In ancient Greek medicine, eight conditions of human illness are recognized. Each of the eight beatitudes describe one of these extreme conditions. The first four Beatitudes are based on an absence of air, water, fire and earth. The second four center on an excess, in the same order: air, water, fire and earth.

The first Beatitudes, each exhibiting an absence of one of the four elements, illustrate aspects of our personal relationship with God. By contrast, the second four focus on an overflow of these same elements. The excess of these elements are illustrated in four attributes which affect others, allowing us to share with those around us the benefits of a restored relationship with God.

If you're just joining us, the study begins here.

The Seventh Beatitude:

"Blessed are the peacemakers, for they will be called the sons of God."

If you're tracking the elements that apply to the Greek concept of medicine, the seventh beatitude, to be consistent with the other six, would need to describe an excess of fire.   This isn't easily reconciled with our current concept of peacemaking, but the ancient Athenians thought of peace in a very different  way than we do.  War was a constant state in Athens; peace was an interruption of war.  
 
The theme of Athenian culture and values runs strongly through the Beatitudes; so much so, that I began to wonder why. Matthew says the audience of the Sermon on the Mount came from the ten cities of the Decapolis.  When I looked up "Decapolis"--,  and "Athens" I found there was a distinct conection. These ten cities of Judea represented in the audience of the Sermon on the Mount were all part of the Delian league--military allies of Athens whose cities  shared a strong tendency toward Athenian culture. It's a good argument that Jesus knew his audience; still, it's probably no coincidence that Jesus chose to address cultural norms that still affect us today.

We may never have touched foot in Athens, but the teachings of the Beatitudes can stop us in our tracks even so.

It was  the Jews, not the Athenians, who greeted one another, "Shalom!" meaning "peace," and then wished peace to one another again on departing.  The psalmist taught that to drop our weapons is to "be still"--to empty our hands of our defences, and know God.   
 
'9 He makes wars cease
to the ends of the earth.
He breaks the bow and shatters the spear;
he burns the shields with fire.
10 He says, “Be still, and know that I am God;
I will be exalted among the nations,
I will be exalted in the earth.”' --Psalm 46

The destruction of weapons is an efficient means of ending war. The Spartan general Lysander marked the fall of the Athenian Empire and the end of the Peleponnesian Wars by torching the Athenian navy in 404 BC.

The very wealthiest and most influential in Greek society--those who excelled--the best of the best, or as they thought,the most favored by the gods--were described as "makarioi." This is the same word that Jesus used for "blessed."

The word Jesus uses for peace, "eirene," is often used as a greeting in the New Testament--but nearly as often, it is used to describe harmony between groups of people.  In the Greek language, the word doubles for the name of the goddess of peace, Eirene, who is often pictured setting fire to large piles of weapons.  She was thought by the Greeks to be a child of the gods.

In the seventh  Beatitude, Jesus calls us to place our allegiance not with the declining empire, but as members of God's own family with the ascending Kingdom of Heaven.

Click here for a study of the eighth Beatitude

In ancient Greek medicine, eight conditions of human illness are recognized. Each of the eight beatitudes describe one of these extreme conditions. The first four Beatitudes are based on an absence of air, water, fire and earth. The second four center on an excess, in the same order: air, water, fire and earth.

The first Beatitudes, each exhibiting an absence of one of the four elements, illustrate aspects of our personal relationship with God. By contrast, the second four focus on an overflow of these same elements. The excess of these elements are illustrated in four attributes which affect others, allowing us to share with those around us the benefits of a restored relationship with God.

If you're just joining us, the study begins here.

The sixth Beatitude:

"Blessed are the pure in heart, for they shall see God."

I've been looking forward to writing about this, one of my favorite Beatitudes, for a while.  Finally, I get to talk about an Athenian celebrity, the philosopher Aristotle (384-322 BC).  First, I'd like to apologize for the need to call down Aristotle, who is thought to be one of the most advanced thinkers of all time.  I don't think Jesus had anything against Aristotle personally, or against any of the Athenian figures the Beatitudes bring to mind.  I believe he loved them, but he saw their weaknesses.  I think Jesus may have been gently drawing our attention to his own agenda, which confilcts with much of the worldly wisdom of Athens. 

Athens wanted us to become godlike through our own efforts. 

Jesus realized the Athenian plan wouldn't work.  In fact, his work can only begin in us when each of us realizes the same thing.   His teaching in the fifth Beatitude is both deep and subtle. 

