This article was originally published in the Dec edition of CANews published by the Archdiocese of Kuala Lumpur
The word ‘beatitude’ comes from beatus in Latin which means blessed or happy. Both Luke and Matthew have their own versions of the Beatitudes taught by Jesus – but in actual fact, there are many other instances of similar phrases that speak of the blessedness of a person in terms of their experiences or actions.[1]
The beatitudes are composed of 2 parts; the first part introduces a virtue while the second part speaks of the outcome of possessing that virtue. Expressed in the passive form, it does not exactly say how or through whom the outcome will be achieved. Scholars term this form the ‘divine passive’ – pointing to God, who brings it all about.
In the Beatitudes, Jesus overturns normal thought patterns. What people might normally have seen as negative situations are instead declared as blessed or happy. The shock value that would have affected Jesus’ audience might not be our experience through over-familiarity with the text. Hence, as we re-encounter the Beatitudes, we need to see them according to the mind and heart of Jesus, rather than that of the world.
The Beatitudes are, in reality, a synthesis of the teaching of Jesus in terms of how we are to live out our lives in relation to thewider world, not just in terms of the Christian community. They do not focus on a personalistic or individualist morality but rather help us situate our life and mission in the concrete realities of humanity. They help us in our quest of living out a spirituality of communion.
It is interesting that in Matthew’s Beatitudes while most of the outcomes point to a future reality, two – the first and last - stand out as pointing at current realities.
The following is a survey of Matthew’s version of the Beatitudes:
How blessed are the poor in spirit: the kingdom of Heaven is theirs.
Scholars are generally in agreement that the phrase ‘in spirit’ has been added by Matthew to expand the Lukan idea of the materially poor to include those who acknowledge that all that they are in fact poor in that they are not self-sufficient.
The poor in spirit are those who are not self-assertive, self-reliant, self-confident, self-centered, or self-sufficient.
All we possess is in fact gift, and God is the giver of every gift. Thus, our possessions are not ours by virtue of our own merit and to be used exclusively for ourselves. We are instead called to acknowledge our dependence on God who provides for our every need. Having too many possessions and having to spend our time and effort in terms of safeguarding them can close us to other persons and realities in life.
Here the reference to the kingdom of heaven is not just pointing to a future reality but rather a here-and-now reality of living out God’s plan for humanity. Jesus has already inaugurated the Kingdom and the poor in spirit are already beneficiaries of the Kingdom!
The use of the term Kingdom of Heaven rather than Kingdom of God may be due to Matthew’s acknowledgement of Jewish sensitivities to the use of the divine name; both terms may be viewed as synonymous.
Blessed are the gentle:
they shall have the earth as inheritance. (cf Ps 37:11)
Being gentle does not mean that we are to be spineless pushovers. Rather it means that in humility, we are called to treat others with not just tolerance but acceptance and respect. It means that we are called to practice non-violence, recognizing that violence breeds more violence and the gentle are called instead to bring about reconciliation. Gentleness is one of the fruits of the Spirit that we are gifted with as we grow in discipleship, having grown through discipline and suffering, coming to terms with God’s will in our lives.
The Jews would have seen the earth (or land, as in some translations) in terms of Canaan, the Promised Land, but for us, it is the Kingdom, a lived reality in the here-and-now as well as a heavenly destination in the hereafter, the “new heavens and a new earth, where righteousness is at home. (2 Peter 3:13)
Blessed are those who mourn:
they shall be comforted.
Mourning is most often associated with suffering and death. Yet we also mourn when we realize that we are sinners alienated from God. We also mourn for and with others in that we empathize with them and are somehow sharers in their pain and sorrow. We also mourn when we see that the Kingdom is not yet fully realized.
Ironically, in that mourning there is a sense of faith and hope for it will surely come to pass. Paul writes of being “sorrowful, yet always rejoicing" (2 Cor. 6:10). We are given the assurance that comfort will surely come. Weeping may linger for the night, but joy comes with the morning. (Psalm 30:5)
Blessed are those who hunger and thirst for uprightness:
they shall have their fill.
Hunger and thirst here are seen not simply in terms of food and drink but rather what God desires – that which is righteous. Again, we are assured that it will be come to pass, and we shall be be abundantly filled.
Blessed are the merciful:
they shall have mercy shown them.
Mercy is not mere pity or feeling sorry for a person. Instead it goes beyond and can be linked to forgiveness. In the Lord’s Prayer we pray ‘Forgive us our sins as we forgive those who sin against us.’ Mercy or forgiveness is a two-way street! We cannot expect to receive if we are not also willing to reach out in forgiveness, hard as it might be to let go of our hurts. As St Francis would put it, ‘It is in pardoning that we are pardoned.’
In living out this beatitude, relationships are healed and strengthened as mutual forgiveness abounds.
Blessed are the pure in heart:
they shall see God.
Purity of heart does not mean that we are sinless. Neither does it merely point to chastity. Rather it points to a heart that is single-minded in its search of God. There is a sincerity and mindfulness of God that does not allow for mixed motivations.
Ultimately, the search is rewarded – God chooses to reveal himself to us – again here, however, the timing is undefined. Yet we are called to be relentless in our quest – and God will surely honour our single-mindedness!
Blessed are the peacemakers:
they shall be recognised as children of God.
Peacemakers are not the same as peacekeepers! The latter may be passive, steering away from trouble but peace is not a mere absence of war!
The shalom of God is more than just a ceasefire! It involves the building of bridges and facing realities that may be indeed difficult. It means facing our differences honestly and yet treating the other with respect, being willing to ‘agree to disagree’. It involves a shift from mere tolerance to acceptance, despite differences that may still exist. It is about learning to co-exist in harmony. The peacemaker may also have to bring other parties together, to be an agent of forgiveness and reconciliation.
Being recognized as a child of God means that others can see God working in and through us, that we are used as his instruments.
Blessed are those who are persecuted in the cause of uprightness:
the kingdom of Heaven is theirs.
Blessed are you when people abuse you and persecute you and speak all kinds of calumny against you falsely on my account.
Rejoice and be glad, for your reward will be great in heaven;
this is how they persecuted the prophets before you.
If we are not at all persecuted, even if it is subtle, it may mean that we are somehow treading through life in a very safe fashion. Yet, if we are truly living out our vocation as Christians in a prophetic and upright manner, we cannot but attract opposition! Through legitimate suffering, we learn and grow. Persecution leads ultimately to perfection, but only if we persevere. Ultimately it is for the Lord’s sake that we might have to suffer and we must keep that in mind!
Here, the promised outcome is not in the future but an already existent reality – again the same as promised to the poor in spirit. It is also the honour of knowing that we walk in the footsteps of the prophets, revered today but reviled in their own time.
In conclusion, the beatitudes do not merely state a way of life or morality that pertains merely to one’s own self but rather in relation to all of humanity. They also seem to offer congratulations to those who have made them a part of their lives as well as re-issuing a call or summons to us to heed them. They are not sectarian – they are in fact offered to all people of goodwill. They are a call to radical discipleship – a discipleship that calls us to solidarity with all of humanity.
Gerard Steve Theraviam, a priest of the Archdiocese of Kuala Lumpur, is the Rector of College General, the seminary in Penang where he also lectures on the Bible. He is also a trained spiritual director.
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