Abstract
This study is concerned with Matthew’s understanding of the ideal human and the means by which an individual attains this ideal (p. 1). To probe this issue the study focuses on the Sermon on the Mount, which is seen as encapsulating Matthean ethics and perspectives on spiritual formation. The study is informed by the theories of Pierre Hadot and his wider analysis of formative practices undertaken in antiquity. In this study the Sermon on the Mount is viewed as a collection of gnomic sentences. Building upon this insight, Branch-Trevathan argues that the function of this collection parallels that of ancient gnomologia. That is the pithy sentences are intended to facilitate transformative exercises (pp. 28-29). The goal of this transformation from the Matthean viewpoint is to allow individuals to attain the ethical ideals of the gospel.
To establish this case, after the introductory chapter Branch-Trevathan presents his argument in four stages. In chapter two the comparative evidence of other ancient sayings collections is analysed in order to demonstrate that their purpose was to facilitate transformative exercises. In regard to these sayings collections it is stated that ‘[t]heir pithy, memorable, pragmatic and underdetermined contents make them perfectly suited for this role’ (p. 105). Chapters three and four employ a primarily narrative critical approach to ascertain the larger Matthean understanding of character ethics. In chapter three the focus falls upon Matthew’s metaphor concerning trees and their fruits. Here it is argued that the metaphor provides evidence of the evangelist’s redactional concern in portraying a moral ideal. Moreover, it is stated that the ability to persist as a disciple is dependent on the adoption of certain inner ethical attitudes. In chapter four Branch-Trevathan continues to establish the wider Matthean concern for a moral ideal. Here the evidence assembled is more disparate throughout the gospel, but that serves to illustrate that ethical formation is a thoroughgoing Matthean concern. The question that emerges at the end of the chapter is how disciples might ‘have the requisite interiority that will produce good deeds and/or correspond to ones right actions’ (p. 203). It is at this point that the study turns to analysing the text of the Sermon on the Mount. Chapter five (pp. 204-251) is the heart of the argument. The overarching conclusion is that ‘the SM forms the basis for a spiritual exercise that transforms Jesus’ followers inwardly so that they do God’s will and that such a suggestion coheres with Matthew’s portrayal of moral progress and of Jesus as Wisdom’ (p. 251).
This volume has numerous strengths. The thesis is elegantly argued, it presents much relevant ancient evidence from contemporary sayings collections, and it strives to show that moral formation is a consistent concern throughout the first gospel. There is a slight feeling that the preamble to arrive at the heart of the matter in chapter five is maybe more extensive than necessary. However, that is without doubt the result of the study having originated as a doctoral thesis. Overall this is an engaging and well-argued study that makes a valuable contribution to the study of Matthew’s Gospel and the understanding of spiritual formation in early Christianity.