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Journal articles on the topic 'Matthew'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 June 2025

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1

HAGNER, DONALD A. "Matthew: Apostate, Reformer, Revolutionary?" New Testament Studies 49, no. 2 (2003): 193–209. http://dx.doi.org/10.1017/s0028688503000109.

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Andrew Overman, Anthony Saldarini and David Sim overstate their case when they conclude that the religion of the Matthean community was not Christianity but Judaism. The appeal to 5.17ff. and the exclusivist sayings will not bear the weight of the hypothesis. There is far too much newness in Matthew and the differences with Judaism are too great to conclude that Matthew exhibits mere ‘deviance’ from other Jewish groups. The ‘new things’ involve a radical reorientation of previous perspectives wherein Christ takes central place previously held by Torah. Matthew's community is thus best described as a Jewish form of Christianity.

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KLOPPENBORG, JOHN S. "On Dispensing with Q?: Goodacre on the Relation of Luke to Matthew." New Testament Studies 49, no. 2 (2003): 210–36. http://dx.doi.org/10.1017/s0028688503000110.

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The case against Q depends logically on the plausibility of Luke's direct use of Matthew. Goodacre's carefully argued book contends (a) that none of the objections to the Mark-without-Q hypothesis is valid; (b) that given certain assumptions about Luke's aesthetic preferences, it is plausible that he systematically reordered the ‘Q’ material from Matthew; (c) that Luke's rearrangement of Matthew shows as much intelligence and purposefulness as Matthew's; and (d) that certain features of the ‘Q’ in Luke 3–7 betray the influence of Matthean redaction. Careful scrutiny of these arguments shows that (a) is only partially true; that Goodacre's assumptions about Lukan aesthetics (b) are open to serious objection; and that while (c) is true, Goodacre's argument in (d) ultimately cuts against his case against Q.

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3

Malinky, John M. "Cambrian Hyolitha from northeast Canada: reappraisal of the hyolith orders Camerothecida and Diplothecida." Journal of Paleontology 64, no. 4 (1990): 587–95. http://dx.doi.org/10.1017/s0022336000042621.

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The hyolith orders Camerothecida Syssoiev and Diplothecida Syssoiev are here incorporated into the order Hyolithida Matthew. Morphologic features used to distinguish Camerothecida and Diplothecida are interpretive reconstructions of features presumed to have been present but not actually preserved on any existing specimens. The few morphologic features retained by those fossils are consistent with assignment to the Hyolithida. Poor preservation of the types of Hyolithes (Camerotheca) gracilis Matthew and Diplotheca hyattiana Matthew, which formed the basis for those two orders, as well as those of Hyolithes (Camerotheca) micmac Matthew in Walcott, Hyolithes acadica Hartt in Walcott, and Hyolithes matthewi Sinclair, renders generic assignment of these species uncertain. Hyolithes matthewi Sinclair is assigned to Tulenicornus Val'kov with question, and Hyolithes danianum Matthew in Walcott is here transferred to Nitoricornus Syssoiev.

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Tuckett, Christopher M. "Matthean Posteriority." Novum Testamentum 67, no. 3 (2025): 289–309. https://doi.org/10.1163/15685365-bja10095.

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Abstract In recent years, there has been growing support for the theory of “Matthean Posteriority,” arguing that (some of) the agreements between Matthew and Luke are to be explained by Matthew knowing and using Luke. This article examines some of the arguments from those advocating such a theory. Claims that the theory is “simple” are questioned here. So too Matthew’s omissions from Luke on the hypothesis are discussed. A number of elements of Luke’s gospel, which would have been highly congenial to Matthew, but which do not appear to be used by Matthew, are highlighted here. The non-use by Matthew of significant “Matthew friendly” parts of Luke casts doubt on the hypothesis that Matthew knew and used Luke.

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Warner, Megan. "Uncertain Women: Sexual Irregularity and the Greater Righteousness in Matthew 1." Pacifica: Australasian Theological Studies 18, no. 1 (2005): 18–32. http://dx.doi.org/10.1177/1030570x0501800102.

