Studia Universitatis Babeș-Bolyai Theologia Orthodoxa

Ioan Mihoc, Iosif Stancovici (eds.), “Fides qua per caritatem operatur: studii biblice” [“Fides qua per caritatem operatur: biblical studies”], (Iași: Doxologia, 2023), 495 p.

Maria CIOATĂ — 2023-12-30

This volume brings together studies which have been presented at the International Symposium of Biblical Exegesis at the West University of Timișoara in 2020 and 2021. The symposium took place with the blessings of His Beatitude Ioan Metropolitan of Banat. The publication by Doxologia in Jassy has received the blessings of His Beatitude Teofan, Metropolitan of Moldavia and Bucovina. A short preface introduces the volume and each article. Every chapter has its bibliography, instead of an overall bibliography at the end of the volume.

Stelian Pașca-Tușa, Bogdan Șopterean (eds.), „Studii biblice in honorem Pr. prof. univ. dr. Ioan Chirilă” [“Biblical Studies in honorem Rev. Prof. Ioan Chirilă, PhD”] (Cluj-Napoca: Presa Universitară Clujeană, 2023), 455 p.

Cătălin-Emanuel ȘTEFAN — 2023-12-30

Homage volumes, following the model of the long-established Western ones, are no longer a novelty. It has long been accepted that almost every university professor will have at least one memorial volume dedicated to him or her on reaching the 'round' age of 60, 65, 70 or more. These volumes comprise a series of studies conducted by other academics, sometimes with a central theme and sometimes leaving the authors free to tackle any subject they wish. At the end of these studies, a personal message of congratulations and admiration for the academic personality to whom the volume is dedicated appears. The volumes are also prefaced by a substantial introduction which outlines the portrait of the person being honoured and their work and contribution to scientific research. So, this kind of academic literature has a precise 'recipe'.

The Gospel of Matthew and the Pesher Interpretation

Cristinel IATAN — 2023-12-30

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.

“The Seat of Moses” – The Responsibility of Interpreting the Law in Matthew’s Gospel

Nicolae Olimpiu BENEA — 2024-02-02

The presentation will analyse the possible interpretative solutions proposed by the exegetes to the crux interpretum of Matthew 23:2-3. The Saviour's statement that the scribes and Pharisees “sit on the seat of Moses” is not intended to be an endorsement of their authority to interpret the Law, but, recognizing the reality in which the disciples lived and were to serve, they must fulfil and learn the commandments, they must know what Moses says. The scribes and Pharisees, although they were the keepers of the Torah in the social and religious environment in which these disciples lived, no longer had the authority to teach because it was given to the Church.

The Pagans and the Tax Collector of the Gospel According to Matthew

Ion Sorin BORA — 2023-12-30

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.

Who are “the least?” Ἐλάχιστος (Mt 25:31-46) – a hermeneutical reconsideration

Hrisostom CIUCIU — 2023-12-30

The present paper deals with the interpretation of one of the Matthean texts that still raises problems to modern exegesis, namely the one relating to the Last Judgment (Mt 25:31-46), and this because of a term – ἐλάχιστος (v. 40) – translated with “the least”. The question to which the author tries an answer is: “Who are the little ones?” The approach of the work is not so much one of an exegetical nature, but it is of a hermeneutical nature. Beyond the difficulties that modern exegesis seems to have failed to overcome, the real challenge is the spiritual interpretation of this text, an interpretation which depends very much on identifying those who are “the least”.

This work attempts to harmonize the textual exegesis with the patristic interpretation, having the stated purpose of applying this text to the spiritual life, both relating to the person and community.

Criteria at the Last Judgment from Matthew 25:14-46

Georgel REDNIC — 2023-12-30

This study analyses the criteria for judgment presented in the Parable of the Talents (Mt 25:14-30) and the Parable of the Last Judgment (Mt 25:31-46) in the Gospel of Matthew. It explores whether these parables refer to the criteria for judgment of Christians and non-Christians, respectively. After providing background on eschatology and judgment in Scripture, the study examines the usage of key Greek words like “ethnos” (nation) and “adelphos” (brother) to support the interpretation that the Last Judgment passage refers to non-Christians. It highlights exegetical difficulties in viewing this as a judgment of “unconscious Christians” and proposes that non-Christians are judged based on acts of mercy towards Christ's disciples. In contrast, the Talents parable is presented as outlining the criteria for judgment of Christians – namely, their use of God-given gifts and abilities to serve others. So, while non-Christians are judged by how they care for Christ's followers, Christians face judgment for how well they use their unique gifts. Together these parables present a complex picture of the diverse criteria, for both Christians and non-Christians, at the final judgment.

Resurrection and Resurrections. Some Insights into Matthew 27:51-54

Alexandru MIHĂILĂ — 2023-12-30

After Christ’s death upon the cross, the gospel of Matthew is the only one that preserved a tradition about the opening of the graves and the resurrection of the saints (Mt 27:51-54). According to context, this resurrection of the Old Testament saints diverges from the concept of Christ as the beginner of the general resurrection. The article scrutinises the history of interpretation in patristic literature, modern commentaries, and the ideas of resurrection in early Judaism and Christianity. The author argues that here the gospel may preserve an ancient tradition about the victory of the Messiah which was further corrected to converge with the post-easter tradition about Jesus who was resurrected after three days.

