Unconditional Love - Revision history

David Persyn: /* The Heart of God in Light of the Beatitudes */ Footnotes

2015-01-07T17:11:20Z

‎The Heart of God in Light of the Beatitudes: Footnotes

David Persyn: /* Summary */ Footnotes

2015-01-07T17:05:02Z

‎Summary: Footnotes

David Persyn: /* The Seventh Beatitude: Blessed are the Peacemakers */ Footnotes

2015-01-07T17:02:59Z

‎The Seventh Beatitude: Blessed are the Peacemakers: Footnotes

David Persyn: /* The Sixth Beatitude: Blessed are the Pure of Heart */ Footnotes

2015-01-07T17:00:44Z

‎The Sixth Beatitude: Blessed are the Pure of Heart: Footnotes

David Persyn: /* The Fifth Beatitude: Blessed are the Merciful */ Footnotes

2015-01-07T16:54:24Z

‎The Fifth Beatitude: Blessed are the Merciful: Footnotes

David Persyn: /* The Fourth Beatitude: Blessed are those Who Hunger and Thirst for Righteousness */ Footnotes

2015-01-07T16:45:26Z

‎The Fourth Beatitude: Blessed are those Who Hunger and Thirst for Righteousness: Footnotes

David Persyn: /* The Third Beatitude: Blessed are the Meek (Gentle-Hearted) */ Footnotes

2015-01-07T16:42:33Z

‎The Third Beatitude: Blessed are the Meek (Gentle-Hearted): Footnotes

David Persyn: /* The First Beatitude: Blessed are the Poor in Spirit (Humble-Hearted) */ footnotes

2015-01-07T16:37:03Z

‎The First Beatitude: Blessed are the Poor in Spirit (Humble-Hearted): footnotes

David Persyn: /* Jesus’ Definition of Love: The Beatitudes */

2015-01-07T16:29:49Z

‎Jesus’ Definition of Love: The Beatitudes

David Persyn: /* The Parable of the Prodigal Son */ footnotes

2015-01-07T16:25:58Z

‎The Parable of the Prodigal Son: footnotes

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 Come to me, all who labor and are heavy-laden, and I will give you rest.  Take my yoke upon you, and learn from me; for I am meek (praus) and humble (tapeinos) in heart, and you will find rest for your souls.  For my yoke is gentle, and my burden is light. (Mt 11:28-30)
-Jesus’ attribution of humility and gentleness of heart to Himself validates the above conjecture that God (the Father) and Jesus reflect the love and virtue that they ask of us.  Thus, in the first and third beatitudes, Jesus asks us to be humble and gentle of heart and in Matthew 11:28-30, declares that these two attributes define the core of His heart (and, by implication, His Father’s heart as well).
+Jesus’ attribution of humility and gentleness of heart to Himself validates the above conjecture that God (the Father) and Jesus reflect the love and virtue that they ask of us.  Thus, in the first and third beatitudes, Jesus asks us to be humble and gentle of heart and in Matthew 11:28-30, declares that these two attributes define the core of ''His'' heart (and, by implication, His Father’s heart as well).
-It must be emphasized that the humbleness and gentleness of God’s heart is pure, unconditional, and perfect, which is revealed in Jesus’ later exhortation in the Sermon on the Mount:  “Be perfect as your heavenly Father is perfect” (Mt 5:48).  Notice that the context of this imperative is the love of enemies, which is the purest form of love (having no condition attached to it such as being loved by one’s beloved or some good quality of the beloved).   This unconditional love is verified in the Lukan parallel which substitutes “compassionate” –  oiktirmones –  for “perfect” (see Lk 6:36).
+It must be emphasized that the humbleness and gentleness of ''God’s'' heart is ''pure, unconditional,'' and ''perfect'', which is revealed in Jesus’ later exhortation in the Sermon on the Mount:  “Be perfect as your heavenly Father is perfect” (Mt 5:48).  Notice that the context of this imperative is the love of enemies, which is the purest form of love (having no condition attached to it such as being loved by one’s beloved or some good quality of the beloved).<ref>As Jeremias suggests, the parable of the Good Samaritan not only concretely describes the heart of compassion (resembling the heart of Jesus and His Father), but also the complete absence of limits to love.  It seems that Jesus may have been confronted by well-meaning scribes who were attempting to draw the line between neighbor and enemy (as is suggested in the sixth antithesis of the Sermon on the Mount).  Jesus indicates that there is no limit to “neighbor” (“belovedness”) by showing that even the “abandoned stranger left for dead” is neighbor (beloved – ''agapētos'' to everybody.  Jeremias 1972, pp. 202-203.</ref>  This unconditional love is verified in the Lukan parallel which substitutes “compassionate” –  ''oiktirmones'' –  for “perfect” (see Lk 6:36).<ref>For an explanation of the historicity of the Q Tradition (from which Matthew and Luke both drew), see Meier 2009 pp. 228-301.</ref>
 Thus, it seems quite reasonable to derive “unconditional humble-heartedness and gentle-heartedness in God” from the first and third beatitudes.  Jesus’ subsequent revelations bear this out perfectly (see Mt 11:25-30, Mt 5:44-48, and Lk 6:36).  God’s unconditional gentleness and humbleness of heart allow us to trust Him unconditionally.  He will relieve us of our burdens, even the burden of our inauthenticity and bad faith, so long as we turn and come to Him in our need.
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 We now proceed to beatitude #5, namely, becoming merciful.  By now it will be clear that if Jesus asks us to be merciful, the Father and He must be unconditionally merciful.  Once again, this is justified by Jesus’ admonition in Luke:  “Be compassionate as your heavenly Father is compassionate” (Lk 6:36) which parallels Jesus’ admonition in Matthew:  “Be perfect as your heavenly Father is perfect (Mt 5:48).  The key characteristic of both Jesus and the Father is perfect (unconditional) compassion (oiktirmones) which is quite similar to Matthew’s “mercy” (eleēmones).
-Recall that “mercy” refers to forgiveness.  Thus, we may infer that Jesus views the Father as unconditionally forgiving – even to the most egregious and ungrateful of sinners, so long as they come back to Him with the prayer of the tax collector, “God be merciful to me a sinner.”  Recall that Jesus promises unconditionally (“I tell you” – “legō humin”) that “this man went down to his house justified” (Luke 18:13-14).  This promise of unconditional forgiveness and justification (even to tax collectors who were considered to be very serious sinners ) is completely validated in the parable of the Prodigal Son, where the father unconditionally forgives the sins of a son who, according to the old covenant, could not have been a greater sinner (see above, Section III).
+Recall that “mercy” refers to forgiveness.  Thus, we may infer that Jesus views the Father as unconditionally forgiving – even to the most egregious and ungrateful of sinners, so long as they come back to Him with the prayer of the tax collector, “God be merciful to me a sinner.”  Recall that Jesus promises unconditionally (“I tell you” – “''legō humin''”) that “this man went down to his house justified” (Luke 18:13-14).  This promise of unconditional forgiveness and justification (even to tax collectors who were considered to be very serious sinners<ref>See Unit II-K, Section II.</ref>) is completely validated in the parable of the Prodigal Son, where the father unconditionally forgives the sins of a son who, according to the old covenant, could not have been a greater sinner (see above, Section III).
 Recall also that “mercy” refers to care for the poor, weak, and marginalized.  Thus, the heart of the Father (and Jesus) is unconditional care (especially for the poor, weak, and marginalized).  This is validated in the parable of the Good Samaritan, where it must be assumed that the Father could not possibly care about the injured traveler less than the Samaritan (who not only took care of the immediate needs of the unfortunate traveler, but also his future needs at the inn).  Indeed, the Father’s (and Jesus’) care for all of us in every aspect of our temporal and spiritual poverty is unconditional and eternal.  The heart of the Father is the heart of the Samaritan extended to its full perfection.

