Beatitudes

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Template:Gospel Jesus The Beatitudes (from Latin, beatitudo, happiness) is the name given to a well-known, definitive and central, portion of the Sermon on the Mount, recorded in the Gospels of Matthew and Luke. In this section, Jesus describes the qualities of the citizens of the Kingdom of heaven (It refers to the reign or sovereignty of God over all things, as opposed to the reign of earthly or satanic powers), showing how each is/will be blessed. The Beatitudes do not describe many separate individuals, but rather the characteristics of those who are deemed blessed by God. Kodjak believes that this opening of the sermon was meant to shock the audience, as a deliberate inversion of standard values, but that today this shock value has been lost owing to the commonness of the text.

Each of the blessed individuals are generally not considered blessed according to worldly standards, but with a heavenly perspective, they truly are blessed. The word traditionally translated into English as "blessed" or "happy" is in the Greek original μακαριος; a more literal translation into contemporary English would be "possessing an inward contentedness and joy that is not affected by the physical circumstances." Each of the Beatitudes presents a situation in which the person described would not be described by the world as "blessed," yet Jesus declares that they truly are blessed, and they are blessed with a blessing that outlasts any type of blessing this world has to offer.

These verses are quoted early in the Divine Liturgy of John Chrysostom, which continues to be the liturgy most often used in the Eastern Orthodox Church. Similar sayings are also recorded in a few of the Dead Sea Scrolls, and are found in Jewish sources that pre-date the Christian era. Four of the beatitudes are found also in Luke's Sermon on the Plain, which many scholars feel is the same event as the Sermon on the Mount. In textual criticism, these beatitudes are seen as originating in the Q document, and the large Sermon they appear within simply being an invention of Matthew and Luke to provide an excuse for quoting them. Luke's Sermon has four woes in addition to the four beatitudes, and Matthew uses the woes elsewhere for use against the Pharisees, so some scholars, such as Gundry, see Matthew as having wanted to keep the eightfold structure and consequently having to create four additional sayings.

1 Content
2 Parallels and differences
3 Interpretations
4 Cultural references
5 References

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Content

Opinions vary as to exactly how many distinct statements, with most scholars considering there to be eight, while some regard there to be nine or ten, particularly those who don't appreciate that the division into verses is a mediaeval invention, and fairly arbitrary, making what scholars see as the final part of the eighth statement into an independent one. The first eight of Matthew (i.e. all of them in the opinion of scholars) follow a simple pattern of naming a group of people and the reward they would receive for being part of that group.

The beatitudes present in both Matthew and Luke are:

the poor (Matthew alters this to poor in spirit) - the text says that theirs is the kingdom of heaven
mourners (Luke has those who are weeping) - the text says that they will be comforted (Luke has will laugh)
the hungry (Matthew alters this to hungry and thirst after righteousness) - the text says that they will be filled (Luke has be satisfied)
those persecuted for being righteous (rather than righteous, Luke has followers of the Son of Man) - the text says that theirs is the kingdom of heaven

The beatitudes only present in Matthew are:

the meek - the text says that they will inherit the earth
the merciful - the text says that they will obtain mercy
the pure in heart - the text says that they will see God
the peacemakers - the text says that they will be called the children of God

The last of these eight is followed by what appears to be commentaries on it, with Matthew's, according to France, integrating elements from Isaiah 51:7. Amongst textual critics, this is seen as an attempt by Matthew and Luke to re-interpret quotations from Q that don't quite fit with their theology if read literally. That the commentary discusses the persecution of Christians, who clearly wouldn't be able to consider Jesus' crucifixion until after it had actually happened, is regarded by most scholars as indicating the timeframe for when Matthew and Luke were written, although more fundamentalist Christians believe that this commentary is an example of prophecy. Matthew refers to only verbal attacks, while Luke also refers to excommunication, which scholars feel indicates the differences in situation between the writers.

A number of scholars, most significantly Augustine of Hippo, have been convinced that there should actually be seven Beatitudes, since seven has historically been considered the holy number. The beatitude about the contrite heart is generally believed to have originated in Psalm 24 (as a manifestation of verses 3-5), with which it is remarkably similar, and so some that this was the beatitude that was later added to other seven. Augustine himself felt that it was the eighth - about persecution of the righteous - which was the addition, since it partly parallels the first. Most modern scholars don't consider that there were originally seven, but instead propose that there were originally four - those shared with Luke.