Aristotle, along with his teacher Plato, and Plato's teacher, Socrates, believed that the greatest activity God can engage in is thinking.  God, to them, was pure thought.  Flesh was impure, filthy, and needed to be cleansed so the spirit could be free to return to a godly state.  The Greeks loved to make hairline distinctions between spirit and soul by defining them thus, and thus, and pinpointing their presumed locations in the human frame. They believed God was pure mind, so they devoted themselves to pure thought to become godlike. 

Christ, who was both divine and human, was known more for action than for comtemplation.  He was a living contradiction to Plato's philosophy.  God does not just think, his life cried out.  He intends to restore.  And he carries out his intention.

 The activity of thought or spirit in the Greek system was located in the head.  The activity of intention, on the other hand, was located in the center of the human body, which was considered the heart.

Aristotle is known for his systems of ethics,  particularly the Nicomachean ethics.  I won't take the time to compare and contrast them with the Beatitudes in detail, but this system of ethics is composed of eight virtues.  Aristotle's ideal is not  to live out the extreme, but rather to obtain perfect balance.  He presumes those who are ethical are also wealthy: his ethics begin with "Blessed. . . " but the Greek word which he uses, translated in English as blessed, is "eudamonia," which applies to earthly bliss.  Christ uses the same eight-item format beginning with "blessed" in the Beatitudes, but he presumes human brokenness and substitutes a much stronger word for blessed, "makarioi," which indicates divine bliss. 

Jesus is more extreme than Aristotle: he stoops lower, and he aims higher.  

 Purity is associated with rituals of cleansing:  in this verse, the medical term "katharoi" is used, describing the primary means of healing the sick in Greek medicine.  The idea was to flush out impurities to bring health to the body.  In both Greek and Hebrew ritual, washing with water was a usual preparation to enter the divine presence.   

Luke shared an important teaching of Jesus about the heart: that which is intended inwardly is displayed outwardly. "The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart." Luke 6.

How often is the evil we see in others simply a reflection of our own unkindness?  The work of the sixth Beatitude is to purify our hearts with an overflowing of water, even to let the living water spill over to cleanse our perceptions of those around us.  When we enter God's presence with a pure heart and clear vision, we will see ourselves surrounded not by evil, but by goodness.  We are taught that a man cannot see God and live.  But God will show himself to us through his children, who reflect his likeness.  This is how we humans are able to percieve God.   

Click here for notes on the seventh beatitude.
                           

In ancient Greek medicine, eight conditions of human illness are recognized. Each of the eight beatitudes describe one of these extreme conditions. The first four Beatitudes are based on an absence of air, water, fire and earth. The second four center on an excess, in the same order: air, water, fire and earth.

The first Beatitudes, each exhibiting an absence of one of the four elements, illustrate aspects of our personal relationship with God. By contrast, the second four focus on an overflow of these same elements. The excess of these elements are illustrated in four attributes which affect others, allowing us to share with those around us the benefits of a restored relationship with God.

If you're just joining us, the study begins here.

The Fifth Beatitude

"Blessed are the merciful, for they shall obtain mercy."


Its taken me longer than I had hoped to post about the fifth Beatitude.  I managed to catch some sort of virus that's going around--the sniffles kind, not the computer kind. The delay in posting has been a disappointment, if only to me.  Do you know anyone who expects to go on working despite health problems, who won't see a doctor until they're seriously impaired, or someone who won't take a flu shot because they'd rather let nature take its course?  I do.  Sometimes I get a glimpse of one of those people in the mirror. 

This is one of a series of posts which study the Beatitudes of Matthew 5 from the perspective of ancient Greek Culture.  The influence of Greek culture shows in people who do these things--folks who deprive themselves healing  in the name of virtue, people like me and maybe you, too.    Zeno (334 BC- 262 BC) taught Stoicism in Athens, a philosophy based on the importance of strict adherence to virtue and a life  in harmony with nature.  His harmony with nature was so great that Laertius wrote of his death:

"As he was leaving the school he tripped and fell, breaking his toe. Striking the ground with his fist, he quoted the line from the Niobe: "I come, I come, why dost thou call for me?" and died on the spot through holding his breath."

