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Jésus : Un « Fils de l'Homme » tourné vers les « Fils de Dieu ». Un nouveau regard sur Mt 11,27 et Lc 10,22
Abstract
The logion of Matt 11.27 (// Luke 10.22) – ‘All things have been handed over to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him’ – has long been considered a ‘Johannine meteorite in the Synoptic sky’ and, after fierce exegetical battles, a sort of ‘foreign body’ in both Matthean and Lukan theological projects. This paper intends to question this assumption on the basis of recent works both on the historical Jesus and on Synoptic theology. It suggests that this verse not only fits very well with the theological and literary project of the Synoptics’ authors but can also shed some light on Jesus’ theology of creation. The way Jesus articulates his own special relationship to ‘his father’ with the human relationship of God's children to ‘their father’ is coherent with the theology implied by this logion.
p>Every Christian generation must rethink how it understands the mystery of Christ. Jesus, a practicing Jew, meditated on the Scriptures of the past, preferring the enigmatic and rich expression «Son of Man» to refer to Himself, while at the same time trying to understand the actions of the God of Israel in His time. This «Son of Man» Christology had the advantage of not evoking a political emancipatory Davidic Messiah, but instead hinted at a figure who would play a fundamental role at the end of time. Jesus, in his self-consciousness and in his teaching, gradually achieved a unique synthesis of three figures: the Messiah, the suffering Servant, and the Son of Man. The end of time is the time in which, from the point of view of faith, a person lives after the death of the «Son of Man» on the cross and His Resurrection, in accordance with the «no longer and not yet» of His Kingdom, actively awaiting victory over the last enemy — death. In Russian eschatology, both Orthodox and «secular» (in the sense of a specific «religiosity», which also applies to Soviet and post-Soviet ideology), one can often notice a shift in the inevitable tension of the believer’s heart (which, on the contrary, should accept and preserve both sides of Judeo-Christian eschatology) either vertically, towards liturgical or state triumphalism, or horizontally, towards utopia. Often the victim of these different kinds of radicalism is individual freedom.</p
1 Enoch presents interpreters with a complex knot of interrelated puzzles concerning the history of early Judaism, the trajectories of wisdom and apocalyptic traditions, and the role of astronomical observation in cosmological speculation-all tied up with the bewildering history of the book's composition and transmission, in different languages and manuscript traditions, over centuries. Two of the world's preeminent scholars offer masterful judgments on all of these questions out of the erudition gained over long and distinguished careers. The result is a remarkably lucid and accessible commentary that will be the definitive resource on 1 Enoch for decades. © 2012 Fortress Press, an imprint of Augsburg Fortress. All rights reserved.
This is the second volume of François Bovon's three-volume commentary on the Gospel of Luke, covering the narration of Jesus' travel on the road to Jerusalem-the occasion in Luke of most of Jesus' teachings to the disciples regarding faithfulness, perseverance, and the practice of justice and mercy. Bovon's theological interest in Luke is at the forefront here: as he declares in the preface, "I wish to examine his Gospel with the sober reserve of a scholar and with the confidence of a believer. For I hope in this manner to arrive at genuine understanding." Also distinctive is Bovon's attention to the history of interpretation of this Gospel through time.
The Aramaic Apocalypse of Daniel (4Q246) has been the subject of intense debate among scholars, primarily surrounding the enigmatic epithets ברה די אל “son of God” and בר עליון “son of the Most High.” Previous interpreters have suggested either that this character is a human sovereign with divine pretensions or that he is a divine messianic figure. The current study posits a new identification of this figure based upon the analysis of the biblical texts underlying this Qumran scroll: in addition to its dependence upon Dan 7 (which has been previously recognized), 4Q246 also contains a hitherto overlooked allusion to Ps 82. In light of the relationship to these biblical passages, it is proposed that the character described as “son of God/the Most High” should be taken as the heavenly representative of the penultimate kingdom in Dan 7.
The identification of the allusion to Ps 82 within 4Q246 also enriches our analysis of Dan 7 itself, since the Qumran scroll demonstrates that early readers of the apocalyptic vision posited a literary-theological connection between Dan 7 and Ps 82. These texts together formed a cluster of related biblical passages that were read and interpreted in concert by ancient authors.
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