Beatitudes: Both awesome and awful.

Matthew 5.3-12, Luke 6.20-26.

Many of Jesus’s teachings are bunched together as the Sermon on the Mount in Matthew, and the Sermon on the Plain in Luke. They overlap a bunch, so I’m going through ’em together. Both of them begin with beatitudes.

Beatitude is an old-timey word for “blessing.” Most translations follow the KJV’s convention and begin each line with “Blessed are the…” as Jesus lists the sucky, not-so-great situation under which these folks are groaning. They’re poor. Mourning. Humble. Starving for justice. Merciful in a world without mercy. Pure-hearted in a dirty culture. Striving for peace where there’s nothing but rage and fear. Getting hunted down, mocked, slandered, driven out. These things sure don’t sound like blessings.

And let’s be blunt: They’re not blessings. Jesus is not blessing us with poverty, misery, injustice, no peace, and persecution. He’s telling us our Father intends to relieve the people suffering from these things. I’ll explain further, but first let’s get to the beatitudes in these two gospels.

Matthew 5.3-12 KWL

3“The spiritually poor: How awesome!

—the heavenly kingdom is theirs.

4Those mourning: How awesome!

they’ll be comforted.

5The gentle: How awesome!

—they’ll inherit the land.

6Those hungry and thirsty for justice: How awesome!

—they’ll be filled.

7The merciful: How awesome!—

they’ll be shown mercy.

8Those of clean mind: How awesome!—

they’ll see God.

9Those making peace: How awesome!—

they’ll be called God’s children.

10Those hunted down because of justice: How awesome!

—the heavenly kingdom is theirs.

11When people condemn you, hunt you down,

say everything evil against you, lie,

all because of me: How awesome you are!

12Rejoice and celebrate for your great reward in heaven!

For they persecuted the prophets before you this way.”

Luke 6.20-23 KWL

20Jesus, lifting his eyes to his students, said:

“The poor: How awesome!

—God’s kingdom is yours.

21Those hungry now: How awesome!

—you’ll be filled.

Those crying now: How awesome!

—you’ll laugh.

22When the people hate you, segregate you,

condemn and throw out your names as if evil,

all because of me: How awesome you are!

23Rejoice on that day! Skip!

Look at your great reward in heaven!

Their ancestors did likewise to the prophets.”

Yeah, you likely noticed I went with a much different translation of μακάριοι/makárihi than the traditional “blessed.”

Ash Wednesday: Lent begins.

Today is Ash Wednesday, the first day of the Lenten fast. It gets its name from the western custom of putting ashes on our heads. What’s with the ashes? It comes from bible: Ashes were used to ritually purify sinners. Nu 19.9 So it’s to repeat that custom.

Varoius Christians figure it also comes from the ancient middle eastern custom of putting ashes on one’s head when grieving. 2Sa 13.19, Jb 2.8 What’re we grieving? Well, Easter comes after Holy Week, when Jesus died, so they’re kinda grieving Jesus’s death. Even though he’s alive now, their emphasis is his horrible suffering and death, and they mourn that. Lent is one of the ways they mourn that. So, ashes.

Thing is… in his Sermon on the Mount, Jesus tells us when we’re fasting not to broadcast it.

Matthew 6.16-18 NRSVue

16“And whenever you fast, do not look somber, like the hypocrites, for they mark their faces to show others that they are fasting. Truly I tell you, they have received their reward. 17But when you fast, put oil on your head and wash your face, 18so that your fasting may be seen not by others but by your Father who is in secret, and your Father who sees in secret will reward you.”

In many churches ashes are ritually sprinkled on one’s head, but in English-speaking countries the custom is to use the ashes to draw a cross on Christians’ foreheads. I don’t know how pleased Jesus is with those of us who wear these crosses on our foreheads all day. I think he’d much rather we show off our devotion by being fruity.

But over the past decade, mainline Christians have started to use the forehead-cross thingy as an outreach tool. Instead of only doing the ritual in their church buildings, their pastors go to public places with ashes, and draw crosses on anyone who asks.

• Sometimes they’re Christians who go, “Oh I forgot it’s Ash Wednesday; I’m gotta go get my ashes!”
• Sometimes they’re Christians who didn’t grow up with this ritual: “Ash Wednesday? What’s that? Well I’m Christian, so I’m gonna get a cross too.”
• Sometimes they’re Christian jerks: “Oh that’s a Catholic thing; that’s as good as paganism or sorcery; I’m not doing that.”
• And sometimes they’re pagans who think they’re Christian, or pagans who wanna try something “spiritual.”

Regardless, the mainliners’ goal is to get more people to think about Jesus than usual. It does do that.

Don’t break up with unbelievers!

1 Corinthians 7.10-17.

When I was growing up, both Mom and my pastors taught us kids we shouldn’t date non-Christians. Because, God forbid, you were gonna fall in love with them, marry them, and now you were gonna have perpetual disagreements with your pagan spouse about religion. Then we’d have kids, and she’d of course object to me wanting to raise ’em Christian. Then she’d let the Jehovah’s Witnesses talk to her some morning, join them, and now I’d have to deal with all the heretic garbage they taught her. Or pick some other worst-case scenario; just imagine your spouse turns into a massive jerk… and presume you somehow won’t turn into one too.

Done? Good. I myself didn’t need to imagine any worst-case scenarios, ’cause I grew up with a Christian mom and an atheist dad, so I knew exactly what that looked like. Dad didn’t forbid us kids from going to church with Mom and becoming Christians, but he certainly wasn’t thrilled about it. And he especially wasn’t thrilled whenever he did something immoral—usually theft—and his Christian kids would object, and spoil his evil fun.

In the Roman Empire, divorce was widespread, and people did it for any and every reason. So if a Roman’s spouse got mixed up in some new gnostic religion, and was suddenly spending all the family’s money on it, and our hypothetical Roman wanted nothing to do with it: Divorce! Easy-peasy. Property gets divided, and you go your way with your money. And your spouse goes to temple with all their money, and leaves temple with no money, but at least you still got all your money.

Some of this attitude leaked into Jesus’s culture, and as a result a number of Jews likewise divorced for any and every reason. And certain Pharisee rabbis let them. This, despite the LORD telling Malachi he hates divorce. Ml 2.16 NKJV The rabbis would simply find a convenient loophole which permitted divorce in this instance… and could always somehow find a way to permit divorce in every instance. Human depravity is clever like that.

When Jesus was questioned about the issue, he said nope, divorce was never God’s idea. Moses permitted it “because of your hard-heartedness,” Mt 19.8 KWL i.e. your closed-mindedness; people won’t accept any scenario where divorce isn’t an option. Indeed Jesus’s own students came to him afterwards and objected Mt 19.10 —and Jesus said yeah, not everyone’s gonna accept this teaching. Mt 19.11 People should go into marriage expecting it to be lifelong, but they just don’t. They want, “just in case,” loopholes. We all want loopholes.

So some of the first Christians figured religion oughta be one of those loopholes, right? If a Greco-Roman pagan became Christian, but her spouse was a massive Zeus worshiper and wanted to stick with Zeusery, what was she to do? Especially if he demanded she come to temple with him, and couldn’t figure out why she couldn’t worship Jesus and Zeus, just like she worshiped Athena and Zeus, or Demeter and Zeus, or Artemis and Hera and Hestia and Zeus. Why’s Jesus so exclusive? What, are you monotheist now?

So that’s the cultural background to today’s scripture—namely, how Paul and Sosthenes addressed the whole pagan-spouse problem.

The background of the Sermon on the Mount.

Matthew 5.1-2.

Jesus’s Sermon on the Mount begins in Matthew 5, where Jesus “went up into a mountain” Mt 5.1 KJV to teach his students (Greek μαθηταὶ/mathité, “pupil,” KJV “disciple”).

Matthew 5.1-2 KWL

1Seeing the crowds,

Jesus goes up, into the hill,

and as he is sitting down

his students come to him.

