beatitude

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Blessed the poor in spirit , church window in Trittenheim on the Moselle, St. Clemens

As beatitude or beatitude (also: happiness promise , promise of salvation ) is a literary genre of the Bible called. It usually appears in the form of expressions: "Happy [blessed] is ... / are they ..." ( Hebrew ascheri , Greek μαϰάριος makários / μαϰάριοι makárioi), less often than direct address "Happy [blessed] are you ... / are you ...". " Happiness " or " bliss " is understood as comprehensive salvation in the sense of the biblical shalom .

In the wisdom literature of the Tanach , the Bible of Judaism , the righteous actions of certain Israelites are praised as the cause of their earthly well-being. In Isaiah's prophecy (from the 8th century BC) certain social groups in need are promised binding intervention by YHWH , the God of Israel.

According to the New Testament (NT), Jesus of Nazareth took up and renewed the prophetic macarisms with his message of the near kingdom of God . With this he began his public work according to the field speech (Lk 6: 20-25) and the Sermon on the Mount (Mt 5-7). As Beatitudes designating Christianity therefore mostly those special promises of salvation of Jesus.

Origin of the language form

Biblical macarism has been recognizable since the Septuagint by the preceding Greek predicate makários / makárioi . In the ethical (action-oriented) and parenetic (warning) form, a relative clause followed by oti ("because ...") specifies a condition for the promise of salvation: Anyone who behaves or has behaved in the specified manner will be given happiness as a result of the action. In the paraclete (comforting) form, the relative clause indicates an unhappy state of the addressee group, the following clause a compensation for it.

Where this form of language comes from is controversial. Some researchers derive it from the secular ancient Egyptian wisdom. Since Ramses II (13th century BC) there have been sayings that address individuals as "Happy he who ..." and thus praise a virtue . Others contradict this thesis because 60 percent of all biblical macarisms are in the Book of Psalms , which serves as a whole for the cultic veneration of YHWH.

In the ancient Greek literature of Homer , only gods makarioi were initially mentioned , who, in contrast to humans, had immortality . Hesiod transferred the name to people who had reached the otherworldly state of the immortal gods freed from toil and labor. Aristotle , on the other hand, again distinguished the happiness that mortals can achieve (εὐδαιμονία eudaimonía) from the perfect happiness (μαϰαριότης makariótes) of the immortal gods. Since Aristophanes the expression penetrated into the profane everyday language: The rich were praised as makarioi because of their pleasant life or parents of well-off sons; later also dead, because they had escaped the hardships of earthly existence. People in need have never been so called because of their need. This also applies to the language used in the Bible.

Tanakh

The Tanach contains 46 macarisms. All examples relate to people, not God. Most of them are in the third person. Only five address one or more people directly (Deut 33.29; Ps 128.2; Koh 10.17; Isa 32.20; 1Ki 10.8 = 2Chr 9.7). 27 examples are in the Psalms, eleven in the Book of Proverbs , one each for Job ( Job 5:17) and Kohelet (Koh 10:17), four for Isaiah (3:10; 30:18; 32:20; 56, 2). 25 of the 46 examples as well as eleven others in the book of Jesus Sirach are of a wisdom character. They are considered to be a special form of the doing-doing-connection , i.e. they describe an empirical state of well-being as a result of godly human behavior.

The wisdom beatitude describes that only a life of piety and wisdom succeed. An example of this is Psalm 1 , which begins programmatically with the praise of him who fulfills YHWH's Torah ( Ps 1,1  EU ; cf. Prov 3,19-23  EU ). So here the person is beatified who is doing well because of his observance of the commandments of YHWH.

The rarer prophetic macarism promises those currently in need a future intervention by YHWH that will overthrow and transform earthly conditions in order to give them hope beyond death. Here people are beatified who are not doing well at the moment, but who, despite or because of their just conduct, suffer a difficult fate through no fault of their own: God will reward and justify them after their death for this. This form of promise contradicted another wisdom tradition, according to which earthly distress can be traced back to an offense of the needy against YHWH's will (see Job). The prophetic macarism is exclusive and divisive: only those poor are happy in the eyes of YHWH, who are currently denied social justice; not those who refuse it. It is part of prophetic social criticism , which, according to the corresponding Torah commandments, calls for the rights of the destitute and defenseless marginalized groups, criticizes all who exploit them directly or indirectly, and announces God's judging punishment up to and including the final judgment . This tradition pervades all of biblical prophecy; B. in Isa 1,17; Jer 5: 26-28; At 2.6-7; Wed 2.1f and more.

