La scorsa settimana, leggendo il "discorso della montagna" (Mt 5-7), mi e' capitato di riflettere sulla proibizione dell'ira che si legge in Matteo 5:22 e sulla storia dell'interpretazione di questo comando di Gesu'. Giustamente Luz fa notare nel suo commentario che la storia dell'esegesi di questo passo e' praticamente una sequela attempts to find a way to circumvent the extreme rigor of what Jesus' calls to make.
I was assigned to students as an object of reflection, the way in which Augustine is Matthew 5:22, 'cause it seems fairly representative. The Bishop of Hippo is dealing for the first time in his sermon De Domini in monte , but it 's interesting to note that, in this work, Augustine says the pre-Vulgate Latin version of the verse which says: "Whoever angry with his brother for no reason ...". The "no reason" and 'an addition that is also found in a minority of Greek manuscripts, and thus Augustine (which was not strong philology) takes it as a basis for a distinction between a type of anger "good", that would be acceptable, and that it would not.
course, then, Augustine is aware of the new Latin translation prepared by Jerome and the fact that, according to a survey philologically more 'solid, contained no more' the clause "without reason". The Bishop of Hippo back then, the question in his Retractions in which adopting the new text of the Vulgate, but not significantly change its exegesis. This time, Augustine is attached to the fact that the text says that it should not be angry "with his brother" and, therefore, introduces the distinction between anger against the person, who would not be acceptable, and wrath against sin but that would be fine.
The first interesting thing to note is' as the text of Scripture (as opposed to many declarations of principle) is a very relative factor exegetically for someone like Augustine (but not 'the only one): the text may' well change, but what he wants him to say certainly not. Second, and 'should wonder why the bishop of Hippo takes much of the distinction, destined to have great success, including anger and wrath against sin against the sinner. There and 'very helpful Luz looking like a big push to soften Mt 5:22 in the history of exegesis is the fact that you have to somehow justify the actions of trial and punishment of the kings and rulers: If there can be 'more' angry, how can the authorities' protection of law and order? This' obviously clear to Augustine, as demonstrated by his tireless efforts in bringing the imperial power to its side in the fight against the "heretics" Donatists. Our bishop needs this distinction to show that the good Christian emperor kill some heretics, burning churches or forced to convert under threat of violence just 'cause deep down he loves.
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