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 Notice also that the beatitudes are positive dispositions of the heart.  Later in the Sermon on the Mount, Jesus mentions the avoidance of negative dispositions, but the placement of the positive before the “avoidance of the negative” implies that the latter is derived from the former.  This positive appreciation of God’s loving heart (with its humility, peacefulness, mercy, and reconciliation) empowers us to avoid the negative attitudes (such as anger, illicit sexual desire, inordinate attachments to worldly things, and fears) which Jesus addresses later in the Sermon on the Mount.
-In sum, Jesus has set out an interiorly-driven, positive, aesthetic  view of spiritual development.  One’s appreciation of the beauty and compassion of God extends naturally to the love and beauty of His kingdom, and then to the love and beauty of His will, and then to the love and beauty of a humble and gentle heart.  This empowers loving actions (both positive ones and the avoidance of negative ones).  The beatitudes should not be seen as mere stoic duty.  They engender love of God, delight in God, delight in His kingdom and will, delight in virtue, and delight in the people whom that love and virtue serve.  In short, the beatitudes, as their name suggests not only bring happiness in the heavenly kingdom, but also in the present world.
+In sum, Jesus has set out an interiorly-driven, positive, aesthetic<ref>“Aesthetic,” here, is not so much concerned with “worldly beauty” as with the appreciation of the beauty of God, His kingdom, His grace, His virtues, and His precepts.  This “spiritual beauty” can manifest itself as glory or majesty (producing awe) or as “simple holiness” (producing joy and delight).  Sometimes it can manifest itself as a combination of these two, producing a sense of ultimate Home or unity with God.  In any case, the “pure in heart” (those who have prepared through prayer and the prioritization of their desires) grow gradually more appreciative of this beauty, and it becomes the joy and delight of their hearts.  This makes the first and third beatitudes (humbleness and gentleness of heart) to become so natural that mercy, compassion, and peacemaking become almost effortless.  Hans Urs von Balthasar has dedicated a considerable part of his work to this theme of a theological aesthetics (von Balthasar 1983-1991).</ref> view of spiritual development.  One’s appreciation of the beauty and compassion of God extends naturally to the love and beauty of His kingdom, and then to the love and beauty of His will, and then to the love and beauty of a humble and gentle heart.  This empowers loving actions (both positive ones and the avoidance of negative ones).  The beatitudes should not be seen as mere stoic duty.  They engender love of God, delight in God, delight in His kingdom and will, delight in virtue, and delight in the people whom that love and virtue serve.  In short, the beatitudes, as their name suggests not only bring happiness in the heavenly kingdom, but also in the present world.
-We may now return to the contention that the beatitudes provide an implicit categorial definition of love (agapē) in the teaching of Jesus.  Recall what was said above about Paul’s implicit definition of love in Colossians 3:12-14 in light of the explanation of the beatitudes.  The parallels are quite probative:
+We may now return to the contention that the beatitudes provide an implicit categorial definition of love (''agapē'') in the teaching of Jesus.  Recall what was said above about Paul’s implicit definition of love in Colossians 3:12-14 in light of the explanation of the beatitudes.  The parallels are quite probative:
-Put on then, as God’s chosen ones, holy and beloved, compassion [beatitude #5], kindness [1Cor 13:4], humility [beatitude #1], meekness [beatitude #3], and patience [1Cor 13:4], forbearing one another and, if one has a complaint against another, forgiving each other [beatitude #5]; as the Lord has forgiven you, so you also must forgive.  And above all these put on love, which is the bond of completeness.  And let the peace [beatitude #7] of Christ rule in your hearts, to which indeed you were called in the one body.
+<blockquote>Put on then, as God’s chosen ones, holy and beloved, compassion [beatitude #5], kindness [1Cor 13:4], humility [beatitude #1], meekness [beatitude #3], and patience [1Cor 13:4], forbearing one another and, if one has a complaint against another, forgiving each other [beatitude #5]; as the Lord has forgiven you, so you also must forgive.  And above all these put on love, which is the bond of completeness.  And let the peace [beatitude #7] of Christ rule in your hearts, to which indeed you were called in the one body.</blockquote>
 Evidently, Paul did not miss the point that the beatitudes lie at the heart of love which opens upon our eternal future and the very heart of God.

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 === The Seventh Beatitude:  Blessed are the Peacemakers ===
-McKenzie notes that the Greek word, eirēnopoioi:
+McKenzie notes that the Greek word, ''eirēnopoioi'':
-…does not represent the Hebrew phrase, “one who produces prosperity,” but means those who reconcile quarrels.  Reconciliation is a Christian office often recommended in the Gospels; see 5:23-26.
+<blockquote>…does not represent the Hebrew phrase, “one who produces prosperity,” but means those who reconcile quarrels.  Reconciliation is a Christian office often recommended in the Gospels; see 5:23-26.<ref>McKenzie 1968, p. 70.</ref></blockquote>
 === Summary ===

