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Journal articles on the topic 'