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She Reads Truth Sermon on the Mount Reflection Questions

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Collection of sayings and teachings of Jesus

The Sermon on the Mount (anglicized from the Matthean Vulgate Latin section title: Sermo in monte) is a collection of sayings and teachings attributed to Jesus Christ, which emphasizes his moral education constitute in the Gospel of Matthew (chapters 5, 6, and 7).[1] [2]

It is the offset of the 5 Discourses of Matthew and takes place relatively early in the Ministry of Jesus, after he has been baptized by John the Baptist, finished his fasting and spiritual retreat in the desert, and begun to preach in Galilee. The name and location of the mountain is unstated; the Mount of Beatitudes, a hill on the shore of Lake Galilee, is the traditional interpretation.

The Sermon is the longest continuous discourse of Jesus establish in the New Testament, and has been i of the most widely quoted elements of the Canonical Gospels.[3]

It includes some of the best-known teachings of Jesus, such as the Beatitudes, and the widely recited Lord's Prayer. The Sermon on the Mount is generally considered to contain the central tenets of Christian discipleship.[three]

Groundwork and setting [edit]

The Sermon on the Mountain occupies chapters 5, 6 and 7 of the Gospel of Matthew. The Sermon has been 1 of the near widely quoted elements of the Approved Gospels.[3]

This is the first of the V Discourses of Matthew, the other iv beingness Matthew 10, Matthew 13 (1–53), Matthew xviii and the Olivet discourse in Matthew 24.[four] [5] [6]

The Sermon is set up early in the Ministry of Jesus after he has been baptized past John the Baptist in chapter three of Matthew'south Gospel, gathered his get-go disciples in chapter four, and had returned from a long fast and contemplation in the Judaean Desert where he had been tempted past Satan to renounce his spiritual mission and gain worldly riches.

Earlier this episode, Jesus had been "all near Galilee" preaching, as in Matthew 4:23, and "great crowds followed him" from all effectually the expanse. The setting for the sermon is given in Matthew 5:1-2. Jesus sees the multitudes, goes up into the mount, is followed by his disciples, and begins to preach. The Sermon is brought to its close by Matthew 8:1, which reports that Jesus "came down from the mountain followed past great multitudes".

Components [edit]

While the issue of the exact theological structure and composition of the Sermon on the Mountain is subject to debate among scholars, specific components within it, each associated with particular teachings, can be identified.[7] [8]

Matthew five:3–12 discusses the Beatitudes. These describe the character of the people of the Kingdom of Heaven, expressed as "blessings".[ix] The Greek word most versions of the Gospel render as "blessed," tin can besides be translated "happy" (Matthew 5:3–12 of Young's Literal Translation for an example). In Matthew, in that location are eight (or nine) blessings, while in Luke in that location are four, followed by four woes.[9]

In almost all cases the phrases used in the Beatitudes are familiar from an Old Testament context, simply in the sermon Jesus gives them new significant.[x] Together, the Beatitudes present a new set of ideals that focus on love and humility rather than force and mastery; they echo the highest ethics of Jesus' teachings on spirituality and compassion.[ten]

In Christian teachings, the Works of Mercy, which have corporal and spiritual components, have resonated with the theme of the Beatitude for mercy.[11] These teachings emphasize that these acts of mercy provide both temporal and spiritual benefits.[12]

Matthew 5:thirteen–16 presents the metaphors of common salt and light. This completes the profile of God'due south people presented in the beatitudes and acts as the introduction to the next section.

There are ii parts in this section, using the terms "common salt of the earth" and Light of the World to refer to the disciples – implying their value. Elsewhere, in John 8:12, Jesus applies Light of the Globe to himself.[13]

Jesus preaches near hell and what hell is like: "Just I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother "Raca (fool)" shall be in danger of the council: but whosoever shall say, One thousand fool, shall exist in danger of hell burn down." (Matthew 5:22 KJV[14]) However, the original translation of this verse refers to the real life location of Gehenna, a burial ground for the wicked, and non a place of spiritual torment.