Qumran scripts

In the Dead Sea Scrolls discovered at Qumran (200 BC - 100 AD), the expression was used as a self-designation for the righteous Jews (1QM 14.7 and 1QH 14.3). These were also called "the poor of grace", "the poor of your salvation" or simply "the poor". According to Eduard Schweizer , the expression describes an attitude of faith of discouraged, wavering, shattered people who long for their redemption from God: “It is no longer possible to sharply distinguish whether this means that they are poor because God's spirit made them so or because your human mind feels that way. The self-designations 'the poor of grace, the poor of your redemption, the poor who have accepted the time of tribulation' show both possibilities of understanding. "

Gospels

Authentic Jesus words

According to Luke 6, Jesus uttered a series of four, and according to Mt 5 of nine macarisms:

Lk 6.20-23  EU Mt 5.1-12  EU
He turned his eyes to his disciples and said: When Jesus saw the crowd, he went up the mountain. He sat down and his disciples came up to him. And he opened his mouth, he taught them, saying:
1: Blessed are you poor, for you own the kingdom of God. 1: Blessed are the poor before God; for theirs is the kingdom of heaven.
2: Blessed are you who hunger now, for you will be satisfied. [4: Blessed are those who hunger and thirst for righteousness; for they will be satisfied.]
3: Blessed are you who weep now, for you will laugh. [2: Blessed are the mourners; for they will be comforted.]
- 3: Blessed are the meek; for they will inherit the land.
- 5: Blessed are the merciful; for they will find mercy.
- 6: Blessed are the pure in heart; for they will see God.
- 7: Blessed are the peacemakers; for they will be called children of God.
- 8: Blessed are the persecuted for righteousness; for theirs is the kingdom of heaven.
4: Blessed are you when people hate you and when they cast out and revile you and discredit your name for the sake of the Son of Man . 9: Blessed are you when you are insulted and persecuted and all evil is spoken against you for my sake.
Rejoice and rejoice that day; for, behold, your reward in heaven will be great. For their fathers did the same with the prophets. Rejoice and rejoice: for your reward will be great in heaven. That is how the prophets were persecuted before you.

At least the three macarisms for the poor, hungry and weeping or mourning are considered authentic Jesus words. They are assigned to the hypothetical logia source (fixed in writing from around 40). Its Lukan version is now often considered to be older and closer to the original wording. Clues for this are:

  • The direct address fits the context: Jesus addressed “a large crowd” (Lk 6:17; Mt 4,25) from all parts of Israel at that time, who followed him because of his healing deeds. They are referred to as “people” in Mt 5: 1. Here, as elsewhere in the Bible, the Am Haaretz (people of the land) is meant: the impoverished, needy, rural population of Israel oppressed by foreign powers, who represent the Israelites chosen by YHWH as a whole.
  • Logion 54 in the apocryphal Gospel of Thomas , like Lk 6:20, does not contain any addition or direct speech: “Blessed are the poor, because the kingdom of heaven belongs to you.” According to current research, it comes from a logial tradition that is related to the Logia source in terms of time, place and content.
  • The “Gospel of Children” of Jesus ( Mk 10.14  EU ) also contains a present promise of the Kingdom of God for a defenseless, destitute and socially disadvantaged group.
  • An alliteration with the Greek letter p connects these macarisms with one another (beggar arms: πτωχοὶ / ptochoì; starving: πεινῶντες / peinṓntes; mourning: πενθοῦντες / penthoũntes).
  • The term ptochoí used in Mt 5: 3 and Lk 6:21 always designates poor people in the NT. They formed the lowest social class that struggled daily in utter poverty for their survival and were forced to beg. They were starving, naked, homeless, sick and threatened by violence at the same time, so that the first three or eight Beatitudes address the same group. Jesus and his followers belonged to these poor poor, as the oldest follow-up texts show (cf. Mk 2.23ff; 6.8; 10.28; Mt 6.25-33 and more often).
  • Since the poor are named together with the hungry and weeping, who are promised real satiety and joy, the first Beatitude also means real poverty. The balance consists in the unconditional promise of the kingdom of God, which already belongs to them, that is, begins in the present and already changes it. This presentational promise was typical of Jesus' message. Accordingly, the Beatitudes of the poor is understood as a title-like summary of all the Beatitudes that follow, this as their development.
  • At least the Beatitude of the mourners alludes to Isa 61 : 1-2  EU : “He sent me to bring good news to the poor, to unite the broken hearts, to proclaim freedom to the prisoners, to the bound that they are free and single should be; to proclaim a gracious year of the Lord and a day of retribution by our God, to comfort all those who mourn - "Jesus also quoted this promise of salvation according to Lk 4,21  EU , referred it to the poor and claimed to fulfill it in his actions pars pro toto (cf. Mt 11,5).
  • The “ Son of Man” mentioned in Lk 6.23 refers to the transcendent mediator of salvation in Dan 7.14  EU , who realizes God's kingdom worldwide. In this sense, the title often appears in Jesus' own statements. The macarisms thus also update the biblical apocalyptic : This promised an end-time intervention by God that would finally reverse the fate of enslaved Israel and end all tyranny.

