The Sermon on the Mount

1. What is it?

The Catechism of the Catholic Church teaches that the Beatitudes are at the heart of Jesus’ preaching (CCC 1716). Primarily, the Church teaches that the Beatitudes lead us to the kingdom of God. The Catechism also teaches that the expression and “The vocation of the faithful associated with the glory of his passion and resurrection; sheds light on the actions and attitudes of our Christian living” (CCC 1717). Furthermore, the Catechism tells us, “The beatitudes of eternal life, is a gratuitous gift of God.” It is a supernatural, gift as it is the grace that leads us there” (CCC 1727). The Beatitudes clearly evoke conversion in our hearts, which is ultimately our call as Christians. Pinckaers states that this attitude toward the beatitudes is what provoked St. Augustine’s experience of the Beatitudes.

Pinckaers notes “the relation between the beatitudes of meekness and the reading of Scriptures.” He also notes that for Augustine “the beatitudes describe his journey following his conversion” (p. 146). The stages that Jesus describes in the Sermon on the Mount are certainly seven stages of happiness. It is through these stages that ultimately man will find achievement and fulfillment.

The Sermon on the Mount is the perfect charter for Christians who want to live the happy life in accord with the teachings and doctrine of Jesus. The Sermon on the Mount is very important in the Gospel of Matthew. Pinckaers states that presenting the Sermon was one of the prime reasons for the evangelist to compose the narrative. The Sermon is a clear teaching that Jesus proposes to his disciples and followers. Discussing the Beatitudes, Pinckaers says, “These were to distinguish the conduct and moral standards of Jesus’ followers” (. p. 134). Jesus’ teachings are very clear in setting the standards and norms by which he desires us to live. Jesus clearly delineates the precepts, which the gospels present to us with specific teachings on how we are to live and conduct ourselves in a Christian manner. “Jesus contrasts the principles of the Mosaic Law with the justice he preaches, and he asserts his authority” with statements such as: “But I tell you…” (p. 134).

Jesus makes a clear statement that Christians are not to live as the pagans do, but rather to conduct a life that is in line with the justice we are to practice. Jesus makes a clear distinction in his teachings and the Sermon on the Mount provides guidelines for the Christians to treasure in their hearts. Pinckaer states that the Fathers of the Church were well aware of these teachings and he highlights that St. Augustine saw in the Sermon on the Mount the perfect model for the Christian life (cf. p.135). The Theologians of the thirteenth-century, including St. Thomas Aquinas, saw in the Sermon on the Mount the primary text for the New Law as “contrasted with the Decalogue as well as the Old Law. The Sermon on the Mount became the most certain and clear set of teachings of ethics for the Christians moral doctrine.    

The Sermon on the Mount presents us with a discourse, which is highly relevant for our time and age; it gives a clear view of how we are to conduct ourselves in the light of the Gospel. But most essentially the Sermon presents to us Jesus with the New Law, a law that is based on the love of God and neighbor. Following this law is a higher calling that Jesus establishes, indicating that we should love one another as we love ourselves. Jesus also makes it clear that he did not come to abolish the Law but to fulfill it (cf. Matthew 5:17f). Jesus is the perfect example for our Christian living. In the Beatitudes Jesus calls us to a higher relationship with our brothers and sisters. The Beatitudes present a challenge for us because they call us to perfection. But what is at the heart of his teaching is that Jesus calls us to conversion.

2. What is the problem that this issue addresses in the context of the renewal of moral theology?

The problems that exist in understanding the moral teaching of the Sermon on the Mount exist because of misinterpretations. It is at the same time understandable that some people might have trouble with the Sermon because they do not have the strength and fortitude to fulfill its demands and teachings. However, St. Augustine, a great theologian and teacher tells us that the Sermon serves as the charter for our Christian living; or, as some might put it, as a road map in our Christian living. Many of the saints exemplify this view by leaving us perfect examples of living out of the virtues portrayed in the Sermon on the Mount and the Beatitudes.

