Category: Scaer-2004

Baptism in Matthew's Gospel

9/29/2016

Thursdays are for the New Testament 9/29/16

Our Thursday posts focus on material from the New Testament. As part of our fourfold priority of history, integrity, truth, and Scripture we consider it important to read and review significant scholarly work with both the Old and New Testaments. Today we see the development of the idea of baptism throughout Matthew’s Gospel. As Dr. Scaer has observed before, we see that the idea is not articulated in much detail near the beginning of the work, but as the reader gains understanding of the Christian message, the detail given to baptism is much fuller.

Scaer, David P. Discourses in Matthew: Jesus Teaches the Church. St. Louis: Concordia, 2004. Kindle Electronic Edition.
Chapter 4, “The Development of Baptism in the Gospel of Matthew” Loc. 3100-3183.

“Along with its highly developed trinitarian theology, Matthew is the most sacramentally satisfactory of the New Testament writings, including the Gospels, because it alone contains institutions for both Baptism and the Eucharist that make clear the necessity of these sacraments for the life of the Christian community” (Scaer 2004, Loc. 3100). Scaer discusses the way Matthew alone shows baptism as the command of Jesus. The sacramental view of baptism is necessary to understand the many references to new life throughout the New Testament. This clarity is present in Matthew (Scaer 2004, Loc. 3123). An early date of composition also may be indicated by the prominence of John the Baptist and the lack of extensive information about the conception and birth of Jesus or John. Those details would have been known, while baptism would need more spelling out (Scaer 2004, Loc. 3134). Scaer distinguishes between John’s baptism and Christian baptism, the entry into the Christian community (Scaer 2004, Loc. 3146).

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Devotion vs. Instruction

9/15/2016

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Thursdays are for the New Testament 9/15/16

Our Thursday posts focus on material from the New Testament. As part of our fourfold priority of history, integrity, truth, and Scripture we consider it important to read and review significant scholarly work with both the Old and New Testaments. The modern use of the biblical texts, often addressed in small chunks with little or no context, is not a recent development. Dr. Scaer observes that the structure of Matthew’s Gospel was originally fitted to ongoing education, with a natural progression of ideas and details. Yet in the very early period, it took on a different use, more akin to the way we use it today.

Scaer, David P. Discourses in Matthew: Jesus Teaches the Church. St. Louis: Concordia, 2004. Kindle Electronic Edition.
Chapter 3, “The Gospel of Matthew as Scripture” Loc. 1584-3099

Systematic, or dogmatic theology engages in its work from a presupposition of certain texts which are authoritative, canonical Scripture. Scaer observes that the systematic theologian starts from a position of inspiration of Scripture (Scaer 2004, Loc. 1595). “Theologians of all stripes must in some sense also accept church tradition as a reliable factor in determining what is and what is not Scripture” (Scaer 2004, Loc. 1605). Though definitions and criteria have differed from time to time, there is always some assessment of authority made. Yet the recognition of inspiration seems to come after the fact of composition. “In any case it would be presumptuous to claim that the authors knew they were writing Scripture, thus it seems unlikely that the first recipients of these documents would have accorded them the same honor they presumably gave to the Old Testament” (Scaer 2004, Loc. 1623). “Yet internal evidence from Matthew - as well as certain external evidence - would seem to suggest that the evangelist intended to write his Gospel as Scripture and that the other evangelists soon followed suit” (Scaer 2004, Loc. 1634). The preparation of documents rather than a continued reliance on oral tradition would suggest an intent to create a definitive account for future use (Scaer 2004, Loc. 1646).

Scaer observes that the New Testament refers to the authoritative texts as”Scripture” (Scaer 2004, Loc. 1661). It was the texts, not the authors, which were considered important. Canonization was simply a recognition that a text was used routinely and considered authoritative. Scaer observes that Matthew not only references the Old Testament a great deal, but also gives instructions for interpretation, suggesting early authorship (Scaer 2004, Loc. 1686). Scaer suggests also that early composition of the Gospels would be important, especially for congregations far from Palestine (caer 2004, Loc. 1697). The reading of Scripture was a staple of Christian worship, in Paul’s lifetime including both the Law and Prophets and Paul’s letters (Scaer 2004, Loc. 1747). The Gospels very naturally would be added to this pattern (Scaer 2004, Loc. 1767). Scaer considers it very unlikely that the Gospels would not have had pride of place during the first century (Scaer 2004, Loc. 1800). His conclusion is that the Gospels were originally intended to serve as catechetical readings which would be read repeatedly in church congregations (Scaer 2004, Loc. 831).

Scaer next turns his attention to the production of the Gospel texts. He observes that since the Gospels were intended for broad circulation from the start they may well have been represented from the start by several texts, all of which may have had variants and all of which may have been considered accurate(Scaer 2004, Loc. 1894). He emphasizes the role of orality and dictation, as well as the very real possibility that Matthew’s Gospel was largely a transcription of catechetical lectures or sermons. This is quite consistent with the way many books were written in antiquity.

