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riconosciuto e creduto allAmore (1Gv 4,16) : Il dialogo tra Cattolici e Ortodossi: il

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Feminism and Neo-Feminism in the Roman Catholic Church

Summary

In this paper, I present the feminist trends of the Roman Catholic Church. Then, I

explore a new feminist tendency that could be called new-feminism. Based on a

Papal letter to Bishops (2004), I examine the strengths and limitations of this

approach to issues of justice and gender equality in the Roman Catholic Church.

Key words: feminism, Roman Catholic Church, new-feminism

,

,

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(1962-1965)

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1 19/03/2013 .

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, Mary Daly, Elisabeth Schssler Fiorenza

Rosemary Radford Ruether,

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70, 80 90.

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2 . Mary Daly, Beyond God the Father: Toward a Philosophy of Womens

Liberation, Beacon Press, 1973 Carol P. Christ, 'Why Women Need the Goddess' C. P. Christ and J. Plaskow (eds), Womanspirit Rising: A Feminist Reader in Religion, Harper & Row, 1979

Daphne Hampson, Theology and Feminism, Blackwell, 1990 After Christianity, SCM, 1996. 3 .

C. P. Christ, Rebirth of the Goddess: Finding Meaning in Feminist Spirituality, Routledge, 1998 M.

Raphael, Introducing Thealogy: Discourse on the Goddess, Sheffield Academic Press, 1999 N.

Goldenberg, The Changing of the Gods: Feminism and the End of Traditional Religions, Beacon

Press, 1979.

-

17

,

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, Rosemary Radford Ruether

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Tina Beattie , ,

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4 Rosemary Radford Ruether, Sexism and God-Talk, SCM Press, 1983.

5 Elisabeth Schssler Fiorenza, In Memory of Her: A Feminist Theological Reconstruction

of Christian Origins, Crossroad Publishing Company, 1983 Bread Not Stone: The Challenge of Feminist Biblical Interpretation. Beacon Press, 1985.

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9 Letter to the Bishops of the Catholic Church on the collaboration of men and women in

the Church and in the world

1. The Church, expert in humanity, has a perennial interest in whatever concerns men and

women. []

2. Recent years have seen new approaches to women's issues. A first tendency is to

emphasize strongly conditions of subordination in order to give rise to antagonism: women, in

order to be themselves, must make themselves the adversaries of men. Faced with the abuse of

power, the answer for women is to seek power. This process leads to opposition between men and

women, in which the identity and role of one are emphasized to the disadvantage of the other,

leading to harmful confusion regarding the human person, which has its most immediate and

lethal effects in the structure of the family.

A second tendency emerges in the wake of the first. In order to avoid the domination of

one sex or the other, their differences tend to be denied, viewed as mere effects of historical and

cultural conditioning. In this perspective, physical difference, termed sex, is minimized, while the

purely cultural element, termed gender, is emphasized to the maximum and held to be primary.

The obscuring of the difference or duality of the sexes has enormous consequences on a variety of

levels. This theory of the human person, intended to promote prospects for equality of women

through liberation from biological determinism, has in reality inspired ideologies which, for

example, call into question the family, in its natural two-parent structure of mother and father,

and make homosexuality and heterosexuality virtually equivalent, in a new model of

polymorphous sexuality. [] 5. From the very beginning therefore, humanity is described as articulated in the male-

female relationship. This is the humanity, sexually differentiated, which is explicitly declared the image of God. 6. The second creation account (Gn 2:4-25) confirms in a definitive way the importance

of sexual difference. Formed by God and placed in the garden which he was to cultivate, the man,

-

20

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who is still referred to with the generic expression Adam, experienced a loneliness which the

presence of the animals is not able to overcome. He needs a helpmate who will be his partner.

The term here does not refer to an inferior, but to a vital helper.[] Through this same spousal perspective, the ancient Genesis narrative allows us to

understand how woman, in her deepest and original being, exists for the other (cf. 1 Cor 11:9): this is a statement which, far from any sense of alienation, expresses a fundamental aspect of the

similarity with the Triune God, whose Persons, with the coming of Christ, are revealed as being

in a communion of love, each for the others. [] 8. Above all, the fact that human beings are persons needs to be underscored: Man is a person, man and woman equally so, since both were created in the image and likeness of the

personal God. Their equal dignity as persons is realized as physical, psychological and ontological complementarity, giving rise to a harmonious relationship of uni-duality, which only sin and the structures of sin inscribed in culture render potentially conflictual. The biblical vision of the human person suggests that problems related to sexual difference, whether on the

public or private level, should be addressed by a relational approach and not by competition or

retaliation.

13. Among the fundamental values linked to women's actual lives is what has been called

a capacity for the other. 14. It is appropriate however to recall that the feminine values mentioned here are above

all human values: the human condition of man and woman created in the image of God is one and

indivisible. It is only because women are more immediately attuned to these values that they are

the reminder and the privileged sign of such values. But, in the final analysis, every human being,

man or woman, is destined to be for the other. In this perspective, that which is called femininity is more than simply an attribute of the female sex. The word designates indeed the fundamental human capacity to live for the other and because of the other.

