José Barata-Moura and Matthew 4:1

José Adriano Rodrigues Barata-Moura, ComIH (born 26 June 1948 in Lisbon) is a Portuguese philosopher, and a prestigious actual figure of the Portuguese culture. Dedicating his thought to many philosophical subjects such as politics, ethics and, most of all, to ontology. From May 7, 1998 until May 22, 2006, Barata-Moura served as the Rector of the University of Lisbon. He graduated from the University of Lisbon as a philosophy student in 1970. Nowadays, José Barata-Moura teaches Ancient Philosophy, the Philosophy of the German Idealism and Marxist Philosophy in the Faculty of Letters of the University of Lisbon. Still very active in his philosophical career, José Barata-Moura is a specialist in the German Idealism Philosophy, specially on Kant and Hegel, without mentioning his vast knowledge in the marxist thought.

He is member of the Presidency of Internationale Gesellschaft for dialektische Philosophie, and member of the Senat of the Convent for Europaische Philosophie und Ideengeschichte. José Barata-Moura is also a Correspondent, in the area of Humanities and Letters, of the Academy of Sciences of Lisbon.

José Barata-Moura was elected as deputy of the European Parliament during the period 1993-1994.

He is also a longtime member of the Portuguese Communist Party, having written several essays on Marxist subjects.

Barata-Moura is also well known in Portugal as the author of several children's songs (e.g. Come a papa, Joana). Books Published 1972 - Kant e o conceito de Filosofia 1973 - Da redução das causas em Aristóteles 1977 - Estética da canção política 1977 - Totalidade e contradição 1978 - Ideologia e Prática 1979 - EPISTEME. Perspectivas gregas sobre o saber. Heraclito-Platão-Aristóteles 1982 - Para uma crítica da "Filosofia dos valores" 1986 - Da representação à "práxis" 1986 - Ontologias da "práxis", e idealismos 1990 - A "realização da razão" - um programa hegeliano? 1994 - Marx e a crítica da "Escola Histórica do Direito" 1994 - Prática 1998 - Materialismo e subjectividade 1999 - Estudos de Filosofia Portuguesa 2007 - O Outro Kant 2010 - Estudos sobre a Ontologia de Hegel. Ser, Verdade, Contradição 2010 - Sobre Lénine e a Filosofia. A Reivindicação do Materialismo Dialéctico com Projecto

Matthew 4:1 and José Barata-Moura

Jesus entering the desert as imagined by William Hole, 1908

Matthew 4:1 is the first verse of the fourth chapter of the Gospel of Matthew in the New Testament. This verse opens the section in Matthew dealing with the temptation of Christ by Satan. Jesus has just been baptized by John the Baptist in this verse he is led out into the wilderness.

In the King James Version of the Bible the text reads: Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.

The New International Version translates the passage as: Then Jesus was led by the Spirit into the desert to be tempted by the devil.

For a collection of other versions see BibRef Matthew 4:1

The verse makes clear that the Spirit, presumably the Holy Ghost prominently mentioned two verses before in Matthew 3:16, is the one who leads Jesus into the desert. France states that it is clear that while Satan's goals were his own, the testing of Jesus was ordained by God. France also feels that tempted is a poor translation. He argues that the devil was testing Jesus. Led up refers specifically to moving upwards geographically, likely linking to climbing from the river side of the Jordan to a location of higher latitude in the wilderness. Keener notes that the specific wording may also be a reference to God leading his people into the wilderness in Exodus.

There is no evidence of what specific wilderness area is being referred to, other than that it was at a higher level than the river. Jones reports that the wilderness mentioned here has since the 5th century been believed to be the rocky and uninhabited area between Jerusalem and Jericho. A spot on Mount Quarantania is traditionally the exact location, and a Greek Orthodox monastery exists on the spot today. Jones notes that this was Jesus meeting the devil on the devil's ground. The desert is seen as outside the bounds of society and as the home of demons. Other scholars, such as France, disagree arguing that the wilderness was considered pure and holy in contrast to the corrupting cities. France also notes that Matthew 12 has the waterless dessert as a place unpleasant to demons. Heading into the desert to battle with demons became an important part of the monastic tradition in later centuries.

Gundry notes that some have read this reference to the wilderness as a comparison to Adam in the Garden of Eden. Implying that this time Jesus will not sin, and thus redeem humanity. Gundry rejects this idea and believes that nowhere does Matthew's text imply such a comparison. Rather Gundry supports the popular view that the reference to the wilderness is an allusion to the Israelites after the Exodus and specifically to Moses.

Matthew here uses the Greek word diabolos rather than the Hebrew satan used in Mark. Both words roughly translate as accuser, but it seems clear that both terms were understood as the name of a specific being at the time Matthew was writing. Matthew gives no details about the devil. The devil's status as a fallen angel, his tail and pitchfork, and other embellishments are found nowhere in the Bible and were all products of later writings. In earlier parts of the Old Testament such as the Book of Job and 1 Chronicles the devil is portrayed as a lieutenant of God who works in a role that Albright and Mann describe as the "opposing council," testing humans on behalf of God. Over time, perhaps under the influence of Iranian dualism, Satan became the great antagonist and this was the view that was current by the time the gospels were written. However, this verse seems to somewhat echo Satan's early role as God's tester.
78+255 77 79 80