Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: The goal of this study is to analyse the motifs of reconciliation and forgiveness in the
Gospel of Matthew from a socio-rhetorical perspective.
The first two chapters expound the chosen methodology, define its aim and identifies
relevant pericopes using a heuristic definition of each motif. The third chapter gives
an overview of Matthew's inner texture. The next seven chapters interpret the inner,
inter- and argumentative textures of the different pericopes by utilizing the recourses
of classical and modem rhetoric, anthropology and sociology.
The concluding chapter focuses on Matthew's social and cultural texture in an effort
to systemize his interpretation of Jesus' teaching of forgiveness and reconciliation.
The realities of internal conflict, Roman oppression and a growing, if not yet
permanent, separation from Formative Judaism are all taken into account. It is
proposed that reconciliation with the Romans and Jews was not seen as a desirable
strategy by Matthew, whereas it was non-negotiable for the relationship between
members of his church.
The concluding chapter also reads Matthew as a narrative In order to provide an
answer to the question if it possesses an unified theology of forgiveness and
reconciliation. Consideration is therefore given to the occurrence of key peri copes in
regard to the development of the Gospel's narrative. It concludes that the
dishonourable nature of being crucified in the Jewish and Greco-Roman world
compelled Matthew to redefine Jesus' death as a honourable one, before he could link
it with God's atonement of sinners. The relative importance of both motives is also
confirmed by their inner textual placing in Matthew instead of by the frequency with
which they occur. A reviewed definition of both motifs, and their relevance for the
contemporary church, is given at the end of the last chapter.
This study proposes that whereas forgiveness was seen as dishonourable in the first
century Mediterranean world, Jesus not only mediated God' forgiveness in words (e.g.
6: 12-15) and deeds (9: 1-8), but also realized it through His death for many (20:28 and
26:28). For Matthew Jesus is the ultimate broker of God's forgiveness while deeds of forgiveness by followers of Jesus are seen as the honourable imitation of God action,
as the ultimate benefactor, in forgiving His clients their sins.
While Matthew gives a partial indication of the process by which forgiveness and
reconciliation should be pursued in the everyday life of the church (e.g. in 5:23-24
and 18:15-20), he refrains from giving an exhaustive outline. The following can
however can be deduced. Grace received, as a gift, demands reciprocal deeds of
grace. Those who have experienced, or who seek, God's grace are thus under an
obligation to forgive others (6:12, 14-15). Within the first century milieu of Matthew
forgiveness and reconciliation was not an internal private affair, but a communal one.
It is clear that according to Matthew not al people are automatically forgiven and thus
reconciled with God. God's judgement remains a reality for those who opposed His
will (21 :33-45; 25:31-46) and who blaspheme the Holy Spirit by continuously
opposing His saving work through Jesus (12:31-32). / AFRIKAANSE OPSOMMING: Die doel van die studie is die beskrywing en sistematisering van die teologie van
Matteus met betrekking tot die motiewe van versoening en vergifuis
In die eerste twee hoofstukke word die gekose metodologie uiteengesit, die
navorsingsdoel omskryf en die relevante perikope geidentifiseer deur middel van In
heuristiese definisie van elke motief Die derde hoofstuk gee In oorsig van Matteus se
intratekstuur. In die daaropvolgende sewe hoofstukke word die intra-, inter- en
argumentatiewe teksture van die geidentifiseerde perikope deur middel van die insigte
van die klassieke en moderne retoriek, antropologie en sosiologie bestudeer.
In die slothoofstuk word op Matteus se sosio-kulturele tekstuur gefokus ten einde sy
leer oor vergifnis en versoening te sistematiseer. Die invloed van interne kontlik,
Romeinse onderdrukking en In groeiende, indien nie reeds finale, breuk met die
Vroegjodedom op Matteus se teologie word in die hoofstuk verreken. Die studie voer
aan dat terwyl Matteus nie versoening en vergifnis as In werkbare strategie teenoor die
Jode en die Romeine beskou het nie, dit vir die onderlinge verhoudinge tussen lede
van sy kerk ononderhandelbaar was.
In die slothoofstuk word Matteus ook as In narratief gelees ten einde In antwoord te
verkry op die vraag of die evangelie oor In geintegreerde teologie van vergifuis en
versoening beskik. Daar word aangevoer dat die oneerbare karakter van In kruisdood
in die eerste-eeuse Mediterreense wereld Matteus verplig het om eers die werklike
eerbare karakter van Jesus s'n te bevestig, voordat hy vergifnis en versoening daaraan
kon verbind. Die fokus op Matteus se narratiewe ontwikkeling toon dat die plasing
van die verskillende motiewe in die narratief, eerder as bloot die frekwensie waarmee
dit voorkom, die belangrikheid van beide in die Matteusevangelie bevestig. In
Hersiende definisie van beide motiewe, en In kort uiteensetting van hulle belang vir
die kerk vandag, word aan die einde van die studie gegee.
Hierdie studie voer aan dat terwyl vergifnis dikwels in die eerste-eeuse Mediterreense
wereld as oneervol gesien is, Jesus nie aileen God se vergifnis deur woorde (e.g. 6: 12-
15) en dade (9: 1-8) bemiddel het nie, maar dit ook gerealiseer het vir baie deur sy dood (20:28 and 26:28). In Matteus is Jesus die unieke bemiddelaar van God se
vergifuis, terwyl dade van vergifuis deur sy dissipels gesien word as die eervolle
navolging van God, as finale Weldoener, se vergifuis van sy kliente van hulle sondes.
A1hoewel Matteus nie die proses waarvolgens vergifnis en versoening bekom moet
word noukeurig uitspel nie gee hy egter wei belangrike rigtingwysers vir hoe dit moet
geskied (bv in 5:23-24 and 18: 15-20). Eerstens vereis genade wat ontvang word vir
hom In wederkerige daad van genade. Diegene wat God se vergifnis ontvang het, of
dit verlang, moet daarom bereid wees om ander te vergewe (6:12, 14-15). Vergifnis
en versoening raak vir Matteus nie alleen enkelinge nie, maar die hele
geloofsgemeenskap Alle mense word egter nie outomaties deur God vergewe nie.
God se oordeel bly In realiteit vir die wat teen sy wil handel (21:33-45; 25:31-46) en
wat teen die Heilige Gees laster deur sy verlossingswerk deur Jesus voortdurend teen
te staan (12:31-32).
| Identifer | oai:union.ndltd.org:netd.ac.za/oai:union.ndltd.org:sun/oai:scholar.sun.ac.za:10019.1/53215 |
| Date | 12 1900 |
| Creators | Nel, Marius Johannes |
| Contributors | Combrink, H. J. B., Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament. |
| Publisher | Stellenbosch : Stellenbosch University |
| Source Sets | South African National ETD Portal |
| Language | af_ZA |
| Detected Language | Unknown |
| Type | Thesis |
| Format | 349 pages |
| Rights | Stellenbosch University |
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