Therefore, the promotion of women within society must be understood and desired as a

humanization accomplished through those values, rediscovered thanks to women.[] 17. The witness of women's lives must be received with respect and appreciation, as

revealing those values without which humanity would be closed in self-sufficiency, dreams of

power and the drama of violence.

The Sovereign Pontiff John Paul II, in the Audience granted to the undersigned Cardinal

Prefect, approved the present Letter, adopted in the Ordinary Session of this Congregation, and

ordered its publication.

Rome, from the Offices of the Congregation for the Doctrine of the Faith, May 31, 2004,

the Feast of the Visitation of the Blessed Virgin Mary.

+ Joseph Card. Ratzinger

Prefect

file:///G:/rc_con_cfaith_doc_20040731_collaboration_en.html 15/3/2013

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2004 Women in Christ Michele

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Michele Schumacher (ed), Women in Christ: Toward a New feminism, Eerdmans, 2004.

Matthew the Evangelist and Christian-Jewish Communities

A Critical Analysis of Antony Saldarinis Treatise

24

Athanasios Antonopoulos



- . Antony Saldarini

. , , . . Antony Saldarini. .

-

. . . Antony Saldarini.

Summary

Christian-Jewish Communities constitute a foundational component of Early

Christianity. In recent years, the research on historical, sociological, political as well

as the cultural environment of these communities has been widely enriched by a

significant number of studies. These studies are characterized by the application of

interdisciplinary research methods. Among them, the work of Professor Antony

Saldarini is preeminent. A critical analysis of his most acclaimed study is attempted in

this paper.

Keywords

Matthew the Evangelist. Christian-Jewish Communities. Early Christianity. Antony

Saldarini.


25

1. Introductory remarks

Antony J. Saldarini, a professor of Theology at Boston College, and a leading

expert in the field of Judaism and Christianity research,1 has written a refreshing,

1 See particularly his, Apocalyptic and Rabbinic Literature, Catholic Biblical Quarterly 37

(1975) 348-358; Jesus Overcomes Evil by Exorcism, Bible Today (1977) 1065-1068; Apocalypses and

Apocalyptic in Rabbinic Literature and Mysticism, Semeia 14 (1979) 187-205; The Bible and the Near

Death Experience, in The Near Death Experience: A Christian Experience, H. Brennan, ed., (Dubuque:

W.C.: Brown, Religious Education Division, 1981) 44-53; Scholastic Rabbinism. A Literary Study of the

Fathers According to Rabbi Nathan (Chico: Scholars Press, l982); Varieties of Rabbinic Response to the

Destruction of the Temple, in Society of Biblical Literature Seminar Papers, K. Richards, ed., (Chico:

Scholars Press, 1982) 437-458; Jesus Celebrating the Passover, New Catholic World 226 (1983) 7982;

Jesus and Passover (Ramsey: Paulist Press, 1984); Reconstructions of Rabbinic Judaism, in Early

Judaism and Its Modern Interpreters, R. Kraft and G.W.E. Nickelsburg, eds., (Atlanta, GA.: Scholars

Press, 1986) 437-477; The Social Class of the Pharisees in Mark, in The Social World of Formative

Christianity and Judaism. Essays in Tribute to Howard Clark Kee, P. Borgen, et al., eds., (Philadelphia,

PN.: Fortress Press, 1988) 70-78; Political and Social Roles of the Pharisees and Scribes in Galilee, in

Society of Biblical Literature Seminar Papers, K. Richards, ed., (Chico: Scholars Press, 1988) 200-209;

Judaism and the New Testament, in The New Testament and Its Modern Interpreters, G. W. MacRae and

E. J. Epp, eds., (Atlanta, GA.: Scholars Press, 1989) 27-54; The Gospel of Matthew and Jewish-Christian

Conflict, in Social History of the Matthean Community: Cross-Disciplinary Approaches, D. Balch, ed.,

(Minneapolis, MN.: Augsburg/Fortress Press, 1991) 36-59; Interpretation of Luke-Acts and Implications

for Jewish-Christian Dialogue, Word and World 12 (1992) 37-42; Delegitimation of Leaders in Matthew

23, Catholic Biblical Quarterly 54 (1992) 659-680; Jews and Christian in the First Two Centuries: The

Changing Paradigm, Shofar 10 (1992) 16-34. The Gospel of Matthew and Jewish-Christian Conflict in

Galilee, in Studies on Galilee in Late Antiquity, L. Levine, ed., (New York: Jewish Theological Seminary,

1992) 23-38; The Judaism Contemporary with Jesus, in Within Context: Essays on Jews and Judaism in

the New Testament, M. C. Boys, A. Saldarini, and P.A. Cunningham, eds., (Collegeville: Liturgical Press,

1993) 21-40; Boundaries and Polemics in the Gospel of Matthew, Biblical Interpretation 3 (1995) 239-

265; Comparing the Traditions: New Testament and Rabbinic Literature, Bulletin for Biblical Research 7

(1997) 195204; How Do We Understand Early Jews and Christians? A New Paradigm, in Removing