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The identification of the concept of the “greater righteousness” as a central theme of Matthew's gospel provides a clue about the significance of the surprising inclusion of five women in the genealogy that opens the gospel. Matthew portrays Jesus' teaching about the greater righteousness as being concerned not with what the world sees and perceives, but with what God sees and wants. Accordingly, it is possible that a person may be tainted in the eyes of the world and yet demonstrate the greater righteousness. It is argued that in Matthew 1 Joseph's actions model and announce the theme of the greater righteousness for the remainder of the gospel. Further, it is argued that close consideration of the stories of the four Old Testament women mentioned in the genealogy in Matthew 1 reveals that each of the four women typifies the Matthean greater righteousness and that Mary, by analogy, is also portrayed in this way. These characters chosen to model the greater righteousness stand in antithesis to the characters chosen to model the “lesser” or “old” righteousness, the scribes and Pharisees.

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Derrenbacker, Robert A. "Matthew as Scribal Tradent: An Assessment of Alan Kirk’s Q in Matthew." Journal for the Study of the Historical Jesus 15, no. 2-3 (2017): 213–23. http://dx.doi.org/10.1163/17455197-01502004.

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This essay is a review and assessment of Alan Kirk’s book Matthew in Q (Bloomsbury, 2016). After an overview of the book, the essay assesses Kirk’s work in three areas: 1) Matthew's memory of (without visual contact with) Mark and Q, 2) the type of literary dependence evidenced by Matthew, and 3) Matthew and the mechanics of ancient media.

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7

Engelbrecht, J. "Are all the commentaries on Matthew really necessary?" Religion and Theology 2, no. 2 (1995): 206–15. http://dx.doi.org/10.1163/157430195x00140.

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AbstractIn this article three new commentaries on Matthew are discussed, namely Blomberg (1992), Hagner (1993), and Luck (1993). Different sections from the three commentaries are compared: first the Introduction, and then the commentary on two pericopes, namely Matthew 1:18-23 and Matthew 8:23-27. From the comparison a few conclusions are drawn and the necessity of the abundance of Matthean commentaries since the previous decade is questioned.

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8

Hertig, Paul. "The Galilee Theme in Matthew: Transforming Mission through Marginality." Missiology: An International Review 25, no. 2 (1997): 155–63. http://dx.doi.org/10.1177/009182969702500203.

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Matthew introduces and concludes the ministry of Jesus in Galilee. This article interprets the term “Galilee” to signal a key missiological theme in the Gospel of Matthew, namely that God accepts the rejected ones of the world and commissions them as God's change agents in the world. Galilee, with its open relations to the wider world, portrays the inclusive nature of Jesus' mission and of Matthew's Gospel. Through the term “Galilee,” Matthew transforms marginality from a curse to a blessing and demonstrates that mission from the margins has the potential to transform the world.

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9

Iatan, Cristinel. "The Gospel of Matthew and the Pesher Interpretation." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 68, no. 2 (2023): 21–36. http://dx.doi.org/10.24193/subbto.2023.2.01.

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This study explores the pesher interpretation, a method of biblical exegesis used by the Qumran community, and whether early Christians like the author of Matthew's Gospel employed similar techniques. Since the 1950s, scholars have analysed the so-called “formula quotations” in Matthew, finding parallels with the pesharim commentaries found among the Dead Sea Scrolls. Krister Stendahl argued Matthew comes from a “school” using pesher to radically reinterpret Old Testament passages as fulfilled in Jesus. Others like Richard Longenecker also find Matthew employing this Second Temple Jewish method, especially in texts with “fulfilment formulae”. However, objections have been raised. Joseph Fitzmyer notes the differences between Qumran pesharim and Matthew's use of scripture. Norman Hillyer wonders if the fulfilment formula indicates a distinct hermeneutic, not pesher. Ulrich Luz stresses Matthew proclaims fulfilment, not hidden meanings like pesharim. In conclusion, applying the ideas of pesher from Qumran to the New Testament raises problems. Similarities between pesher and Patristic exegesis are noted, but determining dependence requires examining the original historical meaning versus the contemporary application of prophecies. More analysis of whether early Christian use of scripture mirrors Qumran pesher or develops its fulfilment hermeneutic is needed. Keywords: pesher, fulfilment, formula quotations, Midrash, exegesis, Qumran, Eschatology, Second Temple, Matthew's Gospel, hermeneutics

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Andrejevs, Olegs. "Reception of the Twelve in Matthew and Luke: Comparing the Current Synoptic Hypotheses." Expository Times 133, no. 6 (2022): 233–44. http://dx.doi.org/10.1177/00145246221074815.

