The Teachings of Jesus

Episode 2, Part 1

I. Questions Concerning Jesus

• Many different perspectives exist on Jesus. Which one is correct?
• Who was Jesus? What did he accomplish, and what did he teach? What was the significance of his teachings?
• The temptation to follow the New Age portrayal of Jesus

II. The Path to Joy: Jesus' Teachings

• Dominus Iesus affirms the uniqueness of Jesus of Nazareth
• Jesus is the only Son and Word of the Father
• His teachings form a key part of his mission
• His teachings are the focal point of early Christian writings

III. The Beatitudes

• The Beatitudes offer joy and the freedom that leads to excellence
• Two accounts of the Beatitudes are found in the Gospels:
  1. Luke 6:17–49
  2. Matthew 5–7
• They represent the fullness of the Old Law
• They embody the heart of the New Law
• There is a profound connection between the Old and New Covenants:
  1. Jesus is the new Moses
  2. The mountain represents the new Sinai
  3. The Sermon on the Mount is the new Law
  4. The Law is given to the new people of God—the Church
• Understanding “blessed” or “happy” is essential yet challenging

The Beatitudes:

1. “Blessed are the merciful…” — To love with the heart of God

2. “Blessed are the pure in heart…” — Freedom from distractions

3. “Blessed are those who hunger and thirst for righteousness…” — A desire for true justice

4. “Blessed are the peacemakers…” — Reconciliation with God and others

5. “Blessed are the poor in spirit…” — The necessity of humility

6. “Blessed are those who mourn…” — A rightful response to suffering

7. “Blessed are the meek…” — Rejection of worldly power and glory

8. “Blessed are those who are persecuted for righteousness’ sake…” — A sign of detachment from worldly values

   • St. Charles Lwanga and his companions
   • The Beatitudes must be understood in light of the Cross:
   • Christ crucified is detached from:
     • Wealth
     • Pleasure
     • Power
     • Honour
   • Christ crucified loved the Father’s will
   • Christ crucified is the happiest man

The Teachings of Jesus: Lesson 2, Part 1

The title ‘Son of God’ signifies the unique and eternal relationship of Jesus Christ to God his Father: he is the only Son of the Father; he is God himself. To be a Christian, one must believe that Jesus Christ is the Son of God.
— Catechism of the Catholic Church, par. 454

Christ as God is the destination to which we journey; Christ as Man is the way by which we go.
— St. Augustine, Sermon 124, 3

It is often remarked, only partly in jest, that there are as many portrayals of Jesus as there are theologians, historians, and scholars. The identity of Jesus and the significance of his teachings have captivated, inspired, and perplexed millions. Scholars and ordinary people alike have sought to understand the words and deeds of this first-century Jewish carpenter. A wealth of books, articles, and, more recently, documentaries and television programmes have attempted to explain, explore, or even deny the words and actions of Jesus of Nazareth.

Who was he? What did he do? Why did he do it? What did he say, and what did he mean by it?

Many argue that, while Jesus is fascinating, he was merely one guide, teacher, or guru among many others. An example of this approach is found in The Third Jesus: The Christ We Cannot Ignore (Harmony Books, 2008) by Deepak Chopra. Chopra, a well-known New Age author, asserts that orthodox Christianity has failed to reveal the true Jesus. He claims that traditional Christianity has obscured Jesus' real intentions. Jesus, Chopra argues, sought to promote “a completely new view of human nature” and insisted that “unless you transform yourself, you misunderstand what he had to say… He wanted to inspire a world reborn in God.”

Chopra presents three versions of Jesus: the historical Jesus, who is ultimately unknowable; the Jesus constructed by Church dogma and doctrine over the centuries; and Chopra’s own version of Jesus, who “taught his followers how to reach God-consciousness.” For Chopra, Jesus was “a saviour,” but not the Saviour. He was not the one and only Son of God. Rather, Jesus “embodied the highest level of enlightenment” and aimed to show others the path to God-consciousness. Such a reinterpretation of Jesus has gained popularity because it strips Jesus from his cultural and theological context and allows people to shape him into whatever they wish.