2Opening his mouth,

Jesus is teaching his students,

saying…

and he starts with the Beatitudes.

Y’notice my translation has “hill.” The original Greek text has ὄρος/óros, which can mean either “hill” or “mountain,” and the person (not necessarily St. Jerome) who originally translated Matthew for the Vulgate decided it meant montem, “mountain,” so that’s how Christians have historically interpreted it. That’s why it’s the Sermon on the Mount, not Hill.

Thing is, I’ve been to the Mount of Beatitudes in northern Israel, where Christian tradition says Jesus gave this sermon. It’s a hill.

A view of the Mount of Beatitudes from Capharnaum. See that domed building? That’s the octagonal Church of the Beatitudes, built by the Roman Catholics in 1938. Berthold Werner, Wikimedia

True, not everybody agrees what the difference is between a hill and a mountain. In English and American custom, a mountain is 1,000 feet above its surrounding geography. But of course if the locals are used to calling a nearby hill “the mountain,” state geographers might disagree, but it’s a mountain to the locals regardless. The same is true with the Mount of Beatitudes: Christians keep calling it a mountain, but it’s not. It’s only about 200m (about 650 feet) above Lake Tiberias (i.e. the Sea of Galilee). It’s actually 25m below sea level. Where I’m sitting in the Sacramento Valley, as I write this, I am at an elevation 31m above the Mount of Beatitudes. That’s how low of a “mountain” it is.

The 𝘴𝘰𝘭𝘢𝘴.

Most movements have slogans; they help promote the movement. The Protestant movement is no different. When it began in the 1500s, the Reformers came up with slogans. Back then the international language of Christendom was Latin, so of course the slogans are all in Latin.

The three I’m writing about today are called the solas—because they all start with the Latin word sola. You’re probably more familiar with the masculine form of it, solo, which is also an English word and means the very same thing: Alone, only, unaccompanied, done by one person without assistance. Anyway, the three slogans are:

Sola fide, “by faith alone.”

Sola gratia, “by grace alone.”

Sola scriptura, “by scripture alone.”

In the 20th century, various Christians created two more slogans which they claim are also part of the solas: Solus Christus, “Christ alone”; and soli Deo gratia, “glory to God alone.” I have no problem with people coming up with new slogans, but they aren’t part of the original solas, so I won’t talk about them as much.

So… why am I bringing up some five-century-old Latin slogans? Because sometimes you’re gonna hear Christians quote them, talk about them, use them… and use them wrong. The early Reformers had specific reasons for coining these slogans, and we gotta know what they meant by them before we just quote ’em haphazardly.

And even if people don’t use the Latin words—if they use the English translations “by faith alone,” “by grace alone,” and “by scripture alone,” or translate ’em into any other language and teach Christians about ’em—again, let’s know what the Reformers meant by them.

Do we perform sacraments or ordinances?

ORDINANCE 'ɔr.dɪ.nəns, 'ɔrd.nəns noun. Authoritative order or decree.

2. Religious ritual; particularly one ordained by Christ.

3. What Evangelical Christians call sacraments.

When I talk about certain Christian rituals, I call them sacraments. And you’re gonna find many Evangelicals really don’t like this word.

These folks think of “sacraments” as a Roman Catholic word… and some of them are a bit anti-Catholic… and some of ’em are extremely anti-Catholic. They still got a lot of hard feelings about the Catholics, dating all the way back to the original Protestant spats with Roman Catholicism. To them, “sacrament” has a lot of bothersome Catholic baggage attached… so they refuse to use it.

What do they call Christian rituals then? Well Evangelicals could just call ’em rituals, but for some reason we never really wanted to; it makes us think of dead rituals, or dead religion, which they’re not. Somehow the word “ordinances” caught on. Or “holy ordinances.” ’Cause Jesus ordained them.

The two ordinances which Evangelicals tend to single out, are holy communion 1Co 11.23-26 and baptism. Mt 28.19 Some of us also recognize Jesus also mandated foot-washing, Jn 13.14-15 but not every Evangelical lists it as an ordiance. Probably because they don’t wanna wash feet, which sorta merits its own article.