When we follow a rigid standard of self-denial like Zeno's, once in a while we overlook the limitations of others, assuming that everyone is equally equipped.  Most of us are not as rigidly consistent as Zeno.  When we slip, we jump back up and hope no one was watching.  We try to forget such failures.  But everyone needs mercy, because everyone falls:  the young because they're young, the old because they're old, and everyone in between because of gravity.     

The very wealthiest and most influential in Greek society--those who excelled--the best of the best, or as they thought,the most favored by the gods--were described as "makarioi." This is the same word that Jesus used for "blessed."  

In keeping with the theme of illness and health, the words "eleemones" and "eleethsontai," translated "merciful" and "(obtain) mercy," are specifically used of those who are afflicted--impaired by severe health conditions. 

Although there is no specific reference to air/breath/spirit  in the language of this beatitude, the concept applies nevertheless.  When a group of people responds to someone who is severely ill, we urge one another to back off from the afflicted--to "give him air!"  It's often the only practical thing we can do for the friend or the stranger who has fallen. 

Like the Stoics, we often think denying pain and suffering makes us more heroic, therefore more godlike.  But Jesus blesses the fallen and those who show them compassion,  not those who act harshly towards themselves and others.

"The godlike bliss of those who show compassion to the afflicted, for the same compassion will be shown to them!"

When our friends fall, we need to remember the times we ourselves have fallen.  We can keep others in prayer and give them some space to breathe.  High expectations and harsh judgements will not help any of us  learn to stand on our feet.

See notes on the sixth Beatitude here:

This post is part of a series which study the Beatitudes of Matthew 5 from the perspective of ancient Greek Culture.

If you're just joining us, the study begins here.

In ancient Greek medicine, eight conditions of human illness are recognized. Each of the eight beatitudes describe one of these extreme conditions. The first four Beatitudes are based on an absence of air, water, fire and earth. The second four center on an excess, in the same order: air, water, fire and earth.

The first Beatitudes, each exhibiting an absence of one of the four elements, illustrate aspects of our personal relationship with God.   By contrast, the second four focus on an overflow of these same elements.  The excess of these elements are illustrated in four attributes which affect others, allowing us to share with those around us the benefits of a restored relationship with God.     

This post is part of a series which study the Beatitudes of Matthew 5 from the perspective of ancient Greek Culture.

If you're just joining us, the study begins here.

In ancient Greek medicine, eight conditions of human illness are recognized. Each of the eight beatitudes describe one of these extreme conditions. The first four Beatitudes are based on an absence of air, water, fire and earth. The second four center on an excess, in the same order: air, water, fire and earth.

The Fourth Beatitude

"Blessed are those who hunger and thirst for righteousness, for they shall be filled."

Appetite is a natural, persistent, and healthy urge which helps us  sustain the vitality of our bodies.  But when we lack earth, how will we grow food to eat?  The history of the sustenance of Athens was a story of feast and famine.

Early in her campaigns, Athens had sacrificed her surrounding farmlands to the cause of her wars.  Siege was a deadly technique of warfare directed at civilians, cutting off access to food and supplies and slowly starving the population of a city into submission.   Athens besieged enemy cities without mercy, and her own enemies inflicted the same punishment on her in turn.  Since the beginning of the Peleponnesian wars, Athens had depended on her superior fleet of graceful and swift triremes for access to food and supplies. 

Without her ships bringing sustenance from afar, Athens would never have survived those years.  Her citizens would not have had food for the table, and Athenian high society would not have been able to offer the hospitality of the symposia: dinner parties offered as feasts for both the body and the mind.  No one entertaining in Athens forgot the spirits, either--plenty of wine was served at a symposium. 

By 405 BC, Sparta had at last developed a naval force to exceed that of Athens, and for once the warring city of Athens faced a siege both by land and sea.  

When the Peloponnesian wars finally drew to an end in 404 BC, it was because large numbers of Athenians were dying of starvation daily.

The very wealthiest and most influential in Greek society--those who excelled--the best of the best, or as they thought,the most favored by the gods--were described as "makarioi." This is the same word that Jesus used for "blessed."

Jesus uses a word that we translate somewhat optimistically as "hunger"--the English word  might indicate no more than an ordinary healthy appetite, contrasting with the Greek term used,  "peinotes," more accurately suggesting one famished, pining, suffering want, needy--impoverished.   The Greek word we have translated as "thirst"--"dispsao," likewise carries a connotation of suffering.   