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On the Markan priority, the portrayal and development of the Twelve belong to the most iconic improvements of Matthew and Luke over Mark’s gospel. Going back to the 19th century, proponents of Matthew’s and Luke’s independence have pointed out Luke’s non-use of Matthean additions to Mark, including such passages as Matthew 9:9; 14:28-31; 16:17-19; 17:24-27. In recent decades, defenders of the Farrer hypothesis (Luke’s use of Matthew) have attempted to explain Luke’s failure to take over Matthew’s changes of Mark in these instances with a range of proposals. This article takes up the debate, responding to the arguments of the Farrer scholars and engaging the recently resurgent Matthean Posteriority hypothesis (Matthew’s use of Luke) which, it will be suggested, faces a similar set of issues.

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Campbell, Warren C. "The Residue of Matthean Polemics in the Ascension of Isaiah." New Testament Studies 66, no. 3 (2020): 454–70. http://dx.doi.org/10.1017/s002868851900050x.

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This article explores the literary relationship between the Matthean tradition and the Ascension of Isaiah, a second-century pseudepigraphon detailing Isaiah's visions of the ‘Beloved’ and his polemical (and fatal) engagement with the ‘false prophet’ Belkira. While the lexical affiliation between these texts has been a point of interest, the discussion has oscillated between types of sources utilised, whether gospel material mutually shared with Matthew or Matthew itself. Though this paper details lexical contact, it pushes beyond philological similarity and posits narrative imitations as well as shared polemical strategies. The result is that Isaiah is more readily seen as a figure fashioned after the Matthean Jesus, and the ‘martyred prophet’ motif that ripples throughout the Gospel of Matthew as appropriated and narrativised by the Ascension of Isaiah for a second-century conflict over prophetic practices.

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Prabowo, Paulus Dimas. "Alusi Anti-Imperial dalam Misi Universal: Elaborasi Matius 28:18-20." Jurnal Teologi dan Pelayanan Kerusso 9, no. 1 (2024): 37–48. http://dx.doi.org/10.33856/kerusso.v9i1.353.

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Matthew 28:18-20 is unique material from Matthew that is not found in other synoptic gospels. Considering the political situation under Roman imperialism and the initial recipients' Jewish background, it is worth asking how Matthew structured his unique material so that it was relevant to the conditions prevailing at that time. The purpose of this article is to prove that there are allusions to the Old Testament in Matthew 28:18-20 so that the intended use can be understood and fits the context. The methods used are structural analysis, style analysis, and allusion analysis. The results of the discussion prove that Matthew 28:18-20 contains allusions to Daniel 7:13-14 and Isaiah 7:14; 8:8,10 which is anti-imperial in nature so that recipients of Matthew's Gospel are given the basis and encouragement for courage in carrying out the Great Commission even in a situation of Roman imperialism.

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Saputra, Gilbeth Pramana. "Transfigurasi Semantik Kata Ha almah Menjadi Parthenos: Sebuah Ulasan Yesaya 7:14 dan Matius 1:23." Views : Jurnal Teologi dan Biblika 2, no. 2 (2024): 121–39. https://doi.org/10.63248/views.v2i2.41.

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Abstract: Matthew's citation of Isaiah 7:14 is one of the thorny issues in biblical studies. The problem is when Matthew interprets the word almah into parthenos to be attributed to Mary. The Opponents argue that Matthew has deliberately changed the word almah in Isaiah 7:14 so that the original meaning of the verse has been corrupted. For the cons, almah cannot mean virgin. The author uses a semantic approach and textual analysis to understand the conversion of almah into parthenos. Through this article. The author concludes that Matthew's interpretation of almah to parthenos is correct. Matthew did not corrupt the original meaning of Isaiah 7:14. There are 2 arguments from the author. First, almah can be interpreted as parthenos or virgin because the two terms in the Old Testament are interchangeable. The criteria that describe almah is a woman who is not yet married or married but has never had sexual intercourse with man. This criterion is suitable for Mary. Secondly, Isaiah 7:14 which retains the word parthenos has been around for a long time, 200 years before Jesus was born. So, Matthew's use of the word parthenos is pure without damaging the original text. Isaiah 7:14 text because the content of Matthew 1:23 is very similar to the Septuagint version of Isaiah 7:14.

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Foster, Paul. "Let Matthew be Matthew." Expository Times 129, no. 2 (2017): 76–77. http://dx.doi.org/10.1177/0014524617735419.

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15

Hägerland, Tobias. "Editorial Fatigue and the Existence of Q." New Testament Studies 65, no. 2 (2019): 190–206. http://dx.doi.org/10.1017/s0028688518000371.