This charter of life is more beautifully understood as the gift of the Holy Spirit, which is the perfect wisdom of love that He is sharing with us. We also have the seven petitions of the Father, which are the signs of our communion with our God the Father, creator of the whole universe. We can understand morality as not only open to some individuals but rather as being open to all Christians. Jesus’ call to service and discipleship is not only for the few, but also for everyone. However, this calling requires a deep commitment on our part and it is our vocation to announce the kingdom of God to everyone. This missionary obligation is a calling God gave us at our baptism.

 We cannot successfully complete this obligation on our own. We need the grace of God in order to reach the ultimate goal, which is the pursuit of happiness and love in Jesus Christ, our Lord and savior. This obligation also requires us to have the right principles and the right attitude towards God’s teaching. We need a solid foundation in this teaching, which needs to be rooted in the Gospel of Jesus. We need to realize that essentially, this set of dictums preached in the Sermon on the Mount, are for all of us.

Our service to God requires “concrete obligations.” These concrete obligations mold how we live our moral lives. As Christians we need to be the primary examples of morality to others. The call to discipleship is a universal call. However, for many people who claim to be followers of Christ it is a very challenging task because they have difficulty with the teachings. However, as followers of Christ what we need to do is to have the proper disposition and a commitment to surrender ourselves to the will of God. Our aim should be to have a solid foundation in our Christian life. This foundation can be built with our charter in the Christian life, The Sermon on the Mount.

Pinckaers, St. Augustine and St. Thomas Aquinas emphasize that the Sermon on the Mount presents us with a challenging task, which is that the calling to the Christian life it is not easy. The culture that we live in is against the moral teachings that the Sermon on the Mount presents. As Christians we have to look at the Sermon on the Mount as the primary moral message taught by Jesus Christ. However, following this message might cause us to be persecuted. In spite of being persecuted we need to continue to have courage and share the love of Christ with our sisters and brothers. We must have the grace of God, a grace that can only be acquired in prayer. Thus being at the service of Jesus means to keep his laws, but most essentially to love our neighbors as ourselves.

Pinckaers states another problem that people encounter in the Sermon is that they view the Beatitudes as only having been addressed to the disciples.  However, Pinckaers states that to view the Sermon as the only being addressed to the disciples would be a mistake because this view would oppose the Patristic tradition. He says that St. John Chrysostom, in explaining the Sermon, said that when Jesus was teaching “He was teaching all of us” (p. 136). Pinckaers also mentions that St. Augustine chose the Sermon on the Mount as his first sermon to be preached after his ordination. These practices give support to the realization that the Sermon’s teachings are for all us. We need to imitate Jesus’ teachings in order to acquire the fullness of our Christian life and ultimately to reach happiness, which can only be found in Jesus.

As we have learned the teachings of the Sermon are incompatible with what our society teaches and because of the difficulties it demands. Nevertheless what we need to do are direct people to reading the Holy Scriptures. Chapter 5-7 of the Gospel of Matthew answers questions that we might have about the teachings of the Sermon. Jesus’ teachings are clear and what we need to do is have docility to understand His message. Ultimately Jesus calls us to conversion of heart.

3. What is the Thomistic perspective?

St. Thomas Aquinas in his Summa Theologica treats the Beatitudes in four articles (ST, I-II, Q. 69). He begins to distinguish between the relation that exists between the Beatitudes and the Virtues as they are applied to our lives as did St. Augustine. St. Thomas maintains that the main focus in our lives should be to acquire happiness as our ultimate end. He also notes that we should have the hope to perfect our lives as we progress in our pursuit of happiness.

St. Thomas affirms that the Beatitudes differ from the virtues and the gifts, “not as habit, but as acts from habit.” He says that we have to move towards an end which implies action. He said that we hope to attain an end, which we acquire by the actions we take in regards to the virtues and the gifts. Man he says has to move towards an end, which implies action. Man reaches the end, which is happiness by the works of virtue, but above all by works. Performing these works leads to happiness. Striving for this happiness would be a sufficient reason to move us towards the gifts of the Holy Ghost and thus be perfected in His gifts.

St. Thomas says that St. Augustine believed that the promises of the Beatitudes could be fulfilled in this life as they have been fulfilled in the apostles. St. Thomas says that St. Ambrose believes that the rewards of the Beatitudes refer to the life to come, while St. Augustine holds that they refer to the present life; and St. John Chrysostom says that some of the Beatitudes refer to the present life and some refer to the future. St. Thomas holds that the Beatitudes refer to the present life because he says, “ As a man begins to make progress in the acts of the virtues and gifts, it is hoped that he will arrive at perfection, both as a wayfarer, and as a citizen of the heavenly kingdom” (Prima Secundae Partis, Q, 69).

