DISSERTAZIONI DI DOTTORATO
2003-2004
FEDRIGOTTI Lanfranco
Jesus of Nazareth, the Bridegroom of «My Church», the Bride. An Exegetical Study of Matt 9,15 and Its Nuptial Imagery
(Mod.: Prof. Klemens STOCK)Matt
9,15 records that Jesus, in reply to the question of the Baptist’s
disciples about the non-fasting of his disciples, says: “Can
the children of the bridechamber mourn as long as the bridegroom is
with them? The days will come when the bridegroom will depart, and
then they will fast”.
While Patristic, Medieval, and Renaissance
exegetes unanimously understand Jesus to be referring to himself by
the image of the bridegroom, modern exegesis has been characterized
by a denial of such reference, at least on the Jesus level, if not
on the Gospel level. This denial is often justified by the observation
that such a reference unwarrantedly turns Jesus’ mini-parable
into an allegory. This dissertation takes such an exegetical contradiction
and its form-critical problematic as the starting point of a textual,
contextual, and inter-textual inquiry into the meaning of Matt 9,15,
approached in a fundamentally synchronic way.
First of all, a close look is taken
at the nature of parable and allegory. The Jülicher-Dodd-Jeremias
line of interpretation is supplemented with the newer and more adequate
Bailey-Klauck-Fusco line. The conclusion is thus reached that identifying
the bridegroom as Jesus does not turn Jesus’ words in
Matt 9,15 into an allegory. Such an identification remains within
the limits of purely parabolic interpretation.
Next, a philological study of Matt 9,15 results
in the translation given above and in the affirmation of the strictly
nuptial nature of the content of Matt 9,15, both in its first part
(9,15a, festive nuptials) and in its second part (9,15b, mournful
nuptials).
A study of OT nuptial texts leads to a third conclusion.
In the nuptial symbolism of OT prophets, the bridegroom-bride imagery
is consistently applied to YHWH and Israel/Zion/Jerusalem, never to
the Messiah.
These three conclusions highlight the central
problem discussed in this dissertation. Is Jesus’ application
of the bridegroom image to himself in Matt 9,15 to be understood in
a merely literary sense? Or in a Jewish messianic sense? Or in a transcendent
sense, i.e. in a sense related to that by which in the OT YHWH speaks
of himself as he who will wed again Zion/Jerusalem? The form of language
used in Matt 9,15 leads to the conclusion that Jesus’ application
to himself of the bridegroom image is to be understood in the third
sense, however challenging this may be: Jesus of Nazareth refers to
himself a standard OT prophetic image of YHWH.
Jesus does so to reveal the coming true of the
prophetic promises about YHWH’s salvific intervention through
new and eternal nuptials with Zion/Jerusalem. This nuptial coming
true is also the symbolic import of the non-fasting of Jesus’
disciples. Their non-fasting is limited in scope. It concerns only
the traditional, semi-communitarian Zion-Mourning fasts held by zealous
groups of Israelites to mourn Zion/Jerusalem’s unredeemed state.
The future fasting of the children of the bridechamber
is also related to Zion-Mourning, insofar as the bridegroom’s
departure is motivated by Zion/Jerusalem’s need for redemption.
Already in the initial stages of Jesus’ public ministry and
in characteristic “Jesus language”, crucial importance
is attributed to the bridegroom who “departs” (this is
the meaning of απαρθηναι
in NT times according to the philological analysis of this verb made
in this dissertation).
This dissertation suggests that in Matt 16,18a
Jesus points to the future presence of the bride by naming, in an
implicitly nuptial way, the bride as “my Church”. This
future reference links up with the continued presence of nuptial symbolism
in the rest of the NT. While the pre-Paschal nuptial symbolism of
Matt 9,15 and other nuptial parables in Matt is rather somber, the
rest of NT nuptial symbolism is illumined by the light of Jesus’
Paschal breakthrough.
Though the new and eternal nuptials of Jesus with
his Church have also a future dimension, they are a present reality
already in the pre-Paschal time of Jesus. To their presence here and
now witness is borne by Jesus’ first nuptial saying in Matt
9,15 .