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This article challenges Mark Goodacre's contention that the distribution of editorial fatigue in Matthew and Luke points not only to Markan priority but also to Luke's dependence on Matthew. Goodacre's argument is criticised through questioning the assumptions that Matthew's handling of Q would have been analogous to his handling of Mark and to Luke's handling of Q, as well as the claim that no instances of editorial fatigue can be detected in Matthew's handling of the double tradition. The conclusion is that the argument from editorial fatigue cannot be used to establish that the existence of Q is improbable.

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Euler, Alida C. "Den Mund zum Reden in Gleichnissen öffnen." Biblische Zeitschrift 67, no. 2 (2023): 212–29. http://dx.doi.org/10.30965/25890468-06702003.

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Abstract The Psalms are an important source for the intertextual grid that underlies the Gospel of Matthew. Particularly, Matthew refers to them in several key passages throughout his gospel (e.g. Ps 91:11f. in Mt 4:6; Ps 110:1 in Mt 22:44; 26:64, Ps 69:22 in Mt 27:34.48; Ps 22 in Mt 27:35.39.43.46). Within the Parable Discourse (Mt 13:1–52) Matthew quotes Ps 78:2 as a ‘fulfillment quotation’ (Mt 13:35). After concluding that most likely the wording of Mt 13:35 does not contain a specification of καταβολή, Matthew’s source for this intertextual reference is determined to be ‘the’ Septuagint, which he changes in the second part of the quotation due to interpretational reasons. Within its closer context this reference to Ps 78:2 serves Matthew to differentiate between the crowds who merely hear what was hidden and the disciples who both hear and understand. For this purpose, Matthew has to refer to Ps 78:2 in an atomistic way. This proves that Matthew is in principle willing to atomisticaly use a psalm, which in turn is important for the discussion of the use of other psalms within the gospel – especially on the extensive use of Ps 22 within the Matthean crucifixion scene.

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Shedinger, Robert F. "The Textual Relationship between45and Shem-Tob's Hebrew Matthew." New Testament Studies 43, no. 1 (1997): 58–71. http://dx.doi.org/10.1017/s0028688500022499.

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In 1987, George Howard published the text of a Hebrew Gospel of Matthew contained in a fourteenth-century Jewish polemical treatise entitledEvan Bohanauthored by Shem-Tob ben-Isaac ben-Shaprut. In his analysis of Shem-Tob's Hebrew Matthew, Howard demonstrates convincingly that the Shem-Tob text should not be considered a fourteenth-century back-translation from Greek or Latin traditions, but concludes that within the Shem-Tob text of Matthew is contained an ancient Hebrew substratum which dates back to early times, and indeed, represents an original composition in Hebrew of Matthew's Gospel. In a subsequent study, Howard compared the text of Shem-Tob against that of Codex Sinaiticus, finding five readings that Shem-Tob shares with only Sinaiticus and four more that are shared with Sinaiticus and a few other minor witnesses, strongly suggesting that Shem-Tob does indeed contain ancient readings. Using a similar methodology, this article will explore the textual relationship between Shem-Tob's Hebrew Matthew and the third-century papyrus45.

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ROGERS, TRENT. "The Great Commission as the Climax of Matthew's Mountain Scenes." Bulletin for Biblical Research 22, no. 3 (2012): 383–98. http://dx.doi.org/10.2307/26424568.

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Abstract Many have attempted an explanation of the mountain setting of the Great Commission, but existing proposals fail to account for both the situation of the Matthean community and the use of mountain scenes in the Gospel. This article reads Matthew's Gospel in light of Jewish opposition to the community's proclamation of Jesus, an opposition that likely reasserted the preeminence of Moses' authority and teaching. The mountain of the Great Commission serves as the culmination of the convergence of the Son of God and Moses themes throughout the Gospel in which Matthew argues that Jesus, Son of God is the only one to whom the community owes worship and obedience.

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Davids, Peter H. "Matthew." Bulletin for Biblical Research 21, no. 4 (2011): 562–64. http://dx.doi.org/10.2307/26424548.

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Ridlehoover, Charles Nathan. "Matthew." Bulletin for Biblical Research 29, no. 3 (2019): 426–28. http://dx.doi.org/10.5325/bullbiblrese.29.3.0426.

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Viljoen, FP. "Matthew, the church and anti-Semitism." Verbum et Ecclesia 28, no. 2 (2007): 698–718. http://dx.doi.org/10.4102/ve.v28i2.128.