The word Jesus uses for "satisfied" swings to the other side of the spectrum, which is one reason why I find the Beatitudes so passionate.  The Greeks, it was said,  loved moderation, but Jesus loved extremes.  "Chortazo" means not just having enough, but more than enough.  Filled, fattened--simply having no more room for another bite.

Because Athens lacked the earth to feed her citizens, she provided sustenance for them by way of her navy.  The symposia of the upper classes offered food for the body, conversation for the mind, and wine, it was said, for the spirit. 

In the fourth Beatitude, Jesus points out that those of us who overlook our starvation for righteousness neglect the deepest needs of our souls, which he more than satisfies.  

Click here for a study of the fifth Beatitude.

This post is part of a series which study the Beatitudes of Matthew 5 from the perspective of ancient Greek Culture.

If you're just joining us, the study begins here.

In ancient Greek medicine, eight conditions of human illness are recognized. Each of the eight beatitudes describe one of these extreme conditions. The first four Beatitudes are based on an absence of air, water, fire and earth. The second four center on an excess, in the same order: air, water, fire and earth.

I happen to be writing about the Beatitudes as a focal point of my work in progress, Walk Through the Valley.  These studies of Greek culture in the Beatitudes are a separate work and convey some of my own reflections on the subject which have developed in the years since Richard's death.  The main body of Walk Through the Valley, unlike these studies, is composed of stories from the lives of people who lived out the Beatitudes:  Jesus Christ, Francis of Assisi, and my friend Rich Mullins.

Initially, I noticed the Beatitudes describing these eight extreme conditions using Greek culture as a common factor influencing both Christ's audience and today's.   From my experience as an interpreter, I speculated that  there might be several commonly known  myths, stories or histories in Greek culture that would tie the themes of the Beatitudes together.  

Once upon a time I majored in Ancient Near Eastern Studies, but it's been a while.  Over the holiday, I happened to watch an old BBC special on the history of ancient Greece which seemed to confirm my theory.  At least, now I can point to several landmarks of Greek history and philosophy which were no doubt familiar to Christ's audience and seem pertinent to the themes of the Beatitudes.

And so this series of blog posts was born.  I find it fascinating that most of the historic events we will briefly examine took place in the ancient city of Athens, a center of Greek culture and the location of the great temple of Athena.  This connection would have been no secret to his audience.  I take this common factor as an indication of Jesus' boldness in challenging Athena--the goddess of wisdom of the ancient Greeks.  

Pericles (495-429 BC) had towering ambitions for his city.  He wanted Athens to become the wealthiest and the mightiest city in the Mediterranean basin, not only in his lifetime, but beyond.  By his influence as an orator, he kindled a fire in his fellow Athenians to engage enemies as diverse as Sparta, Persia, Sicily and Syracuse in the Peloponnesian wars for ever-greater control, power and wealth. 

Throughout long years of war, Pericles kept his city focussed on battle.  Here is a quote from one of his speeches:  

"Remember, too, that if your country has the greatest name in all the world, it is because she never bent before disaster; because she has expended more life and effort in war than any other city, and has won for herself a power greater than any hitherto known, the memory of which will descend to the latest posterity."

from Pericles' Third Oration according to Thucydides

Appropriate to the third Beatitude, in the winter of 430 BC, Pericles delivered a funeral oration for the heroic soldiers who had fallen in wars to advance Athens.  Proudly, he stated: 

". . . For heroes have the whole earth for their tomb. . ."

from Pericles' Funeral Oration as recorded by Thucydides

Months later, in the summer of 430 BC, the city of Athens broke out in a devastating epidemic characterized by fever. No one today knows the name of the disease, or where it came from.   It left families bereaved by the wars even further decimated.  Two of Pericles' own sons were claimed by the fever.  At last Pericles himself fell victim to the epidemic.

The Third Beatitude: "Blessed are the meek, for they shall inherit the earth."

The very wealthiest and most influential in Greek society--those who excelled--the best of the best, or as they thought,the most favored by the gods--were described as "makarioi." This is the same word that Jesus used for "blessed."

"Praeis" in the medical context describes a fever that has broken-in the ancient system of medicine, indicating an absence of fire. "Kleronomesousi" describes a portioning-out; "gen," earth.
 
Jesus reminds us that it is not the ambitious who inherit, but the meek--those whose fevers to possess more, to gain more power, have been broken.  The earth, the stars, the sky, the Sun and Moon live so much longer than any human that there is no point trying to own them.  It is the living, the content, who remain above the earth to share and enjoy it--not those who have paid with their lives the price for a measureless tomb.

