Over the next several weeks, we will take an in-depth look at the Beatitudes through the lens of Orthodox Christianity. The Beatitudes are the series of blessings pronounced by Christ in Matthew 5:1-12. Each post will focus on one blessing, how we can apply the meaning of Christ’s words to our lives. In this first one, we’ll provide some much needed background information on the Beatitudes. Then in next week’s article, we will dive into the first of the blessings.
Note: When all the articles of the series have been published, we will post them here for easy access.
- Blessed are the poor in spirit
- Blessed are those who mourn
- Blessed are the meek
- Blessed are those that hunger and thirst after righteousness
- Blessed are the merciful
- Blessed are the pure in heart
- Blessed are the peacemakers
- Blessed are those who are persecuted for righteousness’ sake
- Blessed are you when men shall revile you and persecute you
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What does “Beatitude” mean?
The term “beatitude” is a transliteration of the Latin word “beatitudo“, which means a state of happiness or blessedness. In the Latin Vulgate, 5:3-12 all begin with “beati“, which is where the word “blessed” comes from in modern translations.
Liturgical usage of the Beatitudes in the Orthodox Church
In both Slavic and Byzantine monastic practice, the Beatitudes often form the third antiphon during the Divine Liturgy. This is particularly symbolic, because we sing this hymn as the presbyter carries the Gospel book into the altar. Typically, when sung or chanted, the Beatitudes begin the verse taken from Luke 23:42. In Thy kingdom remember us, O Lord, when Thou comest in Thy kingdom. In the Liturgy, troparia are appointed to be read between these verses that vary depending on the typikon.
You may also hear the Beatitudes during other minor services, in the following shortened form:
Remember us, O Lord, when Thou comest in Thy kingdom. Remember us, O Master, when Thou comest in Thy kingdom. Remember us, O Holy One, when Thou comest in Thy kingdom.
An introduction to Christ’s teachings
The Beatitudes form a prologue to both Christ’s Sermon on the Mount (Matt. 5:1-12) and in the Sermon on the Plain (Luke 6:20-26). They introduce us to the teachings of Christ. As such, they are the most concise summary of the spiritual life of man.
However, we must take care not to reduce them into nothing more than a series of ethical principles we must obey. Indeed, there is a connection between the Beatitudes, which Christ delivered to the people from a mountaintop, and “the Law” Moses received from the Lord in a similar manner. However, reducing the Beatitudes to legalistic “Biblical ethics” distorts what it is the Lord seeks to communicate to us. In the Beatitudes, the Lord is not describing an ethical way of living life on earth, of being a “good person”. Rather, He is describing the eschatological life of the age and world to come. He is describing what Saint John calls “eternal life” (John 3:15-16, 36; 4:14, 36; 5:24, 39; 6:27, 40, 47, 54, 60, 68; 10:28; 12:25, 50; 17:2-3).
What does it mean to be “blessed”?
The usual Greek word for blessing someone or something is “evlogeo“. We see the term amply used throughout the New Testament. When referring to people, it generally describes that person having favor with God, or having divine favor invoked upon him (Matt 5:44; 21:9; 23:39; 25:34; Mark 10:16; 11:9; Luke 1:42; 2:34; 6:28; 13:35; 19:38; 24:50-51). Other times, it refers to an object’s removal from its relationships in the sinful world (Matt 14:19; 26:26; Mark 6:41; 8:7; 14:22; Luke 9:16; 24:30). Occasionally, the term indicates favor and honor by analogy, the offering of praise to God (Mark 11:10; Luke 1:64; 2:28; 24:53). However, we do not see this word used in the Beatitudes.
Therefore, the Beatitudes are not saying that a certain behavior or way of life will bring God’s favor and result in some sort of reward. Had the evangelists meant to say this, they could have!
Instead, the word used in the Beatitudes is “makarios“, which refers to a state of being marked by happiness or bliss. To be blessed, then, means to experience the bliss and happiness that come from sharing the life of God. In Greek pagan society, one participated in the life of the gods through sex, leisure, prosperity, and the acquisition of power. Christ reorients this in the Beatitudes, explaining the true way one is to participate in the life of God and enter this state of blessedness both in this world and in the age and world to come.
Other uses of makarios in the New Testament
St. John uses makarios frequently in his Apocalypse to describe the state of eternal life, a state that both the living and the dead possess (Rev 1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14). St. Paul uses the term to describe the life of God (1 Tim 1:11; 6:15) and the Christian hope for the life of the world to come (Tit 2:13).
Additionally, this term is important to understanding the argument of St. James’ epistle. He states that the one who hears the Torah and truly keeps it will be blessed (makarios) in all that he does (Jam 1:25). St. James does not claim that keeping the commandments perfectly will result in health and wealth. Rather, he states that in everything a person does, if he keeps the commandments he will experience the peace, joy, and bliss of knowing God, regardless of his circumstances.
The bliss of the age to come
Essentially, the Beatitudes each state that a person who possesses a particular characteristic is experiencing a state of divine happiness and bliss. Why? Because a certain destiny awaits them in the future.
Holy Scripture describes this destiny as receiving the earth as an inheritance, as abiding in justice or righteousness, having the vision of God, and receiving adoption as sons of God. In other places it is described as possession of the reign or dominion of heaven, and as a great reward in the heavenly places.
In living the life of Christ, and becoming part of His Body (the Church), humans become co-heirs with Him, sharing in His inheritance. Those who experience this, however, are not the wealthy, powerful, or prosperous. Instead, it is those who mourn. Those who are humble, hunger and thirst after justice and righteousness, show mercy to others. It is those who are pure of heart and cleansed from sin. Those who make peace with their brothers and sisters, suffer persecution unjustly. They are those the world hates, mocks, and kills for the sake of Christ’s name.
Those who are in Christ, His Faithful, the Blessed, have a glorious destiny. And they partake in that destiny even now, in this life, regardless of their circumstances and the hardships they endure.
The Beatitudes contain a beautiful promise for Orthodox Christians
The Gospel is the story of Christ’s victory over sin, death, and Hades. The Beatitudes describe the glory that is won by our Lord and God and Savior Jesus Christ through that victory. Not only do they describe our destiny (what we call theosis) becoming like God and sharing in the eternal divine life. They also contain a promise. That promise is two-fold. We will partake in that happiness and bliss in the future, and we can partake in it right now.
Those who live in Christ will not be immune to struggles, trials, or hardships. But they will face them with the Holy Spirit abiding in them. The Holy Spirit is God Himself, and He is our guarantee, or promise of the inheritance to come (2 Cor 1:21-22; Eph 1:14). Despite our troubles, the Spirit bears the fruit of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.
If we are in Christ, we have no fear, for Christ is victorious over this present age (John 16:33).
Read More: Jesus Christ: The Promised Prophet, Priest, and King