El poder de la petición comunitaria (Mt. 18, 19-20)
The actuality of some documents of the Magisterium in as far as they allude to the text of Mt. 18, 20, prompts the study of the intimately connected versicles Mt. 18, 19-20, of the first gospel. The study develops on a three-fold level: redaction; tradition; historical origins. In treating the redac...
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| Format: | Electronic Article |
| Language: | Spanish |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Ed. Pontificia Univ. Gregoriana
1973
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| In: |
Gregorianum
Year: 1973, Volume: 54, Issue: 4, Pages: 609-654 |
| Online Access: |
Volltext (lizenzpflichtig) |
| Summary: | The actuality of some documents of the Magisterium in as far as they allude to the text of Mt. 18, 20, prompts the study of the intimately connected versicles Mt. 18, 19-20, of the first gospel. The study develops on a three-fold level: redaction; tradition; historical origins. In treating the redaction, one finds the texts are set in a fuller, remote context (Mt. 17, 22-18, 35) and in a more proximate, narrower context (Mt. 18, 15-18). Stylistic differences indicate the redactional work of the evangelist, who inserts the two verses here with his own personal touch. The formulation itself of each of them is the result of an elaboration of an already existing text into a determined context and into concrete circumstances. Thus, one can see in Mt. 18, 19 the absolute affirmation of Mt. 7, 7.11 and the conditional coloring of Mt. 21, 22, adapted and conformed, however, to the case of reconciliation of a brother which precedes the text in question (cf. Mt. 18, 15-17). V. 20 with its neat structure manifests its harmony with other texts of Matthew (1, 23; 28, 20). The theme of forgiveness (cf. Mt. 18, 21-22. 35) which follows the two verses under consideration specifies the common union and harmony which are required for God to hear our petitions. A study of the redaction of these two versicles shows a previously existing tradition which stands as their prehistory. The adaptation of this tradition, concerning petition, to circumstances of reconciliation and pardon indicates a situation of the primitive community which was troubled by some difficulties of its members, yet at the same time is gathered together because of its faith in Christ in a common attitude of petition. The Acts of the Apostles and the Letters of St. Paul show us similar situations. Even though in the formulation of the texts one perceives the redactional work of the evangelist and a prior tradition, there are, nevertheless, elements which guarantee the basic origin of this tradition in Christ Himself. One such element would be the case of the logion on petition (Mt. 7, 7; Lk. 11, 9) which forms the basis of this later development formulated by the evangelist. The graphic paralellism and rhythm of such a logion allows it to be kept intact throughout the whole period of oral tradition. Moreover its authority and sureness give witness to the exceptional origin from which it proceeds. The conditions of pardon and union which are underlined cohere with elements repeatedly expounded in the core message of Jesus. The presence itself of Jesus in the midst of those who gather in His name not only stands in a continuum with the Jewish background expressed in the Shekinah but is also supported by other sets of presences of Jesus: in children, in those upon whom love is exercised, in the disciples. These presences are in total consonance with the nucleus of the preaching of Jesus. |
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| Contains: | Enthalten in: Gregorianum
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