Academic literature on the topic 'Matthieu 25, 31-46'

My purpose in this article will not be to deal with the tradition history behind Matt 25:31–46 or with the actual eschatological identity of the nations, the sheep and the goats, and Jesus' least brothers, although some attention will need to be given to the latter. My primary purpose will rather be to inquire about the nature and quality of the stance or posture or self-understanding that constitutes the responses of the sheep and goats—which responses Matthew is implicitly calling his readers respectively to actualize and to reject. And what is required of human beings has implications for the possibilities and nature of human beings. The first order of business, however, will be to locate the text generically and in the context of Matthew 23–25.

AbstractThis paper argues that the righteous in Matt 25:31-46 stand out not only by their works of mercy, but also by their attitudes. Comparable descriptions of judgment emphasize the self-confidence of the righteous, based on their own knowledge of their good deeds. In contrast, those acquitted in Matt 25:31-46 are characterized by their ignorance of their own righteousness and their overall inability to help themselves. The passage therefore serves as a fitting conclusion to the teaching on discipleship in the Gospel of Matthew, contrasting the true disciples with the hypocrites (cf. 7:21-23) and bringing together the twin Matthean emphases on the faith of the helpless and the works of the righteous.

The Sheep and the Goats passage, in Matthew 25:31-46, is the climax of Jesus' fifth great discourse. A tapestry of rich images and titles are woven into this scene of judgment, in which the 'Son of Man' is an enthroned shepherd and king who will judge πάντα τὰ ἔθνη, placing the sheep at the preeminent right and the goats in condemnation at the left. Such an eclectic series of images and titles presents an opportunity for exploring the background sources for this passage. This thesis argues that Psalm 80 (Psalm 79 LXX) is an important source for the composition of Matthew 25:31-46. Psalm 80 provides a religio-political background for understanding the devastation facing Judaism at the hands of the Romans. Viewing Psalm 80 as a source for Matthew 25:31-46 accounts for the diversity of images found in the Sheep and the Goats and provides further insight into the meaning of the passage. This reading of the Sheep and the Goats contends that the story is not focused on world-ending judgment. The text is describing a cataclysmic shift in which God's vineyard has been taken from Israel and given to the church and the nations. This research augments the larger corpus of Matthean studies, contributing to the less-prominent research of Psalm 80 as an influential text for multiple passages in the New Testament and other first century literature. Various studies have proposed the prevalence of Psalm 80, through scriptural 'echoes' and 'allusions' in the New Testament. This research seeks to solidify these hypotheses in favour of Psalm 80 as an important background text for the New Testament Gospels.

Le présent mémoire a comme sujet l'analyse et la caractérisation de la pensée de Paul sur la parousie (la deuxième venue du Seigneur) et l'étude de l'interprétation de cette pensée dans la théologie contemporaine,telle que représentée par Rudolf Bultmann, tenant de la démythologisation, et les théologiens de la libération Ignacio Ellacuria et Jon Sobrino. Les éléments clés de la parousie sont décrits principalement en Matthieu 25,31-46, 1 Cor 15,20-28, 1 Thess 4,13-18, 2 Thess 2,1-12. D'après Paul, « Le Seigneur, au signal donné, à la voix de l'archange et au son de la trompette de Dieu, descendra du ciel ». La principale question du mémoire porte sur cette vision paulinienne: Est-ce que la deuxième venue du Seigneur d'après la description paulinienne est encore crédible pour l'homme contemporain ou est-ce qu'il s'agit d'un élément mythologique non essentiel à la foi chrétienne? Bultmann considère que la parousie est un mythe : à ce jour, la parousie ne s'est pas produite, et elle ne se produira jamais. Le kérygme est le seul élément que Bultmann considère comme valide. « The kerygma is the proclamation of the decisive act of God in Christ ». Par contraste, Ellacuria est d'avis que l'élément eschatologique est essentiel pour comprendre l'histoire, car cette dernière est orientèe vers la fin. De manière analogue, Sobrino présente le Royaume de Dieu comme étant un élément clé de l'eschatologie. La théologie de la libération présente également la parousie comme un élément à venir qui représente l'implantation intégrale du Royaume de Dieu et qui devrait se comprendre comme une perspective eschatologique au-delà de l'imagerie de la parousie.
The subject of this thesis is the analysis and the characterization of Paul's doctrine on the parousia (the second coming) of Jesus, and the study of the interpretation of the parousia by the contemporary theologians, such as Rudolf Bultmann, the representative of the demythologization and the theologians of the liberation, Ignacio Ellacuria and Jon Sobrino. The key elements of the New Testament's doctrine of the parousia are described in Matthew 25,31-46, 1 Cor 15,20-28,1 Thess 4, 13-18 and 2 Thess 2,1-12. According to Paul, « There will be the shout of command, the archangel's voice, the sound of God's trumpet, and the Lord himself will come down from heaven ».The key question is: What do the contemporary men and women think of this doctrine? Is the second coming of Jesus according to Paul's description still believable to contemporary persons or is it rather a mythical element non essential to the Christian faith? Bultmann sees the parousia as a mythical issue. The parousia has not happened until now, and it will never occur. The only element that Bultmann proposes as valid is the kerygma. « The kerygma is the proclamation of the decisive act of God in Christ ». Ellacuria on the contrary, believes that the eschatological element is essential to understand history, which itself is oriented towards the end of time. Sobrino in a similar way, proposes the Kingdom of God as a key element of the eschatology. The theology of liberation presents as well the parousia like a future event, representing the integral implementation of the Kingdom of God, which should be understood as an eschatological perspective going further than the imagery of the parousia.