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Sermon on the Mount Writen to Look Like Jesus Art

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Drove of sayings and teachings of Jesus

The Sermon on the Mount (anglicized from the Matthean Vulgate Latin section championship: Sermo in monte ) is a drove of sayings and teachings attributed to Jesus Christ, which emphasizes his moral teaching found in the Gospel of Matthew (capacity 5, 6, and seven).[1] [2]

It is the showtime of the Five Discourses of Matthew and takes identify relatively early in the Ministry building of Jesus, after he has been baptized past 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 colina on the shore of Lake Galilee is the traditional estimation.

The Sermon is the longest continuous soapbox of Jesus found in the New Testament, and has been one of the near widely quoted elements of the Canonical Gospels.[3] Information technology 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 mostly considered to comprise the central tenets of Christian discipleship.[3]

Groundwork and setting [edit]

The Sermon on the Mount occupies capacity 5, 6 and vii of the Gospel of Matthew. The Sermon has been one of the most widely quoted elements of the Canonical Gospels.[3]

This is the beginning of the Five Discourses of Matthew, the other iv being Matthew 10, Matthew 13 (1–53), Matthew xviii and the Olivet discourse in Matthew 24.[4] [5] [half dozen]

The Sermon is gear up early on in the Ministry building of Jesus after he has been baptized by John the Baptist in affiliate three of the Gospel of Matthew, gathered his first disciples in chapter 4, and had returned from a long fast and contemplation in the Judaean Desert where he had been tempted by Satan to renounce his spiritual mission and gain worldly riches.

Before this episode, Jesus had been "all almost Galilee" preaching, as in Matthew 4:23, and "groovy crowds followed him" from all around the area. The setting for the sermon is given in Matthew v:1-2. Jesus sees the multitudes, goes upwards into the mountain, is followed past his disciples, and begins to preach. The Sermon is brought to its close past Matthew 8:i,[7] which reports that Jesus "came down from the mountain followed by keen multitudes".

Components [edit]

While the effect of the exact theological construction and limerick of the Sermon on the Mount is subject area to debate among scholars, specific components within it, each associated with detail teachings, tin can be identified.[8] [ix]

Matthew 5:3–12[x] discusses the Beatitudes. These depict the character of the people of the Kingdom of Heaven, expressed equally "blessings".[11] The Greek word most versions of the Gospel return every bit "blessed," can also be translated "happy" (Matthew 5:iii–12 in Young's Literal Translation[12] for an example). In Matthew, in that location are eight (or nine) blessings, while in Luke there are iv, followed by four woes.[xi]

In about all cases the phrases used in the Beatitudes are familiar from an One-time Attestation context, but in the sermon Jesus gives them new meaning.[13] Together, the Beatitudes present a new set of ideals that focus on love and humility rather than force and mastery; they repeat the highest ethics of Jesus' teachings on spirituality and compassion.[thirteen]

In Christian teachings, the Works of Mercy, which accept corporal and spiritual components, have resonated with the theme of the Approbation for mercy.[14] These teachings emphasize that these acts of mercy provide both temporal and spiritual benefits.[15]

Matthew 5:xiii–16[16] presents the metaphors of salt and lite. This completes the profile of God's people presented in the beatitudes and acts as the introduction to the next section.

There are two parts in this department, using the terms "salt of the earth" and Light of the World to refer to the disciples – implying their value. Elsewhere, in John viii:12,[17] Jesus applies 'Light of the Earth' to himself.[18]

Jesus preaches about Hell and what Hell is like: "But 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: merely whosoever shall say, Grand fool, shall be in danger of hell fire."[19] However, the original translation of this verse refers to the existent life location of Gehenna, a burying ground for the wicked, and not a identify of spiritual torment.[ citation needed ]

The longest soapbox in the Sermon is Matthew 5:17–48,[20] traditionally referred to every bit "the Antitheses" or "Matthew'southward Antitheses". In the soapbox, Jesus fulfils and reinterprets the Sometime Covenant and in particular its 10 Commandments, contrasting with what "you have heard" from others.[21] For example, he advises turning the other cheek, and to love one's enemies, in contrast to taking an center for an middle. According to nigh interpretations of Matthew 5:17, xviii, 19, and 20, and most Christian views of the Old Covenant, these new interpretations of the Law and Prophets are non opposed to the Sometime Testament, which was the position of Marcion, but grade Jesus' new teachings which bring well-nigh salvation, and hence must be adhered to, as emphasized in Matthew vii:24–27[22] towards the end of the sermon.[23]

