In this article Matera, a Professor of New Testament at the Catholic University, shows that the Gospel of Matthew has a plot. His arguments for this conclusion are 1) a plot consists of events placed in a timely and orderly fashion, 2) the events in Jesus' life are placed in a timely and orderly way in Matthew.
Dr. Matera begins his argument by first showing the necessity of knowing a plot and second giving a definition of the term "plot." He first says that attention to the plot will give the student a better understanding of the first Gospel. Yet he is aware of the fact that the discovery of the plot will "replace a careful redactional study" (p. 234).
To define the term 'plot' Matera uses that of Aristotle, who writes, "By 'plot' I mean here the arrangement of incidents." Adapting this definition to his own, Matera says that 'plot' is the "arrangement of incidents" (p. 235). He says further that the arrangement can be made in two ways: either according to time, or according to causality.
The question then becomes "What is an incident?" Matera defines an incident as an 'event'. And event is "something that happens, something that can be summed up by a verb or a name of action" (p. 236). This definition causes a problem since it is so broad. Some events are more involved that others. The Fall of the Roman Empire is an event that surpasses in the number of incidents the drop in the barometer reading. Hence, Matera is forced to clarify what he means by event and does so with the help of S. Chatman who make the distinction between a 'kernel' and a 'satellite' (p. 237). A kernel is a major event that cannot be deleted from a plot without destroying its arrangement. A kernel in Jesus' life would be the cleansing of the temple. On the other hand, a satellite is a minor event that is able to be omitted from the arrangement of events without harming or confusing the plot.
Having defined 'plot' and 'event', Matera is ready to uncover the arrangement of events in the gospel of Matthew. First he makes a distinction concerning two kinds of arrangements. Second he identifies the kernels in Jesus' life. Third he applies both kinds of arrangements to Matthew.
A discourse may be arranged according to time or according to causality (p. 239). A plot concerns time inasmuch as it must have beginning, a middle and an end. P. Goodman states: "In the beginning anything is possible; in the middle things become probable; in the ending everything is necessary." A plot arranged according to causality has a principle that "knits together a story's chain of events" (p. 236). Events are linked to each other as cause to effect until the conclusion is achieved.
The kernels in Jesus' life are six according to Matera. They are:
The coming of the Messiah (1-4:11).
The Messiah's ministry of preaching, teaching and healing to Israel (4:12-11:1).
The crisis in the Messiah's ministry (11:2-16:12).
The Messiah's journey to Jerusalem (16:13-20:34).
The Messiah's death and resurrection 21-28:15).
The great commission (28:16-20).
Applying these kernels to the two plots according to time and causality to the Gospel of Matthew, Matera writes that the plot according to time shows that it is possible that Israel will reject Jesus as the Messiah. By the middle (11:2-16:12), it is probable that Israel will reject Jesus as the Messiah. By the end, it becomes necessary that Israel rejects Jesus as the Messiah (21:1-28:15) (p. 239).
It would be easy to think that Matthew arranged his plot according to time by starting with the birth of Jesus and ending with his death and resurrection. But the plot of Matthew is much broader in scope and covers the time "between Abraham and the parousia" (p. 241). Matera writes, "The narrator expects the readers to worship Jesus as the risen Lord and to be confident that he is present to the church until the close of the age" (p. 242).
Just as the angels assured Joseph that God is present in Jesus, we are to take confidence knowing that Jesus the Lord has risen.
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Well done!