editorial staff

The evangelist Matthew often described the term “kingdom of God”, which is central to Jesus' message, as “kingdom of heaven”, as in his first and eighth Beatitudes. Since his series begins and ends with the parallels to the Lukan version, he may have inserted the superfluous macarisms in between. Whether he wrote it himself or adopted it from another lodging tradition is controversial.

Matthew added a more concise template, similar to the Lukan version, with key terms of his theology: the poor with “for the spirit”, the hungry with “she hungers and thirsts for justice ” (δικαιοσύνη / dikaiosýne). Many exegetes see this as a later tendency towards spiritualization, which reinterpreted material poverty as a spiritual attitude.

The context of τῷ πνεύματι tõ pneúmati in Mt 5.3 does not indicate whether Matthew meant the Holy Spirit of God here . When he spoke of the human spirit, the expression “the poor in courage, the desperate” or “the poor in consciousness, the humble” can mean. The latter is often assumed, since the Beatitudes added by Matthew describe attitudes similar to those previously transmitted in the Qumran texts.

The last Beatitude is addressed directly to the disciples and refers to the later persecution of early Christians in Palestine by Jews and / or Romans, who led the evangelists back to their message of the Kingdom of God. This confirms that the preceding Beatitudes apply not only to Jesus' followers, but to all poor and needy Israelites, represented by the crowd that surrounded and listened to him. The woes of the field speech (Luke 6.24 ff.) Are also considered editorial.

Interpretations of Mt 5.3

metaphor

The beatitude of the poor in spirit, depicted as a stained glass window in the Church of St. Clemens in Trittenheim
The beatitude of the poor in spirit, depicted as a stained glass window in St. Dionysius and Sebastian, the parish church in Kruft
The beatification of the poor in spirit, part of the floor mosaic on the Mount of Beatitudes. Depicted are Francis of Assisi and Job , third picture unclear
The Beatification of the Poor in Spirit, part of a 17th century Russian Orthodox icon

Many of today's Bible translations understand “the poor according to the Spirit” as a metaphor : “those who are poor before God” ( Mt 5,3  EU ), “who are spiritually poor” ( Mt 5,3  LUT ), “who recognize how poor they are before God "( Mt 5,3  HFA )," who recognize their poverty before God "( Mt 5,3  NEW )," who only expect something from God "( Mt 5,3  GNB )," who recognize that they need God ”( Mt 5,3  NLB ) and similar. The standard translation comments: "This refers to people who know that they cannot show anything before God and who therefore expect everything from God."

