The Sermon on the Mount (anglicized from the Latin title Latin Vulgate title: Sermo di monte ) is a collection of sayings and teachings of Jesus, emphasizing his moral teaching found in Matthew's Gospel (chap 5, 6, and 7). This is the first of the Five Matthean Discourses and lasted relatively early in the Ministry of Jesus after he had been baptized by John the Baptist and preached in Galilee.
The Sermon is the longest part of Jesus speaking found in the New Testament, and has become one of the most cited elements of the Canonical Gospels. These include some of Jesus' most famous teachings, such as the Beatitudes, and the much-recited Prayer of the Father. The Sermon on the Mount is generally considered to contain the central principle of Christian discipleship.
Video Sermon on the Mount
Background and settings
The Sermon on the Mount is the longest part of the teaching of Jesus in the New Testament, and occupies chapters 5, 6 and 7 of the Gospel of Matthew. Preaching has become one of the most cited elements of the Canonical Gospels.
This is the first of Five Discourse of Matthew , the other four are Matthew 10, Matthew 13 (1-53), Matthew 18 and the Olivet sermon in Matthew 24.
The sermon was set at the beginning of Jesus' ministry, after he had been baptized by John the Baptist in chapter 3 of the Gospel of Matthew and gathered his first disciples in chapter 4.
Before this episode, Jesus had "all about Galilee" preaching, as in Matthew 4:23, and "many people followed Him" ​​from all over the area. The setting for the sermon is given in Matthew 5: 1-2. Jesus saw the crowds, climbed into the mountains, followed by his disciples, and began to preach. This sermon is brought to a close by Matthew 8: 1, who reports that Jesus "came down from the mountain followed by many people".
Maps Sermon on the Mount
Components
While the problem of the theological structure and the exact composition of the Sermon on the Mount is debated among scholars, the specific components within it, each related to a particular doctrine, can be identified.
Matthew 5: 3-12 discusses Happy Greetings. It illustrates the character of the people of the Kingdom of Heaven, which is expressed as "a blessing". The Greek word most verses of the Bible rendered as "blessed," can also be translated "happy". In Matthew, there are eight (or nine) blessings, while in Luke there are four, followed by four miseries.
In almost all cases the phrases used in the Beatitudes are familiar from the context of the Old Testament, but in the sermon Jesus gave them a new meaning. Together, the Behavior presents a new set of ideals that focus on love and humility rather than strength and fatigue; they echo the highest ideals of Jesus' teachings on spirituality and compassion.
In Christian teachings, the Twelve Works, which have both physical and spiritual components, have resonated with the Beatitude theme for mercy. These teachings emphasize that this act of mercy provides temporal and spiritual benefits.
Matthew 5: 13-16 presents a metaphor of salt and light. This completes the profile of God's people presented in a happy speech, and acts as an introduction to the next section.
There are two parts in this section, using the terms "earth salt" and Light of the World to refer to the disciples - implying its value. Elsewhere, in John 8:12, Jesus uses the Light of the World for himself.
Jesus preached about hell and what kind of hell it is: "But I tell you, whoever is angry with his brother without reason, will be in danger of judgment: and whoever will say to his brother" Raca "will be in danger from the hall: but whoever will say, You stupid, will be in danger of the fire of hell." Matthew 5:22 KJV
The longest discourse in the Sermon is Matthew 5: 17-48 , traditionally referred to as the Antitheses or Matthew's Antitheses even though Gundry denies the title. In the discourse, Jesus fulfills and interprets the Old Testament and especially the Ten Commandments, in contrast to what "you have heard" from others. For example, he suggests turning the other cheek, and to love your enemy, is different from looking at the eyes. According to most of the interpretations of Matthew 5:17, 18, 19, and 20, and most of the Christian view of the Old Testament, this new interpretation of the Law and Prophets is not contradictory to the Old Testament, which is Marcion's position, but constitutes the new teachings of Jesus which produces salvation, and hence must be obeyed, as emphasized in Matthew 7: 24-27 near the end of the sermon.
In Matthew 6 Jesus condemns what is usually "good works" only for confession and not from the heart, as from charity (6: 1-4), prayer (6: 5-15), and fasting (6: 16-18). This discourse goes on to condemn the materialism of the materialism and summon the disciples not to worry about material needs, but to "seek" the Kingdom of God first. In the discourse of pride, Matthew gives a true example of prayer. Luke put this in a different context. Our Father's Prayer (6: 9-13) contains parallel to 1 Chronicles 29: 10-18.
The first part of Matthew 7, that is. Matthew 7: 1-6 relates to judgment. Jesus condemns those who judge others before first assessing themselves: "Do not judge, that you are not judged."
In the last section in Matthew 7: 7-29 Jesus ended the sermon with a warning against false prophets.
Doctrine and theology
The teaching of the Sermon on the Mount has been a key element of Christian ethics, and over the centuries sermons have acted as a fundamental recipe for the behavior of Jesus' followers. Various religious and moral thinkers (eg Tolstoy and Gandhi) have admired his message, and it has become one of the main sources of Christian pacifism.
In the fifth century, Saint Augustine began his book Our Lord's Sermon on the Mount by stating:
- If anyone is willing and seriously considering the sermon that our Lord Jesus Christ is talking about on the hill, when we read it in the Gospel according to Matthew, I think he will find it in it, as far as the highest moral, the perfect standard of the Christian life
The last verse of chapter 5 of Matthew (5:48) is the focal point of the sermon that summarizes his teachings by advising the disciples to seek perfection. "Greek words telios used to refer to perfection also imply an end, or purpose, advising the disciples to seek the path to perfection and the Kingdom of God, which teaches that the children of God are those who act like God.
The teachings of the sermon are often referred to as the Royal Ethics: they place a high degree of emphasis on "purity of heart" and embody the basic standards of Christian truth.
Theological structure
The problem of the theological structure and composition of the Sermon on the Mount remains unsolved. A group of theologians ranging from Saint Augustine to the 5th century to Michael Goulder in the 20th century saw Happy Greeting as the central element of the Sermon. Others like Bornkamm see the Sermon set around the Lord's prayer, while Daniel Patte, closely followed by Ulrich Luz, looks at the chiastic structure in the sermon. Dale Allison and Glen Stassen have proposed structures based on triads. Jack Kingsbury and Hans Dieter Betz see this sermon consisting of theological themes, eg. truth or way of life.
Analysis and interpretation
Interpretation
The high ethical standards of preaching have been interpreted in various ways by different Christian groups and Craig S. Keener states that at least 36 different interpretations of the message of the Sermon exist, which he divides into 8 categories of views:
- The dominant medieval view, "holds higher ethics for priests, especially in the monastic order"
- Luther's view that it represents an impossible request like the Mosaic Law
- Anabaptist literal view which directly implements the teachings
- Social Gospel Views
- The view of Christian existentialism
- Schweitzer's view of eschatology that will soon lead to an interim ethic
- Dispensational eschatology refers to the future of God's Kingdom
- The eschatology inaugurated in which the Sermon ethic remains a destination to be approached, but subsequently realized
Anabaptist groups will hold the Sermon on the Mount to be a major part of the Gospel that gives direction to how a Christian should live. For example, Matthew 6:24 says, "No man can serve two masters: because he will hate the one, and love the other, or else he will defend that one, and hate the other. You can not serve God and mammon. "For this reason, certain Anabaptist groups such as the Bruderhof and Hutterite share all their possessions.
Comparison with Sermon on the Plains
While Matthew grouped Jesus' teachings into the same set of materials, the same matter was dispersed when found in Luke. The Sermon on the Mount can be compared with a more compact sermon on the Plains as told by the Gospel of Luke (6: 17-49), which takes place at the same time in the Luke narrative, and also shows Jesus towards the mountain, but gives sermons on the way down at flat place. Some scholars believe they are the same sermon, while others argue that Jesus often preached a similar theme in different places.
Comparison with Buddhism
Although the modern parallels between the teachings of Jesus and Buddhist philosophy (on the principle of dependent origination and selfless concepts as the basis of morality) have been withdrawn (by the 14th Dalai Lama for example), this comparison emerged after contact missionaries in the 19th century, and none evidence of historically reliable contact between Buddhism and Jesus during his lifetime. Modern scholars almost agree that claims of Jesus' journey to Tibet, Kashmir, or India (see the Unknown Year of Jesus) and the influence of Buddhism on his teachings have no historical basis.
According to Perenial Philosophy
According to perennial writer Frithjof Schuon, the message of the Sermon is the perfect synthesis of the whole Christian tradition. This text has the greatest number of eternal and universal doctrines, and the spiritual counsel of all Scripture. Much of what the Bible readers remember from the Bible comes from the Sermon. Sources of spiritual and moral clues, The Sermon on the Mount is considered by the Eternal Philosophy "as the essence of religion". Perennialism regards the command of the Sermon on the Mount as part of the esoteric dimension of Christianity.
See also
- Happy Words
- Gospel harmony
- Jesus in Christianity
- The life of Jesus in the New Testament
- Sermon on the Plain (Gospel of Luke)
- The Kingdom of God is within you by Leo Tolstoy
Note
References
External links
Source of the article : Wikipedia
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