Temps i història en Mt 24-25
- Autores: Armand Puig i Tàrrech
- Localización: Revista catalana de teología, ISSN 0210-5551, Vol. 6, Nº. 2, 1981, págs. 299-335
- Idioma: catalán
- Enlaces
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Resumen
The last discourse of Jesus in the Gospel of Matthew appears in ch. 23-25. These chapters are conceived as an unity divided into two parts joined by a common theme (23,37-24,2). In the first part Jesus pronounces a discourse against the religious sectarian system (23,l-36), whereas the second part (24,3-2546) may be called dhe parousia discourse. The second part includes three sections which combine information and parenesis in relation to the parousia: 24,4b-35 (certainty about the parousia), 24,36-25,30 (ignorance about the moment of the parousia) and 2531-46 (certainty about the parousia). Our study focuses on the research on 24,4b-35 and more concretely on the VV. 4b-14. Those verses seem to describe the present situation of the Matthean community. Although 24,4b-8 can be applied to an indefinite moment of history, VV. 9-14 point towards the conditions that are really experienced by Matthean Christians: this is the result of the redactional reworking they have suffered. Mt 10,17-22 has taken Mk 13,9-13 in the frame,of a discourse (9,38-10,42) which brings together apologetic and parenetic-eschatological motives around a Christological statement (10,24-25). However, in 24,9-14 Matthew has qualified the extra-community situation (v. 9) by underlining the social pressure exercised against the Christian minority. From the other side, the interna1 problems of the community are characterized (VV. 10.11-12) by the abandonment of some members and by the activity of the group we have called charismatic-apocalyptic group. This group, which appears under the traditional name of -pseudoprophetai, seems to be mentioned in 18,12-13 and 7,15-20.22-23. Its doctrine may be shown in the following points: Naherwartung- without cautions (cf. Mt 10,23; 16,28; 24,34); apocalyptic interpretation of the fall of Jerusalem; exclusive mission to Israel (10,6; 15,24). The group that has come from Judeo-Christian circles, emphasizes enthusi- astic activities and tends to negate ethics. Matthew reacts in different ways: reinter- pretation of Mk 13; integration of the enthusiastic loguia; a particular conception of Parusieverzogerung (25,l-13); a strategy of resistance pointing to the universal mission (24,13-14a). This analysis allows us to propose several theses on the Matthean view of history. Matthew does not build up any synthesis similar to the conceptions of -historia salutis-; he puts together some elements: scherne promise- fulfilment, eschatological character of Jesus'death, doctrine of the two eras, doctrine of the Parusieverzogerung. The existence of a partial historical line, starting from the destruction of Jerusalem and leading towards the parousja of the Son ot man, lies in the Matthean interest in ethics and universal mission.