The Roman Catholic and Lutheran Churches traditionally understand “poverty in the spirit” as the basic state of finite, limited, sinful people who cannot obtain justification on their own and can therefore only expect everything from God and his grace and receive gifts from them. Following Bonaventure , Johann Baptist Metz explained : “ To become human means - to become 'poor', to have nothing to insist on before God, no other support, no other power and security than the commitment and devotion of one's own heart. Incarnation occurs as a confession of the poverty of the human spirit before the total claim of the unavailable transcendence of God. [...] To be able to give oneself away, to surrender oneself, to be 'poor' means, biblically-theologically: to be with God, to find one's God-safe being; means: 'Heaven'. "

Christian theologians like Richard Rohr differentiate spiritual-internal from material-external poverty and relate the Beatitudes to a group of addressees affected by other problems: “Material poverty has no value in itself. Rather, it is about an inner poverty. We have to [...] let go of our ego and its need to look beautiful and famous [...] and no longer cling to the principles of superiority, political power and control. "

Marianne Heimbach-Steins interprets spiritual poverty as a contrast to the “scientific” controllability, availability and comprehensibility of reality or to belief in progress . She rejects attempts to view God's transcendence as well as human suffering as somehow rationally explainable.

mysticism

Various mystics have taken up the concept of poverty in their minds. What their interpretations have in common is the approach that an experience of God goes hand in hand with a “reduction” of people, so that they only want to be “unobstructedly permeable” for the presence and work of God and open or downgrade their spirit in favor of the Spirit of God (“himself hold for nothing and God for everything ”). The poverty of the spirit is the inner space for God. It is the basis for giving oneself completely to God (cf. “I command my spirit into your hands”, Lk 23.46  EU ) and culminates in death (as the ultimate consequence of poverty) in order to live for God (bliss).

According to Johannes Tauler , inner poverty means a spiritual detachment that begins with the purification of one's own illusions ( self-knowledge ) and leads to a renunciation of everything in order to even give up the claim to one's own redemption and salvation ( resignatio ad infernum: the free consent of the People, also to be in hell for God's sake).

“In the same way [like the poverty of the Son of God] the poverty meant by Tauler means in the spirit the renunciation of any property. The attained poverty in the spirit cannot be offered to God or offered to him, like a good work otherwise done by man or a natural ability belonging to him. Because man is not able at all to dispose of his poverty in spirit, which, as I said, consists in renouncing self-determination and in self-denial. In the poverty of the spirit, human nature stands so completely under the influx and destiny of God that it has lost and forgotten itself with all of its earlier experience of God. With regard to this state of human nature, Tauler remarks: […] And this poverty itself cannot be sacrificed to God, because it depends on it in a complete ignorance. Here she has to deny herself in this love and in all the experience she made in her first love. Because here God loves himself and here he experiences himself (V 76, p. 411, lines 22-25). "

- Louise Gnädinger : Johannes Tauler

Meister Eckhart defined poverty on the basis of three points:

"This is a poor person who wants nothing and knows nothing and has nothing."

- Meister Eckhart : Sermon (No. 52): Blessed are the poor in spirit

This poverty reflects the infinite majesty of God in man and is thus in the apophatic tradition that the human spirit can never grasp God ( theologia negativa ): God is not an "object" that is loved, but the transcendence of love into one "Objectless love" (and thus universal).

Spiritually, the poverty of the mind can be understood as emptying (cf. The cloud of ignorance and Shunyata in Buddhism).

Social historical interpretation

Other exegetes turn against the purely spiritual interpretation of the word of Jesus:

“What is meant [in the Beatitudes] are the 'really poor'. Even the Beatitude of the "poor in spirit" or "poor in spirit" in Mt 5.3 does not speak of such "poor in spirit", as is claimed in parts of the Catholic tradition of the First World and the homily to this day. who, although still possessing riches, have quasi detached themselves from their possessions in the "spirit" and have become free from their possessions, but from those who "really" have nothing. U. Wilckens correctly indicates this state of affairs when he comments that the term "spiritual" or "spirit" "rather describes the inner being of the human being, the" I-myself "". In connection with the macarisms, L. Schottroff refers back to the anthropology of the Bible, according to which external states cannot be separated from internal ones, since biblical anthropology does not know this dichotomy. Accordingly, “poverty in spirit is a condition that also exists in material existence. It is a state in which people cannot praise God (see Isa 61: 3; Ps 22:27), in which they are without rights, suffer and are powerless (see the context of Isa 61: 3 and Ps 22, 27). Poverty in the spirit describes a condition that is comprehensive: the social, legal, political, religious and psychological situation is poor. The fact that the comprehensive character of misery is illustrated in the spirit by poverty emphasizes that the deficiency also has an impact on the poor (without rights, politically powerless) also being unable to praise God. «P. Hoffmann also correctly states : "Just as those sick whom Jesus healed, really sick, those sinners with whom he ate were really sinners, so those poor, hungry and mourning people are really people affected by poverty, hunger and suffering." [...] is not addressed the "spiritual" but the "evangelical poverty".
The material, political, etc. dimensions are not abandoned in favor of emphasizing the relationship between the poor and God, but include it. Contrary to the bourgeois ideology that the form of poverty, which is blessed by Luke and Mt, can be had without actually becoming poor - also materially - both versions also insist on the material dimension. [...] Through Jesus' solidarity with the poor, the goodness and righteousness of God is revealed, who through Jesus chooses a people of the poor here and now. "

