First Reading: Zephaniah 2:3, 3:12-13

This book is contained in a collection of twelve prophets at the end of our Bible.  The name of the prophet means “God has protected/hidden.”  According to the beginning of the book, he lived during the reign of Josiah, King of Judah (640-609 BC).

The prophet warns the people about the coming Day of the Lord, a day of judgment upon all the nations.  It was usually considered a day of destruction for the enemies of Israel.  Justice/righteousness and humility will escape the anger of God.

The “remnant” is a theological theme in the Old Testament.  It was a sign of the goodness of God, and His commitment to the covenant with His people.  No matter how terrible the disaster that may be faced by the People of God, there would always be survivors, “the remnant.”   They “shall take refuge in the Name of the Lord.”  The passage ends with a promise of peace and security.  The ordinary duties of life, such as taking care of the flocks in the open field, is a sign of peace over the whole land.

Second Reading: 1 Corinthians 1:26-31

Paul hopes to resolve the dispute and competition among the members of the Corinthian Church by emphasizing the source of their call.  It was not their credentials and competency, which won them a place among the people of God.  “God chose the foolish of the world. . .the weak. . .the lowly and despised.”  The repetition of their unworthiness emphasizes Paul’s point that “it is due to Him that you are in Christ Jesus.”

Paul contrasts this triad of description with another that is important in the world’s judgment: “wise. . .powerful. . .of noble birth.”  Paul reduces the importance of these measures of success and power among the classes of society.  Boasting can only be about the work of the Lord, not human efforts.  Paul often uses the phrase “in the Lord” or “in Christ.”

Gospel: Matthew 5:1-12a

The Beatitudes begin the first of five discourses in the Gospel of Matthew.  They represent the first five books of the Bible, the Torah.  Jesus is portrayed as the new Moses who teaches on the mount.  Jesus “began to teach them.”  He will continue to teach them by word and example, including the miracles as signs of the power of God among them.  Although they will be sent out on a mission by Jesus, they will not be given the commission to teach until the closing verse of the Gospel, Mt 28:20.

Traditionally, the Church Fathers have counted eight beatitudes, which are framed by the second part, “for theirs is the kingdom of heaven.”  They are in the third person plural.  These “blessings” are doctrinal, addressing both morality and ethics.  They also look to the future.  They not only challenge our present behavior, but they also look beyond the obstacles and disappointments which are faced by those who attempt to practice them.

A ninth “blessing” changes the addressee from third person plural to second person plural.  Some scholars have also counted a “tenth” beatitude in the last verse, v. 12: “Rejoice and be glad. . .”  It is a double call for rejoicing in the present time, not just waiting until some future development of life.  It is the response to what has been heard.  This would make the list complete with the symbolic number of “ten,” like the “ten commandments” of the Sinaitic code.

The first beatitude has generated the most commentary and interest throughout the ages.  It is the only appearance of “poor in spirit” in all Greek literature, both biblical and non-biblical.  It has interpreted Jesus meaning of addressing the virtues of the poor.  It is not economics alone which identifies the person as “poor in spirit.”  In fact, it may be a biblical irony, that the poor can be blessed, since riches was considered a blessing by worldly standards.  Economic oppression is not a blessing upon people!  Also, poverty does not exclude someone from achieving the kingdom of heaven.  Economic and social status are not accurate measures of being blessed by God.  God isn’t angry with you, if you pray to win the SuperLotto and don’t!  The absence of material wealth indicates that success in life can only be dependent upon God, and not upon one’s own human resources.

A similar Hebrew phrase in the Qumran texts have helped scholars link the meaning of “poor in spirit” to the “anawim,” those who rely on God’s mercy and power.  This is the connection with the first reading, where the word is translated as “humble.”  These are the remnant, the ones who will find security by trusting entirely in God.  This “poverty” is the general human predicament of life.  Faithfulness to God will reward those who are steadfast.  Justice demands it.

What are the beatitudes that govern or speak to your public life and life in faith?  The word “blessed” has sometimes been translated as “happy.”  When I think about someone being happy even though a lot of bad things are happening to them, I think back to a visit I made with a group of seminarians to our Archdiocesan mission in Recife, Brazil, twelve years ago.  It was in the midst of the poorest of the poor.   They had no political voice.  Their “hero” was the first student ever from the whole region who qualified for a place in a State-run university.  Even some of the officialdom of the Church would ignore the needs of their part of the population in the country.  Yet, in every home I visited and every gathering in the Church, the people demonstrated a great enthusiasm for life – singing and dancing!  I complained about a lot of things. . .but nothing compared with their burdens in life.  And yet, they were genuinely happy!  It is translated in their willingness to help one another, when they had a particular need.  The parish had catechists, home visitors, lay leaders of prayer, etc.  It did not appear to be burdensome to them at all!

I had to – and still have to! – rethink my response to perceived injustices.  You cannot be happy when burdened by fear and anger, even if you have a good reason for it.  In fact, especially when you have a good reason for fear and anger, it is necessary to find the blessings that bring about happiness in the midst of it.  Righteous anger and unreasonable rage can both lead to violence.  Our news reports reveal too many cases of violence that only increase the suffering of humanity, which is perpetrated by people that are driven by fear and anger.

The Beatitudes are specifically included in the Catechism of the Catholic Church (1997 ed., par. 1716).  It is associated with the Decalogue (par. 1724).  They are both a spiritual path as well as a moral challenge to the followers of Christ Jesus – to us!

Fr. Richard C. Macey is pastor of Our Lady of the Woods Parish, Woodhaven.