4. How is the topic pastorally relevant to me?

This topic has great significance for any person who wishes to be involved in public ministry. Drawing upon the Scriptures one can give clear and clever answers to the questions regarding the happy life that we need to live in Jesus Christ. There are answers to these questions in the encyclical, Veritas Splendor. We see these answers most clearly in this encyclical of John Paul II, in which the pope answers in depth the question of the rich young man in regard to acquiring eternal happiness.

 It is essential for us to have a clear answer to this question because of the views of modern society especially regarding such the morality practiced by Christians. The Beatitudes serve to change man’s heart because their teachings draw us to build a closer relationship with God the Father. The Pope states that “In the New Covenant the object of the promise is the ‘Kingdom of Heaven,’ as Jesus declares at the beginning of the “Sermon on the Mount”-a Sermon which contains the fullest and most complete formulation of the New Law” Cf. Mt. 5-7 and VS p. 23). Furthermore, the Pope says that this Sermon clearly has links to the Decalogue entrusted by God to Moses on Mount Sinai (Cf. VS p. 23).

            Ultimately, the teachings of Scripture and the extended discourse of St. Augustine on the Beatitudes can help us to have a better understanding of the purpose of the Beatitudes, which is to serve as charter or a road map for our daily living. The commandments of God can guide us through difficult and challenging times. Altogether the Virtues, the Beatitudes, the Gifts of the Holy Spirit, and the Lord’s Prayer help us attain the true happiness that Jesus promises in his discourse on the Sermon on the Mount.

RENEWING HOPE SEEKING JUSTICE

 Cardinal Roger Mahoney highlighted the following points:

We have an immigration system that has failed and unable to establish a reform that has justice for all.

The failures of immigration have been the separation of families, racial profiling and the worse getting to the point to try to criminalize those who help immigrants. The United States have created an atmosphere that is unwelcoming to the new immigrants. It has created a fear and a negative atmosphere for immigrants. The punitive efforts that have been tried have not been able to solve all the problems. It underestimates the spirit of hope of the immigrants. The people that seek justice, refuge are placed under custody….under detention. Human trafficking has also caused many problems. However, not all hope has been lost. We have the skills to reform the policies.

How can the Church reframe these policies? How can immigrants be protected?

Migration is an act, an act which is hopeful. Immigrants give themselves to others and they can teach us how to be Christians. Most immigrants are self-sacrifice themselves for others. They can help evangelize us. Hope is central to the life of the Church. It is Christ who gives us the strength. Christ himself was an iterant. Jesus teaches us that we should be welcoming to the strangers in Matthew. The gospel of John teaches us about the encountered of the Woman in the well. Jesus performed a transformation act.

By being welcoming we spread love. But Jesus also called into authority to be transformed. He called tax collectors to follow him. We to must reach out to government officials; we have to express hope, a hope which gives courage even in the most hopeless situations. But hope involves action. We need to protect immigrants with a system that is just. What must we do?

First we need to speak clearly to immigrants that they can count on The Roman Catholic Church to legalize their status in the United States. 2. We must hold accountable those who need our vote. They need to use rhetoric that does not harm immigrants; the candidates need to engage in a civil discussion about immigrants. 3. We must change the attitude toward an ongoing education and address the misunderstandings. We need to educate Catholics. 4. We must continue to provide pastoral care to immigrants, including legal assistance. 5. We need to work for a reform; we must use the pass failures to come to success. We need to correct the unjust laws so that they can respect basic human dignity.

We need to repair the law in two areas. Family unity, the root causes of migration. We need an economic development in the neighboring countries. The government should pursue economic policies so that they can assist these countries stabilize the economic situation. We need to protect family unity; families should be able to remain together. We cannot lose hope. Hope is in God’s hands. Hope is what I can hope for, 2. It will be difficult, 3. What I hope for can come to be a reality. The Church must remain a source of hope and we must have faith in God.