In Matthew half dozen, Jesus condemns doing what would normally be "proficient works" but for recognition and not from the heart, such as those of alms (6:one–4), prayer (half-dozen:5–fifteen), and fasting (half-dozen:16–18). The discourse goes on to condemn the superficiality of materialism and calls the disciples non to worry most cloth needs, but to "seek" God's kingdom kickoff. Within the discourse on ostentation, Matthew presents an example of correct prayer. Luke places this in a dissimilar context. The Lord'due south prayer (6:9–13) contains parallels to 1 Chronicles 29:ten–18.[24] [25] [26]

The first role of Matthew 7 (Matthew 7:1–6)[27] deals with judging. Jesus condemns those who judge others before kickoff judging themselves: "Judge not, that ye exist not judged."

Jesus concludes the sermon in Matthew 7:17–29[28] by alert against false prophets.

Teachings and theology [edit]

The teachings of the Sermon on the Mount accept been a fundamental element of Christian ideals, and for centuries the sermon has acted as a primal recipe for the conduct of the followers of Jesus.[29] Diverse religious and moral thinkers (east.g. Leo Tolstoy and Mahatma Gandhi) have admired its message, and it has been 1 of the chief sources of Christian pacifism.[ane] [30]

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

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

The last verse of chapter v of Matthew (Matthew 5:48)[31] is a focal point of the Sermon that summarizes its teachings by advising the disciples to seek perfection.[32] The Greek word telios used to refer to perfection also implies an finish, or destination, advising the disciples to seek the path towards perfection and the Kingdom of God.[32] It teaches that God's children are those who human action similar God.[33] [ improve source needed ]

The teachings of the sermon are often referred to as the "Ethics of the Kingdom": they place a loftier level of emphasis on "purity of the center" and embody the basic standard of Christian righteousness.[34]

Theological construction [edit]

The theological construction of the Sermon on the Mount is widely discussed.[8] [9] [35] One group of theologians ranging from Saint Augustine in the 5th century to Michael Goulder in the 20th century, run into the Beatitudes as the central element of the Sermon.[8] Others such as Günther Bornkamm see the Sermon arranged around the Lord's prayer, while Daniel Patte, closely followed by Ulrich Luz, see a chiastic structure in the sermon.[8] [nine] Dale Allison and Glen Stassen accept proposed a structure based on triads.[ix] [35] [36] Jack Kingsbury and Hans Dieter Betz see the sermon as composed of theological themes, e.one thousand. righteousness or way of life.[8]

Interpretation [edit]

The loftier ethical standards of the Sermon have been interpreted in a wide variety of ways by different Christian groups.

North American Biblical scholar Craig Southward. Keener finds at least 36 different interpretations of the bulletin of the Sermon which he groups into 8 views:[37]

  1. The predominant medieval view, "reserving a college ethic for clergy, specially in monastic orders"[38]
  2. A view associated with Martin Luther that it represents an impossible need, but serves to educate Christians on the ideals of their faith[39]
  3. The Anabaptist a literal view which straight applies the teachings[40]
  4. The Social Gospel view[ clarification needed ]
  5. The Christian existentialism view[ description needed ]
  6. Schweitzer's 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 be approached, all the same realized later on

Comparison with the Sermon on the Apparently [edit]

While Matthew groups Jesus' teachings into sets of similar material, the same textile is scattered when found in Luke.[i] The Sermon on the Mount may be compared with the like simply shorter Sermon on the Plain every bit recounted by the Gospel of Luke (Luke 6:17-49),Luke six:17–49 which occurs at the aforementioned moment in Luke'due south narrative, and likewise features Jesus heading up a mount, but giving the sermon on the way down at a level spot. Some scholars believe that they are the aforementioned sermon, while others agree that Jesus frequently preached similar themes in dissimilar places.[41]

Meet likewise [edit]

  • Gospel harmony
  • Jesus in Christianity
  • Life of Jesus in the New Testament
  • The Kingdom of God Is Within Y'all, 1894 Leo Tolstoy volume

References [edit]

Citations [edit]