Two ways to grow a rose:  either from beneath the earth, or from above it.

Click here to for a study of the fourth Beatitude from the perspective of Greek culture.

This post is part of a series which study the Beatitudes of Matthew 5  from the perspective of ancient Greek Culture.

If you're just joining us, the study begins here:

In ancient Greek medicine, eight conditions of human illness are recognized. Each of the eight beatitudes describe one of these extreme conditions. The first four Beatitudes are based on an absence of air, water, fire and earth. The second four center on an excess, in the same order: air, water, fire and earth.

The Second Beatitude:  "Blessed are those who mourn, for they will be comforted." 

The very wealthiest and most influential in Greek society--those who excelled--the best of the best, or as they thought,the most favored by the gods--were described as "makarioi." This is the same word that Jesus used for "blessed."

The word "pentheo" describes the activity of mourners at a funeral: in ancient Greek culture, grief was a loud, vocal process.  Any family who could afford them would hire professional mourners to swell the sound and ensure appropriate decibels at the death of a loved one. 

When someone weeps, we get them a drink of water.   Between loud continuous wailing and countless tears shed, the Greeks may have considered mourners to suffer from a lack of water . 

In Greek culture, there were several versions of accounts of death and the afterlife. One of the most widespread may have been the cult of Orpheus. The myth of Orpheus says he was the greatest musician and singer in ancient history. When his bride Euridyce died on their wedding day, Orpheus was heartbroken. He was determined either to bring her back to life, or to join her in the underworld. He descended to the underworld, taking his lyre with him. He intended to use the gift of music the gods had given him to turn their hearts. Orpheus' spectacular solo won the gods over, but he was only allowed to bring Euridyce back to life one condition:   he must lead her back home without turning around to see if she had followed him. In this he failed, and Euridyce was returned to the underworld.

The Greek mystery cult of Orpheus was said to involve rather elaborate rituals to ensure the safe passage of the dead to the afterlife.   After cycles of thousands of years of reincarnation to purifiy the spirit's contamination  by the flesh, the Greek followers of Orpheus hoped at last to become gods. 

Just one of many Orphic instructions to the dead soul follows:  the departed soul is instructed to call out to the keepers of the underworld, "I am a son of earth and starry sky.  I am parched with thirst and am dying, but quickly grant me cold water from the Lake of Memory to drink. . ." 

Jesus describes our own exchange with God as a much simpler and more direct interaction, but one that opens the way for an ongoing relationship.  In answer to our mourning Jesus offers "parakaleo," the same word as used for the action of the Holy Spirit. It describes being called beside, for the purpose of offering comfort. When we cry out to God in mourning, he responds by calling us back--into his presence once again.  In response to the mourners' lack of water, "The Spirit and the bride say, “Come!” And let the one who hears say, “Come!” Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life."

"Antipohonal" is a term musicians may know that comes from Greek. It describes an audible signal from one party followed by an audible response from another party. Antiphony describes the action of the second Beatitude: when we mourners cry out to God, he calls back to us in turn.

The simple but unqualified condolence of Jesus seems to suggest that God matches our intensity--he misses his loved ones, too.  When we are absent from him, he mourns for each one of us just as deeply as we miss our loved ones who have passed on, and calls out with the same passion as we do. 

Click here for a study of the third beatitude.

In ancient Greek medicine, eight conditions of human illness are recognized. Each of the eight beatitudes describe one of these extreme conditions.  The first four Beatitudes are based on an absence of air, water, fire and earth.  The second four center on an excess, in the same order:  air, water, fire and earth.

The First Beatitude

The Greeks were dedicated to sports, and they permitted free men of any social class to compete in the Olympic games. Athletes were highly regarded in their society. Kings could compete against blacksmiths or wealthy landowners against merchants. Their lore told them that the Olympic games were established by the gods and the mighty hero Hercules.  To excel in the Olympic games was to enjoy the favor of the gods--or to beome a hero: in a sense, godlike. 

One aspect of the Beatitudes that is difficult to convey is the humor and intricacy of the word play Jesus used in the Greek.   The first Beatitude starts out:  "Blessed are the poor in spirit . . ."

