Posted in Conflict resolution, Deconstructing Power, New Interpretation of Scripture, Reflection, Sermon

Blessed? Don’t you mean cursed?

(Click Here to listen to this article as it was preached on Sunday Jan 31 2011)

Matthew 5:1-12

When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. Then he began to speak, and taught them, saying:

“Blessed are the poor in spirit, for theirs is the kingdom of heaven. “Blessed are those who mourn, for they will be comforted. “Blessed are the meek, for they will inherit the earth. “Blessed are those who hunger and thirst for righteousness, for they will be filled. “Blessed are the merciful, for they will receive mercy. “Blessed are the pure in heart, for they will see God. “Blessed are the peacemakers, for they will be called children of God. “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. “Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.

The Gospel of Jesus – according to the Jesus Seminar suggests that the core of the Beatitudes probably refers to the poor the hungry and the weeping.  The scholars translate the word makarios “Blessed” as “Congratulations.

“Congratulations, you poor! God’s domain belongs to you. Congratulations you hungry! You will have a feast.  Congratulations, you who weep now! You will laugh.” Gospel of Jesus 2:3-5

If ever there was a saying that is counter intuitive, then this must be it.

Don Cupitt in “Theology’s strange return” points out that “In post modernity Christianity is being progressively deconstructed, as text and subtext come apart and we we begin to recognize that the religion was first created by a very large-scale act of repression.   The original Jesus was far too radical a figure.  He had to be very heavily veiled, and became the Christ of faith, the incarnate word of God and the ever obedient Son of his heavenly Father.  Thus weirdly disguised, Jesus could be presented by apostles an priests as the central figure in a great myth of redemption which promises the believer a permanently deferred union with God that does not dethrone God.  The object of the complicated manoeuvres here was to preserve just a little bit of what Jesus had been about while yet retaining in full the divine transcendence, the supernatural world, the system of religious mediation and, above all, priestly and disciplinary power. But in postmodernity it is all coming apart.  We begin to see that historical ecclesiastical Christianity was from the first constituted by a great repression of something bigger and better that lies behind it, something that is now at last coming into view.” (Introduction xv)

This radical Jesus, and that piercing scalpel that dissects hypocrisy wherever it has taken form, is nowhere more visible than in these teachings from the Beatitudes.  It matters little whether you take the canonical account of Matthew or the Jesus Seminar version above, the effect is the same.  Jesus is turning the conventional wisdom of the spiritual country club on its head.

All the conditions of human suffering that we pray to avoid and for whose victims we pray in our Sunday and weekday intercessions are congratulated and declared as blessed and happy for it would seem that in Jesus view they have access to the imperial reign (Kingdom) of God.

Having just passed through the consumer orgy of Christmas, and living in Africa where the poor cannot be sanitarily avoided, the words of Jesus seem to amplify the bloated material hangover whose toxins seem to linger long into the new year.

Could it be that peace, joy and hope are not consumer goods, but are rather purveyed in the depth of trust that is born of human struggle and suffering?  We do ourselves and the gospel a great disservice when we spiritualize the Beatitudes and assume they refer only to mind or soul states. The poor are really poor, the weeping are crying real tears.

Moreover, the weeping hungry poor, do not need platitudes and deferred promises of redemption.

They want what they cannot have, and miraculously discover that God is closer in the wanting than in the having.  We who have whatever we want never seem to even get close to hearing Christ’s congratulations.

This is confusing.  It traps my ego and my comfort culture.  I suppose it must be from Jesus.

Lord help me to stop praying for the blessings that I want.  I am coming to see that my desired “blessings” might end up being curses that take me further from you.”

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Fascinated by words, sounds, and scenes. Intrigued by people and their states of mind. I am a Pastoral Counsellor, Conflict Mediator and Newspaper Columnist.