In recent days I often run into the exegetical problem of the four women named in the genealogy in Matthew (otherwise all-male), who begins his Gospel. In episode of "Men and prophets" of January 30, Flavio Della Vecchia, a professor of Sacred Scripture at the Theological College of Brescia, commenting on the story of Rahab (Joshua in '2), said that the prostitute and' associated with Mary Matthew, for the poor "decoration" of their rispettive vicende. Poi, ho letto sul blog "Libero Arbitrio" dell'intervento di Camillo Langone ad una recente manifestazione di sostegno a Berlusconi: in sostanza, la genealogia di Gesu' dimostrerebbe che Dio accetta tutti, "santi e peccatori", nel suo disegno di perfezione che culmina in Gesu'.
In entrambi questi casi, viene ripresa una delle due piu' diffuse proposte avanzate dagli esegeti per risolvere il problema delle quattro donne nominate da Matteo. Questo particolare del Vangelo e' tanto piu' strano in quanto, in una genealogia di questo tipo, ci si aspetterebbe di trovare i nomi delle grandi matriarche di Israele (Sara, Rebecca, Rachele...) e non quelli, bene o male minori, di Tamar, Raab, Rut e Betsabea. A very popular and exegetical solution ', as I said, to think that the four names are linked by the fact of having had sexual affairs "special" (as says Dalla Vecchia). The thing 'certainly true of Rahab, because of the profession, and Bathsheba, by virtue' of the famous adultery with David. There is much debate on the case of Tamar, which in fact does nothing objectionable from the moral point of view, but certainly Ruth is very ill in this picture: for her, rather than 'lack of decorum, the sources speak of a behavior model.
Obviously, the more problems 'arise when large must come to include Mary, Jesus' mother, in this list, given that virtually all women are nominated in the genealogy to "prepare" the final step and "irregular" descendants of Jesus 'from a female line rather than' male. For many, whether the other four women were chosen because of problems in their sexual behavior, and it 's also the point that Matthew wants to stress about Mary. In this context, usually refers to the news (which shows more 'late in the ancient sources) that Jesus' would be the result of an adulterous affair with a Roman soldier. Matthew was aware of the rumor and put their hands on, showing that even in the glorious history of Israel are not lost similar cases.
Obviously, it becomes interesting to understand how Langone has solved this passaggio esegetico e sia arrivato (stando a quanto riferisce il blog citato sopra) a definire Maria "donna perfetta". Se ha fatto ricorso al vecchio e onorato principio mediterraneo secondo il quale "tutte le donne sono puttane, tranne mia madre e mia sorella", e' difficile capire come possa accusare altri di essere moralisti e puritani.
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