Anti-Judaism from the New Testament (Philadelphia, PN.: American Interfaith Institute, 1998) 30-42;

Passover in the Gospel of John, Bible Today 36 (1998) 86-91; The Social World of Christian Jews and

Jewish Christians, in Religious and Ethnic Communities in Later Roman Palestine, H. Lapin, ed.,

(Bethesda, MD.: University of Maryland Press, 1998) 115154; Interpreting the Passion Narratives,

Service International de Documentation Judeo-Chrtienne) 31:1 (1998) 17-19; The Pentateuch as Torah

in the Jewish Tradition, International Catholic Bible Commentary, W. Farmer, ed., (Collegeville:

Liturgical, 1998) 344-347; What Price the Uniqueness of Jesus, Bible Review 15:3 (1999) 17;

Asceticism and the Gospel of Matthew, in Asceticism in the New Testament, L. Vaage and V. Wimbush,

eds., (New York and London: Routledge, 1999) 11-27; Is Saul Also Among the Scribes? Scribes and

Prophets in Targum Jonathan, in The Interpretation of Scripture in Early Judaism and Christianity, C.

Evans, ed., (Sheffield: Sheffield Academic Press, 2000) 375-389; Christian Anti-Judaism: The First

Century Speaks to the Twenty- First Century, The Joseph Cardinal Bernardin Jerusalem Lecture

(Chicago, 2000); Absent Women in Matthews Households, in A Feminist Companion to Matthew, A.

Levine with M. Bickenstaff, eds., (Sheffield: Sheffield Academic Press, 2001) 157-170; Reading Matthew

without Anti-Semitism, in The Gospel of Matthew in Current Study: Studies in Memory of William G.

Thompson, D. Aune, ed., (Grand Rapids, MI.: Eerdmans, 2001) 166-184; To Practice Together Truth and

Humility, Justice and Law, Love of Merciful Kindness and Modest Behavior, in Religious Truth, R.

Neville, ed., (Albany, NY.: State University of New York Press, 2001) 83107; Ultimate Realities:

Judaism: God as a Many-Sided Ultimate Reality in Traditional Judaism, in Ultimate Realities, R. Neville,



26

balanced, and interesting sociological study on the community that produced

Matthew's gospel. The book as a whole presents a thorough review of historical

evidence and modern scholarship. By concentrating mostly on the narrative itself, the

aims of the study as noted by the author in the Introduction, are: a) To read Matthew

as concretely as possible in the light of the first century social history of Jews and

Jewish believers in-Jesus. In particular, as the author underlines, in this study, Matthew is read as concretely as possible in the light of our increased knowledge of

the first century social history of Jews and Jewish believers in Jesus in greater Syria.

The final composition of the text and its setting within first century Judaism are the

key to understanding Matthews view of Judaism and his groups place within it.2 b) To give special attention to the nature of the social relationships of groups implied by

Matthew's narrative. c) To understand Matthew's view of Judaism. d) To address in

detail Matthew's understanding of his group's relationship to the Jewish community, as communicated indirectly in the story of Jesus, and of his understanding of Jesus'

teaching and relationship with God and humans.3 The book addresses an academic audience whose prior background on the exegetical issues related to the Gospel

according to Matthew, are helpful in following correctly Saldarini's thesis, as well as

the development of his argument.

The book has a clear framework and is divided into seven chapters, preceded

by an introduction: 1) Matthew within First-Century Judaism, 2) Matthew's People:

Israel, 3) Matthew's Opponents: Israel's Leaders, 4) Matthew's Horizon: The Nations,

5) Matthew's Group of Jewish Believers in Jesus, 6) Matthew's Torah and, 7) Jesus,

Messiah and Son of God.

2. Author's Thesis

From the starting point of the book's introduction the author carefully states

his thesis, which argues that: The Matthean group and its spokesperson, the author of the Gospel of Matthew, are Jews who believe in Jesus as the Messiah and Son of God.

The Matthean group is a fragile minority still thinking of themselves as Jews and still

identified with the Jewish community by others. Despite its sharp conflicts with the

leaders of the Jewish community and its experience of standard disciplinary measures,

or better, because of these relationships, the Matthean group is still Jewish. It has been

labeled deviant by the authorities and by many members of the Jewish community in

its city or area. Matthew's response to this conflict can be seen in the gospel's

polemics and apologetics. . . Matthew still hoped that he would prevail and make his

program normative for the whole Jewish community.4

ed., (Albany, NY.: State University of New York Press, 2001) 37-59; Pharisees, Scribes and Sadducees in

Palestinian Society. A Sociological Approach (Grand Rapids, MI.: Eerdmans, 2001).

2 See A. Matthew's Christian-Jewish Community (Chicago and London: University of

Chicago Press, 1994) 4. 3 Ibid., 5.

