Beatitude

The word ' beatitude ' does not occur in the English Bible. In Biblical Theology it signifies either (1) the joys of heaven, or (2) one of the declarations of blessedness made by Christ as attached to certain virtues, or conditions, or persons. The word in this latter sense is the subject of this article.

* Several of Christ's declarations of blessedness are isolated beatitudes, called forth by special cir- cumstances : Mt U» = Lk 7», Mt 13'»=Lk 10=», Mt 24«« = Lk 12", Mt 16", Lk 11» 12", Jn 13" 20". There are no beatitudes in St. Mark, and the word tULKipios does not occur in his Gospel, bnt in the Catholic Epistles and the Apoc. there are several : 1 P 3" 4", Ja l"-». Rev 1» 14" 16" 19» 20" 22'-".

Bnt the term is most commonly used of those general declarations of blessedness made by Christ in the discourses recorded by St. Matthew (v.'") and St. Luke (6"'''), which are sometimes dis- tinguished aa the 'Sermon on the Mount' BnUitvdo li aB«<] In thli setiM asearlynj AmbroM : Quatvnr Uintum l^utilyxiintt tanftus Lvtnt Df'minicas Jioiniit, octo vtro *inrtuj U'ltthtrus : tfd in hU orto UUz qwiiuor runt, tt in ijfis ipicUuor liifK veto.

Hie tnim ouatuor vflut t-irtvUs amplenu at mrdinalu (F.rpot. BvarKg. tfc Lw. v 49, MiKnr, xiv. XT. 1M9). Id Or. fdmMMpifuii hu thin meAning In the Llturf^ of St. Chrrsostoiii fttnl elsewhere : the fd^m4tptrfjMi are Kiin^ od Satidiiys Invtoad of the thlrtl antlphnn. In Kn^liith tbi« uae of ' b«all- tada ' U perhapa not eu-llcr than IWO. and the 'Sermon on the Plain.'

The question whether the two evangelists give ns divergent records of the same discourse or records of two different but similar discourses, will probably never cease to be discussed, for proof is impossible. But the beatitudes as recorded by each are a consider- able element in the evidence. In Mt we have eight beatitudes and no woes ; in Lk four beati- tudes and four corresponding woes. Moreover, in the beatitudes which are common to both there are important differences.

(1) Those in Mt are in the third person, and apply to all mankind : 'for theirs is, for <A«y shall,' etc. Those in Lk are in the second person, and apply primarily to those present : ' for yours is,' ' for ye shall,' etc. (2) In Lk the more spiritual words which occur in Mt are omitted, and the blessings are assigned to external conditions.

Actual poverty, sorrow, and hunger are declared to be blessed, — no doubt as opportunities of internal graces ; and the corresponding woes are uttered against actual wealth, jollity, and fulness of bread, — as sources of grievous temptation. In the last beatitude there is less difference between the two. In Lk there is no blessedness assigned to unpopularity, unless it is incurred for the Son of Man's sake ; and there is no woe on popularity for His sake.

The first difference explains the second. The oniversal declarations in Alt require the spiritual conditions. The special declarations in Lk, being addressed to disciples, do not. Even for pagans, to be poor in spirit and to hunger after righteous- ness are bles.sed things : but it is only to the faithful Christian that actual poverty and actual hunger are sure to be blessings. To others these trials may be barren suffering, or may harden rather than chasten.

The beatitudes omitted in Lk are the third, fifth, sixth, and seventh of Mt, viz. those relating to the meek, the merciful, the pure in heart, and the peacemakers. The eight beatitudes may be regarded as an analysis of perfect spiritual wellbeing ; and nowhere in non-Christian literature shall we find so sublime a summary of the best elements in the felicity attainable by man. They correct all low and carnal views of human nappiness.

But it is fanciful to find a gradation in the order in which they are recorded, e.g. that poverty of spirit is the death of self-righteousness ; mourning the burial of self-rigliteousness ; meekness the virtue that takes the place of self-righteousness, etc. It is more to the point to notice that they do not describe eight different classes of people, but eight different elements of excellence, which may all be combined in one and the same man.

Some of them, indeed, are almost certain to be so com- bined, e.g. being poor in spirit with meekness, and endurance of persecution with mourning. And perhaps it is not untrue to say with Ambrose that the four given by St. Luke virtually include the whole eight ; but to make each of the four cor- respond to one of the four cardinal virtues is to force the meaning of one or the other.

Tlie following table will show in a clear way the difference between Mt and Lk in the four beati- tudes which they have in common : — St. Matthew. Blessed 1 . are the poor in spirit : for theirs is the kingdom oi heaven. 2. are they that mourn : for they shall be comforted. 4. are they that hunger and thirst after righteousness : for tliey shall be filled. 8. are ye when men shall re- proach you, and persecute you, St. LUKB. Blessed 1. are ye poor : for yours U the kingdom of God. 3.

are ye that weep now : for ye shall laugh. 2. are ye that hunger now : for ye shall be filled. St. Lukk. Woe 1. nnto you that are rich t for ye have received your consolation. 3. ye that laugh now I for ye ■hall mourn and weep. 2. unto you, ve that are full now ! for ye shall hunger. 4. are ye, when men shall hate 4. when all men shall speak you, and when they shall sepa- well of you I for in the same 262 BEAUTIFUL GATE BED and say all manner of evil against you falsely, for my sake.

Re- loice, and be exceeding glad : for great is your reward in heaven : for bo persecuted they the propheta which were before yon. rate you, and reproach you, and cast out your name as evil, for the Son of man's sake. Rejoice in that day, and leap for joy : for behold, your reward is great in heaven : for in the same manner did their fathers to the prophets. manner did their fathers to the falae prophets. A. Plumhbb.