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The use of the noun ekklesia forms a distinctive feature in Matthew’s Gospel. This term must have had a distinctive meaning for Matthew and his readers at the time he used it in his Gospel, though not as full blown as in the Pauline literature and later church history. At that stage the Matthean community considered itself outside the Jewish synagogues. This consideration can be noticed in the Matthean text, when reading the Matthean Jesus story as an “inclusive” story, including the story of the Matthean community. This story reveals a considerable portion of tension between the Matthean and Synagogue communities. An inattentive reading of this text has often unfairly led towards generalized Christian prejudice against all Jews. I argue that the conflict exposed in the text, must be read in context of the experiences of the Matthean community as to safeguard Christian from unjustified Anti-Semitism in general. Faith in or rejection of Jesus acts as dividing factor between the church and the synagogue, not ethnicity.

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Chia, Philip Suciadi. "The Controversy Name of Boaz in the Bible Genealogy from Matthean Perspective: Intertextuality Approach." Perichoresis 22, no. 3 (2024): 54–62. http://dx.doi.org/10.2478/perc-2024-0023.

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Abstract The appearance of Boaz’s name in the Bible genealogy – Ruth, 1 Chronicles, Matthew, and Luke – creates difficulty. Ruth 4:21, 1 Chronicles 2:12, Matthew 1:5, Luke 3:32 informs that Boaz was the father of Obed. The issue is the Bible, both Old Testament and New Testament, mentions that the father of Obed should be Mahlon, and not Boaz. According to the book of Deuteronomy, the purpose of Boaz and Ruth’s levirate marriage is to raise up an offspring (Obed) that would continue the name of Mahlon, and not Boaz. In Ruth 4:4, Boaz even confirms this purpose is to perpetuate the name of the deceased (Mahlon). In the Gospel of Matthew, Sadducees also explicitly narrate that the brothers of the dead man would raise up seed for him to perpetuate the name of the dead man (Mat. 22:24-25; cf. Gen. 38:8-10). Therefore, the Law opposes the idea of Obed carrying the name of Boaz, and not Mahlon. This research employs the study of intertextuality to offer another perspective – Matthean perspective – on the problematic name of Boaz in the Bible genealogy: Ruth, 1 Chronicles, Matthew, and Luke.

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Young, James O. "New Objections to Cultural Appropriation in the Arts." British Journal of Aesthetics 61, no. 3 (2021): 307–16. http://dx.doi.org/10.1093/aesthj/ayab009.

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Abstract Some writers have objected to cultural appropriation in the arts on the grounds that it violates cultures’ property rights. Recently a paper by Erich Matthes and another by C. Thi Nguyen and Matthew Strohl have argued that cultural appropriation does not violate property rights but that it is nevertheless often objectionable. Matthes argues that cultural appropriation contributes to the oppression of disadvantaged cultures. Nguyen and Strohl argue that it violated the intimacy of cultures. This paper argues that neither Matthes nor Nguyen and Strohl succeed in showing that cultural appropriation is often objectionable.

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Loveridge, Jordan. "Poetics, Probability, and the Progymnasmata in Matthew of Vendôme's Ars versificatoria." Rhetorica 37, no. 3 (2019): 242–64. http://dx.doi.org/10.1525/rh.2019.37.3.242.

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Historians of rhetoric continue to debate the relative degree of transmission and implementation of the progymnasmata during the Middle Ages. This essay intervenes in this debate by analyzing Matthew of Vendôme's Ars versificatoria (Art of the Versemaker), showing that the treatise emphasizes the construction of probable assertions within a system of rhetorically-informed poetic composition. While past scholarship has shown Matthew's indebtedness to Ciceronian and Horatian rhetoric and poetics, this essay argues that progymnasmata exercises focused on probability and verisimilitude may have also influenced Matthew, suggesting the continued influence of the exercises within rhetorical and grammatical education during the 12th century.

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Watson, Francis. "Q as Hypothesis: A Study in Methodology." New Testament Studies 55, no. 4 (2009): 397–415. http://dx.doi.org/10.1017/s0028688509990026.

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Arguments for the Q hypothesis have changed little since B. H. Streeter. The purpose of this article is not to advocate an alternative hypothesis but to argue that, if the Q hypothesis is to be sustained, the unlikelihood of Luke's dependence on Matthew must be demonstrated by a systematic and comprehensive reconstruction of the redactional procedures entailed in the two hypotheses. The Q hypothesis will have been verified if (and only if) it generates a more plausible account of the Matthean and Lukan redaction of Mark and Q than the corresponding account of Luke's use of Mark and Matthew.