Matthew 28:16-20 - hermeneutical key to the Gospel of Matthew

Alexandru MOLDOVAN — 2023-12-30

This study analyses Matthew 28:16-20 as the hermeneutical key to the Gospel of Matthew. The text contains a narrative part about the eleven disciples meeting the risen Jesus in Galilee (vv. 16-17) and Jesus’ final words commissioning them to evangelize all nations (vv. 18-20). The location of Galilee symbolizes openness to the Gentiles, fulfilling Old Testament prophecy. The mountain setting represents an encounter with God, as in other key moments of Jesus’ ministry. The disciples’ worship yet doubt (v. 17) shows imperfect faith, inviting readers to mature belief. Jesus claims absolute, cosmic authority from God (v. 18) as the basis for commissioning the disciples to “make disciples of all nations” through baptism and teaching (vv. 19-20). This universal mission corrects earlier limitations only to Israel. Teaching them to obey Christ’s commands grounds the mission in Jesus’ ethical demands. His perpetual presence (v. 20) assures guidance despite uncertainty. Thus, the text presents a mission paradigm for readers: Christ – centered proclamation for God’s kingdom, not power; fidelity to Jesus’ original disciples; invitation to internalize divine daughterhood; and responsibility to embody values commanded by Jesus. This call for active discipleship awaiting the Parousia proposes to resolve doubt into faith.

Matthean Allusions and Echoes in the Catholic Epistle of James

Mihai CIUREA — 2023-12-30

The present article aims to examine the theology of the Epistle of James through the lens of the Gospel according to Matthew. James is a unique text in the New Testament deeply rooted in the tradition of Hellenistic Judaism. The writing presents theological ideas in the form of sayings or sentences, closely resembling the wisdom literature of the Old Testament and the Synoptic Gospels. The practical nature, rare doctrinal fragments, and the presence of recurring themes make it challenging to establish a clear division of the five chapters. They can be best grouped around eight homiletic-didactic discourses, mostly built around a macarism or aphorism, adapted by the author to a specific theme. Most allusions and echoes can be linked to the Sermon on the Mount, but not exclusively. Even though some texts resonate strongly with the Matthean text, especially thematically, and the phenomenon of intertextuality is impressive, it would still be quite bold to assert that James had a copy of Matthew in front of him when writing his Epistle. This is confirmed by the lack of exact quotations. It is very likely a catechetical or didactic tradition already present in the first-century Christian teaching at the confluence of the Jewish and Hellenistic environment, strongly influenced by Matthew, whose popularity is beyond doubt. The hypothesis is supported by the presence of similar themes in the writings of the Apostolic Fathers, literature highly esteemed in early Christian communities. It is therefore very possible that James was familiar with the Matthean Gospel through his cultic reading, justifying the theological depth evident in the treatment of common themes.

Saint Nicodemus of Tismana’s Tetraevangelion and its Relation with Slavic-Byzantine Manuscripts

Ion REȘCEANU — 2023-12-30

This study aims to bring a series of clarifications regarding the objectives pursued by Saint Nicodemus in creating a Tetraevangelion for the Tismana Monastery in 1405. We believe that these objectives could be better understood based on the investigation of the relationship that Saint Nicodemus’ Tetraevangelion has with similar Slavic-Byzantine manuscripts, especially with Bulgarian and Serbian manuscripts, of his time. This relation helps identify both the characteristics of the manuscript made by Saint Nicodemus at the beginning of the fifteenth century, as well as its originality among other Slavic-Byzantine manuscripts.

Introduction

Ioan CHIRILĂ — 2023-12-30

The Gospel as the good news of eternal joy is a “divine reading,” an exceptional unrepeatable nature of this event, the Gospel expresses not self-sufficiency but gift-giving, sharing, and communion. The words of the Gospels are thus intimately tied to the twin notions of revelation and incarnation. The Gospel of Matthew begins precisely with the theme of the incarnation of the Word – the Advent of Immanuel – which could be seen as a “summary” of Matthew's entire message. The apostolic mission described in the Gospel is the beginning of our inscription into the Trinitarian paradigm. When we speak of revelation, we refer to what God accomplishes to make Himself known – eternal and unchanging discoveries. Thus, the main point is to return to the heart of the matter: the events recounted in the Gospels are expressions of divine revelation embodied in words, illuminated by the Holy Spirit. It is not the multitude of textual variants that will grant you access to the authentic meaning of the good news, but the acquisition of the Holy Spirit. The Gospel is a joyous announcement of victory over sin and death, opening the gates of Paradise to humankind. The narratives, teachings, parables, and prophecies recorded in the four Gospels allow the divine pedagogy to shine through. God patiently stoops down to lift fallen humanity, remedying our failure and healing our nature by uniting it to His divinity in the incarnation of the Son. This revelation of Trinitarian love explodes all previously held notions about the relationship between God and man. The incarnation is a singular, unrepeatable event – not merely unique but utterly unlike anything else in human history. The enactment of divine providence in the advent of Christ cannot be replicated or recycled but blows open history and human experience to new dimensions.