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 === The Sixth Beatitude:  Blessed are the Pure of Heart ===
-The Greek “katharoi” (“clean”) probably refers to external (ritual) purity or cleanliness.  Jesus’ Jewish auditors were very familiar with this.   However, the addition of “tē kardia” (“in heart”) changes the meaning significantly, for “heart” indicates interiority.  It is difficult to reduce this beatitude to a Matthean redaction because it is so consistent with Jesus’ intention and teaching elsewhere in the Gospels.  As McKenzie notes, the meaning of “purity of heart” (as distinct from external ritual purity) is set out in Mt 15:10-20 :
+The Greek “''katharoi''” (“clean”) probably refers to external (ritual) purity or cleanliness.  Jesus’ Jewish auditors were very familiar with this.<ref>See the rules for ritual purity in the Book of Leviticus, Chapters 11-16.</ref>  However, the addition of “''tē kardia''” (“in heart”) changes the meaning significantly, for “heart” indicates interiority.  It is difficult to reduce this beatitude to a Matthean redaction because it is so consistent with Jesus’ intention and teaching elsewhere in the Gospels.  As McKenzie notes, the meaning of “purity of heart” (as distinct from external ritual purity) is set out in Mt 15:10-20<ref>See McKenzie 1968, p. 70.</ref>:
-…not what goes into the mouth defiles a person, but what comes out of the mouth, this defiles a person.  …what comes out of the mouth proceeds from the heart, and this defiles a person.   From out of the heart come evil thoughts, murder, adultery, fornication, theft, false witness, slander.  These are what defile a person; but to eat with unwashed hands does not defile a person.
+<blockquote>…not what goes into the mouth defiles a person, but what comes out of the mouth, this defiles a person.  …what comes out of the mouth proceeds from the heart, and this defiles a person.   From out of the heart come evil thoughts, murder, adultery, fornication, theft, false witness, slander.  These are what defile a person; but to eat with unwashed hands does not defile a person.</blockquote>
-Matthew 15:10-20 looks at the heart as a source of defilement, but the heart can also be (and indeed, primarily is) a source of righteousness, for it is the means through which God makes His righteousness known (Lk 16:15; Rm 8:27), and is therefore the source of character (Mk 7:21; 2Cor 5:12) and love (2Cor 7:3; 6:11; Rm 5:5).   According to McKenzie:
+Matthew 15:10-20 looks at the heart as a source of defilement, but the heart can also be (and indeed, primarily is) a source of righteousness, for it is the means through which God makes His righteousness known (Lk 16:15; Rm 8:27), and is therefore the source of character (Mk 7:21; 2Cor 5:12) and love (2Cor 7:3; 6:11; Rm 5:5).<ref>See McKenzie 1965, p. 344.</ref>  According to McKenzie:
-In the NT the heart is the seat of the divine operations which transform the Christian.  The Spirit is sent into the heart (Gal 4:6), and the love of God is poured into the heart through the holy spirit (Rm 5:5; 2 Cor 1:22).  Christ dwells in the heart (Eph 3:17). Je 31:31 ff is echoed in Rm 2:15 and 2 Co 3:3.  The spirit of wisdom and revelation and the knowledge of Christ Jesus enlighten the eyes of the heart (Eph 1:17f) [italics mine].
+<blockquote>In the NT the heart is the seat of the divine operations which transform the Christian.  The Spirit is sent into the heart (Gal 4:6), and the ''love of God is poured into the heart through the holy spirit'' (Rm 5:5; 2 Cor 1:22).  Christ dwells in the heart (Eph 3:17). Je 31:31 ff is echoed in Rm 2:15 and 2 Co 3:3.  The spirit of wisdom and revelation and the knowledge of Christ Jesus enlighten the eyes of the heart (Eph 1:17f) [italics mine].<ref>McKenzie 1965, p. 344.</ref></blockquote>
-So, how do we follow Jesus’ injunction to be pure of heart?  How do we cultivate a heart of righteousness instead of a heart of defilement (from which defiling words and actions come)?  We have already seen part of the answer in the fourth beatitude (hungering and thirsting for righteousness), for prioritizing our desire for the kingdom and will of God makes other desires find their proper (subordinate) place.  But Jesus implies that there are other preparations to cultivate a clean heart.  Prayer is certainly key (especially the petitions in the “Our Father”); so also is preparation for challenging times (e.g., to have sufficient depth of faith so that one’s faith is not overwhelmed by difficulties or suffering – see Mt 13:20-21); so also is the discipline and perseverance necessary to remain detached from the “glories of this world” (e.g., the thorn bushes that grow up with the wheat and eventually choke it off – see Mt 13:22); and the cultivation (through empathy and service) of a heart of compassion (the fifth beatitude).  Prayer, depth of faith, steadfastness in faith, and the heart of compassion are four key tools to cultivate a clean heart – a heart of righteousness.
+So, how do we follow Jesus’ injunction to be pure of heart?  How do we cultivate a heart of righteousness instead of a heart of defilement (from which defiling words and actions come)?  We have already seen part of the answer in the fourth beatitude (hungering and thirsting for righteousness), for prioritizing our desire for the kingdom and will of God makes other desires find their proper (subordinate) place.  But Jesus implies that there are other preparations to cultivate a clean heart.  Prayer is certainly key (especially the petitions in the “Our Father”); so also is preparation for challenging times (e.g., to have sufficient depth of faith so that one’s faith is not overwhelmed by difficulties or suffering – see Mt 13:20-21); so also is the discipline and perseverance necessary to remain detached from the “glories of this world” (e.g., the thorn bushes that grow up with the wheat and eventually choke it off – see Mt 13:22); and the cultivation (through empathy and service) of a heart of compassion (the fifth beatitude).  ''Prayer, depth of faith, steadfastness in faith,'' and ''the heart of compassion'' are four key tools to cultivate a clean heart – a heart of righteousness.
 If Jesus asks us to be clean of heart, it reveals that He and the Father are unconditionally so.  This gives us both joy and pause, for even to contemplate imitating the heart of God (the heart of Unconditional Love) is so daunting, that one is tempted to give up before even beginning.  Yet when one considers that God’s heart is unconditionally humble, gentle, forgiving, compassionate, and unconditionally free from pride, jealousy, anger, and anxiousness, one can entertain the hope that God’s heart, speaking to one’s open, but imperfect heart, can draw the imperfect heart evermore deeply into His own.  This gives rise to a freedom which allows every individual human destiny to find its fulfillment in Unconditional Love.
-This may explain the promise that Jesus makes in connection with “purity of heart,” namely, “they shall see God.”  A minimalistic interpretation suggests that purity of heart will enable us at least to gain admission to the presence of God, which will, in turn, draw us into His kingdom of unconditional Love.  McKenzie does not believe that this promise is as extensive as the actual inheritance of the kingdom that comes from poverty of spirit or being persecuted falsely for the kingdom (“the kingdom of heaven is theirs”).  Rather, he compares it to “gaining admission to the presence of God” in the sense of members of the royal court who gain access to the face of the king.   In either case, preparing our hearts to receive God’s grace (that is, cultivating a clean heart) opens us to the humbleness of heart which assures us of the kingdom of God.
+This may explain the promise that Jesus makes in connection with “purity of heart,” namely, “they shall see God.”  A minimalistic interpretation suggests that purity of heart will enable us at least to gain admission to the presence of God, which will, in turn, draw us into His kingdom of unconditional Love.  McKenzie does not believe that this promise is as extensive as the actual inheritance of the kingdom that comes from poverty of spirit or being persecuted falsely for the kingdom (“the kingdom of heaven is theirs”).  Rather, he compares it to “gaining admission to the presence of God” in the sense of members of the royal court who gain access to the face of the king.<ref>See McKenzie 1968, p. 70.</ref>  In either case, preparing our hearts to receive God’s grace (that is, cultivating a clean heart) opens us to the humbleness of heart which assures us of the kingdom of God.
 === The Seventh Beatitude:  Blessed are the Peacemakers ===