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Bora, Ion Sorin. "The Pagans and the Tax Collector of the Gospel According to Matthew." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 68, no. 2 (2023): 53–65. http://dx.doi.org/10.24193/subbto.2023.2.03.

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The attitudinal complex existing among the groups of people mentioned by St. Matthew the Evangelist is strikingly similar to the situation existing in the Church before the Gentiles shared and inherited the Gospel. The clear distinction between “gentiles” and “publican” is not justified in the second part of the apostolic age, when the Gentiles were the majority in the Church. The belief that the Aramaic version of the Gospel of Matthew was written before the Apostolic Council is based on these everyday realities of the Jewish Christian world, revolving around the Temple, religious parties, rabbis, etc. Dating the writing after 70 AD, as presented in most modern commentaries, does not justify several verses mentioned only in the first canonical Gospel, including Mt 18:15-17. The erring brother may ultimately end up as a pagan and a publican. For the disciples, as for the Jewish Jerusalemite Christians, the Saviour's command was actual, something not at all necessary for later majority Jewish Christians. It would also justify taking the fragment from other Matthean sources or the hypothetical Q if it were to be found in other evangelists. It is just that it is the proper place of the Gospel of Matthew. That is why we consider the Gospel of Matthew to be the first writing of the New Testament in its Aramaic form, intended for Jewish Christians, constantly concerned with preserving ethnic purity and the Abrahamic heritage. Keywords: Pagans, Tax Collector, Jesus, Gentiles, Church, Matthew

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Saldarini, Anthony J. "Boundaries and Polemics in the Gospel of Matthew." Biblical Interpretation 3, no. 3 (1995): 239–65. http://dx.doi.org/10.1163/156851595x00131.

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AbstractThe question about whether the late first-century author of the Gospel of Matthew and his group of followers of Jesus were still within the Jewish community or were a community which had recently parted company with Judaism assumes the existence of a clearly defined Judaism and Christianity in the author's social setting and interprets the polemics as evidence for the separation. When Matthew's mode of speaking about the crowds, Israel and the Gentiles and his vituperative attacks upon Israel's leaders are analyzed sociologically, they suggest that he is a member of Israel who still hopes to influence his fellow Jews to accept Jesus and reject their traditional (mis)leaders. Matthew does not reject Israel or oppose Christianity to Judaism; he hopes to convince his fellow Jews to endorse a Jesus-centered Israel. Thus Matthew's group is better understood as a sect or deviant group still within the broader, varied and often ill-defined, Jewish community of the late first century.

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Laux, Márcia Gabrielle Rodrigues. "O programa de Filosofia para Crianças de Matthew Lipman." Revista Cacto - Ciência, Arte, Comunicação em Transdisciplinaridade Online 4, no. 1 (2024): e24001. https://doi.org/10.31416/cacto.v4i1.974.

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As obras escolhidas para conhecer o programa de Filosofia para Crianças de Mattew Lipman foram Filosofia vai à escola, de autoria de Matthew Lipman (1988), Filosofia na Sala de Aula, de Matthew Lipman, Frederick S. Oscanyan e Ann Margaret Sharp (2001), Filosofia vai à Escola? Contribuição para a crítica do Programa de Filosofia para Crianças de Matthew Lipman, de autoria de René José Trentin Silveira (2001) e três novelas escritas por Matthew Lipman, Pimpa (1995), Issao e Guga (1995) e A Descoberta de Ari dos Telles (1998). Para Lipman, “o maior desapontamento da educação tradicional é o seu fracasso em produzir pessoas que se aproximem do ideal de racionalidade”. (LIPMAN, 1988, p.34) e, por isso, desenvolveu o programa de Filosofia para Crianças, com o objetivo de realizar um trabalho que, segundo ele, ajudaria a suprir essa lacuna. Segundo o autor, falar sobre pensamento filosófico é falar sobre um raciocínio guiado pelo ideal de racionalidade, que não é meramente pensamento, mas pensamento melhor. Lipman defende que “colocar a filosofia nas séries iniciais do 1º grau é um meio de causar um melhor pensamento – mais lógico, mais coerente, mais produtivo, mais bem-sucedido” (LIPMAN, 1988, p.59) do que quando outras abordagens educacionais são utilizadas. O autor chama a atenção para a educação que reproduz a prática de os (as) alunos (as) sentarem em filas, darem respostas apenas quando forem solicitados e realizarem exercícios de memorização.

