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The Sermon on the Mount (Matthew 5-7) is universally accepted as a pearl of world literature, but admittedly its teachings are not reciprocated equally in the Christian community. Its moral precepts, if we penetrate even slightly into the spirit of Jesus' teachings, forbid us to wage war, and if we live according to these doctrines, we must create a new sect (for example, the Quakers) apart from the mainstream Church, and be prepared in case of war or conscription to be treated as dissidents imprisoned or persecuted by "bourgeois" laws.
There are other examples indicating Christian society does not take the Sermon on the Mount seriously, although it is acclaimed as being beautiful and profound. When the revered Russian prophet and author Leo Tolstoy explicated the Sermon on the Mount, proclaiming Jesus' five commandments as completely distinct from the Old Testament's Ten Commandments, the world respected his sincerity, but few regarded his interpretations. Most devoted Christians believed Tolstooy as being too radical in his attempt to reshape communal living.
The five commandments given in the Sermon on the Mount are intended to change the entire system of old communal life and build a new community. Tolstoy declares that Christianity offers a new philosophy of morals, and he argues that judges, governments, and public institutions should not exist. Furthermore, he believes his views adhere better to the Christian spirit, but Christendom disputes his views on grounds that community life would then be impossible. Actually, the Christian community has no concept of what societal life could be if we followed the commandments in the Sermon on the Mount as understood by Tolstoy.
However, our intentions here are not to explain Tolstoy's philosophy. He is mentioned only because it is essential for any Christian today to study his work. Our main purpose is to examine the Sermon on the Mount. By investigating new ideas and principles relating to our spiritual development, and by understanding the commandments and teachings of Jesus, we can use them as scientific guideposts as we explore the spirit of the gospels and seek the Heavenly Kingdom.
Introducing the Sermon on the Mount, the gospel reads, "And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: And he opened his mouth, and taught them ..." (Matthew 5:1-2). Notably, although there were many people, Jesus spoke only to his disciples. Concluding the Sermon, the gospel says, "And it came to pass, when Jesus had ended these sayings, the people w4ere astonished at his doctrine: For he taught them as one having authority, and not as the scribes" (Matthew 7:28-29). This appears contradictory, for initially he addressed only his disciples, but ends up addressing the people.
We could logically assume that a group of people following the disciples also heard Jesus' sermon. Also, the writer of the gospel ingeniously alludes to an issue which can be interpreted in another way: Even if others heard the teachings directed only to the disciples, they would not fully understand unless they first mastered the parables' essence. Only those who understand can fully accept, yet some with limited insight may also benefit by simply being exposed to the teachings. Similarly, although Christendom does not understand the commandments - for if it did, they would be obeyed - its adherents have gained knowledge and consolation by reading the Sermon on the Mount.
Only when through the parables we conceive of God's Kingdom as a good kingdom within us, and in accordance with the parables enter into the spirit of this new philosophy; only when we understand Jesus' teachings of the good and evil empire and the two entities or powers within us - the good power or angel, and the evil power or demon; only when we complrehend all this with a "child's mind: so our angel in heaven may look into God's countenance can we discern the new commandments inherent in the Sermon on the Mount.
The Sermon on the Mount begins with the eight Beatitudes. Then Jesus follows with his five commandments, all alluding to a deeper understanding with the words, "You have heard it said of old, but I say to you ...." Hearing these, we wonder why Jesus offered new commandments, and what do they mean.
Only if we become like his disciples are we granted a replly.
We may still have questions pertaining to membership in the Heavenly Kingdom. Although we are aware that the Kingdom of God is not of this world, we have gained insight into the Kingdom, and are nearly its subjects, for we have tried living in accorance with Jesus' parables, thereby creating a new philosophy. However, our membership is yet only partially satisfactory, being theorgetical rather than practical because we do not actually comprehend it with our senses. We cannot yet visaluizethe Kingdom and its people, and we do not fully understand why some are members and others are not.
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