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The Beatitudes: A Radical Call to Change Everything

The Beatitudes: A Radical Call to Change Everything

Last updated on: January 31, 2025 at 12:48 pm by Vance Morgan

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The Beatitudes: A Radical Call to Change Everything 2025-01-31T12:48:50-04:00 Vance Morgan

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Blessed Are . . .

The Feast of the Presentation of Jesus in the Temple happens to fall on this coming Sunday, which means that the usual Epiphany 4 text is being bumped for Presentation-related texts. That’s unfortunate because in the normal run of things, Epiphany 4 is the first of several Sundays that, in Year A at least, take us through the Sermon on the Mount, beginning with the Beatitudes. Here’s what I wrote for Epiphany 4 in my book A Year of Faith and Philosophy which is coming out this fall:

It is a scene so familiar in our imaginations that it has become iconic. On the top of a hill in the middle of the impromptu gathering is the man everybody has been talking about and has gathered to check out. He doesn’t look any different from any number of other guys in the crowd. In spite of the stories that seem to pop up everywhere this man goes, you would not be able to pick him out of a lineup. Then he opens his mouth, and the world is forever changed. Here is Matthew’s full version of the Beatitudes:

Blessed are the poor in spirit, for theirs is the kingdom of heaven.

Blessed are those who mourn, for they will be comforted.

Blessed are the meek, for they will inherit the earth.

Blessed are those who hunger and thirst for righteousness, for they will be filled.

Blessed are the merciful, for they will receive mercy.

Blessed are the pure in heart, for they will see God.

Blessed are the peacemakers, for they will be called children of God.

Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account.

Rejoice and be glad, for your reward is great in heaven.

We don’t know the details of the setting, of course—the traditional images are evocations of centuries of imagination. Maybe it was a cloudy and windy day. Maybe these words were spoken inside someone’s home or a synagogue. Maybe they were shared in private only with a few intimate friends and confidants. Maybe the man never spoke these words at all and they are intended as a brief summary, written decades after the fact, of how he lived and called others to live.

Power, Birth, Economic Status, Education, Gender, Race

But the Beatitudes are so beautifully poetic, so rich yet sparse, so gentle yet powerful, so all-encompassing and embracing that over the centuries they have seeped into the Christian ethos as the summary expression, as the “mission statement” of a religion and all it professes to stand for. The beauty and familiarity of the language can easily disguise what is most remarkable about the Beatitudes—they are a crystal clear call to radically uproot everything we think we know about value, about what is important, about prestige, about power, and even about God. They are a challenge to fundamentally change the world.

The Roman-dominated world into which these words came like a lightning bolt was not that different from our own. One’s status or rank in the social hierarchy depended on factors such as power, birth, economic status, education, gender, race—usually some combination of these. Those who lacked these qualities, whether through their own fault or because of matters entirely outside their control, had little opportunity to rise above their lowly state.

God’s Economy

In a matter of a few brief, poetic lines Jesus turns it all upside-down. In God’s economy, none of our assumptions can be relied upon and none of our commonsense arrangements work. God’s values are apparently the very opposite of those produced by our natural human wiring. Throughout the rest of the Sermon on the Mount, and consistently throughout virtually everything we have that is attributed to Jesus in the Gospels, the point is driven home. God is most directly found in the poor, the widows, the orphans, the disenfranchised, all those for whom pretensions of being something or having influence are unavailable.

The Gospels are clear that the one thing guaranteed to make God angry is to ignore such persons. The infrequent times that Jesus talks about hell are always in the context of people who spend their lives ignoring the unfortunate. Because in truth we all are impoverished, we all are abandoned, we all are incapable of taking care of ourselves, let alone of anyone else. The poor, widows, and orphans simply no longer have the luxury of pretending otherwise.

The Ten Commandments

Every once in a while we hear on the news or read online about a community in which a debate has arisen over whether it is permissible to put a plaque or a statue containing the Ten Commandments in a law court, a state house, or a public school. But imagine a community or a society with governing practices and policies infused with the energy, not of the Ten Commandments, but of the Beatitudes. Imagine a legislative body whose guiding North Star was the mercy and compassion of the Beatitudes rather than the cold and clinical justice of the Ten Commandments. How would such a community’s or society’s attitudes and policies concerning the poor, the disenfranchised, those who are struggling, those who have fallen through the cracks, change as it learned to see such “unfortunates” not as a problem, but rather as the very face of God?

An intriguing thought experiment, but ultimately the Beatitudes are not about transformed social institutions. They are about a transformational way of being in the world. The Beatitudes are far more than a beautifully poetic literary statement. They are the road map for how to carry faith into the real world. The world we live in is no more naturally attuned to the challenge of the Beatitudes than was the world in which they were first spoken. Individuals infected with the energy of the Beatitudes are those whose responsibility it is to help transform reality. The Beatitudes are a call to get to work.

For reflection: Imagine that you were present at the Sermon on the Mount. How would the Beatitudes have struck you if you were a wealthy person? A person with political or religious authority? A person accustomed to looking away from those most in need?

Evangelical

Education and Religion

About Vance Morgan

If you have ever wondered whether intelligence and faith can talk to each other, this blog is for you. If you agree with Shakespeare when he writes that “there is more in heaven and earth than is dreamed of in your philosophy,” this blog is for you. If you suspect that God has a sense of humor, this blog is for you. If you believe that learning and growing is a life-long process and that we are never “all set” (as they say in Rhode Island), this blog is for you. If you agree with me that irreverence is an important virtue, this blog is for you. In January of 2009, I headed to the Collegeville Institute for Ecumenical and Cultural Research in Collegeville, Minnesota to spend my four month sabbatical as a Resident Scholar. The title of my book project was SEEING THE INVISIBLE: Creative Faith and the Absence of God, in which I intended to investigate the question of whether it is possible to live a meaningful life of faith in a world in which God is apparently absent. You can read more about the author here.

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