However, Chopra is not a Christian, so his reshaping of Jesus to fit non-Christian beliefs is not unexpected. But even within Christian circles, there is a temptation to dilute or deny the unique nature of Jesus. In August 2000, Cardinal Joseph Ratzinger, then head of the Congregation for the Doctrine of the Faith, released a declaration titled Dominus Iesus, addressing “the unicity and salvific universality of Jesus Christ and the Church.” It asserts:

“In contemporary theological reflection, there often emerges an approach to Jesus of Nazareth that considers him a particular, finite, historical figure, who reveals the divine not in an exclusive way, but in a way complementary to other revelatory and salvific figures. The Infinite, the Absolute, the Ultimate Mystery of God would thus manifest itself to humanity in many ways and through many historical figures: Jesus of Nazareth would be one of these. More concretely, for some, Jesus would be one of the many faces which the Logos has assumed in the course of time to communicate with humanity in a salvific way.”
(Dominus Iesus, sec. 9)

In other words, some Christian theologians argue that Jesus is simply one of many guides to God. But Ratzinger clearly stated that this view is “in profound conflict with the Christian faith”:

“The doctrine of faith must be firmly believed, which proclaims that Jesus of Nazareth, son of Mary, and he alone, is the Son and the Word of the Father. The Word, which ‘was in the beginning with God’ (Jn 1:2), is the same as he who ‘became flesh’ (Jn 1:14). In Jesus, ‘the Christ, the Son of the living God’ (Mt 16:16), ‘the whole fullness of divinity dwells bodily’ (Col 2:9). He is the ‘only begotten Son of the Father, who is in the bosom of the Father’ (Jn 1:18), his ‘beloved Son, in whom we have redemption… In him the fullness of God was pleased to dwell, and through him, God was pleased to reconcile all things to himself, on earth and in heaven, making peace by the blood of his cross’ (Col 1:13–14, 19–20).”
(Dominus Iesus, sec. 10)

As we explored in the first episode, Jesus cannot be reduced to merely another moral teacher or spiritual guide. He cannot be understood by cherry-picking the parts of his life or teachings that are palatable while disregarding the rest. Jesus is the Incarnate Word of God. He came “full of grace and truth” (Jn 1:14) to speak words of grace and truth to humanity. He came to share the greatest spiritual teaching and moral wisdom, but also to give us the power to become children of God (Jn 1:12–13).

His teachings were a central part of his mission, intertwined with his miracles and his death and resurrection. Jesus often referred to himself as a teacher and accepted the title of prophet. Many Gospel accounts show Jesus teaching the crowds and preaching to his disciples. In fact, much of his public ministry involved teaching and proclaiming the kingdom of God. The wisdom of his words was evident, and his teachings were often provocative. Early Christian writings focus heavily on his sayings, which were likely remembered and shared even during his lifetime.

Those who followed Jesus were not only drawn to his miracles but were equally captivated by his words. After his first public appearance in the synagogue, Luke records that “all spoke well of him and marvelled at the gracious words that came from his mouth” (Lk 4:22). After the Bread of Life discourse, many of his disciples left him. Jesus then asked the Twelve, “Do you want to go away as well?” Peter answered with a declaration that has echoed through time: “Lord, to whom shall we go? You have the words of eternal life” (Jn 6:67–68). The words of Jesus are always challenging, but they are also life-giving.

Next, we will explore the great Sermon on the Mount and two of Jesus' most famous parables: the Good Samaritan and the Prodigal Son.

The Sermon on the Mount: The Beatitudes

Two versions of the Sermon on the Mount are recorded in the Gospels. The shorter version is found in Luke 6, while the longer and more detailed account is in Matthew chapters 5 through 7. These chapters likely summarise Jesus' teachings, reflecting what he would often say while travelling through Galilee.

