Yesus dalam mitologi komparatif

Yesus disamakan dengan berbagai figur dari berbagai tradisi mitologi di Cekungan Laut Tengah, yang meiputi (dalam barisan dari kiri ke kanan) Dionysus, Mithras, Sol Invictus, Osiris, Asclepius, Attis, dan Adonis

Kajian Yesus dan mitologi komparatif adalah pengujian kisah kehidupan Yesus dalam injil, tradisi dan dan teologi Kristen, soal kaitan Kekristenan dan agama lainnya, Meskipun seluruh cendekiawan dan sejarawan Perjanjian Baru dari Timur Dekat kuno sepakat bahwa Yesus ada sebagai tokoh sejarah,^{[1][2][3][4][nb 1][nb 2][nb 3][nb 4][nb 5]} sebagian besar sejarawan sekuler juga sepakat bahwa injil-injil berisi sejumlah besar penjelasan legenda non-sejarah yang dicampur dengan informasi sejarah tentang kehidupan Yesus.^[10] Injil-Injil Sinoptik Markus, Matius, dan Lukas sangat dibentuk lewat tradisi Yahudi, dengan Injil Matius menggambarkan Yesus sebagai "Musa yang baru".^[11] Meskipun sangat tak mungkin para penulis Injil Sinoptik secara langsung mendasarkan kisah-kisah mereka pada mitologi pagan,^[12] mereka diyakini membentuk catatan-catatan mukjizat penyembuhan Yesus untuk mengingat cerita-cerita Yunani familiar soal mukjizat-mukjizat yang dikaitkan dengan Asclepius, dewa penyembuhan dan pengobatan.^[13][14] kisah kelahiran Injil Matius dan Lukas biasanya dipandang oleh para sejarawan sebagai legenda yang dirnacang untuk memenuhi rasa takjub Yahudi terhadap Mesias.^[15]

Injil Yohanes menunjukkan pengaruh tak langsung dari Platonisme, lewat teks-teks deuterokanonikal Yahudi pada masa sebelumnya, dan juga sedikit dipengaruhi oleh pemujaan Dionisus, dewa minuman anggur Yunani, meskipun kemungkinan tersebut masih diragukan.^[16] tradisi-tradisi Kristen pada masa berikutnya mengenai Yesus mungkin dipengaruhi oleh agama dan mitologi Yunani-Romawi. Sebagian besar ikonografi tradisional Yesus tampak diambil dari dewa-dewa Laut Tengah seperti Hermes, Asclepius, Serapis, Iason dan Zeus dan tanggal kelahiran tradisionalnya pada 25 Desember, yang belum dideklarasikan semacam itu sampai abad kelima, pada suatu waktu dijadikan hari raya untuk menghormati dewa surya Romawi Sol Invictus. Pada sekitar masa yang sama ketika Kekristenan meluas pada abad kedua dan ketiga, Kultus Mithraik juga berkembang. Meskipun hubungan antara dua agama tersebut masih diragukan, para apologis Kristen pada masa itu menyebut kemiripan di antara mereka, yang diambil sebagai bukti oleh beberapa cendekiawan, namun tampaknya merupakan hasil dari pembentukan lingkup budaya. Perbandingan paling umum juga dibuat antara kisah tentang kelahiran dan kebangkitan Yesus dengan cerita-cerita dari dewa atau tokoh pahlawan lain dari seluruh belahan dunia Laut Tengah, yang meliputi "dewa-dewa yang mati dan bangkit kembali" seperti Tammuz, Adonis, Attis, dan Osiris, sementara konsep "dewa-dewa yang mati dan bangkit kembali" menuai kritikan.

Catatan

1. While discussing the "striking" fact that "we don't have any Roman records, of any kind, that attest to the existence of Jesus," Ehrman dismisses claims that this means Jesus never existed, saying, "He certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees, based on clear and certain evidence."^[5]
2. Robert M. Price, a former fundamentalist apologist turned atheist who says the existence of Jesus cannot be ruled out, but is less probable than non-existence, agrees that his perspective runs against the views of the majority of scholars.^[6]
3. Michael Grant (a classicist) states that "In recent years, 'no serious scholar has ventured to postulate the non historicity of Jesus, or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary."^[7]
4. "There are those who argue that Jesus is a figment of the Church’s imagination, that there never was a Jesus at all. I have to say that I do not know any respectable critical scholar who says that any more."^[8]
5. Maurice Casey, an irreligious Emeritus Professor of New Testament Languages and Literature at the University of Nottingham, concludes in his book Jesus: Evidence and Argument or Mythicist Myths? that "the whole idea that Jesus of Nazareth did not exist as a historical figure is verifiably false. Moreover, it has not been produced by anyone or anything with any reasonable relationship to critical scholarship. It belongs to the fantasy lives of people who used to be fundamentalist Christians. They did not believe in critical scholarship then, and they do not do so now. I cannot find any evidence that any of them have adequate professional qualifications."^[9]

Referensi

1. Blomberg, Craig L. (2007). The Historical Reliability of the Gospels. InterVarsity Press. ISBN 9780830828074. 
2. Carrier, Richard Lane (2014). On the Historicity of Jesus: Why We Might Have Reason for Doubt. Sheffield Phoenix Press. ISBN 9781909697355. 
3. Fox, Robin Lane (2005). The Classical World: An Epic History from Homer to Hadrian. Basic Books. hlm. 48. ISBN 978-0465024971. 
4. Dickson, John. "Best of 2012: The irreligious assault on the historicity of Jesus". Abc.net.au. Diakses tanggal 17 June 2014. 
5. Bart D. Ehrman (22 March 2011). Forged: Writing in the Name of God--Why the Bible's Authors Are Not Who We Think They Are. HarperCollins. hlm. 285. ISBN 978-0-06-207863-6. 
6. James Douglas Grant Dunn (1 February 2010). The Historical Jesus: Five Views. SPCK Publishing. hlm. 61. ISBN 978-0-281-06329-1. 
7. Michael Grant (January 2004). Jesus. Orion. hlm. 200. ISBN 978-1-898799-88-7. 
8. Richard A. Burridge; Graham Gould (2004). Jesus Now and Then. William B. Eerdmans Publishing Company. hlm. 34. ISBN 978-0-8028-0977-3. 
9. Casey 2014, hlm. 243.
10. Ehrman 2012, hlm. 184–185.
11. Ehrman 2012, hlm. 198–199.
12. Eddy & Boyd 2007, hlm. 53–54.
13. Edelstein & Edelstein 1998, hlm. 133–134.
14. Hill 2004, hlm. 67–68.
15. Sanders 1993, hlm. 85–88.
16. Salier 2004, hlm. 66–69.

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