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 === The Fifth Beatitude:  Blessed are the Merciful ===
-The Hebrew background of the Greek term for “merciful” (eleēmones), here, refers to “having pity on”  or “compassion.”   McKenzie notes, “The two works of mercy most emphasized in Matthew are almsgiving and forgiveness.”   These two themes are among the most frequent in the New Testament.
+The Hebrew background of the Greek term for “merciful” (eleēmones), here, refers to “having pity on”<ref>Albright and Mann 1971, p.47.</ref> or “compassion.”<ref>Luke raises this beatitude to a very high level by replacing Matthew’s “Be perfect as your heavenly Father is perfect” with “Be merciful/compassionate, even as your Father is merciful/compassionate” (Lk 6:36).</ref>  McKenzie notes, “The two works of mercy most emphasized in Matthew are almsgiving and forgiveness.”<ref>McKenzie 1968, p. 70.</ref>  These two themes are among the most frequent in the New Testament.
-With respect to forgiveness, the contrast between “forgive” (aphienai) and “retain” (kratein) in Mark 2:5 ff and John 20:21-23 brings out the characteristic of “letting go of” or “releasing from one’s grasp.”   Sin against one’s neighbor gave the neighbor a claim or power over the sinner (to exact justice or penalty).  Forgiveness releases the sinner from this claim or power to exact a penalty in an absolute way (that is, the claim simply no longer exists).
+With respect to forgiveness, the contrast between “forgive” (''aphienai'') and “retain” (''kratein'') in Mark 2:5 ff and John 20:21-23 brings out the characteristic of “letting go of” or “releasing from one’s grasp.”<ref>McKenzie 1965, p. 285.</ref>  Sin against one’s neighbor gave the neighbor a claim or power over the sinner (to exact justice or penalty).  Forgiveness releases the sinner from this claim or power to exact a penalty in an absolute way (that is, the claim simply no longer exists).
-The key difference between the Old and New Testament views of forgiveness is that forgiveness comes through Yahweh in the Old Testament, but comes through Jesus in the New Testament.   Jesus’ unconditional salvific act (in His cross and death, and in the Eucharist – see the formula in Mt 26:28) is the ground for unconditional forgiveness which He claims to be able to effect on behalf of the Father during His ministry (Mk 2:5ff and par.).  Jesus and His opponents recognized this to be a divine power (given the accusation of blasphemy), so Jesus vindicates His position by healing.
+The key difference between the Old and New Testament views of forgiveness is that forgiveness comes through Yahweh in the Old Testament, but comes through Jesus in the New Testament.<ref>McKenzie 1965, p. 285.</ref>  Jesus’ unconditional salvific act (in His cross and death, and in the Eucharist – see the formula in Mt 26:28) is the ground for unconditional forgiveness which He claims to be able to effect on behalf of the Father during His ministry (Mk 2:5ff and par.).  Jesus and His opponents recognized this to be a divine power (given the accusation of blasphemy), so Jesus vindicates His position by healing.
 As noted in the previous section, Jesus links His unconditional forgiveness of us to our forgiveness of one another.  This is clearly manifest in the Our Father, and also in the parable of the unjust servant who did not forgive his fellow servant a small debt when he had been forgiven by his master for a much greater one (Mt 18:21-35).
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 Jesus’ admonition to forgive others seventy times seven times (Mt 18:22) suggests that we should forgive one another without limit.  Inasmuch as Jesus and the Father expect this of us, we may be certain that they “practice what they ask of us,” and therefore that they are “unconditional mercy/compassion” at the core of their identity.  We may rely on this unconditional forgiving love in all our failings, but we must also give what we have been freely given.  The refrain of the Our Father reminds us that the forgiveness of our sins is attached to our forgiving others’ sins, and so we have an inescapable responsibility to forgive one another (i.e., to let go of judgment and retribution) and to put all judgment into the hands of the truly just and merciful Judge.
-The second theme commonly associated with “mercy” (eleēmones) is “being compassionate towards the unfortunate” and giving alms.  Jesus views this admonition with great seriousness, makes it almost universal in scope, and makes it a condition for a converted heart:
+The second theme commonly associated with “mercy” (''eleēmones'') is “being compassionate towards the unfortunate” and giving alms.  Jesus views this admonition with great seriousness, makes it almost universal in scope, and makes it a condition for a converted heart:
-For I was hungry and you gave me food; I was thirsty and you gave me drink; I was a stranger and you welcomed me; I was naked and you clothed me; I was sick and you visited me, I was in prison and you came to visit me (Mt 25:35-38).
+<blockquote>For I was hungry and you gave me food; I was thirsty and you gave me drink; I was a stranger and you welcomed me; I was naked and you clothed me; I was sick and you visited me, I was in prison and you came to visit me (Mt 25:35-38).</blockquote>
-Though this admonition might be viewed as a duty, Jesus hopes that it will be much more; for He desires a heart (interior disposition) of compassion  that feels empathy with and sympathy for those who are suffering.  This will allow acts of mercy to flow freely and easily from one’s core identity (instead of being only a duty imposed by God).  As the Gospel of Luke makes clear, Jesus would like us to deepen our compassion even as His heavenly Father is compassionate (Lk 6:36).  Luke uses Jesus’ parables to point to the heart of compassion:  the father’s heart (in the Prodigal Son – Lk 15) and the Samaritan’s heart (in the Good Samaritan – Lk 10:25-37).  He also shows the absence of such a heart in the rich man’s lack of compassion for Lazarus (Lk 16:19-31).  Luke also brings Jesus’ heart to the fore in various pericopes (e.g., Jesus’ response to Zacchaeus – Lk 19:1-10, and Jesus’ response to the good thief – Lk 23:39-43).  This is also clearly evidenced in the Synoptic Gospels’ accounts of Jesus’ compassion toward sinners (and those unwelcome by the Pharisees),  those in need of healing,  and in the passion and Eucharist for the forgiveness of sins (Mt 26:28), and His universal injunction:  “Amen, I say to you, as you did it to one of the least of these my brethren, you did it to me” (Mt 25:40).
+Though this admonition might be viewed as a duty, Jesus hopes that it will be much more; for He desires a heart (interior disposition) of compassion<ref>Implied by Luke’s use of “''oiktirmones''” (Lk 6:36).</ref> that feels empathy with and sympathy for those who are suffering.  This will allow acts of mercy to flow freely and easily from one’s core identity (instead of being only a duty imposed by God).  As the Gospel of Luke makes clear, Jesus would like us to deepen our compassion even as His heavenly Father is compassionate (Lk 6:36).  Luke uses Jesus’ parables to point to the heart of compassion:  the father’s heart (in the Prodigal Son – Lk 15) and the Samaritan’s heart (in the Good Samaritan – Lk 10:25-37).  He also shows the absence of such a heart in the rich man’s lack of compassion for Lazarus (Lk 16:19-31).  Luke also brings Jesus’ heart to the fore in various pericopes (e.g., Jesus’ response to Zacchaeus – Lk 19:1-10, and Jesus’ response to the good thief – Lk 23:39-43).  This is also clearly evidenced in the Synoptic Gospels’ accounts of Jesus’ compassion toward sinners (and those unwelcome by the Pharisees),<ref>See Unit II-K, Section II.</ref> those in need of healing,<ref>See Unit II-F.</ref> and in the passion and Eucharist for the forgiveness of sins (Mt 26:28), and His universal injunction:  “Amen, I say to you, as you did it to one of the least of these my brethren, you did it to me” (Mt 25:40).
-Jesus is asking us to cultivate empathy with and sympathy for the poor and misfortunate  (including sinners and even those who hate us).  He is asking us to see their dignity (even identifying their dignity with His own – “as you did it to one of the least of these…you did it to me”).  In seeing the divine dignity (the image of God) in every human being, He hopes that we will not turn a blind eye to those who are in need.  He hopes that we will find a way to take care of the “little ones” who cross our paths; the little ones in need of temporal and spiritual sustenance; those who are in need of hope or consolation, or simply in need of care, friendship, or human presence.  By feeling empathy with and sympathy for the needy or misfortunate, Jesus hopes to give us a felt experience of the Father’s heart for us; and when we sense the unconditional magnitude of His heart, to be awed by the beauty and gratuity of His love, and thereby to be moved to even greater compassion.
+Jesus is asking us to cultivate empathy with and sympathy for the poor and misfortunate<ref>See Unit II-K, Section I.</ref> (including sinners and even those who hate us).  He is asking us to see their dignity (even identifying their dignity with His own – “as you did it to one of the least of these…you did it to me”).  In seeing the divine dignity (the image of God) in every human being, He hopes that we will not turn a blind eye to those who are in need.  He hopes that we will find a way to take care of the “little ones” who cross our paths; the little ones in need of temporal and spiritual sustenance; those who are in need of hope or consolation, or simply in need of care, friendship, or human presence.  By feeling empathy with and sympathy for the needy or misfortunate, Jesus hopes to give us a felt experience of the Father’s heart for us; and when we sense the unconditional magnitude of His heart, to be awed by the beauty and gratuity of His love, and thereby to be moved to even greater compassion.
 === The Sixth Beatitude:  Blessed are the Pure of Heart ===