The Sermon on the Mount captures the essence of the New Law. As the Catechism of the Catholic Church states, “The New Law or the Law of the Gospel is the perfection here on earth of the divine law, natural and revealed. It is the work of Christ and is expressed particularly in the Sermon on the Mount" (par. 1965). It also explains, “The Law of the Gospel fulfils the commandments of the Law” (par. 1968). There is a vital link between the Old Law given to Moses at Sinai and the New Law proclaimed by Jesus.

“The Lord’s Sermon on the Mount, far from abolishing or devaluing the moral prescriptions of the Old Law, releases their hidden potential and raises new demands from them: it reveals their entire divine and human truth. It does not add new external precepts, but reforms the heart, the root of human acts, where man chooses between the pure and the impure, where faith, hope, and charity are formed and where the other virtues grow.”
(Catechism of the Catholic Church, par. 1968)

This close connection between the Old and the New Covenants is highlighted by the location of the Sermon: a mountaintop. Matthew writes, “Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him” (Mt 5:1). Throughout the Old Testament, mountains are places of divine encounter where God reveals his Law and plan for humanity. The most significant of these mountains was Sinai, where Moses received the Law from God. By delivering his Sermon on a mountain, Jesus presents himself as the new Moses, the bringer of a new and perfect Law.

Pope Benedict XVI explains in Jesus of Nazareth that “Jesus sits on the cathedra of Moses, but not in the manner of teachers trained in the schools. He sits as the greater Moses, extending the covenant to all nations.” The mountain becomes “the new and definitive Sinai” (p. 66). Sitting on this new Sinai, Jesus gathers his disciples around him, symbolising the Church, which will carry his teachings to the ends of the earth. The first word he speaks is “blessed” (makarios in Greek; beatitudo in Latin). While “happy” is sometimes used as a translation, this word can be misleading for modern readers.

Mark Brumley explains:

“Today, people often equate happiness with having a good time—with pleasure and comfort, the antithesis of suffering and want. But true happiness is spiritual and moral, not merely emotional or physical. The saints in heaven are supremely happy because they are with God, the source of all happiness. Their happiness is called beatitude, and they enjoy the beatific vision of God”
(“The Blessings & Curses of the Beatitudes,” The Catholic Faith [September/October 2001]).

This happiness flows from the life of God, who is the source of all joy. Jesus, the Incarnate Word, reveals how to find true joy and happiness. Yet his opening words are surprising and counterintuitive: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Mt 5:3). What does this mean?

The answer lies in recognising our true need. We are made for communion with God, and nothing short of God can fill the infinite longing within us. St. Augustine famously wrote in Confessions, “You have made us for yourself, O Lord, and our hearts are restless until they rest in you.” To possess God is to be shaped entirely by love, for “God is love” (1 Jn 4:8). Receiving God’s life and love compels us to share it with others: “Beloved, if God so loved us, we also ought to love one another” (1 Jn 4:11).

Now, let’s examine each of the Beatitudes in detail.

I. Blessed are the Merciful, for They Shall Obtain Mercy (Mt 5:7)

The words “mercy” and “merciful” appear roughly 150 times in the Bible. God’s mercy is described as hesed, a deep compassion. In Exodus, God tells Moses, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6). King David prays, “Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions” (Ps 51:1). To be merciful means to love with the heart of God. Jesus exhorts us to, “Be merciful, even as your Father is merciful” (Lk 6:36).

II. Blessed are the Pure in Heart, for They Shall See God (Mt 5:8)

This Beatitude can also be translated as “singleness of heart” or “blessed are the single-hearted.” Bishop Barron explains, “The single-hearted is the one who loves God first and everything else for God’s sake. Such a person’s heart is pure, uncomplicated, and free from distractions.” The pure in heart know their purpose: “Strive for peace with everyone, and for the holiness without which no one will see the Lord” (Heb 12:14).