4 Ibid., 1-2.


27

3. Methodological Procedure

In his attempt to develop the portrait of Matthew's community and to

investigate the texts (i.e. the gospel) the author employs, a combination of classical as

well as contemporary sociological methods and theories. For instance, on the social

causes and effects of deviance, he uses: a) on positive effects, the work of Kai

Ericson, Wayward Puritans: A Study in the Sociology of Deviance (New York:

Willey, 1966), b) on the tension between deviance as destructive and formative for

society, the work of Nachman Ben-Yeruda, Deviance and Moral Boundaries:

Witchcraft, the Occult, Deviant Sciences and Scientists (Chicago, IL: University of

Chicago Press, 1985), c) on the necessity of deviance, the work of Emile Durkheim,

The Rules of Sociological Method (Clencoe, IL: Free Press, 1958). Also on the

modern, broad typology of social sects and their characteristics, Saldarini uses the

work of Bryan Wilson, Magic and Millennium: A Sociological Study of Religious

Movements of Protest among Tribal and Third-World Peoples (London: Heinemann,

1973). Beyond the use of the sociological methods, Saldarini makes extensive use of

narrative criticism as well as of the redaction criticism methods. By making use of

research on Judaism and early Christianity and by utilizing various contemporary

social theories and methods, the author has succeeded in producing a clear

interdisciplinary treatment; furthermore through his careful examination of the

sociological concept of the Matthean community, Saldarini helps the reader to

understand clearly the text of Matthew's gospel and its proper place in the historical

context.

4. Matthew within First-Century Judaism

This chapter is divided in the following parts: a) Introductory Remarks, b)

Diversity within Judaism, c) Jewish-Christian Relationships, d) Christian Identity in

Relation to Judaism, e) Conclusions. In turning to the analysis of Saldarini's book, I

wish to make one general comment. Each chapter of this book has a basic thesis and

all theses converge to the central argument of the study. In the first chapter Saldarini

attempts to locate Matthew's group within the extreme pluralism and diversity of first-

century Judaism. He reviews the varied and complex development of both

Christianity and Judaism in the first two centuries. He describes the believers in Jesus

as a Jewish sect whose members remained influenced by Judaism and the Jewish

community, and continued to live a Jewish life. Matthew's group and the rabbis were

two minorities within Judaism that vied for influence on equal terms. Despite the

attempt of their leaders to build sharp boundaries and to differentiate between them,

both communities, that is, Judaism and Christianity, did in fact enjoy a good deal of

harmonious interaction. Therefore, the gospel according to Matthew must be read in

this light. It is interesting to note that for Saldarini, a sharp division between the post-destruction Jewish community and Matthews Christian-Jewish group is both unnecessary and unlikely. The Jewish and Christian communities in the eastern

Roman Empire were varied in their practice and thought as they responded to a

variety of local situations. This fluid situation provides the context for Matthews Christian-Jewish group somewhere in Syria or Coele Syria in the late first century.

Consequently, in order to understand Matthews views of God, Jesus, the Bible, righteousness, law the Kingdom of God, Israel, and the gentiles, a setting and a set of



28

social and intellectual relationships will have to be sought within the Judaisms of the

Roman Empire in the late first century.5

5. Matthew's People: Israel

The second chapter basically works out a linguistic analysis of the terms

"Israel," "people," "crowds," "sons of the kingdom," "Jews," "this generation,"

"children of Abraham," and the terms referring to the leaders of Israel (i.e. scribes,

Pharisees, Sadducees). In this chapter the author argues that Matthew's flexible and

concrete use of the terms Israel, the people, Jews, and the crowds for the Jewish

community indicates: a) that he understood the people in both the narrative and his

own community as constituting Israel,6.

b) his living relationship with the Jewish

community, and c) that for him Israel had not been rejected but rather was still open

for mission.7 Therefore, for Saldarini the author of Matthew uses the usual terms for

the Jewish community in a flexible and concrete way. This indicates that he has a

living relationship with and a differentiated view of the Jewish community. No neat

lines demarcate his group from other Jewish groups. The boundaries of these groups

are consequently in dispute, and their legitimacy in relation to Jewish tradition is at

stake in the aftermath of the war with Rome. The identities of the groups are being

reshaped in the face of new circumstances and the development of new central

symbols. The leaders of the communities are competing with one another to win

adherents to their way of living Jewish life and interpreting Jewish tradition. The

author of Matthew is one of these leaders and his gospel is an attempt to both solidify

his group and win new followers from the Jewish community and also from

Gentiles.8

6. Matthew's Opponents: Israel's Leaders

In the third chapter, Saldarini argues that the various leaders of Israel are the

only groups unequivocally rejected by the author of the Gospel. Matthew makes a

sharp distinction between the people of Israel and their leaders, attacking only the

leaders and their followers (i.e., the crowds in Pilate's court during Jesus' trial).9