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 === The Fourth Beatitude:  Blessed are those Who Hunger and Thirst for Righteousness ===
-In the context of the beatitudes, righteousness (dikaiosunēn) has its base meaning of “innocence” (in the sense of innocent before a judge), and therefore has the sense of “conduct, virtues, and behaviors which lead toward a judgment of innocence” (i.e., good or virtuous conduct).  The eschatological tone of the beatitudes opens upon a fuller meaning of righteousness as “the fulfillment of God’s law,” which Jesus interpreted as the highest commandment, or love (see Section I).  Furthermore, the fulfillment of God’s law is the actualization of His kingdom, and Jesus has come to bring the kingdom of God in His own person.  Thus, in its fuller sense, “righteousness” signifies innocence, good deeds, the fulfillment of the law, the love of God, and the kingdom of God, all of which might be said to be included in the saving will of God, which is perfectly manifest in Jesus Himself (Jesus’ name – Yēsua – in Hebrew, means “Yahweh is salvation”) .  Thus, when Jesus says, “Blessed are those who hunger and thirst for righteousness,” He is saying, “Blessed are those who intensely desire what God intensely desires, namely, His loving, saving will to be actualized now, and perfectly in His kingdom to come.”  Thus, those who hunger and thirst for holiness desire with all their hearts (as a first priority in their lives) God’s kingdom (now and perfectly in the future), God’s loving will for the world, and the universal salvation of all people through the salvific act of Jesus.  The first two petitions of the Lord’s Prayer express this desire, and it has been traditionally referred to as “zeal for souls.”
+In the context of the beatitudes, righteousness (dikaiosunēn) has its base meaning of “innocence” (in the sense of innocent before a judge), and therefore has the sense of “conduct, virtues, and behaviors which lead toward a judgment of innocence” (i.e., good or virtuous conduct).  The eschatological tone of the beatitudes opens upon a fuller meaning of righteousness as “the fulfillment of God’s law,” which Jesus interpreted as the highest commandment, or love (see Section I).  Furthermore, the fulfillment of God’s law is the actualization of His kingdom, and Jesus has come to bring the kingdom of God in His own person.  Thus, in its fuller sense, “righteousness” signifies innocence, good deeds, the fulfillment of the law, the love of God, and the kingdom of God, all of which might be said to be included in the saving will of God, which is perfectly manifest in Jesus Himself (Jesus’ name – ''Yēsua'' – in Hebrew, means “Yahweh is salvation”)<ref>See McKenzie, 1965, p. 432.</ref>.  Thus, when Jesus says, “Blessed are those who hunger and thirst for righteousness,” He is saying, “Blessed are those who intensely desire what God intensely desires, namely, His loving, saving will to be actualized now, and perfectly in His kingdom to come.”  Thus, those who hunger and thirst for holiness desire with all their hearts (as a first priority in their lives) God’s kingdom (now and perfectly in the future), God’s loving will for the world, and the universal salvation of all people through the salvific act of Jesus.  The first two petitions of the Lord’s Prayer express this desire, and it has been traditionally referred to as “zeal for souls.”
 Intensely desiring personal salvation, the salvation of the world, and the saving will of God warrants an unconditional promise of salvation:  “they will be satisfied.”  Two things should be noted here.  First, the satisfaction of the desire for righteousness is salvation, that is, the kingdom of God (brought in the very person of Jesus Christ).  When Jesus promises “they will be satisfied,” He literally is promising salvation in His kingdom.
-Secondly, the most important step in moving toward this salvation is the intense desire (hungering and thirsting) for it.  At first glance this might seem too good to be true.  Yet, it does seem to be consistent with Jesus’ vehement discouragement of self-righteousness (self-justification – autodikaiosunē).  Here, Jesus is saying that we are incapable of saving (justifying) ourselves.  We are also incapable of actualizing God’s saving will in our lives by ourselves.  Hence, we must radically trust in God, surrender to Him, and make our primary desire the kingdom of God and the salvation of the world.  If we subordinate other competitive desires to this primary desire, we free ourselves from attachments to this world’s transitory glory, and open ourselves to the unconditional Love which is our end and fulfillment.  Prioritizing our desires (in our hearts and practice) and trusting in the loving will of God allows God to move into our hearts and to lead us to His unconditional promise – “they will be satisfied.”  This is consistent with Jesus’ later teaching in the Sermon on the Mount: “Seek first His kingdom and His righteousness and all these things will be given to you as well” (Mt 6:33).
+Secondly, the most important step in moving toward this salvation is the intense desire (hungering and thirsting) for it.  At first glance this might seem too good to be true.  Yet, it does seem to be consistent with Jesus’ vehement discouragement of self-righteousness (self-justification – ''autodikaiosunē'').  Here, Jesus is saying that we are incapable of saving (justifying) ourselves.  We are also incapable of actualizing God’s saving will in our lives by ourselves.  Hence, we must radically trust in God, surrender to Him, and make our primary desire the kingdom of God and the salvation of the world.  If we subordinate other competitive desires to this primary desire, we free ourselves from attachments to this world’s transitory glory, and open ourselves to the unconditional Love which is our end and fulfillment.  Prioritizing our desires (in our hearts and practice) and trusting in the loving will of God allows God to move into our hearts and to lead us to His unconditional promise – “they will be satisfied.”  This is consistent with Jesus’ later teaching in the Sermon on the Mount: “Seek first His kingdom and His righteousness and all these things will be given to you as well” (Mt 6:33).
 We might see “hungering and thirsting for righteousness” as a pathway to the first and third beatitudes (humbleness/gentleness of heart), for if we desire God, Jesus, His kingdom, and His salvation (righteousness) as the first priority of our lives, we will allow God into the center of our hearts, and we will gladly take our place along with everyone else in the periphery.  “Making God the center,” in turn, engenders humbleness and gentleness of heart; which, in their turn, open the way to true love of neighbor.
 Jesus’ prayer “Thy will be done” (Mt 6:10 and 26:39) would seem to be an important vehicle for actualizing our intense desire for righteousness, for it says to the Lord, “Not my will, but Your will be done, because Your will is optimally loving, optimally just, optimally salvific, and optimally good, and I trust it – nay, I trust it completely.”  This intense prayer of trust in the Lord disposes us to become instruments of His optimal love, salvation, justice, and goodness in the world.  If we truly are His instruments in bringing about this optimally loving and salvific goodness in the world, we could not possibly do anything more with our lives, anything better, anything more satisfying, anything more eternal.  To be an instrument of God’s will is to make the most use of one’s life.
 === The Fifth Beatitude:  Blessed are the Merciful ===

