Sekundärliteratur:Matthäus: Unterschied zwischen den Versionen

S.a. die Sammlung bei Open-Access-Werken zu Matthäus auf Biblicalstudies.org.uk

Einzelstudien

• Erdey, Z.L. / K.G. Smith (2012): The function of "weeping and gnashing of teeth" in Matthew's gospel, in: Acta Theologica 32/1. S. 26-45.

Abstract: On six occurrences (8:12; 13:42; 13:50; 22:13; 24:51; 25:30), Matthew recorded Jesus pronouncing judgment, using the idiom “weeping and gnashing of teeth”. Each occurrence played a central role in the development of Matthew’s theology, by communicating not only a fundamental component of the theme of judgment, but also an increasing force and potency of the event itself. It was discovered that the phrase may have four possible functions, namely (a) a system by which Matthew hoped to make the message of the particular passage unforgettable; (b) a prophetic anticipationof an aspect of the larger shape of history; (c) a linguistic device to increase the degree of emphasis or heighten the force given to the message of eschatological judgment; and (d) a literary connector holding together a number of specific passages of Scripture. In Matthew’s case, the phrase glues together the passages that communicate a holistic theology of end-of-time judgment.

• Hedrick, Terry J. (2007): Jesus as Shepherd in the Gospel of Matthew. Doctoral thesis, Durham University.

• Kampling, Rainer (2004): [mets=http%3A%2F%2Fdaten.digitale-sammlungen.de%2F~db%2Fmets%2Fbsb00044038_mets.xml "Dies ist das Buch ...": Das Matthäusevangelium Interpretation - Rezeption - Rezeptionsgeschichte, FS Hubert Frankemölle], Paderborn 2004. (Sammelband)

• Kitchen, Merrill (2010): Uncovering the Kingdom of Heaven: Archaeological Exploration and the Gospel of Matthew, in: Buried History. The Journal of the Australian Institute of Archaeology, 46. pp. 19-28.

• Law, George R. (2012): The Form of the New Covenant in Matthew, in: American Theological Inquiry 2/2012. S. 17-32.

• Schnabel, Eckhard (2005): The First Gospel and Matthew’s Mission Narrative, Theological and Historical Perspectives, SBL Paper.

• Scoggins, Debra (2001): Hebrew Matthew and Matthean Communities. Georgia.

• Vilijoen, F.P. (2006): The Matthean community according to the beginning of his gospel, in: Acta Theologica 26/2. S. 242-262.

Abstract: The social setting of the Gospel according to Matthew remains a much debated issue. The theory of a gentile setting with historical roots within Judaism was met with much opposition in recent times. The expression “the parting of the ways” as introduced by Dunn and popularised by Stanton effectively marks this discussion. However, the relation between the Christian community of Matthew and Judaism remains a much debated issue. Some studies have argued that the Matthean community was sectarian in nature, being in conflict with a larger Jewish social context. From the Gospel it is clear that there was a struggle between the Matthean community and local Jewish communities and leaders. This indicates a distance between a Jewish background and a gentile presence within the community. Matthew views the new People of God as distinct from the nation which rejected Jesus as their Messiah. Within the discussion with regard to the Matthean community, the great commission (Matt. 28:18-20) is often seen as the key to understanding the whole book and particularly the community. However, the importance of the beginning of the Gospel is often neglected in this discussion. In this article I attempt to show the importance of the opening narrative in defining this community.

• Viljoen, F.P. (2011): Power and Authority in Matthew´s gospel, in: Acta Theologica 31/2. S. 329-345.

Abstract: Besides the strenuous relation of Matthew’s community with non-Christian kinfolk, his text also reveals an underlying conflict with Roman Imperial ideology. Herod, Antipas and Pilate specifically impersonate this foreign domination. Apparently these figures have unlimited power which leaves Jesus and his followers as exposed victims. Yet, on the deeper level of the text, Jesus ironically emerges as victor. He represents the Kingdom of God and ironically counters their unfair rule with his authority.

• Walker, Rolf (1967): Die Heilsgeschichte im ersten Evangelium, Göttingen 1967