- Michael Schäfers : Prophetic Power of Church Social Doctrine?

This view is also based on the translation back into Hebrew with the expression anai / anaw, which primarily denotes the powerless who have been deprived of their rights - God stands on this side. Nevertheless, the relation to the belief of the poor in need seems important to Matthew:

“In Jesus' day, the term“ poor ”was never just transferred, used completely apart from the social class. [...] In Judaism at the time of Jesus, "poor" has become something like an honorable name for the righteous, because it was the main characteristic of justice and piety to accept God's difficult path with faith and not to oppose it. Was at the time of Isa. 57, 61 and 66 "Poor" was another term for all of Israel, which lived stripped of its land in a foreign country, so in the period that followed the socially poor differed more and more with this term from the leading classes. Thus "poor" and "righteous" become largely parallel terms. […] He [Jesus] is probably thinking of people whose external situation drives them to expect everything from God, but who have really received the spirit from God to expect everything from him. "

In the Jewish tradition, the prophets always stand up for the poor, but poverty is never glorified or portrayed as an ideal.

If the poor are mentally understood as a social class, they are most likely to correspond to a marginalized group that is not well respected. Jesus' focus on this is also reflected in another promise of the kingdom of heaven in Matthew's Gospel:

“At that hour the disciples came to Jesus and asked: Who is the greatest in the kingdom of heaven? So he called a child, placed him in their midst and said: Amen, I tell you: If you do not repent and become like children, you cannot enter the kingdom of heaven. He who can be as small as this child is the greatest in the kingdom of heaven. And whoever takes in such a child for my sake takes me in. "

- Mt 18,1-5  EU

The message of the Kingdom of God of Jesus is programmatically directed against the establishment and is aimed at socially outside or marginalized people - in return, the status, ideology and power of the privileged is criticized.

Poverty in the spirit can also be understood as a virtue, which is concretized in the devotion to and solidarity with the involuntarily poor (“ option for the poor ”). This expresses the identification of Jesus with the needy poor in order to appeal to the action of the addressed crowd. This motive can also be found in the speech of the Last Judgment (“I was poor ...” and “What you did to one of the least of my brothers ...” in Mt 25 : 31-46  EU ).

“That is why» poverty in the spirit «should not be understood only as an attitude; it points the way for all people and has a "political side" insofar as it leads into the community of the poor and calls for solidarity with them in their need. "

- Johannes Gründel : Consilia evangelica

reception

poetry

Blessed are the poor in spirit is the title of a poem by the Austrian writer Ferdinand von Saar , which begins as follows:

"Just smile with pride in knowledge
From your book hackles
And down your chairs ,
When the poet sings:
Blessed are the poor in spirit!"

Blessed are the poor in spirit - where is the kingdom of heaven was the motto of the Frankfurt theater for the 2006/2007 season, which was intended to draw attention to the spiritual emergency in Germany.

From Pitigrilli the aphorism comes "Proverbs are the wealth of the poor in spirit".

music

  • Johannes Brahms : A German Requiem , op. 45 (1869), 1st movement: Blessed are those who suffer because they should be comforted.
  • César Franck : Les Beatitudes (The Beatitudes). Oratorio (composed 1869–1879). The work includes a prologue and choral movements with solo singing to verses 3, 5, 4, 6 to 10.
  • Wilhelm Kienzl : Blessed are those who suffer persecution ... , song from his opera Der Evangelimann (1894)
  • Felicitas Kukuck : The coming kingdom. The Beatitudes , Oratorio (1953)
  • Gloria Coates : The Beatitudes (1978)
  • Arvo Pärt : The Beatitudes / Beatitudines (1990/2001)
  • Felicitas Kukuck: The Beatitudes , Motet (1994)
  • Inga Rumpf : Walking In The Light (1999)

Jewish and Christian tradition

The Jewish prayer ashes begins and runs like a beatitude.

