103:5–6) Yesus, yang diyakini berasal dari ''Dialogue of Jason and Papiscus'', mengilustrasikan penggunaan naratif Injil dan perkataan Yesus dalam suatu sumber kesaksian dan bagaimana Yustin mengadopsi "catatan kenangan para rasul" untuk tujuannya.