The longest discourse in the Sermon is Matthew 5:17–48, traditionally referred to equally the Antitheses or Matthew's Antitheses. In the discourse, Jesus fulfills and reinterprets the Former Covenant and in item its Ten Commandments, contrasting with what "you lot accept heard" from others.[fifteen] For case, he advises turning the other cheek, and to love your enemies, in dissimilarity to taking an middle for an eye. Co-ordinate to about interpretations of Matthew v:17, 18, nineteen, and 20, and well-nigh Christian views of the Erstwhile Covenant, these new interpretations of the Law and Prophets are non opposed to the Onetime Attestation, which was the position of Marcion, but form Jesus' new teachings which bring nearly salvation, and hence must be adhered to, as emphasized in Matthew seven:24–27 towards the end of the sermon.[16]

In Matthew vi Jesus condemns doing what would normally exist "expert works" simply for recognition and non from the heart, such as those of alms (half-dozen:one–4), prayer (6:five–xv), and fasting (6:16–18). The discourse goes on to condemn the superficiality of materialism and calls the disciples not to worry about textile needs, but to "seek" God's kingdom offset. Within the discourse on ostentation, Matthew presents an example of right prayer. Luke places this in a different context. The Lord's prayer (6:9–thirteen) contains parallels to i Chronicles 29:x–18.[17] [18]

The first part of Matthew seven, i.e. Matthew 7:1–6 deals with judging. Jesus condemns those who judge others before start judging themselves: "Judge not, that ye be non judged."

In the concluding part in Matthew 7:17–29 Jesus concludes the sermon by warning against false prophets.

Teachings and theology [edit]

The teachings of the Sermon on the Mountain take been a central element of Christian ethics, and for centuries the sermon has acted as a primal recipe for the conduct of the followers of Jesus.[19] Various religious and moral thinkers (east.1000. Leo Tolstoy and Mahatma Gandhi) have admired its bulletin, and it has been one of the primary sources of Christian pacifism.[1] [20]

In the 5th century, Saint Augustine began his volume Our Lord's Sermon on the Mountain by stating:

If anyone will piously and soberly consider the sermon which our Lord Jesus Christ spoke on the mount, as we read it in the Gospel co-ordinate to Matthew, I call back that he volition observe in it, and so far every bit regards the highest morals, a perfect standard of the Christian life.

The concluding poetry of chapter five of Matthew (5:48) is a focal point of the sermon that summarizes its teachings past advising the disciples to seek perfection."[21] The Greek word telios used to refer to perfection too implies an terminate, or destination, advising the disciples to seek the path towards perfection and the Kingdom of God.[21] It teaches that God's children are those who human action like God.[22]

The teachings of the sermon are often referred to every bit the Ideals of the Kingdom: they place a high level of emphasis on "purity of the heart" and embody the basic standard of Christian righteousness.[23]

The Sermon'due south Theological Construction [edit]

The theological structure of the Sermon on the Mount is widely discussed.[7] [eight] [24] One group of theologians ranging from Saint Augustine in the fifth century to Michael Goulder in the 20th century, see the Beatitudes as the cardinal element of the Sermon.[vii] Others such as Bornkamm see the Sermon arranged effectually the Lord'southward prayer, while Daniel Patte, closely followed past Ulrich Luz, encounter a chiastic structure in the sermon.[seven] [8] Dale Allison and Glen Stassen take proposed a construction based on triads.[viii] [24] [25] Jack Kingsbury and Hans Dieter Betz meet the sermon as equanimous of theological themes, e.thou. righteousness or fashion of life.[7]

Interpretation [edit]

The high ethical standards of the Sermon have been interpreted in a broad diversity of means by different Christian groups.