The Mount of Beatitudes on the Sea of ​​Galilee is a presumed place of the Sermon on the Mount in Christian tradition. The community of the Beatitudes orients itself in its coexistence on the Beatitudes of Jesus understood as rules of life. The Chapel of the Beatitudes in Berchtesgaden and the Church of the Beatitudes in Lobenhausen are church buildings.

literature

Historically critical

  • Naciso Crisanto: The poor will own the land: An exegetical study on Psalm 37. LIT-Verlag, Münster 2008, ISBN 3825814114 .
  • Hermann Lichtenberger : Macarisms in the Qumran texts and in the New Testament. In: David J. Clines and others (eds.): Wisdom in Israel. Contributions to the symposium "The Old Testament and Modern Culture" on the occasion of the 100th birthday of Gerhard von Rad (1901-1971). LIT-Verlag, Münster 2003, ISBN 3825854590 , pp. 167-182.
  • Heinz-Josef Fabry : The Beatitudes in the Bible and in Qumran. In: C. Hempel, A. Lange u. a. (Ed.): The Wisdom Texts From Qumran and the Development of Sapiental Thought. BEThL 159, Leuven 2002, pp. 189-200.
  • Thomas Hieke : Q6: 20-21. the Beatitudes for the Poor, Hungry, and Mourning (Documenta Q). Peeters, 2001, ISBN 9042910437 .
  • Howard B. Green: Matthew, Poet of the Beatitudes. JSNT S 203, Sheffield 2001.
  • Werner Stenger: The Beatitude of the Reviled (Mt 5: 11-12; Lk 6: 22-23). In: Werner Stenger: Structural observations on the New Testament. Brill Academic Publishings, Leiden 1997, ISBN 9004091130 , pp. 119-153.
  • RF Collins: Beatitudes. In: DN Freedman et al. (Eds.): Anchor Bible Dictionary I. Doubleday, New York 1996, pp. 629-631.
  • Ingo Broer: The Beatitudes of the Sermon on the Mount. Studies on their transmission and interpretation. P. Hanstein, Bonn 1986, ISBN 3775610758 .
  • Hans Dieter Betz: The Makarisms of the Sermon on the Mount (Mt 5,3-12). Observations on literary form and theological meaning. In: Zeitschrift für Theologie und Kirche 75 (1978), pp. 1-19.
  • Walter Zimmerli: The Beatitudes of the Sermon on the Mount and the Old Testament. In: Ernst Bammel u. a. (Ed.): Donum Gentilicium. Festschrift for D. Daube. Oxford 1978, pp. 8-26.
  • Friedrich Hauck, Georg Bertram: makarios , Theological Dictionary for the New Testament (ThWNT) Volume IV (1942), pp. 365–373.