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 === The Third Beatitude:  Blessed are the Meek (Gentle-Hearted) ===
-The “meek” (proeis) are similar to the “poor in spirit,” and its Hebrew root is virtually identical (anī / ānāw).  According to Viviano, this term “means ‘slow to anger,’ ‘gentle with others,’ connoting a form of charity.”
+The “meek” (''proeis'') are similar to the “poor in spirit,” and its Hebrew root is virtually identical (''anī / ānāw'').  According to Viviano, this term “means ‘slow to anger,’ ''‘gentle with others,’'' connoting a form of charity.”<ref>Viviano, 1990, p. 640.</ref>
-Jesus probably derived this teaching directly from Psalm 37 which states in verse 11, “the meek shall inherit the land.”   Within the context of Psalm 37, “meek” expands the meaning of “poor in spirit.”  A brief look at Psalm 37 will provide this fuller meaning.
+Jesus probably derived this teaching directly from Psalm 37 which states in verse 11, “the meek shall inherit the land.”<ref>Matthew might have supplemented the first beatitude with the third beatitude which would be consistent with his interest in expanding Jesus’ teaching with the Psalms (See Viviano, 1990, p.640).  However, this beatitude might also have been a part of Jesus’ own teaching, because Jesus was not unaccustomed to using the Psalms as a basis for his teaching (see Unit II-M, Section II, with respect to Jesus’ last words—Psalm 22). In any case, the third beatitude is certainly consistent with the teaching of Jesus as both a messianic promise and a virtue which could bring happiness and peace (shalom) in the present.</ref>  Within the context of Psalm 37, “meek” expands the meaning of “poor in spirit.”  A brief look at Psalm 37 will provide this fuller meaning.
 The Psalm addresses the concerns of the righteous person who is dismayed by the success of evil people during this lifetime.  The psalmist gives a hopeful (and incipiently eschatological) response to this:
-Do not fret because of evil men or be envious of those who do wrong, for like the grass they will soon wither; like green plants they will soon die away.  Trust in the Lord and do good.  …Delight yourself in the Lord and He will give you the desires of your heart. …He will make your righteousness shine like the dawn; the justice of your cause like the noonday sun.  Be still before the Lord and wait patiently for Him; do not fret when men succeed in their ways, when they carry out their wicked schemes.  Refrain from anger and turn from wrath; do not fret – it leads only to evil.  For evil men will be cut off, but those who hope in the Lord will inherit the land.  A little while and the wicked will be no more; though you look for them, they will not be found.  But the meek will inherit the land and enjoy great peace.  … The days of the blameless are known to the Lord, and their inheritance will endure forever.  …Turn from evil and do good:  then you will dwell in the land forever.  …The righteous will inherit the land and dwell in it forever (Ps 37:1-17).
+<blockquote>Do not fret because of evil men or be envious of those who do wrong, for like the grass they will soon wither; like green plants they will soon die away.  Trust in the Lord and do good.  …Delight yourself in the Lord and He will give you the desires of your heart. …He will make your righteousness shine like the dawn; the justice of your cause like the noonday sun.  Be still before the Lord and wait patiently for Him; do not fret when men succeed in their ways, when they carry out their wicked schemes.  Refrain from anger and turn from wrath; do not fret – it leads only to evil.  For evil men will be cut off, but those who hope in the Lord will inherit the land.  A little while and the wicked will be no more; though you look for them, they will not be found.  But the meek will inherit the land and enjoy great peace.  … The days of the blameless are known to the Lord, and their inheritance will endure forever.  …Turn from evil and do good:  then you will dwell in the land forever.  …The righteous will inherit the land and dwell in it forever (Ps 37:1-17).
 Notice that the meek (slow to anger and gentle with others) receive their reward both in the future kingdom and in the present world (“they shall delight in abounding peace”—v  11).
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 As with humbleness of heart, surrender to God (through praise, thanksgiving, trust, and waiting) will allow God to come into the center of our personal universe once again, and this alone is our peace.  This stillness or peace of heart detaches us from anger, contempt, jealousy, and harsh judgment, and infuses our relationships with the gentleness of Jesus.
-“Praeis” could therefore be translated as “gentle-heartedness arising out of the peace of surrendering to the loving God.”  This translation is justified by the parallels between the third beatitude and Matthew 11:29:  “For I am meek/gentle (praus) and humble/lowly (tapeinos) in heart.”  As McKenzie notes, “…the adjectives used in 11:29 are identical in meaning and very close verbally to the adjectives of the first and third beatitudes [ptōchoi and praeis, respectively].”   Notice that in Matthew 11:29 the phrase “in heart” (“kardia”) is attached to “praus” (“gentle”) and “tapeinos” (“humble”), and that Jesus applies it directly to Himself.  Thus, the translation “gentle-hearted” seems warranted in the third beatitude.  So also does a translation of “humble-heartedness” for the first beatitude.
+“Praeis” could therefore be translated as “gentle-heartedness arising out of the peace of surrendering to the loving God.”  This translation is justified by the parallels between the third beatitude and Matthew 11:29:  “For I am meek/gentle (praus) and humble/lowly (tapeinos) in heart.”  As McKenzie notes, “…the adjectives used in 11:29 are identical in meaning and very close verbally to the adjectives of the first and third beatitudes [ptōchoi and praeis, respectively].”<ref>McKenzie 1968, p. 83.</ref>  Notice that in Matthew 11:29 the phrase “in heart” (“kardia”) is attached to “praus” (“gentle”) and “tapeinos” (“humble”), and that Jesus applies it directly to Himself.  Thus, the translation “gentle-hearted” seems warranted in the third beatitude.  So also does a translation of “humble-heartedness” for the first beatitude.<ref>Jesus’ identification of Himself with humble-heartedness and gentle-heartedness will be taken up explicitly in Section V of this Unit (“The Heart of God in Light of the Beatitudes”).</ref>
 === The Fourth Beatitude:  Blessed are those Who Hunger and Thirst for Righteousness ===

