Gesetz und Ethik im Matthäusevangelium: Ein Versuch zu Mt 5,17-48
This paper explores the question of the relationship between law and ethics in the Gospel of Matthew on the basis of Mt 5:17–48. By putting this central text of the Sermon on the Mount firmly within the context of a plural Jewish framework I argue that there is no law-critical tension within the the...
| Subtitles: | Recht und Religion |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | German |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Vandenhoeck & Ruprecht
2023
|
| In: |
Jahrbuch für biblische Theologie
Year: 2022, Volume: 37, Pages: 181-212 |
| Standardized Subjects / Keyword chains: | B
Law
/ Ethics
/ Bible. Matthäusevangelium 5,17-48
|
| IxTheo Classification: | HC New Testament KAB Church history 30-500; early Christianity NCA Ethics SB Catholic Church law |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a This paper explores the question of the relationship between law and ethics in the Gospel of Matthew on the basis of Mt 5:17–48. By putting this central text of the Sermon on the Mount firmly within the context of a plural Jewish framework I argue that there is no law-critical tension within the theology of the first Gospel. Jesus, in line with the prophets, brings the law of Israel into effect (“fulfillment”) in his teachings and person. This thesis is reinforced by a detailed exegesis of Mt 5:17–20 and by a close look at the relationship of Mt 5:21–48 to the program outlined in 5:17–20. Furthermore, I aim to show that the popular term “antitheses” is inappropriate as a designation for Mt 5,21–48. Instead, I propose to speak of “words of fulfillment”, because the interpretations expressed in 5:21–48 make the transgression of the law more difficult (not easier). The fact that this particular Jewish-Christian text could develop such a significant reception throughout the history of Christianity makes it necessary to end with some hermeneutical reflections on the openness of the canonical text. | ||
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