Practically theological

  • Eugen Drewermann : Words of Freedom - The Beatitudes of Jesus. (2008) Patmos, 2014, ISBN 384360486X .
  • Walter Klaiber : Instructions for Happiness: The Beatitudes of the Sermon on the Mount. Biblical Covenant , 2013, ISBN 395568007X .
  • Jürgen Werth : The secret of the Beatitudes (treasures of the Bible). SCM R.Brockhaus, 2012.
  • Yiu Sing Lúcás Chan: The Ten Commandments and the Beatitudes: Biblical Studies and Ethics for Real Life. Rowman & Littlefield, 2012.
  • Christof Vetter, Sylvia Mustert (Ed.): Blessed are ...: The Beatitudes. edition chrismon, 2009, ISBN 386921015X .
  • Dwarka Ramphal: The role of the first Beatitude in the practice of leading: Two case studies. Pro Quest, 2007, Ann Arbor (Virginia), ISBN 9780549352334 .
  • Holger Finze-Michaelsen: The other luck. The Beatitudes of Jesus in the Sermon on the Mount. Vandenhoeck & Ruprecht, Göttingen 2006, ISBN 3525604262 .
  • Bernardin Schellenberger : Discover that you are happy: The Beatitudes of the Sermon on the Mount. Echter, 2006, ISBN 3429027640 .
  • Carlo M. Martini: Blessed are you! The Beatitudes of the Sermon on the Mount as a way of life. New City, 2002, ISBN 3879965501 .
  • Nico TerLinden: The Beatitudes of the Sermon on the Mount and the Our Father. Gütersloher Verlagshaus, Gütersloh 2001, ISBN 3579056220 .
  • Peter Spangenberg : Truth and Reality. The Beatitudes. Rauhen Haus agency, 2000, ISBN 3760016111 .
  • Mark A. Powell: Matthew's Beatitudes. Reversals and Rewards of the Kingdom. In: Catholic Biblical Quarterly 58 (1996), pp. 460-479.
  • Jan van Rijckenborgh : The Mystery of the Beatitudes. 4th edition, Rozekruis Pers, 1995, ISBN 9067321540 .
  • Pinchas Lapide , Carl Friedrich von Weizsäcker : The Beatitudes. Calwer, Stuttgart 1980, ISBN 3766806564 .

art

  • Jochen Rieger (Ed.): Blessed are ... Beatitudes of the Sermon on the Mount in songs: song book. Gerth Medien Musikverlag, 2009, ISBN 3896154346 .
  • Anselm Grün (Ed.): You should be a blessing: Photos and meditations on the Beatitudes. St. Benno, 2005, ISBN 3746218985 .
  • Ingo Kühl (Hrsg.): Beatitudes of the Sermon on the Mount according to Matthew 5: 1 - 12, colored lithographs by Ingo Kühl. Berlin, 1997