  1. ^ a b c Cross, F.L., ed. (2005), "Sermon on the Mountain", The Oxford lexicon of The Christian church, New York: Oxford University Press .
  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 Grand. (2001), The Sermon on the mount: a theological investigation, ISBN978-0-918954-76-3 . pages 11–xiv.
  4. ^ The Cradle, the Cross, and the Crown: An Introduction to the New Attestation by Andreas J. Köstenberger, Fifty. Scott Kellum 2009 ISBN 978-0-8054-4365-iii 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'southward Gospel by Richard A. Jensen 1998 ISBN 978-0-7880-1221-i pp. 25, 158.
  7. ^ Matthew 8:i
  8. ^ a b c d e Reading the Sermon on the Mount: past Charles H. Talbert 2004 ISBN one-57003-553-9 pp. 21–26.
  9. ^ a b c d What are they proverb about Matthew's Sermon on the mount?, Warren Carter 1994 ISBN 0-8091-3473-Ten pp. 35–47.
  10. ^ Matthew 5:iii–12
  11. ^ a b "Beatitudes." Frank Leslie Cross, Elizabeth A. Livingstone, eds. The Oxford lexicon of the Christian church building. New York: Oxford University Press. 2005 ISBN 978-0-19280290-3
  12. ^ Matthew five:three–12
  13. ^ a b A Dictionary of The Bible, James Hastings 2004 ISBN ane-4102-1730-2 pages 15–xix.
  14. ^ Jesus the Peacemaker, Carol Frances Jegen 1986 ISBN 0-934134-36-7 pages 68–71.
  15. ^ The Synoptics: Matthew, Mark, Luke, Ján Majerník, Joseph Ponessa, Laurie Watson Manhardt 2005 ISBN 1-931018-31-6, pages 63–68
  16. ^ Matthew 5:13–16
  17. ^ John 8:12
  18. ^ Spear, Charles (2003). Names and Titles of the Lord Jesus Christ. p. 226. ISBN0-7661-7467-0.
  19. ^ Matthew 5:22
  20. ^ Matthew 5:17–48
  21. ^ See David Flusser, "The Torah in the Sermon on the Mount" (WholeStones.org) and idem, "'Information technology Is Said to the Elders': On the Interpretation of the And so-called Antitheses in the Sermon on the Mount" (JerusalemPerspective.com).
  22. ^ Matthew vii:24–27
  23. ^ France, R. T. (2007). The Gospel of Matthew. pp. 1118–ix. ISBN978-0-80282501-8.
  24. ^ i Chronicles 29:10–18
  25. ^ Clontz, T.Eastward. & J., The Comprehensive New Testament with complete textual variant mapping and references for the Dead Sea Scrolls, Philo, Josephus, Nag Hammadi Library, Pseudepigrapha, Apocrypha, Plato, Egyptian Volume of the Dead, Talmud, Old Testament, Patristic Writings, Dhammapada, Tacitus, Epic of Gilgamesh, Cornerstone, 2008, p. 451, ISBN 978-0-9778737-1-v
  26. ^ Stevenson (2004), p. 198.
  27. ^ Matthew 7:1–half dozen
  28. ^ Matthew seven:17-29
  29. ^ The sources of Christian ethics by Servais Pinckaers 1995 ISBN 0-8132-0818-1 folio 134
  30. ^ For Tolstoy, run into My Religion, 1885. cf. My Religion on Wikisource.
  31. ^ Matthew five:48
  32. ^ a b Vaught, Carl G. (1986). The Sermon on the Mountain: A Theological Estimation. SUNY Press. pp. 7–x. ISBN9781438422800.
  33. ^ Talbert, Charles H. (2010). "Matthew". Paideia: Commentaries on the New Testament. Baker Bookish. p. 78. ISBN9780801031922.
  34. ^ Christian ideals, issues and insights by Eṃ Stephan 2007 ISBN 81-8069-363-v.
  35. ^ a b Allison, Dale C. (September 1987). "The Structure of the Sermon on the Mount" (PDF). Journal of Biblical Literature. 106 (3): 423–45. doi:10.2307/3261066. JSTOR 3261066.
  36. ^ Stassen, Glen H. "The Fourteen Triads of the Sermon on the Mount." Journal of Biblical Literature, 2003.
  37. ^ Keener, Craig Southward. (2009). "The sermon's message". The Gospel of Matthew. pp. 160–2. ISBN978-0-8028-6498-7.
  38. ^ Mahoney, Jack (February 2012). "Catholicism Pure and Unproblematic". 2nd, third, and 4th paragraphs. The virtually widespread and notorious of these strategies was the double standard arroyo which adult by the time of the Heart Ages, requiring the sermon to exist taken seriously by only some members of the Church. {{cite web}}: CS1 maint: location (link)
  39. ^ Cahill, Lisa Sowle (Apr 1987). "The Ethical Implications of the Sermon on the Mount". Estimation: A Journal of Bible and Theology. 41 (2): 144–156. doi:x.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, equally Jeremias puts it, with "Lutheran orthodoxy." Still, 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' own hermeneutic of the Sermon carries through Luther's virtually central insights. The Sermon indicates a manner of life which presupposes conversion; the Sermon's portrayals of discipleship, while not literal prescriptions, create ideals and set burdens of proof for all concrete embodiments.
  40. ^ "Global Anabaptist Mennonite Encyclopedia Online (GAMEO)". first paragraph. Whereas Luther emphasized salvation by faith and grace alone, the Anabaptists placed emphasis on the obedience of faith.
  41. ^ Ehrman 2004, p. 101