North American Biblical scholar Craig S. Keener finds at least 36 different interpretations of the bulletin of the Sermon which he groups into 8 views:[26]

  1. The predominant medieval view, "reserving a college ethic for clergy, especially in monastic orders"[27]
  2. A view associated with Martin Luther that it represents an impossible demand, but serves to educate Christians on the ideals of their faith[28]
  3. The Anabaptist a literal view which directly applies the teachings[29]
  4. The Social Gospel view[ clarification needed ]
  5. The Christian existentialism view[ clarification needed ]
  6. Schweitzer'southward view of an imminent eschatology referring to an interim ethic
  7. Dispensational eschatology which refers to the future Kingdom of God
  8. Inaugurated eschatology in which the Sermon's ideals remain a goal to exist approached, yet realized after

Comparison with the Sermon on the Evidently [edit]

While Matthew groups Jesus' teachings into sets of similar fabric, the same material is scattered when found in Luke.[1] The Sermon on the Mount may be compared with the similar simply shorter Sermon on the Plain equally recounted by the Gospel of Luke (half-dozen:17–49), which occurs at the same moment in Luke's narrative, and also features Jesus heading upward a mountain, but giving the sermon on the style down at a level spot. Some scholars believe that they are the same sermon, while others hold that Jesus oftentimes preached like themes in different places.[30]

Modernistic parallels with Buddhist teachings [edit]

Although modern parallels between the teachings of Jesus and Buddhist philosophy have been drawn (by the 14th Dalai Lama[31] for example), mod comparisons emerged subsequently missionary contacts[ clarification needed ] in the 19th century, there is no historically reliable evidence of contacts betwixt Buddhism and Jesus during his life.[32] Modern scholarship has most unanimously agreed that claims of the travels of Jesus to Tibet, Kashmir or India (see Unknown years of Jesus) and the influence of Buddhism on his teachings are without historical ground.[33] [34] The similarities between the teachings of Buddha and Jesus take been noted.[35]

Co-ordinate to the Perennial Philosophy [edit]

According to perennialist writer Frithjof Schuon, the message of the Sermon is a perfect synthesis of the whole Christian tradition. The text has the largest number of perennial and universal doctrines and spiritual advice of all Scripture. Much of what Bible readers recollect from Scripture derives from the Sermon. The source of spiritual and moral instructions, the Sermon on the Mount is regarded by the Perennial Philosophy "as the quintessence itself of faith".[36] Perennialism considers the injunctions of the Sermon on the Mountain as belonging to the esoteric dimension of Christianity.

See also [edit]

  • Gospel harmony
  • Jesus in Christianity
  • Life of Jesus in the New Testament
  • The Kingdom of God Is Within You, 1894 Leo Tolstoy book

References [edit]

Citations [edit]