Web links

Commons : Beatitudes  - collection of images, videos and audio files

Individual evidence

  1. ↑ Georg Strecker: The Sermon on the Mount: An exegetical commentary. Göttingen 1985, p. 30
  2. ^ Hermann Lichtenberger: Macarisms in the Qumran texts and in the New Testament. In: David J. Clines and others (eds.): Wisdom in Israel , Münster 2003, pp. 168–170
  3. ↑ a b c Migaku Sato: Q and prophecy. Mohr Siebeck, Tübingen 1988, ISBN 3161449746 , p. 255
  4. ↑ Qumran: [1] (PDF; 136 kB)
  5. ↑ Joachim Gnilka : Jesus of Nazareth. Message and story. Herder's Theological Commentary on the New Testament, Supplement 3, Herder Freiburg / Basel / Vienna 1990. p. 121.
  6. ^ Eduard Schweizer: The Sermon on the Mount. Vandenhoeck and Ruprecht, Göttingen 1984, p. 12; see also Klaus Berger : Qumran and Jesus. Truth under lock and key? Quell-Verlag, Stuttgart 1993 (Chapter VI)
  7. ↑ Heinz-Josef Fabry : The Beatitudes in the Bible and in Qumran. In: C. Hempel, A. Lange u. a. (Ed.): The Wisdom Texts From Qumran and the Development of Sapiental Thought. BEThL 159, Leuven 2002, p. 189
  8. ^ Hermann Lichtenberger: Macarisms in the Qumran texts and in the New Testament. In: David J. Clines and others (ed.): Weisheit in Israel , Münster 2003, p. 167
  9. ↑ Wolfgang Trilling: Annunciation of Christ in the Synoptic Gospels: Examples of generic interpretation. Kösel, 1969, p. 84
  10. ↑ Reinhard Nordsieck: The Gospel of Thomas. 2nd edition 2004, Neukirchener Verlag, p. 216 f.
  11. ↑ Gerd Theißen , Annette Merz : The historical Jesus. Vandenhoeck & Ruprecht, Göttingen 2011, p. 247
  12. ↑ Christine Michaelis: The p-alliteration of the subject words of the first 4 Beatitudes in Mt v 3-6 and their meaning for the structure of the Beatitudes in Mt-Lk and in Q. Novum Testamentum 10, 1968, pp. 148-161; Georg Strecker: The Sermon on the Mount: An exegetical commentary. Vandenhoeck & Ruprecht, Göttingen 1985, ISBN 3525561695 , p. 30
  13. ↑ Wolfgang Stegemann: The Gospel and the poor. Christian Kaiser, Munich 1981, ISBN 3-459-01393-1 , pp. 10–15 and 19–21
  14. ↑ Hans-Dieter Betz: The Makarisms of the Sermon on the Mount (Matthew 5,3-12). 1978, pp. 3-19
  15. ↑ Walter Zimmerli: The Beatitudes of the Sermon on the Mount and the Old Testament , 1976, p. 19
  16. ↑ Michael Becker, Markus Öhler (ed.): Apocalyptic as a challenge to New Testament theology. Mohr Siebeck, Tübingen 2006, ISBN 3161485920 , p. 74
  17. ↑ Ulrich Luz: The Gospel according to Matthew. Evangelical-Catholic Commentary on the New Testament. Benziger, 1992, ISBN 3545231186 , p. 208
  18. ↑ Georg Strecker: The Sermon on the Mount: An exegetical commentary. Göttingen 1985, p. 31
  19. ↑ a b Gerd Theißen, Annette Merz: The historical Jesus. Vandenhoeck & Ruprecht, Göttingen 2011, p. 232 f.
  20. ↑ Nestle-Aland : Novum Testamentum Graece , 28th, revised edition 2012, NA28 read online
  21. ^ Matthias Konradt: The Gospel according to Matthew. Vandenhoeck & Ruprecht, Göttingen 2015, ISBN 3525513410 , p. 68, footnote 3
  22. ↑ Festbibel: Standard translation of the Holy Scriptures. Katholisches Bibelwerk eV, Stuttgart 2000, p. 1410
  23. ↑ Joseph Ratzinger : Jesus of Nazareth. From the baptism in the Jordan to the transfiguration . Herder, Freiburg im Breisgau 2011, ISBN 978-3-451-34998-0 , pp. 106f.
  24. ^ Johann Baptist Metz: Poverty in the Spirit.  ( Page no longer available , search in web archives )  Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice. Quoted from Hermann F. Schalück: Armut und Heil: an investigation into the idea of ​​poverty in the theology of Bonaventura. F. Schöningh, Paderborn 1971, p. 150@1@ 2Template: Toter Link / www.geistundleben.de  
  25. ^ Richard Rohr: Metamorphosis. What radical change means. Claudius, Munich 2011, p. 111.
  26. ^ Marianne Heimbach-Steins: Differentiation of the spirits - structural moment of Christian social ethics. LIT Verlag, Münster 1994, p. 26 f.
  27. ^ Louise Gnädinger: Johannes Tauler. Lifeworld and mystical teaching. CH Beck, 1993. p. 279.
  28. ↑ Meister Eckhart : Sermon No. 52: Blessed are the poor in spirit. Translated from Middle High German by Kurt Flasch . The translation follows the new Middle High German text published by Georg Steer (Eichstätt) in: Loris Sturlese / Georg Steer, Lectura Eckardi. Master Eckhart's sermons read and interpreted by specialist scholars, Stuttgart 1998, pp. 163–181. Quoted from meister-eckhart-gesellschaft.de
  29. ↑ Michael Schäfers : Prophetic Power of Church Social Doctrine? LIT Verlag Münster, 1998. ISBN 3825838870 . P. 103f.
  30. ^ Eduard Schweizer: The Sermon on the Mount. Göttingen 1984, p. 11f.
  31. ^ Rainer Kessler:  Poverty / Arms (AT). In: Michaela Bauks, Klaus Koenen, Stefan Alkier (eds.): The scientific biblical dictionary on the Internet (WiBiLex), Stuttgart 2006 ff., Accessed on February 7, 2013.
  32. ↑ Richard Rohr : Written in the heart. The wisdom of the Bible as a spiritual path. Herder, Freiburg / Basel / Vienna 2008, pp. 134, 158f.
  33. ^ Johannes Gründel : Consilia evangelica. In: Theologische Realenzyklopädie , Vol. 8, p. 194.
  34. ↑ Ferdinand von Saar : Blessed are the poor in spirit. Quoted from gedichte.xbib.de
  35. ↑ Pitigrilli: The Virgin of 18 carats
  36. ↑ Church of the Beatitudes on koerle.de, accessed on July 21, 2017.
  37. ^ Dataset from the German National Library