almost exclusively on the term “kerygmatic,” the fact, namely, that Matthew intends for his document to address his church in the present. When it comes to the term “history,” Frankemölle maintains that Matthew operates “fictionally”: he dispenses completely with the immediate past (the historical-temporal days of Jesus and of the church behind Matthew); in reality, all is present (the time of Matthew). What this means christologically and ecclesiologically, for example, is that Matthew’s picture