  1. ^ a b c Cross, F.L., ed. (2005), "Sermon on the Mount", The Oxford dictionary of The Christian church, New York: Oxford Academy Printing .
  2. ^ Baasland, Ernst (2015). Parables and Rhetoric in the Sermon on the Mount: New Approaches to a Archetype Text. Tübingen, DE: Mohr Siebeck. ISBN9783161541025.
  3. ^ a b c Vaught, Carl Yard. (2001), The Sermon on the mount: a theological investigation, ISBN978-0-918954-76-3 . pages 11–fourteen.
  4. ^ The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 pp. 94–96.
  5. ^ The Gospel of Matthew by Craig S. Keener 2009 ISBN 978-0-8028-6498-7 pp. 37–38.
  6. ^ Preaching Matthew'south Gospel by Richard A. Jensen 1998 ISBN 978-0-7880-1221-1 pp. 25, 158.
  7. ^ a b c d eastward Reading the Sermon on the Mount: by Charles H. Talbert 2004 ISBN 1-57003-553-9 pp. 21–26.
  8. ^ a b c d What are they saying about Matthew's Sermon on the mountain?, Warren Carter 1994 ISBN 0-8091-3473-X pp. 35–47.
  9. ^ a b "Beatitudes." Frank Leslie Cantankerous, Elizabeth A. Livingstone, eds. The Oxford dictionary of the Christian church building. New York: Oxford Academy Press. 2005 ISBN 978-0-19280290-3
  10. ^ a b A Dictionary of The Bible, James Hastings 2004 ISBN 1-4102-1730-2 pages fifteen–19.
  11. ^ Jesus the Peacemaker, Carol Frances Jegen 1986 ISBN 0-934134-36-7 pages 68–71.
  12. ^ The Synoptics: Matthew, Mark, Luke, Ján Majerník, Joseph Ponessa, Laurie Watson Manhardt 2005 ISBN ane-931018-31-6, pages 63–68
  13. ^ Spear, Charles (2003). Names and Titles of the Lord Jesus Christ. p. 226. ISBN0-7661-7467-0.
  14. ^ Bible Gateway Quick search: hell fire
  15. ^ Run across David Flusser, "The Torah in the Sermon on the Mount" (WholeStones.org) and idem, "'It Is Said to the Elders': On the Estimation of the So-called Antitheses in the Sermon on the Mountain" (JerusalemPerspective.com).
  16. ^ France, R. T. (2007). The Gospel of Matthew. pp. 1118–9. ISBN978-0-80282501-8.
  17. ^ Clontz, T.E. & J., The Comprehensive New Testament with consummate textual variant mapping and references for the Dead Sea Scrolls, Philo, Josephus, Nag Hammadi Library, Pseudepigrapha, Apocrypha, Plato, Egyptian Book of the Expressionless, Talmud, Quondam Attestation, Patristic Writings, Dhammapada, Tacitus, Epic of Gilgamesh, Cornerstone, 2008, p. 451, ISBN 978-0-9778737-one-five
  18. ^ Stevenson (2004), p. 198.
  19. ^ The sources of Christian ethics by Servais Pinckaers 1995 ISBN 0-8132-0818-one folio 134
  20. ^ For Tolstoy, run into My Religion, 1885. cf. My Organized religion on Wikisource.
  21. ^ a b Vaught, Carl G. (1986). The Sermon on the Mount: A Theological Interpretation. SUNY Press. pp. seven–x. ISBN9781438422800.
  22. ^ Talbert, Charles H. (2010). "Matthew". Paideia: Commentaries on the New Attestation. Bakery Academic. p. 78. ISBN9780801031922. The sentence, "It teaches that God's children are those who act like God(...)", is upwards for contend, as the indicated source's claim is ambiguous at best. Though some of the commentaries written on this issue, notably by Eckhart Tolle, and others, signal that the ultimate humility and itiatiatory[ description needed ] act is to act like God in lodge receive God's ultimate grace, this item source should be replaced with one that merits this merits.
  23. ^ Christian ideals, issues and insights past Eṃ Stephan 2007 ISBN 81-8069-363-5.
  24. ^ a b Allison, Dale C. (September 1987). "The Construction of the Sermon on the Mount" (PDF). Journal of Biblical Literature. 106 (3): 423–45. doi:ten.2307/3261066. JSTOR 3261066.
  25. ^ Stassen, Glen H. "The Xiv Triads of the Sermon on the Mount." Journal of Biblical Literature, 2003.
  26. ^ Keener, Craig S. (2009). "The sermon's bulletin". The Gospel of Matthew. pp. 160–2. ISBN978-0-8028-6498-vii.
  27. ^ Mahoney, Jack (February 2012). "Catholicism Pure and Uncomplicated". 2nd, tertiary, and 4th paragraphs. The most widespread and notorious of these strategies was the double standard arroyo which adult by the time of the Eye Ages, requiring the sermon to be taken seriously by just some members of the Church. {{cite web}}: CS1 maint: location (link)
  28. ^ Cahill, Lisa Sowle (April 1987). "The Ethical Implications of the Sermon on the Mount". Estimation: A Journal of Bible and Theology. 41 (two): 144–156. doi:10.1177/002096438704100204. S2CID 170623512. The notion that the Sermon is impossible of fulfillment, but has a pedagogical function, is usually associated with Martin Luther or, as Jeremias puts it, with "Lutheran orthodoxy." Notwithstanding, Luther himself maintained that faith is active in works of love and that it is precisely faith which loving service presupposes and of which it is a sign. For this reason, Jeremias' ain hermeneutic of the Sermon carries through Luther's most cardinal insights. The Sermon indicates a way of life which presupposes conversion; the Sermon's portrayals of discipleship, while not literal prescriptions, create ideals and set up burdens of proof for all concrete embodiments.
  29. ^ "Global Anabaptist Mennonite Encyclopedia Online (GAMEO)". showtime paragraph. Whereas Luther emphasized conservancy past faith and grace alone, the Anabaptists placed emphasis on the obedience of faith.
  30. ^ Ehrman 2004, p. 101
  31. ^ Dalai Lama (1998). Robert Kiely; Thupten Jinpa (eds.). The Practiced Heart: A Buddhist Perspective on the Teachings of Jesus. Wisdom Publications Inc. p. 58. ISBN978-0861711383.
  32. ^ Jesus: The Complete Guide 2006 by Leslie Houlden ISBN 082648011X page 140
  33. ^ Van Voorst, Robert E (2000). Jesus Outside the New Attestation: An Introduction to the Ancient Show. Eerdmans Publishing. ISBN 0-8028-4368-9 page 17
  34. ^ The Historical Jesus in Recent Research edited past James D. G. Dunn and Scot McKnight 2006 ISBN 1-57506-100-7 page 303
  35. ^ Borg, Marcus, ed. Jesus and Buddha: The Parallel Sayings. Jack Kornfield, intro. Ulysses Press. 2004.
  36. ^ Mateus Soares de Azevedo, "Esoterism and exoterism in the Sermon of the Mount". In: Sophia journal (vol. fifteen, Number 1, Summer 2009)