Sources [edit]

  • Augustine of Hippo (1885). "Our Lord'southward Sermon on the Mount". Ante-Nicene Christian Library, Volume Vi. Translated by William Findlay. T. & T. Clark in Edinburgh.
  • Bossuet, Jacques-Bénigne (1900). The Sermon on the Mount. Longmans, Light-green, and Co.
  • Fenlon, John Francis (1907). "Mount of Beatitudes". In Herbermann, Charles (ed.). Cosmic Encyclopedia. Vol. ii. New York: Robert Appleton Company.
  • Betz, Hans Dieter. Essays on the Sermon on the Mount. translations by Laurence Welborn. Philadelphia: Fortress Press, 1985.
  • Kasteren, Johannes Peter Van (1907). "Eight Beatitudes". In Herbermann, Charles (ed.). Cosmic Encyclopedia. Vol. 2. New York: Robert Appleton Company.
  • Kissinger, Warren S. The Sermon on the Mount: A History of Interpretation and Bibliography. Metuchen: Scarecrow Printing, 1975.
  • Friedrich Justus Knecht (1910). "The Sermon on the Mount". A Applied Commentary on Holy Scripture. B. Herder.
  • Kodjak, Andrej. A Structural Analysis of the Sermon on the Mount. New York: M. de Gruyter, 1986.
  • Lapide, Pinchas. The Sermon on the Mount, Utopia or Program for Action? translated from the German by Arlene Swidler. Maryknoll: Orbis Books, 1986.
  • Lambrecht, Jan, S.J. The Sermon on the Mount. Michael Glazier: Wilmington, DE, 1985.
  • McArthur, Harvey Rex. Understanding the Sermon on the Mount. Westport: Greenwood Press, 1978.
  • Prabhavananda, Swami Sermon on the Mount According to Vedanta 1991 ISBN 0-87481-050-seven
  • Easwaran Eknath. Original Goodness (on Beatitudes). Nilgiri Press, 1989. ISBN 0-915132-91-five.
  • Stassen, Glen H., and David P. Gushee. Kingdom Ethics: Post-obit Jesus in Gimmicky Context, InterVarsity Press, 2003. ISBN 0-8308-2668-8.
  • Stassen, Glen H. Living the Sermon on the Mountain: A Applied Promise for Grace and Deliverance, Jossey-Bass, 2006. ISBN 0-7879-7736-5.
  • Stevenson, Kenneth. The Lord's prayer: a text in tradition, Fortress Printing, 2004. ISBN 0-8006-3650-three.
  • Soares de Azevedo, Mateus. Esoterism and Exoterism in the Sermon of the Mount. Sophia periodical, Oakton, VA, USA. Vol. 15, Number 1, Summer 2009.
  • Soares de Azevedo, Mateus. Christianity and the Perennial Philosophy, World Wisdom, 2006. ISBN 0-941532-69-0.

External links [edit]

  • Sermon on the Mount every bit heart of Gospel'southward Law according to the Canon of the Catholic Church.
  • The Sermon on the Mount Site: Extensive range of Sermon on the Mount related resource
  • Listen "Blest are those who mourn" commentary
  • The Sermon on the Mountain as depicted by Claude Lorrain at the Frick Collection in New York City
  • 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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