Matthew also shows signs of being intended for use in gatherings of Christians, as a liturgical book. The book is self-consciously authoritative (Scaer 2004, Loc. 1955). Scaer views the Gospels as having a universal applicability. Rather than being limited to one congregation or group of Christians, they are for all believers everywhere (Scaer 2004, Loc. 1976). Though this idea has fallen out of favor in recent years it shows signs of awakening again (Scaer 2004, Loc. 1999). Drawing on the work of D. Moody Smith, Scaer considers that the authors of the Gospels were self-consciously writing Scriptures for all Christians everywhere (Scaer 2004, Loc. 2041). This view may also resolve difficulty in explaining the adoption of the Gospels, a new literary form, into the canon (Scaer 2004, Loc. 2071). Scaer goes on to discuss the way gatherings of Christians identified canonicity by considering what documents in use were reliable (Scer 2004, Loc. 2095).

Scaer concludes that both Matthew and Paul wrote with an expectation that they were writing Scripture. The texts were early recognized as authoritative (Scaer 2004, Loc. 2129). The documents were used in liturgy long before being recognized as canonical (Scaer 2004, Loc. 2168).

Scaer goes on to observe that they very opening of Matthew, “biblos geneseos,” indicates an understanding of the text as authoritative, tying it in with the Old Testament (Scaer 2004, Loc. 2213). As a document claiming authority, Matthew’s Gospel is very detailed in its portrayal of the work of Jesus, showing the essential elements of Christian life (Scaer 2004, Loc. 2225). Scaer also points out the oral nature of the document. Because reading aloud to an assembly was a common practice at the time we can expect that Matthew was presented orally (Scaer 2004, Loc. 2250). Scaer discusses the role of the lector in antiquity at some length. Not only was there importance assigned to those who read texts, but the copyists were important. It is clear that there were many copies of Christian documents made almost immediately (Scaer 2004, Loc. 2331). This is a natural way to disseminate ideas. Scaer sees it also as a natural progression from orality to a literary knowledge of the Gospel (Scaer 2004, Loc. 2379). He further argues that Matthew’s Gospel was influential not only on the postapostolic church bu also on the other New Testament authors (Scaer 2004, Loc. 2437). He sees this especially in Paul’s references to the gospel which do not explain the content. He also sees a strong reference in 1 Corinthians 15:3-4 (Scaer 2004, Loc. 2460). The scriptures were the written gospels which provided the accounts of Jesus’ acts (Scaer 2004, Loc. 2539).

In closing this chapter, Scaer considers the arguments of Bernard Orchard that the letters to the Thessalonians depend on Matthew (Scaer 2004, Loc. 2573). Scaer adds that 2 Peter 3 and 2 Peter 1:17-18 may show knowledge of Matthew. 2 Peter refers to a sure documentary testimony of Jesus (Scaer 2004, Loc. 2609).

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Who Was Matthew the Evangelist?

9/8/2016

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Thursdays are for the New Testament 9/8/16

Our Thursday posts focus on material from the New Testament. As part of our fourfold priority of history, integrity, truth, and Scripture we consider it important to read and review significant scholarly work with both the Old and New Testaments. Dr. Scaer considers what we can discern of the admittedly shadowy figure of Matthew the Apostle from the narrative in the Gospel which bears his name.

Scaer, David P. Discourses in Matthew: Jesus Teaches the Church. St. Louis: Concordia, 2004. Kindle Electronic Edition.
Chapter 2, “Matthew as Catechist, Biographer, and Apologist” Loc. 814-1583.

The early Christians to whom Matthew wrote understood their place in God’s covenant. They saw their Christian faith as another step in God’s binding them together (Scaer 2004, Loc. 814). Matthew fits into the mold of a catechetical document, preparing believers to receive baptism and communion (Scaer 2004, Loc. 834). This is a highlight of Matthew’s work as a catechist. Scaer references the debate about an extended oral tradition of Matthew versus early composition (Scaer 2004, Loc. 835). Those hearing Matthew were likely Christians who were being equipped for life in Christ (Scaer 2004, Loc. 865). The Gospels were written in the midst of a climate hostile towards Christianity. Their intention was to provide an adequate defense of the Gospel (Scaer 2004, Loc. 885). Matthew’s Gospel, being arranged in the clear discourses and referring frequently to the Old Testament provides this material (Scaer 2004, Loc. 915). Citation of passages may combine or alter texts at times (Scaer 2004, Loc. 944). The culmination of the catechesis is knowing that in the Eucharist it is Jesus who is present in his death and resurrection (Scaer 2004, Loc. 1013).

Scaer compares the Gospel to a biography (Scaer 2004, Loc. 1033). Modern attempts to create a scholarly biography of Jesus from the Gospel accounts have generally discounted the supernatural and substituted naturalistic explanations for events (Scaer 2004, Loc. 1044). The work of the Gospels was not strictly biographical. They intended to encourage and inspire (Scaer 2004, Loc. 1063). Scaer suggests that possibly the Gospels would be classified as encomia (Scaer 2004, Loc. 1063). These works tended to provide fanciful details, something that Matthew resists (Scaer 2004, Loc. 1074). Rather than fitting strictly into one genre, “it is a document written to gather a community around Jesus and lead it to eucharistic participation with him. This community is recognized, at least from outward appearances, by its baptizing and eucharistic actions” (Scaer 2004, Loc. 1113).