Sources [edit]

  • Augustine of Hippo. Commentary on Sermon on Mount. Translated by William Findlay.
  • Betz, Hans Dieter. Essays on the Sermon on the Mount. translations by Laurence Welborn. Philadelphia: Fortress Printing, 1985.
  • Kissinger, Warren Southward. The Sermon on the Mountain: A History of Interpretation and Bibliography. Metuchen: Scarecrow Printing, 1975.
  • Kodjak, Andrej. A Structural Assay of the Sermon on the Mount. New York: M. de Gruyter, 1986.
  • Lapide, Pinchas. The Sermon on the Mount, Utopia or Program for Activeness? translated from the German by Arlene Swidler. Maryknoll: Orbis Books, 1986.
  • Lambrecht, Jan, S.J. The Sermon on the Mountain. Michael Glazier: Wilmington, DE, 1985.
  • McArthur, Harvey Male monarch. Agreement the Sermon on the Mount. Westport: Greenwood Press, 1978.
  • Prabhavananda, Swami Sermon on the Mount According to Vedanta 1991 ISBN 0-87481-050-7
  • Easwaran Eknath. Original Goodness (on Beatitudes). Nilgiri Press, 1989. ISBN 0-915132-91-5.
  • Stassen, Glen H., and David P. Gushee. Kingdom Ethics: Following Jesus in Gimmicky Context, InterVarsity Printing, 2003. ISBN 0-8308-2668-8.
  • Stassen, Glen H. Living the Sermon on the Mount: A Practical Hope for Grace and Deliverance, Jossey-Bass, 2006. ISBN 0-7879-7736-five.
  • Stevenson, Kenneth. The Lord's prayer: a text in tradition, Fortress Press, 2004. ISBN 0-8006-3650-3.
  • Soares de Azevedo, Mateus. Esoterism and Exoterism in the Sermon of the Mount. Sophia journal, Oakton, VA, USA. Vol. 15, Number i, Summer 2009.
  • Soares de Azevedo, Mateus. Christianity and the Perennial Philosophy, Globe Wisdom, 2006. ISBN 0-941532-69-0.

External links [edit]

  • Augustine: On the Sermon on the Mount
  • Sermon on the Mountain as center of Gospel's Law according to the Canon of the Catholic Church.
  • The Sermon on the Mount Site: All-encompassing range of Sermon on the Mount related resource
  • Read The Sermon on The Mount on Gandhi Heritage Portal
  • Listen "Blessed are those who mourn" commentary
  • The Sermon on the Mount as depicted by Claude Lorrain at the Frick Collection in New York Metropolis
  • Read Christ Teaching the Beatitudes in the Americas in The Book of Mormon

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Source: https://en.wikipedia.org/wiki/Sermon_on_the_Mount

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