Saldarini also asserts that: Matthew's attacks are directed against the leaders of the Jewish community who opposed him, and occasionally against those who follow

these leaders and definitively reject his teaching.10 These leaders and the institutions under their control are the only ones responsible for Jesus' execution. On the other

hand, Matthew and the members of his social group are not opposed to the Temple

and the mosaic law; they are open to their fellow Jews; they even accept the Jewish

people as a whole. Therefore, Matthew understands both the people in his narrative

and those in his own group as belonging to Israel. The sharp polemic of his Gospel is

directed only against the Jewish leaders. Thus, in Saldarinis understanding,

5 Ibid., 26.

6 Ibid., 9.

7 Ibid., 43.

8 Ibid., 43.

9 Ibid., 67.

10 Ibid., 9-10.


29

Matthew is not opposed to the Temple in itself, much less to Jewish (that is, biblical) law. Rather, he is against business as usual at the Temple, in Galilee, and among the

leaders. Matthews polemics are directed against rival leaders and their competing programs for understanding and living Judaism. Matthew and his group are in a

struggle for the hearts and minds of their fellow Jews. They propose their teacher and

leader Jesus, and their understanding of Gods will as the appropriate response to God, the law and the prophets and as a viable response to the loss of the Temple and

the execution of Jesus by hostile Jerusalem authorities.11

7. Matthew's Horizon: The Nations

In this chapter, the author focuses his attention on the analysis of the term (nations) as well on the examination of the place of the non-Jewish world in

Matthew's gospel. He argues that: Matthew's use of the word nations matches normal Greek usage and does not communicate a theology of Gentiles which removes

Israel as God's people.12 Matthew wants to open the boundaries of Israel to more Gentiles. In Matthew's version of Judaism, Gentiles are peripheral but firmly present

and occasionally appear in his account. For instance, there are in Matthew's narrative

examples of some Gentiles who are praised for their immediate recognition,

confidence, and faith in Jesus (e.g, the centurion at the Golgotha, and the Canaanite

woman). Gentiles may gain access to the kingdom through Israel by faith in and

obedience to Jesus' teaching.13

Matthew attempts to keep the borders of the Jewish

community open to the gentile groups, but at the same time supports his worldview

and the central position in it of Judaism as God's people. Furthermore, for Saldarini,

various scriptural passages [in the Gospel according to Matthew] which mention the nations (Matt. 4:15-16; 12:18-21) support Matthews view that the nations have an integral relationship to Israel. In Matthews version of a reformed Judaism, gentiles are peripheral, but firmly present. Israel, its destiny and Jesus mission to reform Israel and instruct in Gods will is central to the Matthean narrative and to Matthews world view. However, gentiles are to be brought into Israel through faith in Jesus and

obedience to his teaching. Moreover, the core of Jewish practice and identity is not

compromised. Matthew declines to void the purity laws, in contrast to Mark (Mk

7:19). Gentiles attain positive status by coming closer to Israel and Jesus by affirming

the law.14

8. Matthew's Group of Jewish Believers in Jesus

In the fifth chapter, the author undertakes a description of Matthew's own

community, of Jewish believers-in-Jesus. Especially in this chapter, and in order to

produce a clear description of Matthew's understanding of his group's place in

Judaism, the author applies modern sociological methods and uses modern

sociological categories such as the notions of social deviance, fictive kinship,

voluntary associations, sect formation, etc. After a careful and detailed analysis of the

11

Ibid., 67. 12

Ibid., 10. 13

Ibid., 83. 14

Ibid., 82-83.



30

terms group and community, social identity, master, teacher, God as Father, brother,

disciples, or (for Jesus followers), synagogue and church, deviant associations, sects and their types, household assembly, Matthew's assembly,

(),15 the author sketches an illustration of Matthew's group. This group is a new, deviant Jewish group, that continues to act like faithful Jews, worshipping God,

studying and obeying God's law, keeping communal order, but at the same time

"seeks to reform Jewish society, and influence the way it will live and interpret the

will of God.16 The group fits well in the context of first-century Judaism. The members of Matthew's group meet in a house, calling their assemblies . Despite being believers-in-Jesus, a stance which singles them out from the majority of

Jews, Saldarini asserts that this does not mean that Matthew's group is in contrast to the Jewish community. . . Because they (members of Matthew's group) have been

expelled from the assemblies (synagogues) of their opponents, they had to form their

own, which they called by another Greek word for assembly, . Though the competing groups were in serious conflict, they all remained Jews and all operated

within the world of Israel. Matthews group continued to act like faithful Jews, worshipping God, studying and obeying Gods law (in their case, according to the interpretations of Jesus), and keeping communal order.17 Matthew hopes that his fellow Jews would all become believers in Jesus, and his Gospel is primarily

addressed to them: Matthew still hoped that he would prevail and make his program normative for the whole Jewish community.18

9. Matthew's Torah

In his 6th chapter Saldarini analyses Matthew's extended discussions on the

various customs and practices of Jewish law, such as Sabbath laws, purity and dietary

laws, tithes and taxes, divorce, oaths and vows, circumcision, etc., and the way that

Matthew understands this law. Special attention is also given to Matthew's teachings

as well as to the descriptions of the conflicts between Jesus and the Scribes and

Pharisees. Saldarini claims that Matthew's treatment of law fits comfortably within

the context of first-century Judaism in Israel. Matthew's interpretation of Jewish law

does not have a character of replacement, of abrogation in details or a surpassion of

Law, but a correct understanding and the fulfillment of it. . . A person who is faithful to God understands Gods commandments, that is, his self-revelation, and obeys them sincerely and often without public notice. Since Matthew is the leader of a reform

group in the Jewish community, understanding of and obedience to Gods commands cannot be derived from generally accepted community practices or from the teachings

of its established leaders, who are judged to be blind guides and hypocrites. Jesus and

his designated followers (Matthew) provide guidance for who seek God faithfully.