Anyway. Communion and baptism are definitely ordinances… and you’ll find Evangelicals tend to also practice all the other sacraments the Catholics do. They just won’t call them sacraments. Or ordinances, ’cause they figure Jesus didn’t ordain them. Although often the apostles did.

CATHOLIC SACRAMENT	EVANGELICAL EQUIVALENT	WHO ORDAINED IT
Baptism	Baptism	Jesus
Confirmation	Confession of faith at baptism	Peter
Eucharist	Holy communion	Jesus
Penance	Counseling, confession, and intercession	James
Anointing the sick	Anointing the sick	James
Holy orders	Laying hands on people for ministry	The LORD, to Moses
Matrimony	Wedding ceremonies	9th-century Christians

As you notice, Evangelicals still anoint and pray for the sick. Still lay hands on people they’re sending out to do ministry. Still perform wedding ceremonies, funerals, and baby dedications. Still counsel and intercede for people. It’s just they won’t call these other things “ordinances” because they’re not the three ordinances Jesus gave us… and they’ll still try to avoid the word “ritual,” even though it’s precisely what we’re doing.

It’s all about “not doing as Catholics do,” even though we’re totally doing as Catholics do.

Using your imagination to meditate.

When I was a kid there was a Japanese TV show called Aníme Óyako Gekíjo/“Anime Parent-Child Theater,” which Americans know better as Superbook. Christian TV stations used to air it every weekday. Your own kids are more likely to have seen the 2009 American remake.

In the 1981 original, two kids named Sho and Azusa discovered a magic bible which transported them, and their toy robot Zenmaijikake, back to Old Testament times. (Yeah, they all had different names in the English redub: Chris, Joy, and Gizmo.) The kids would interact with the bible folks, who somehow spoke Japanese instead of ancient Hebrew, and were surprisingly white for ancient middle easterners.

The kids, and their robot in the red galero, have a not-at-all-awkward conversation with a buck-naked pre-genitalia Adam and Eve. Aníme Óyako Gekíjo episode 1, “Adamu to Eba Monogatari”

Well in the first series they did. In the second series—also called Superbook in the States—Pasókon Toráberu Tántei-dan/“Computer Travel Detective Team,” the kids totally ignored the bible characters ’cause they were trying to rescue a missing dog. Which is best, I suppose: Less chance they’d accidentally change history, and whoops!—now we’re all worshiping Mammon, and Biff Tannen became president. (Well…)

Obviously we’ve not yet invented time travel, and it’s not possible to have any Superbook-style adventures. But a whole lot of us would love to check out the events of bible times, and maybe interact with it. It’s why there are bible-times theme parks in the Bible Belt, like The Ark Encounter or The Holy Land Experience, which Christians flock to. (Or, for about the same price, actual real-life Israel, which I far more recommend.)

But when time travel or pilgrimage are out of the question right now, it is possible to meditate on a story from the scriptures, by imagining ourselves there as it happened, imagining ourselves watching it as it took place.

Some Christians call this practice Ignatian meditation, after St. Ignatius Loyola, founder of the Jesuits. In his 1524 book Exercitia Spiritualia/“Spiritual Exercises,” Ignatius taught his followers to not just contemplate certain passages in the bible, like Jesus preaching in synagogue or temple, or teaching students, performing miracles, getting born, getting crucified, paradise, hell…. Instead, really mentally put themselves there. Imagine breathing the air. Feeling the weather. Hearing the sounds, smelling the smells. Being in these places.

The idea is to stop thinking of these events as just stories, but as real-life history. Stuff that truly happened. Stuff the prophets and apostles truly experienced. Stuff where God came near and interacted with humanity—same as he does now. Stop looking at them from the outside, and visualize yourself in the inside, in the bible, fully immersed in the story, just as you’re fully a part of God’s salvation history now.

Try this with the passages you’re reading now. Put yourself there, in your mind. See what new insights come out of it.