The Beatitudes Research Paper

We consider the Beatitudes counter-cultural because it is a different perspective of “blessedness” as of what we think in our society today. For example, we think that blessedness, or happiness comes from physical well-being. We say people are blessed when they have the most money, the best house, the best clothing, desirable appearance, etc. In our society, we view “blessedness” as happiness from materialistic prosperity. Another example of how we think “blessedness” is the happiness from non-physical well-being. We commonly say that someone is blessed when they possess talent (musical, art, etc.), are highly intellectual, or are simply experiencing from good luck. These examples of blessings are very contrasting to the blessings depicted in the Beatitudes. For example, the Beatitudes describe that blessed are those who are poor in spirit, those who are persecuted, those who hunger and thirst for righteousness, etc. In our society, we do not consider someone who is poor, persecuted, or hunger and thirst as “blessed”. However, the Beatitudes depict the meaning of “blessed” as happiness that is awarded spiritually for our faith, instead of physical or mental well-being. The true blessings described in the Beatitudes are recognizing the need of God in our lives by meekness and grief from our sins, and God inheriting in our souls.

In the book When the Kings Come Marching In, theologian, Richard J. Mouw goes into depth about the “transformed City” that Isaiah envisions at the end of history (Isaiah 60). Our society believes that “Christ and Culture” are in conflict with one another, but Mouw disagrees with this statement and proposes that the problem is how humans have distorted culture. Mouw goes on and suggests that heaven is and will be a renewed creation that includes embodied existence on earth rather than a spiritual place where creation is apart from the soul. Mouw supports his argument throughout the book by explaining the creation of culture, Christ’s grace towards His creation, and offering a purpose to our existence.

The term ‘Kingdom of God’ (or as is otherwise referred to as ‘Kingdom of Heaven’ in Matthew's Gospel) is mentioned throughout the Four Gospels. Over the centuries many scholars have reached the same conclusion that the central theme of Jesus’ message regards the ‘Kingdom of God.’ But what did Jesus mean by this term? This essay aims to discuss the meaning of the term ‘Kingdom of God’ and what Jesus must have meant by this.

Having soon discovered to be great, I must appear so, and therefore studiously avoided mixing in society, and wrapped myself in mystery, devoting my time to fasting and prayer—By this time, having arrived to man’s estate, and hearing the scriptures commented on at meetings, I was struck with that particular passage which says: “Seek ye the kingdom of Heaven and all things shall be added unto you.” I reflected much on this passage, and prayed daily for light on this subject—As I was praying one day at my plough, the spirit spoke to me, saying, “Seek ye the kingdom of Heaven and all things shall be added unto you. (Gray 9)

In the book When the Kings Come Marching In, theologian, Richard J. Mouw goes into depth about the “transformed City” that Isaiah envisions at the end of history (Isaiah 60). Our society believes that “Christ and Culture” are in conflict with one another, but Mouw disagrees with this statement and proposes that the problem is how humans have distorted culture. Mouw goes on and suggests that heaven is and will be a renewed creation that includes embodied existence on earth rather than a spiritual place where creation is apart from the soul. Mouw supports his argument throughout the book by explaining the creation of culture, Christ’s grace towards His creation, and offering a purpose to our existence.

In the first sense, the kingdom of God has already been created when Christ died on the cross for our sins, but in the second sense, the world had not yet been united under God’s banner. I am also reminded by Karl Barth that the kingdom of God “escapes all intellectual systematizing” (McKim, 1988, pg. 164). The true glory of the Kingdom of God will never be understood until the day it

The beatitudes are eight statements taught by Jesus. Each Beatitude calls us towards holiness, commitment and promotes positive human values. They are concerned with virtue and how a believer in Jesus Christ can achieve that virtue. The Beatitudes are a map of life, a series of directives helping us on our journey to be with God. They are simply stated, but are profound in meaning. They guide, point and teach. In the Beatitudes, Jesus taught his followers how to let love reign the world, and when love overcomes all other things there will be a state of peace. They show Adherents the values that Christ cares about. These values if followed can not only bring a believer into a state of peace and happiness, but also right into the Kingdom of God after our journey on this earth is over. Teachings of the Beatitudes can apply to our lives today as they are timeless in teaching and ‘confronting us with

The Sermon on the Mount is a sermon given by Jesus Christ found in the book of Matthew in the Holy Bible. The beginning of this sermon includes a list of blessings called the Beatitudes. Jesus uses these to explain God’s favor towards those who are striving for righteousness. For those who had come to believe and follow Jesus as the son of God, every word that he spoke in the Sermon on the Mount was intended as words of encouragement for Jesus’s disciples and were taken as such. For those who were skeptical, the crowd, that Jesus was truly the son of God, Jesus’s words took on a totally different meaning. The Beatitudes, simple words that promote the humility of man, were explicit words of encouragement for Jesus’s disciples. Yet at the same time, to the crowd listening, the Beatitudes were an implicit invitation to become men of God by believing that this man is God in the flesh, God in spirit, God almighty, God omniscient, God omnipresent, and God omnipotent.

In the Sermon on the Mount, Jesus introduced the eight beatitudes to teach his followers how to live an ideal Christian life. He taught those who listened about the 8 important blessings to guide us to soon be living an everlasting life with God in His kingdom above. Some of the Beatitudes influence us to feel compassion towards those who have wronged us, to be able to act out of the goodness of our hearts, and to bring peace and harmony to friends and enemies in times of disagreement. These Beatitudes are significant to us as Christians, for they shall enlighten us with Jesus’ teachings for a virtuous and moral life here on earth and above.

The sixth beatitude is found in the book of Matthew chapter five verses eight, it’s a beatitude between man and God and its futuristic in nature. It states blessed are the pure in heart for there will see God. A pure heart is a heart that has only one objective and that is pleasing God. Here Jesus tells the multitudes that those who please God will go to heaven.

Hoekema is the author of the final chapter of this book. It is devoted to four specific topics that relate to amillennialism. First, he focused on interpreting the book of Revelation to show "the background for the amillennial view of the millennium." Then, Hoekema discussed his interpretation of Revelation 20:1-6 and also "two OT passages commonly viewed as predicting an earthly millennial kingdom." A brief sketch of amillennial eschatology followed. The "sketch cover[ed] two areas: first, what amillennial eschatology teaches with regard to [four topics relating to] inaugurated eschatology, and, second, what it teaches with reference to [seven subjects relating to] future eschatology." This chapter ends with four implications of amillennial eschatology for the theological understanding of Christians.

Jesus tells all about what to expect and to be “Given the importance of the one who spoke them, and their subject matter – often identified in the gospels as the Kingdom of God – such a procedure is perhaps inevitable” (Achtemeier, 1981, p. 161).

kingdom of God made present in Jesus Christ or can it be reduced to a set of positions on this or

Near the end of the chapter Brunner talks about how Christians must “[wait] upon God” for the Kingdom of Heaven (142). While I agree with what he is saying, I think that Brunner should have qualified this statement to say that believers now must be actively ready for the Kingdom of God to come in its fullness by doing the work of Christ. While this may be implied in the message, stating it would have made Brunner’s point clearer and more powerful.

     Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. This is the first Beatitude. It tells us that we should accept people for who they are and not the material things they have. You should not treat a person who lives in a nice house and drives a nice car any different then someone who lives in a less desirable house and drives an old car. You should treat everyone how you would like to be treated. Just because someone can not afford some of the things as you might be able to does not mean that they are a bad person. We should accept everyone into our community.