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Bates, Clark. "The Paradox of the Easy Yoke: A Survey of χρηστός in Greek Literature and the Interpretational Implications for Matthew 11:30". Expository Times 131, № 1 (2019): 9–19. http://dx.doi.org/10.1177/0014524619848653.

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Matthew 11:30 could easily be considered one of the most recognizable passages of the New Testament. Many find comfort and fortitude in the words of Jesus, and warm to the idea that his ‘yoke’; is ‘easy’ and ‘burden’, ‘light’. However recognized and familiar this passage may be, it has not gone unnoticed throughout scholarship as a persistent word study in need of incessant explanation. While copious amounts of ink have been spilt discussing the nature of the ‘yoke’ in Matthew 11:30, it is the position of this article that the author of Matthew, had no intention of creating such a mystery. Rather, that the emphasis is to be found in the nature of the yoke itself and the attributive use of χρηστός in Greco-Roman literature, including that of the Greek Old Testament, and the writings of the first-century Christians. This article seeks to demonstrate that the use of χρηστός in the Matthean Gospel does not mean ‘easy’ by English standards, nor was this what the audience of this Gospel would have taken it to mean, given the common use of the term. This is accomplished through an engagement of the text and message of Matthew, followed by an examination of the word’s use in Classical Greek compositions and the Apostolic Fathers, as well as its use in the LXX and the New Testament.

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Schaser, Nicholas J. "Israel and the Individual in Matthew and Midrash: Reassessing “True Israel”." Religions 12, no. 6 (2021): 425. http://dx.doi.org/10.3390/rel12060425.

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Since the Holocaust, New Testament scholarship has become increasingly sensitive to issues of Christian anti-Judaism. While many Matthean specialists have acknowledged the problems with polemical interpretations of the Gospel, the idea that Matthew presents Jesus and/or the church is the “true Israel” continues to enjoy broad acceptance. The scholarly conflation of Jesus and Israel recycles the Christian polemic against a comparatively inauthentic or inadequate Judaism. This article argues that Matthew does not present Jesus or his church as the true Israel, and that the Jesus-as-Israel interpretation could be refined by comparing the Gospel with later rabbinic discussion that connects Israel with biblical individuals. Genesis Rabbah 40:6 juxtaposes verses about Abraham and Israel to reveal a comprehensive scriptural relationship between the nation and the patriarch without devaluing either party. The rabbis’ theological thesis is predicated on both similarity and separation between Abraham and his offspring. Insofar as both Matthew and Midrash present similar biblical content and exegesis, a comparative analysis can provide Gospel commentators with a view of the Jesus-Israel paradigm that avoids the Christianization of “true Israel.”

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Norton, Roy. "Sir Tobie Matthew's Flaming Hart: Translating St Teresa for the English Catholic Exiles." Translation and Literature 27, no. 1 (2018): 1–24. http://dx.doi.org/10.3366/tal.2018.0319.

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This article examines The Flaming Hart (1642), the English translation of St Teresa of Ávila's Vida, produced by Sir Tobie Matthew at the behest of the Antwerp English Carmelites. A brief discussion of the translation's influence is followed by an analysis that demonstrates how Matthew's tendencies as translator subtly but decisively distort Teresa's distinctive autobiographical voice. Compared to the Spanish original, the English Teresa sounds more self-assured and belligerent; her voice is confessionalized and formalized. It is suggested that this distortion can be linked to the historical circumstances from which the translation emerged. Upon the outbreak of the civil war, Matthew wanted his englished Teresa to inspire hope and confidence in his community of English Catholic exiles.

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Harriman, K. R. "Killing Him Just Made Him Stronger: On Herod's Speculation in Matt 14:1–2 that Jesus was John Resurrected." Neotestamentica 58, no. 1 (2024): 73–92. https://doi.org/10.1353/neo.2024.a947412.

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Abstract: All the Synoptic Gospels record a peculiar claim in a story about Herod, wherein it is said that Jesus is John the Baptist risen from the dead. Obviously, none of the Gospel authors agree with this claim, which raises the question of why they recorded it. With a focus on Matthew, I argue that this claim appears for two reasons: 1) the resurrection speculation presents perhaps the most dramatic—even if misinformed—statement of Jesus's continuity with John as well as his superiority; 2) the resurrection speculation provides an ironic foreshadowing of the link between Jesus's identity and his fate, a link that fits with the author's themes of resurrection theology. To make this argument, I first perform a pericope comparison between Matthew's version and the other Synoptics. Then I examine the place of the text in Matthew's overall presentation of the relationship of Jesus and John. Finally, I explore how this text relates to the theology of resurrection presented in Matthew.