The guidance is not simply the general injunction to love God and neighbor, though

this double command is foundational and important. Faithfull adherence to an

interpretation of all the commandments that stresses justice and mercy is the core of

Jesus message and of the Matthean way of life.19 Matthew placed an emphasis on

15

Ibid., 85-120. 16

Ibid., 122. 17

Ibid., 121. 18

Ibid., 2. 19

Ibid., 162, 163.


31

Jesus' teachings, which he considered of crucial importance because a) of Jesus'

relationship with God and his divine knowledge and mandate, and b) of their content

which transfigures human life (especially the two greatest commandments, to love

God and neighbor)20: Jesus teachings are of crucial importance, according to

Matthew, because they have an effect on life, come from God and the Bible, and are

essential to the welfare of the Jewish community and the world.21 Saldarini's argument concludes with the statement that Matthew sees himself as an authoritative teacher within the Jewish community, not as the spokesperson of a new religion. . .

The authority from Matthews teaching comes from its author in the narrative, Jesus . . . He envisions his own teaching authority as that of a scribe (13:52; 23:34) who,

along with prophets and sages, guides the followers of Jesus and, potentially, all of

Israel. Matthews scribal authority is in continuity with that of Israel because he brings forth from the storeroom things old and new (13:52), that is, he affirms Israels tradition as taught and interpreted by Jesus.22

10. Jesus, Messiah and Son of God

Chapter Seven is devoted on the analysis of Matthew's Christology. Saldarini

argues that: All the categories and titles that Matthew used in his narrative to explain Jesus were native to Judaism in the first century and were immediately

comprehensible to his Jewish community.23 All the Christological titles, such as Jesus is Messiah, Jesus the Christ, Son of David, Son of Abraham, Son of God, Jesus

as Teacher, Jesus as Healer, Lord, Son of Man, are based on the Bible and are all part

of the rich tradition of Israel, since according to Saldarini, all are part of the rich tradition of Israel based on the Bible an developed in the literature of the Second

Temple period. The claims that Jesus is Messiah, son of David, Son of God, and Lord

anchor Matthews presentation of Jesus as a powerful representative of God who came to teach and heal, not only Israel, but all who would believe in Jesus and accept

God.24 In Matthew's narrative we find extensive references to Israel's traditions, such as the traditions of wisdom, and prophecy as well as the traditions of the Davidic

Kingship and of the figure of Moses. Nevertheless for Saldarini, though Matthew draws his interpretation of Jesus from Jewish tradition, the emphasis on Jesus and the

high status accorded him make the gospel different from other Jewish literature.

Second Temple literature contains accounts of biblical figures and their final

testaments, but none gives as important and unique a role to its central figure as that

given to Jesus by Matthew . . . By the creative combination of many of the archetypal

figures, leaders, and roles found in the Bible, Matthew turned into the transcendent

teacher, revealer, ruler, and savior authorized by God for Israel and humanity.25

11. Concluding remarks

20

Cf. Matt. 22:34-40. 21

Ibid., 161. 22

Ibid., 10, 163. 23

Ibid., 192. 24

Ibid., 192. 25

Ibid., 193.



32

In my opinion Antony Saldarini's treatise makes several important points. For

instance: 1) Saldarini's persuasive arguments on Matthew's community are certainly

helpful for New Testament scholarship, because they keep the scientific debate open

and offer a new way to approach and interpret the Gospel according to Matthew, in

the light of the first-century Jewish-Christianity setting. 2) Instead of listing

bibliographic references, Saldarini provides an extensive section with endnotes, which

is further enriched with exhaustive bibliographic information and stimulating

observations. Additionally, in this section the author offers a thorough review of

historical evidence and modern scholarship findings. 3) Saldarini's study is eminently

successful in its attempt to correct the generally accepted view that the text of

Matthew's gospel contains strong anti-Jewish elements. Contrary to this view, the

author states his argument that Matthew's community is composed of Jewish people

who believe in Jesus as the Messiah but at the same time identify themselves with the

Jewish community. In conclusion, Saldarini's treatise constitutes an essential reading

especially for those interested in Matthew's Gospel scholarship. It is a well-organized

and tightly written book, with heavily documented argumentation. Thus, I consider

this study a fundamental addition to the field of Matthean studies.

33

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Abstract

Religious Education at the Primary School

according to the new curricula and textbooks

34

This study consists in a methodological proposal concerning the teaching of Religious

Education in the curriculum of the 3rd Grade of the Primary School. Based on the fact

that the pupils at this Grade are taught this subject for the first time, we attempt at

promoting a realistic teaching process, which, through various stimuli, will lead them

to the acquisition of new knowledge through a gradually activated method. Our

proposal undertakes to combine Christian teaching with modern thought, to the

degree that such a combination can be perceived by the intellect and the living

concerns of the children of this age. The proposed succession of the levels of teaching

aims at a non- extortionate intervention towards the understanding of the teaching

material. At the same time, we take care so as to show how this course can be

enriched by the active participation of the pupils through collaborating activities,

factors which contribute to a more conscious absorption of teaching material on their

behalf.

