THE GOSPEL OF ST. MATTHEW
In the Gospel
of St. Matthew (5:16) it is our Lord who uses the terminology of "good
works." " Let your light so shine before men, that they may see your good
works and may glorify your Father who is in heaven" Contextually these "good
works" are defined in the preceding text of the Beatitudes. "Blessed are the
meek, for they shall inherit the earth." "Blessed are they who are hungering and
are thirsting for righteousness, for they shall be satisfied." ".Blessed are the
pure in heart, for they shall see God." Is it not an integral part of the
monastic goal to become meek, to hunger and thirst for righteousness, and to
become pure in heart? This, of course, must be the goal of all Christians but
monasticism, which makes it an integral part of its ascetical life, can in no
way be excluded. Are not the Beatitudes more than just rhetorical expressions?
Are not the Beatitudes a part of the commandments of our Lord? In the Gospel
of St. Matthew (5:19) our Lord expresses a deeply meaningful thought—rather
a warning. "Whoever therefore breaks one of the least of these commandments and
teaches men so, he shall be called the least in the kingdom of heaven.
And it is in this context that our Lord continues to deepen the meaning of
the old law with a new, spiritual significance, a penetrating interiorization of
the "law." He does not nullify or abrogate the law but rather extends it to its
most logical and ontological limit, for he drives the spiritual meaning of the
law into the very depth of the inner existence of mankind.
"You heard that
it was said to those of old ... but I say to you." Now, with the deepening of
the spiritual dimension of the law, the old remains, it is the base, but its
spiritual reality is pointed to its source. "You shall not kill" becomes
inextricably connected to "anger." "But I say to you that everyone being angry
with his brother shall be liable to the judgment." No longer is the external act
the only focal point. Rather the source, the intent, the motive is now to be
considered as the soil from which the external act springs forth. Mankind must
now guard, protect, control, and purify the inner emotion or attitude of "anger"
and, in so doing, consider it in the same light as the external act of killing
or murder. Our Lord has reached into the innermost depth of the human heart and
has targeted the source of the external act. "You shall not commit adultery. But
I say to you that everyone who is seeing a woman lustfully, has already
committed adultery with her in his heart. From a spiritual perspective the
person who does not act externally but lusts within is equally liable to the
reality of "adultery." "You have heard that it was said, ‘You shall love your
neighbor and you shall hate your enemy’. But I say to you: Love your enemies and
pray for those persecuting you so that you may become sons of your Father in
heaven."
In the Gospel
of St. Matthew (5:16) it is our Lord who uses the terminology of "good
works." " Let your light so shine before men, that they may see your good
works and may glorify your Father who is in heaven" Contextually these "good
works" are defined in the preceding text of the Beatitudes. "Blessed are the
meek, for they shall inherit the earth." "Blessed are they who are hungering and
are thirsting for righteousness, for they shall be satisfied." ".Blessed are the
pure in heart, for they shall see God." Is it not an integral part of the
monastic goal to become meek, to hunger and thirst for righteousness, and to
become pure in heart? This, of course, must be the goal of all Christians but
monasticism, which makes it an integral part of its ascetical life, can in no
way be excluded. Are not the Beatitudes more than just rhetorical expressions?
Are not the Beatitudes a part of the commandments of our Lord? In the Gospel
of St. Matthew (5:19) our Lord expresses a deeply meaningful thought—rather
a warning. "Whoever therefore breaks one of the least of these commandments and
teaches men so, he shall be called the least in the kingdom of heaven.
And it is in this context that our Lord continues to deepen the meaning of
the old law with a new, spiritual significance, a penetrating interiorization of
the "law." He does not nullify or abrogate the law but rather extends it to its
most logical and ontological limit, for he drives the spiritual meaning of the
law into the very depth of the inner existence of mankind."You heard that
it was said to those of old ... but I say to you." Now, with the deepening of
the spiritual dimension of the law, the old remains, it is the base, but its
spiritual reality is pointed to its source. "You shall not kill" becomes
inextricably connected to "anger." "But I say to you that everyone being angry
with his brother shall be liable to the judgment." No longer is the external act
the only focal point. Rather the source, the intent, the motive is now to be
considered as the soil from which the external act springs forth. Mankind must
now guard, protect, control, and purify the inner emotion or attitude of "anger"
and, in so doing, consider it in the same light as the external act of killing
or murder. Our Lord has reached into the innermost depth of the human heart and
has targeted the source of the external act. "You shall not commit adultery. But
I say to you that everyone who is seeing a woman lustfully, has already
committed adultery with her in his heart. From a spiritual perspective the
person who does not act externally but lusts within is equally liable to the
reality of "adultery." "You have heard that it was said, ‘You shall love your
neighbor and you shall hate your enemy’. But I say to you: Love your enemies and
pray for those persecuting you so that you may become sons of your Father in
heaven."
No longer is the external act the only focal point. Rather the source, the intent, the motive is now to be considered as the soil from which the external act springs forth. Mankind must now guard, protect, control, and purify the inner emotion or attitude of "anger" and, in so doing, consider it in the same light as the external act of killing or murder.
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