The very wealthiest and most influential in Greek society--those who excelled--the best of the best, or as they thought,the most favored by the gods--were described as "makarioi."  This is the same word that Jesus used for "blessed."   

The Greek word, "pneuma," similar to the Hebrew word, "ruach," meant air, spirit, or breath.  To be lacking air, as the Beatitude suggests, in the context of  health or illness would equate to being short of breath.       

One paraphrase might be, "Most greatly favored are the short of breath:"  in Olympic terms, losers.   The short of breath not only wouldn't have won, they may not even have finished the race. 

So why does Jesus call them favored?

". . . For theirs is the kingdom of Heaven."  I'd like to look at that phrase in the Greek--belonging to the Kingdom of Heaven is the equivalent of being a citizen of the sky.  We have to bear in mind that ouranos means both heaven and sky, but in the spiritual sense "air" refers here to spirit.  Where is there more air than in the sky?  In case you missed the pun, Jesus is offering us all the air (spirit) anyone can breathe, and more. 
 
What are the poor in spirit experiencing, in spiritual terms?  They aren't spectators, or they wouldn't be out of breath.  They're in there, trying.  They are giving their best to the competition but it just isn't enough.  They don't have what it takes and when they have to fall out of the race, they realize that.   They aren't going to become heroes or gods thanks to their own efforts.  We would say, "they're only human."      

But Jesus would say that's what makes them his favorites.

They are not full of themselves.  Whatever their failings, they do not have an ego that would prevent  them from relying on Jesus.  "I can do all things--through Christ, who strengthens me." *

This establishes a theme that repeats thoughout the Beatitudes: Jesus never tells us what we expect to hear.   He doesn't just say, "There, there.  Poor human, you'll get through this somehow.  You'll feel better tomorrow.  Keep trying." He avoids superficial philosophical palliatives.  He consistently offers something much better--an advancing  relationship with divinity,  in return for facing the worst conditions humans can endure.   

There are two reasons Christ can offer these  counterintuitive consolations:  first, because he lived through each of these difficult human predicaments himself.  Because he is divine yet he walked in the way of humanity,  each step we take on the steep path of human experience brings us into God's presence.  The second reason he can list these inexplicable, irrational consequences is because he declared them to be so.   The Hebrew concept of blessing is, "to vocally call into existence the power for something to become what it was meant to be."  If Christ were only human, we would perhaps complain his blessings sound like the incantations of a magician.  But since he is also Divine,  to us they sound like the Creator speaking his will with power.  And so they are.       

*The emphasis here is mine.       

Click here for a look at the Second Beatitude.

Like all scriptures, the Beatitudes Christ declared in Matthew 5 as part of the Sermon on the Mount can be studied from many points of view.  I'm excited about gaining another perspective by looking at them through the lens of healing.

Greek culture dominated the audience of the Sermon on the Mount, which was from the Jewish population of the Decapolis.  Romans ruled the area with military might,  but Rome adored the culture of ancient Greece, so the  people of that region had looked to Greek culture for generations.  The concepts of healing familiar to them were based on Greek medicine.

Here in America, we have something in common with the people of Decapolis:  we have been exposed to an admiration for Greek culture, too.  We have developed an entirely different system of medicine, but our nation  has likewise looked to the ancient Greeks and built upon Greek values, as have most democracies of today's world.  

Jesus had not much use for democracies nor republics either.  If such governments exist to help people cooperate, they are seldom successful.  His was not an earthly kingdom, yet Jesus had in mind to show us how to bring the Kingdom of Heaven to earth:  "The kingdom of Heaven is within (or among) you."   In other words, the solution to man's inhumanity to man isn't in our governments.  It's in our hearts.  Yet to bring the Kingdom to earth, we need to follow our hearts and create outside of ourselves the renewal and restoration we find within.   

The Greeks loved independence, individuality, competitiion, achievement, moral excellence, art and art objects, wealth, wisdom, and retribution.  They longed to become divine through human effort. 

Do any of those values resonate with us today?

The next eight blog posts will take a look at  the Beatitudes from the Greek perspective.   The First Beatitude is discussed here. 
        

I wish everyone the best possible blessings of the New Year! 
I just updated the FAQ about Rich Mullins, in case you haven't seen them yet.  There's a place on the page to contact me if you would like to ask a question--one I can answer, anyway. 

I won't speak as though I know as much about Richard as he did about himself, because that would be presuming far too much. Instead, I can share with you what I saw in him.