Keywords: Teaching of Religious education, Curriculum, God, Protoplasts, Man,

Natural Environment

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Summary

Church and neo-Nazi nationalism.

Theological approaches to the resurgence of neo-Nazi paganism

The confusion between the notions of nation and race as well as the

shifting of the conflict for world domination from the nations to the races marked the

rise of racism and fascism as the most extreme version of European nationalism.

Thus, the racial theory of German National Socialism comprehended the idea of the

nation and the state as a community of will and power to fulfill the destinies of the

race. When Hitlers National Socialism manifested, the case of the Christian Churches

53

in Germany, Austria, the Netherlands and Scandinavia was tragically typical. National

Socialism achieved gradual, deep permeation into traditional and conservative

audiences in those countries investing in the imaginary superego of the people, as

well as investing in hostility towards foreign and racially difference. The Nazi plan of

Christians conquest in Germany expressed itself in the formation of a falsified

Christian confession of German-Christians (Deutsche Christen). At the same time, a

kind of neopaganism was developed, the new German religion, the new paganism,

the resurrection of the German paganism within the nobility of National Socialism.

This was the most anti-Christian expression of Nazism. The case of Greek

nationalism has been quite different. However, within the heart of Greek society there

was cultivated for a long time and in many ways an unhistorical political and religious

ideology and interweaving. This interweaving feeds itself and strengthens nowadays

equally by unhistorical ethno-nihilism and the alleged modernization or

cosmopolitanism of other social and political groups. Today, forty years later, the

paradoxical interweaving of para-religious groups with the extreme right wing returns

to the spotlight, reminding previous times and situations. Some religious circles

systematically cultivated the imaginary construction of enemies that constantly

threaten Orthodoxy and the nation. The neopaganism, either hellenophile or Nazi, is

totally hostile towards the biblical Judeo-Christianity, which is usually considered as

alien invasion in the West. The monotheism of Judeo-Christianity is perceived as

sterile philosemitism. This is essentially a racial Manichaeism and a peculiar

neognosticism for initiation into the occult fascination of knowing this neopaganism.

Moreover, numerous data showed the inherent propensity of Nazism and neo-Nazism

worldwide for mysticism and romantic idealism. The printing press of domestic

Golden Dawns nationalism fully embraces the principles and argumentation of the

Nazi neopaganism. Christianity is characterized as obscurantism of 20 centuries, as

Judeo-Christianity' and as 'Christian decadence of European or Greek culture. The

Church is perceived, in the best case, as a tool of the nationalist state to submit to the

principles and ideals of National Socialist ideology, as previously was attempted by

the German Nazism. The Christian religion could be accepted conditionally as

positive Christianity, if it eliminates its Judaic elements. The phenomenon of neo-

Nazi nationalism is not irrelevant to the course and the crisis of the political system in

Greece from the political Changeover to today. It is essentially a crisis of our

democracy, which is expressed as a crisis of meaning and values, a crisis of

institutions and individuals, social and anthropological crisis and not simply as one

bad economic conjuncture. Here precisely lies the responsibility of the Church and

theology in Greece today to take a stance and criticize problems, once they manage to

overcome the bewilderment and perplexity over politics.

eywords. Nationalism, religious identity, nation-state, race, racism, fascism, racial

theory, neopaganism, Judeo-Christianity, Nazism, holocaust, Antisemitism, neo-

Nazism, Declaration of Barmen, fundamentalism, ethno-nihilism, New age, national

religion, Church and politics, tradition, modernization.

.

54

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Kerygma und Dogma 4/2011 Karl-Hermann Kandler, Zum Stellenwert der Barmer Theologischen

Erklrung, Kerygma und Dogma 58.4/2012, . 284-287, 288-293.

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, 4-8-1996. . . , , 2001. . , 40 , . , 2001. , . , 1993. . , : (1941-1944), 2010. The Church-policy of the Axis-occupational forces in Greece and the reaction of the Orthodox Church (1941-44), L. Gevers & J. Bank (.), Religion under Siege. II. Protestant, Orthodox and Muslim Communities in Occupied Europe (1939-1950), Leuven 2007. 2004 : The Orthodox Churches of Eastern and South-Eastern Europe in the World War II, , , . , . , , 125/2013, . 38-46.

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Summary

THE INTIMACY OF PAUL TO THE THESSALONIANS IN 1Thess. 2: 7-12

It comes as a surprise to the audience of Pauls oldest epistle, which is also the oldest written document of Christendom, the fact that in the second chapter Paul introduces

himself as a nurse and father. In this paper try to decode the reasons why Paul shows or/and feels such intimacy (familiarity) with the formerly gentile audience of 1 Thess.