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Parallels and differences

Like several scholars, Schweizer feels that a large part of Matthew's variance from Luke is down to Matthew not approving of asceticism as a way into heaven in and of itself, hence Matthew changes what Luke has as ordinary physical degradations into spiritual ones - by changing poor into poor in spirit, and hungry into hunger...after righteousness. Nevertheless, Matthew's poor in spirit also occurs in the Dead Sea Scrolls, apparently being seen by the Qumran community as something important, and those seeking harmony between Matthew and Luke consider that poverty is not only a physical even but a spiritual one as well, and so "poor in spirit" is interpreted by them in this sense, rather than it meaning courage, religious awareness, or the Holy Ghost. Those seeking harmony between the two sets also interpret mourner as the oppressed rather than as a mourner. The other variations are usually regarded as an attempt to make the beatitudes in question more closely parallel the Old Testament, with, for example, hunger becoming hunger and thirst to parallel Isaiah 49:10.

Some of the beatitudes can be found in parts of the Old Testament - for example the beatitude concerning the poor is also found, with Luke's wording, in Psalm 37 (verse 11). Hill speculates that the beatitude about the pure in heart could actually be a mistranslation of Isaiah 61:1, and thus should have read only the contrite will see God. Since the beatitude which precedes it, concerning mourners, ever so slightly parallels Isaiah 61:2, and in a number of early manuscripts of Matthew these two beatitudes appear in reverse order, Schweizer feels the current order was implemented to better reflect Isaiah 61:1-2. In addition to such direct parallels, there are similar themes, for example, the idea of a divinely significant figure ending a fast is commonly used as a metaphor, for example appearing in Isaiah 55, Jeremiah 31, and Psalm 107. While not a mainstream view, Betz feels that the beatitude concerning the poor can be traced back to Socrates' notion of enkrateia, explaining that the philosopher was one who had no interest in wealth - an idea adopted by the influential Cynics, who rejected wealth and saw poverty as the only route to freedom.

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Interpretations

The literal meaning of many of the beatitudes is not always regarded as acceptable by various groups, who instead prefer to reinterpret the passages to conform with their own theology. Meek literally means reserved, i.e. keeping oneself to oneself, but this totally contradicts evangelical theology, and so a large number of groups instead feel that the beatitude regarding the meek should be understood as a rephrasing of the one concerning the poor, with both poor and meek being understood to mean humble or powerless. With the same two beatitudes, in order to make them rephrasings of each other it is necessary to interpret earth not as referring to the physical planet, but instead an allusion to some esoteric holy land. Particularly in early Christianity, some have sought to view the reference to mourners as referring to mourning one's sinfulness, but this does not fit with the theology that was around at the time in which Matthew was written, whereby sin was was regarded as something that should be hated not mourned.

Although the beatitude concerning the meek has been much praised, even by some non-Christians such as Mahatma Gandhi, some individuals have negative views of it:

Baron d'Holbach felt that it reflected the interests of Christians when they were a small and powerless sect, abandoning it whenever they gained power
Friedrich Nietzsche saw the verse as embodying the slave morality of Jesus
James Joyce, William Blake, and Theodore Dreiser condemned it for advocating a life without striving.

According to non-pacifists, the word peacemakers does not imply pacifism, instead applying to people who cause peace where once there was conflict. As such this beatitude formed the heart of Augustine's argument in favour of a just war, arguing that a war that brought about greater peace was justified. The first century was in the middle of the Pax Romana and actual wars were rare, so, according to Clark, this verse may have been referring to those who merely calm disputes within the community. Although traditionally the passage is regarded as stating that such peacemakers will be children of God, Sons of God is more accurate - Martin Luther and other early Protestant translators viewed the term Son of God as an actual genealogical relationship, rather than simply a description of someone as being generally spiritual, and hence felt it could only be applied to Jesus.