History and catechesis also have a challenging interaction. The historical events in the Gospels do not receive primary attention. “Instead, the story of Jesus is arranged to provide a crescendo that culminates in his death and resurrection” (Scaer 2004, Loc. 1143). The theme of atonement is clear and was known to the Jewish reader (Scaer 2004, Loc. 1154).

The closing verses of Matthew indicate that repeated reading should be fruitful (Scaer 2004, Loc. 1174). This passage also points toward a catechetical intention. The framework of catechesis makes it much easier to resolve problems of chronology in the Gospels (Scaer 2004, Loc. 1204).

Scaer next discusses Matthew as an apologist. The conversion of Jews was not, on the surface, as radical a change as that of Gentiles (Scaer 2004, Loc. 1233). There may have been instances in which an entire synagogue converted (Scaer 2004, Loc. 1243). he conversion, however, went below the surface as well. There was an underlying question of the purpose of the Law (Scaer 204, Loc. 1272). Jesus, claims about his body as the temple were recognized as an act of insurrection (Scaer 2004, Loc. 1282. The need for self-definition of the church could well explain Matthew’s use of discussions between Jewish leaders and Jesus. Jews and Christians were standing against each other (Scaer 2004, Loc. 1292). Scaer sees especially the beginning and end of Matthew’s Gospel as apologetic in nature, fighting against Jewish suggestions that the virgin birth and resurrection were hoaxes (Scaer 2004, Loc. 1322). Scaer goes on to discuss numerous other instances in Matthew where the reader could investigate the truth claims of the text.

All the work of Wittenberg Door Campus Ministry, including this blog, is supported by the generosity of people like you. Please consider joining our team of prayer and financial supporters. Read more here!

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Matthew's Gospel as an Instructional Work

9/1/2016

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Thursdays are for the New Testament 9/1/16

Our Thursday posts focus on material from the New Testament. As part of our fourfold priority of history, integrity, truth, and Scripture we consider it important to read and review significant scholarly work with both the Old and New Testaments. Dr. Scaer writes about the use of Matthew’s Gospel as an instructional work in the earliest Christian period. This chapter explores the differences between the oral and written tradition and their respective functions in the life of the early Church.

Scaer, David P. Discourses in Matthew: Jesus Teaches the Church. St. Louis: Concordia, 2004. Kindle Electronic Edition.
Chapter 1, “Introduction” Loc. 543-813.

Scaer does admit that “Presenting the New Testament books as catechetical writings requires an adjustment in the minds of scholars and readers” (Scaer 2004, Loc. 543). Especially scholars who consider Mark to be the first of the Gospels and all to be familiar with the fall of Jerusalem wish to see more time between Jesus’ resurrection and the community which could articulate the ideas at the end of Matthew (Scaer 2004, Loc. 549). The liturgical life found at the end of the first century developed very quickly, likely suggesting apostolic governance rather than a gradual emergence of community (Scaer 2004, Loc. 560). “Differences in the simplicity and complexity of the New Testament books can be explained by the place of each in the catechetical process and should not suggest a higher or lower level of theological development” (Scaer 2004, Loc. 571).

Scaer goes on to address the development of longer periods of catechesis common by the second century. His opinion is that much of the longer catechesis was required for those who were not familiar with the Old Testament (Scaer 2004, Loc. 598). The Gospels provide a time of learning about Jesus, while the Epistles provide more systematic instruction for those who know Jesus (Scaer 2004, Loc.620).

By the second century Christianity was seen “as a group of people who taught and believed something” (Scaer 2004, Loc. 641). This is further evidence of a strong catechetical structure. The Gospels recognize Jesus as the teacher and the disciples as his learners (Scaer 2004, Loc. 647).

Scaer also observes the importance of understanding the Gospel documents in light of prior knowledge. “During the period when the New Testament documents were written and first circulating, oral tradition remained a lively force in the early Christian communities” (Scaer 2004, Loc. 679). The facts of the Gospel were known before the written documents circulated. The writings were therefore weighed and considered in light of other information, just as modern readers have other ideas against which they weigh the Gospels. As we read texts multiple times we gain deeper insight (Scaer 2004, Loc. 685). Scaer considers that the Gospels were written and published to introduce the readers to ideas which were already clearly present in Christian thought and teaching (Scaer 2004, Loc. 717). Over time the Gospels took on an additional liturgical use and were not primarily viewed as catechesis. The preaching from the texts remained, as it does today (Scaer 2004, Loc. 738).

All the work of Wittenberg Door Campus Ministry, including this blog, is supported by the generosity of people like you. Please consider joining our team of prayer and financial supporters. Read more here!

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Baptism in Matthew's Gospel

Devotion vs. Instruction

Who Was Matthew the Evangelist?

Matthew's Gospel as an Instructional Work

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