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 === The First Beatitude:  Blessed are the Poor in Spirit (Humble-Hearted) ===
-What is meant by “poor in spirit?”  Jeremias indicates that the Greek hoi ptōchoi (“poor”) from the Hebrew ānī – related to ‘ānāw –  meant:
+What is meant by “poor in spirit?”  Jeremias indicates that the Greek ''hoi ptōchoi'' (“poor”) from the Hebrew ''ānī'' – related to ''‘ānāw'' –  meant:
-…the humble, those who are poor before God, who stand before God as beggars, with empty hands, conscious of their spiritual poverty.
+<blockquote>…the ''humble'', those who are poor before God, who stand before God as beggars, with empty hands, conscious of their spiritual poverty.<ref>Jeremias 1971, p. 112.  Italics mine.</ref></blockquote>
 Jeremias notes further that Jesus probably used the term “poor” with Isaiah 61:1 as a backdrop:
-…[T]he term “poor” is explained by a whole series of parallel expressions.  The following phrases alternate with it:  “The broken-hearted,” “the captives (to guilt?),” “those who are bound” (v.1), “those who mourn” (v.2), “those who are of faint spirit” (v.3).  This makes it certain that the “poor” are those who are oppressed in quite a general sense:  the oppressed who cannot defend themselves, the desperate, the hopeless.  ‘ānī/‘ānāw is also used elsewhere in prophetic preaching in this comprehensive sense.  Originally a designation for the desolate, in the prophets the word embraces the oppressed and the poor who know that they are thrown completely on God’s help.  Jesus used “the poor” in this wide sense that the term had acquired in the prophets.
+<blockquote>…[T]he term “poor” is explained by a whole series of parallel expressions.  The following phrases alternate with it:  “The broken-hearted,” “the captives (to guilt?),” “those who are bound” (v.1), “those who mourn” (v.2), “those who are of faint spirit” (v.3).  This makes it certain that the “poor” are those who are oppressed in quite a general sense:  the oppressed who cannot defend themselves, the desperate, the hopeless.  ‘ānī/‘ānāw is also used elsewhere in prophetic preaching in this comprehensive sense.  Originally a designation for the desolate, in the prophets the word embraces the oppressed and the poor who know that they are thrown completely on God’s help.  Jesus used “the poor” in this wide sense that the term had acquired in the prophets.<ref>Jeremias 1971, p. 113.</ref></blockquote>
-The term pneumati (plural of “spirit”) refers to a disposition or attitude of the spirit or heart.   Placing “in spirit” (pneumati) in the context of “the poor” refocuses poverty from an exterior condition which has befallen someone (addressed in Luke’s Gospel) to an interior condition (which can be desired or chosen).  Thus, “poor in spirit” might be interpreted as a desire or choice of the interior condition which characterizes the anoyim, namely, humility – the absence of pride, ego-advantage, and exterior trappings.  We might therefore translate “poor in spirit” as “humble-hearted.”
+The term ''pneumati'' (plural of “spirit”) refers to a disposition or attitude of the spirit or heart.<ref>See the explanation of “heart” below, in the “Sixth Beatitude.” </ref>  Placing “in spirit” (''pneumati'') in the context of “the poor” refocuses poverty from an exterior condition which has befallen someone (addressed in Luke’s Gospel) to an interior condition (which can be desired or chosen).  Thus, “poor in spirit” might be interpreted as a desire or choice of the interior condition which characterizes the ''anoyim'', namely, humility – the absence of pride, ego-advantage, and exterior trappings.  We might therefore translate “poor in spirit” as “humble-hearted.”
-The anoyim (the poor or deprived) had no worldly riches, honors, or glory to puff them up or let them down.  The addition of “in spirit” puts the accent on choosing detachment from the power and glory of this world.  Thus we might render the first beatitude as: “Blessed are those who are like the anoyim in spirit (in heart); who are free from the pride which can be insulted, injured, offended, puffed up, or contemptuous.” The attitude of humble-heartedness is the attitude of persons who know that they are, like anyone else, radically dependent on God for redemption.
+The ''anoyim'' (the poor or deprived) had no worldly riches, honors, or glory to puff them up or let them down.  The addition of “in spirit” puts the accent on choosing detachment from the power and glory of this world.  Thus we might render the first beatitude as: “Blessed are those who are like the ''anoyim'' in spirit (in heart); who are free from the pride which can be insulted, injured, offended, puffed up, or contemptuous.” The attitude of humble-heartedness is the attitude of persons who know that they are, ''like anyone else'', radically dependent on God for redemption.
-Matthew has very likely added the words “in spirit” to Jesus’ blessing for the poor.   Luke probably has the more primitive text which follows Jesus’ messianic promise: “Blessed are you poor; yours is the kingdom of God” (Lk 6:20).  As noted above, Matthew tends to transform Jesus’ messianic promises into virtues which transfers the emphasis from future eschatology alone (being blessed by God in the future in his kingdom) to both future and present eschatology (being blessed now as well as in the future).  Is Matthew’s repositioning of Jesus’ eschatological accent consistent with the teaching of the historical Jesus?  As will be made clear throughout this section, it is.  In the case of the first beatitude, Jesus repeatedly teaches us to be poor in spirit (humble) not only to be recipients of His messianic promise, but also to be happy in this life.  He notes that those who exalt themselves are frequently humbled (finding themselves humiliated at the lowest place at table after having assumed too high a place—Lk 14:7-11).  Conversely, those who humble themselves “win the honor of others” in this life (Lk 14:10).
+Matthew has very likely added the words “in spirit” to Jesus’ blessing for the poor.<ref>See Viviano, 1990, p. 640.</ref>  Luke probably has the more primitive text which follows Jesus’ messianic promise: “Blessed are you poor; yours is the kingdom of God” (Lk 6:20).  As noted above, Matthew tends to transform Jesus’ messianic promises into virtues which transfers the emphasis from future eschatology alone (being blessed by God in the future in his kingdom) to both future and present eschatology (being blessed now as well as in the future).  Is Matthew’s repositioning of Jesus’ eschatological accent consistent with the teaching of the historical Jesus?  As will be made clear throughout this section, it is.  In the case of the first beatitude, Jesus repeatedly teaches us to be poor in spirit (humble) not only to be recipients of His messianic promise, but also to be happy in this life.  He notes that those who exalt themselves are frequently humbled (finding themselves humiliated at the lowest place at table after having assumed too high a place—Lk 14:7-11).  Conversely, those who humble themselves “win the honor of others” in this life (Lk 14:10).
 The primary ranking of this beatitude in Matthew is no accident, for if we can free our interior disposition from the desire to aggrandize ourselves and be superior to others, by authentically surrendering to God (who is our true and loving center), all the other beatitudes will become far easier to pursue.  Freedom in “poverty of spirit” leads to freedom in meekness, hungering for the kingdom, forgiveness, mercy, and peacemaking.
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 Recall from above that the second beatitude is not a “virtue beatitude” but rather concerns God’s redemption of present suffering.  Hence, we will not take it up explicitly in this context, and will proceed to the third beatitude.
 === The Third Beatitude:  Blessed are the Meek (Gentle-Hearted) ===