Fundamentalists have typically seen the commentary following the beatitudes as somewhat disconcerting in its soteriology, since it emphasises how good deeds can result in eternal rewards, and barely mentions any need for faith. Some, such as Hill, attempt to resolve this by reinterpreting divine reward as good repute. An interesting feature of the commentary as far as scholars are concerned is the manner in which it compares the audience to prophets, pointing to similarities between Jesus and the Essenes, who called each other prophets, though, as suggested by Schweizer, this may simply be a reference to Jeremiah 31:34 and Isaiah 54:13, which prophecy that one day all will be equal to the prophets.

Many people mistake the significance of the beatitude concerning hunger, as while now hunger is viewed as a symptom of poverty, at the time in which the Gospels are set, fasting was commonly regarded as a sign of righteousness. The later reference to people being persecuted for their righteousness is actually used in the perfect tense, indicating that some of the people Jesus was addressing were seen as already having been persecuted. This beatitude explicitly referring to persecution has often been cited as an argument for toleration and acceptance, with Locke prominently cited it in his A Letter Concerning Toleration, but inquisitors refuted this argument, since they regarded the term righteousness not to be able to anyone who was an enemy of the church.

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Cultural references

As one of the most famous of Beatitudes the meek shall inherit the earth has appeared many times in works of art and popular culture:

The title of a song in the Little Shop of Horrors musical
The title of a song on the Frank Zappa album You Are What You Is
The theme of the Rush album 2112
An episode of the War of the Worlds televison series
In J. B. Priestley's Midnight of the Desert contains a discussion of this verse by the characters as does Arnold Bennet's Anna of the Five Towns
Fragment of the verse used in the ‘’Sermon on the Mount (Big Nose)’’ scene in Monty Python's Life of Brian film

Other than "blessed are the meek", perhaps the most famous of the Beatitudes is blessed are the peacemakers:

It was the personal motto of James I of England
It is one of the main themes in "The Tale of Melibee", one of The Canterbury Tales
It is quoted three times by Shakespeare, although ironically, in Henry VI, part 2, Richard III, and Coriolanus
It plays an important role in Herman Melville's Billy Budd
This verse was famously misprinted in the second edition of the Geneva Bible as blessed are the placemakers
- The typographic error in the Geneva Bible became parodied in Monty Python's Life of Brian where the crowd listening to the sermon mishears it as blessed are the cheesemakers.

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References

Albright, W.F. and C.S. Mann. "Matthew." The Anchor Bible Series. New York: Doubleday & Company, 1971.
Betz, Hans Dieter. Essays on the Sermon on the Mount. translations by Laurence Welborn. Philadelphia: Fortress Press, 1985.
Clarke, Howard W. The Gospel of Matthew and its Readers: A Historical Introduction to the First Gospel. Bloomington: Indiana University Press, 2003.
Davids, Peter H. "Meek Shall Inherit the Earth." A Dictionary of Biblical Tradition in English Literature. David Lyle Jeffrey, general editor. Grand Rapids: W.B. Eerdmans, 1992.
Hill, David. The Gospel of Matthew. Grand Rapids: Eerdmans, 1981
France, R.T. The Gospel According to Matthew: an Introduction and Commentary. Leicester: Inter-Varsity, 1985.
Gundry, Robert H. Matthew a Commentary on his Literary and Theological Art. Grand Rapids: William B. Eerdmans Publishing Company, 1982.
Kissinger, Warren S. The Sermon on the Mount: A History of Interpretation and Bibliography. Metuchen: Scarecrow Press, 1975.
Kodjak, Andrej. A Structural Analysis of the Sermon on the Mount. New York: M. de Gruyter, 1986.
Lapide, Pinchas. The Sermon on the Mount, Utopia or Program for Action? translated from the German by Arlene Swidler. Maryknoll: Orbis Books, 1986.
Schweizer, Eduard. The Good News According to Matthew. Atlanta: John Knox Press, 1975
Twomey, M.W. "The Beatitudes." A Dictionary of Biblical Tradition in English Literature. David Lyle Jeffrey, general editor. Grand Rapids: W.B. Eerdmans, 1992.zh-min-nan:Si̍t-chāi ê hok-khì