For this reason I examine (1) the structure of the Section 2:7b-13 and the rhetoric

strategy of Paul, (2) the meaning and the purpose of the comparison of the apostle

with nurse and father, (3) the behavior of the itinerant philosophers in the graeco-

roman world, (4) his intimacy with Thessalonians in the Makrotext of the epistle and

(5) the reasons for this behavior.

Paul portraits himself as a nurse, not as a father because he wants to present his

extreme love and care in contrast to those who use flattering speech or had greedy

motives or seek glory from people. Instead of using the motto -a

1 08-11.08.2011 EABS

(European Association of Biblical Studies) International Meeting : The intimacy o Paul to the Thessalonians in 1Thess. 2: 7b-12. . .

- ( . 2, 7-8)

86

gentle father he was (Homer, OD. 15 [].151 153) he uses - just as a nursing mother cherishes her own children. Consequently, the nurse image and its benevolence-love (which stand in the core of the chiasmus in

2, 1-12 but also in the prologue of the section 2, 13-3:13) is called upon to show that

Paul and his own assistants constantly yearn to impart the Thessalonians their own

lives (and not only verbal admonitions), while the image of the father is used

especially for personal teaching and comforting facing the Parousia of Jesus. Both

express the absence of seeking glory and profit and simultaneously the love and the

care of the apostle who by this way transmit the spirit of Jesus.

Keywords: Nurse, gentle, beneficent, nurture, itinerant philosopher, father / mother

(.) , . (14 1472 )2. . ( 1, 9-10), , . (2, 9). .. , , . 2, 14-16 /, . , , . . (3, 5). (3, 7) . , , .

3 . ( . 4,

2 T. Holtz, Der Erste Brief an die Thessalonicher, EKK XIII, Zrich-Dsseldorf

31998,

45. 3 . .,

, : () T.J. Burke A Socio-Historical Study of

Kinship Metaphors in 1 Thessalonians, London 2003

. () Christine Gerber Paulus

und seine 'Kinder'. Studien zur Beziehungsmetaphorik der paulinischen Briefe (2005) . 6

. : Paulus als Vater und Mutter einer neuen

Familie (1 Thes. 2, 7-12. 17-20). Die Bedeutung der Missionare fr die Gemeinde von Thessalinoch in der

87

14 .)4 5, 6. , Nestle Aland27. . . . 2, 7-8.

;

: (1) . 77 (2) . 88; Konstruktion des Briefes. K.P. Dornfried (The Cults of Thessalonica and the

Thessalonian Correspondence, NTS 31 (1985) 336-356),

(. 293). .

Paul's Role as 'Father' to his Corinthian 'Children' in Socio-Historical Context (1 Cor. 4:14-21). Paul and

the Corinthians: Studies on a Community in Conflict. Essays in Honour of Margaret Thrall. Supplements

to Novum Testamentum, (ed. Trevor J. Burke and J. Keith Elliott). Leiden: Brill Academic Publishers,

2003. S. 95-113 - Adopted into God's Family: Exploring a Pauline Metaphor. New Studies in Biblical

Theology 22. Downers Grove: InterVarsity Press, 2006.-Adopted as Sons: The Missing Piece in Pauline

Soteriology. F. Zimmer, I Thess. 2, 38 erklrt. In

Theologische Studien Herrn Professor D. Bernard Weiss zu seinem 70. Geburtstage dargebracht.

Gttingen: Vandenhoeck & Ruprecht, 1897, 248273.

4 Burke (..) - . , . 5 . 4, 19: , . . . : . . (PG. 62.664). . .. , . . A 2008, 38. 130-131. 6 /. , [ ] . . (. 1406b.20-26

.. . 21). : (1407a.8-10). 7 . : sed facti sumus lenes in medio vestrum tamquam si nutrix foveat filios suos.

(MGI =Peschita Translation by Janet Magiera 2006): But we were meek among you, and as a nurse

who loves her children. : sondern wir sind mtterlich gewesen bei euch, gleichwie eine Amme

ihrer Kinder pfleget. (= /Greek Bible Society 1997):

, , - . 6 , 7

. . 8

, ,

, .

- ( . 2, 7-8)

88

(1) () (2) , 9 , 10; (< . . api ) , 11, , , , . , 12, , 13. 14 , 15 :

. , . 9, 33-37 (..) 16: 33 .

8 , . . Einheitsbersetzung: obwohl wir als Apostel Christi unser Ansehen htten geltend machen knnen. Im Gegenteil, wir sind euch freundlich begegnet: Wie

eine Mutter fr ihre Kinder sorgtso waren wir euch zugetan und wollten euch nicht nur am

Evangelium Gottes teilhaben lassen, sondern auch an unserem eigenen Leben; denn ihr wart uns

sehr lieb geworden. 9 , . . . 62, 2 () 3, 21 (). 10

. . : . 11

,

:

.

.

. ;

( 1.5.19)

12 P

65 * B C* D* F G I * pc latvet vg.ww copsa.cod bo . . c A C2

D2 c byz latvg.st copsa.codd

13 , ,

. 14

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