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Ridlehoover, Charles Nathan. "Matthew and the Gift: Forgiveness and Mercy as Matthew's Expression of Grace." Catholic Biblical Quarterly 85, no. 4 (2023): 686–703. http://dx.doi.org/10.1353/cbq.2023.a908819.

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Abstract: In Matthew and Paul: A Comparison of Ethical Perspectives , Roger Mohrlang sought to provide one of the first truly comprehensive studies of Matthew's and Paul's ethical perspectives. His conclusions saw an emphasis on grace and indebtedness (to grace) in Paul's ethical perspective that was lacking in Matthew's own perspective. In what follows, I will argue that Mohrlang does not acknowledge the full extent of Matthew's expression of grace. Matthew's primary expression of grace is through the language of forgiveness and mercy and their shared emphasis on indebtedness and obligation. Additionally, I will employ John Barclay's "gift perspective" as a heuristic model for highlighting the programmatic function of forgiveness and mercy in Matthew's Gospel to understand Matthew's ethical perspective.

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Sanati, Abdi. "Matthew Large." BJPsych Bulletin 45, no. 3 (2021): 190–92. http://dx.doi.org/10.1192/bjb.2020.149.

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Chesterton, G. K. "Matthew Arnold." Chesterton Review 33, no. 3 (2007): 435–40. http://dx.doi.org/10.5840/chesterton2007333/42.

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Kraus, Stefan, Doug Giles, Stuart Jefferies, Olivier Absil, and Stewart Boogert. "Matthew Willson." Astronomy & Geophysics 63, no. 2 (2022): 2.13. http://dx.doi.org/10.1093/astrogeo/atac021.

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García Moriyón, Félix, and Matthew Lipman. "Matthew Lipman." Thinking: The Journal of Philosophy for Children 20, no. 1 (2012): 22–32. http://dx.doi.org/10.5840/thinking2012201/24.

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Landau, Misia. "Matthew McQueen." Clinical Chemistry 64, no. 4 (2018): 624–27. http://dx.doi.org/10.1373/clinchem.2017.281584.

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Friedberg, Errol C. "Matthew Meselson." Nature Reviews Molecular Cell Biology 9, no. 12 (2008): 926–27. http://dx.doi.org/10.1038/nrm2552.

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Martin, A. "Matthew Hunter." BMJ 325, no. 7364 (2002): 601e—601. http://dx.doi.org/10.1136/bmj.325.7364.601/e.

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Wood, Bruce. "Matthew Locke." Early Music XIX, no. 2 (1991): 299–303. http://dx.doi.org/10.1093/earlyj/xix.2.299.

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Goulder, Michael. "Understanding Matthew." Theology 92, no. 750 (1989): 526. http://dx.doi.org/10.1177/0040571x8909200610.

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Higgins, Craig R. "Matthew Levering." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 27, no. 3 (2018): 350–53. http://dx.doi.org/10.1177/106385121802700313.

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Krunák-Hajagos, Emese. "Matthew Ritchie." Artus 2011 - 2012: The Collector's Edition 33, no. 1 (2013): 218–19. http://dx.doi.org/10.1386/artus.33.1.218_1.

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Babkie, Andrea M. "Matthew Copaus." Intervention in School and Clinic 38, no. 3 (2003): 181–86. http://dx.doi.org/10.1177/10534512030380030801.

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Clinton Machann. "Matthew Arnold." Victorian Poetry 46, no. 3 (2008): 302–10. http://dx.doi.org/10.1353/vp.0.0020.

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Clinton Machann. "Matthew Arnold." Victorian Poetry 47, no. 3 (2009): 537–44. http://dx.doi.org/10.1353/vp.0.0071.

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Machann, Clinton. "Matthew Arnold." Victorian Poetry 38, no. 3 (2000): 404–11. http://dx.doi.org/10.1353/vp.2000.0035.

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Machann, Clinton. "Matthew Arnold." Victorian Poetry 39, no. 3 (2001): 428–36. http://dx.doi.org/10.1353/vp.2001.0030.

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Machann, Clinton. "Matthew Arnold." Victorian Poetry 40, no. 3 (2002): 279–90. http://dx.doi.org/10.1353/vp.2002.0025.

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