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 But for those of us reared in an intellectual milieu that respects and is even infatuated with categorial definitions, we will want to find some clues about Jesus’ implicit categorial definition of love.  Does such an implicit definition exist?  I believe that it does, and the clue to its existence may be found in Paul’s Letter to the Colossians (3:12ff) which reads as follows:
-Put on then, as God’s chosen ones, holy and beloved, compassion, kindness, humility, meekness, and patience, forbearing one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive.  And above all these put on love, which is the bond of completeness.  And let the peace of Christ rule in your hearts, to which indeed you were called in the one body.
+<blockquote>Put on then, as God’s chosen ones, holy and beloved, compassion, kindness, humility, meekness, and patience, forbearing one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive.  And above all these put on love, which is the bond of completeness.  And let the peace of Christ rule in your hearts, to which indeed you were called in the one body.</blockquote>
 As will be explained throughout this section, Paul’s reference to “humility” resembles the first beatitude; his reference to “meekness,” the third beatitude; his reference to “compassion” and “forgiveness,” the fifth beatitude; and his reference to “peace,” the seventh beatitude.  Note that the other two characteristics (kindness and patience) are at the forefront of Paul’s “Hymn to Love” in 1Cor 13, and that Paul calls “love” (agapē) the “bond of completeness” for all these characteristics.  In view of this, it is difficult to resist the thought that Paul has done for us what Jesus (as a Semite) would have been very unlikely to do.  He has given us a categorial definition of love grounded in Jesus’ teaching – the beatitudes.  We may now proceed to an exploration of this implicit categorial definition of “love.”
-The Sermon on the Mount was probably an early Church catechism for the Jewish people.  Luke’s Sermon on the Plain was probably a catechism for the gentile people.  Jeremias believes that both the Matthew and Luke catechisms were derived from an original Aramaic catechism which had its genesis in the preaching of Jesus.  The central content of these catechisms may have come from an original sermon of Jesus to which individual sayings or collections of sayings were added.
+The Sermon on the Mount was probably an early Church catechism for the Jewish people.  Luke’s Sermon on the Plain was probably a catechism for the gentile people.  Jeremias believes that both the Matthew and Luke catechisms were derived from an original Aramaic catechism which had its genesis in the preaching of Jesus.  The central content of these catechisms may have come from an original sermon of Jesus to which individual sayings or collections of sayings were added.<ref>Jeremias 1961, p. 20-24.</ref>
-Jeremias suggests further that the beatitudes form the interpretive context for the rest of the Sermon on the Mount (much like a number outside a bracket affects every number and variable inside it).   Thus, the meaning of the beatitudes is tacitly present in all the other sayings in the Sermon.
+Jeremias suggests further that the beatitudes form the interpretive context for the rest of the Sermon on the Mount (much like a number outside a bracket affects every number and variable inside it).<ref>See Jeremias 1961, p. 30.</ref>  Thus, the meaning of the beatitudes is tacitly present in all the other sayings in the Sermon.
-To know the beatitudes collectively is to know the blessedness of the kingdom, which is to know the love and the heart of God.   They may be divided into two kinds:  those which pertain to virtues or habits of the heart (1, 3, 4, 5, 6, and 7);  and those which pertain to God’s promise to alleviate suffering (2 and 8).  Since my primary concern here is to discuss Jesus’ definition of love, and this definition is implicitly contained within the interior dispositions (virtues) necessary for love, I will spend the great majority of this discussion on the first group.
+To know the beatitudes collectively is to know the blessedness of the kingdom, which is to know the love and the heart of God.<ref>N.T. Wright believes that Jesus taught the beatitudes (and the rest of the Sermon on the Mount) as if the kingdom had already arrived, that is, as if the Holy Spirit was already effective in our hearts which is tantamount to being perfectly renewed in heart (love):  “It is as though Jesus were to say, ‘If I command you to behave as those with renewed hearts, then the kingdom of god has come upon you.’…One of the great scriptural promises of restoration, of return from exile, concerned the renewal of the heart: ‘Moreover, YHWH your god will circumcise your heart and the heart of your descendants, so that you will love YHWH your god with all your heart and with all your soul, in order that you may live.’ Dt. 30.6-10 (cf. 10.16)”  (Wright, 1996, p. 282).</ref>  They may be divided into two kinds:  those which pertain to virtues or habits of the heart (1, 3, 4, 5, 6, and 7);<ref>According to Viviano, “Matthew thus transforms a short messianic manifesto into a program of life, a list of desirable qualities or virtues” (Viviano, 1990, p. 640).  Even though Matthew has transformed Jesus’ messianic manifesto into a list of virtues, he is not untrue to Jesus’ intentions; for Jesus preaches the virtues which Matthew attributes to him.  For example, in the case of the first beatitude, Jesus repeatedly preached poverty of spirit (humility of heart).  See for example, Unit II-G, Section III.B in this book.</ref> and those which pertain to God’s promise to alleviate suffering (2 and 8).  Since my primary concern here is to discuss Jesus’ definition of love, and this definition is implicitly contained within the interior dispositions (virtues) necessary for love, I will spend the great majority of this discussion on the first group.
 Blessed are the poor in spirit (''ptōchoi tō pneumati'')