III. Blessed are Those Who Hunger and Thirst for Righteousness, for They Shall Be Satisfied (Mt 5:6)

Righteousness is an essential theme throughout Scripture. God’s ways are righteous, and those who follow him will naturally hunger for righteousness. Yet fallen man turns away from righteousness, seeking wealth, pleasure, power, and honour instead. Jesus calls us to seek first God’s kingdom and righteousness, promising that “all these things will be added to you” (Mt 6:33).

IV. Blessed are the Peacemakers, for They Shall Be Called Sons of God (Mt 5:9)

True peace comes from God and is rooted in his law. St. Augustine writes in The City of God that peace is “the tranquillity of order.” Peace with God and within ourselves is achieved when we are reconciled with God through Christ’s work on the Cross: “For he himself is our peace” (Eph 2:14).

V. Blessed are the Poor in Spirit, for Theirs is the Kingdom of Heaven (Mt 5:3)

Humility is essential for receiving divine life. St. Hilary writes, “The Lord taught by example that human ambition must be left behind when he said, ‘You shall worship the Lord your God and him only shall you serve.'” Humility detaches us from worldly things, allowing God’s grace to flow through us.

VI. Blessed are Those Who Mourn, for They Shall Be Comforted (Mt 5:4)

This Beatitude encourages detachment from worldly comfort. Suffering, especially mourning for our sins, reminds us that pain cannot separate us from God’s love. Like Job, we should say, “The Lord gave, and the Lord has taken away; blessed be the name of the Lord” (Job 1:21).

VII. Blessed are the Meek, for They Shall Inherit the Earth (Mt 5:5)

Meekness is often misunderstood as weakness, but it reflects gentleness, patience, and humility. Jesus described himself as “gentle and lowly in heart” (Mt 11:29). The meek reject worldly power, opening the door to the divine life.

VIII. Blessed are Those Who are Persecuted for Righteousness' Sake, for Theirs is the Kingdom of Heaven (Mt 5:10–11)

Persecution is the normal condition for disciples of Christ. Jesus warned, “You will be hated by all for my name’s sake. But the one who endures to the end will be saved” (Mt 10:22). The Beatitudes are best understood in the light of the Cross, for Christ himself lived them fully through his Passion.

As Fulton Sheen wrote, “The Sermon on the Mount cannot be separated from the Crucifixion, just as day cannot be separated from night.” Christ crucified despised wealth, pleasure, power, and honour, embracing patience, charity, obedience, and humility instead. To live out the Beatitudes is to share in the divine life that Jesus modelled through his suffering and death.

Questions for Understanding — Part 1:

1. How does the Catholic Church teach that Jesus is completely unique in his person and work? (CCC 454, 464, 614, 617)
2. Read Luke 6 and Matthew 5–7. In what ways are the two versions of the Sermon on the Mount similar and different?
3. How does the Sermon on the Mount express and fulfil the commandments of the Law? What are some of the key connections between the Sermon on the Mount and the Law? (CCC 1965, 1968)
4. What is the meaning of “happy” or “blessed” as used in the Sermon on the Mount? How is the biblical concept of happiness different from happiness as most people understand it today? (CCC 1716–1729)
5. What are some of the paradoxical qualities of the beatitudes? How do they contrast with the worldly desire for power, honour, pleasure, and wealth? (CCC 1719, 1722, 1723)

Questions for Application

1. What are some of the different opinions about Jesus that you have heard or read about? Why are they attractive to many people?
2. In light of the Sermon on the Mount, how should I understand the Law and view the Old Testament?
3. What does it mean to say that the one thing every person desires is joy? What are some of my experiences of joy? Did they, in some way, point toward an eternal, supernatural joy?
4. How do the Beatitudes challenge my priorities? Which of the Beatitudes is most difficult for me to understand or accept? Why?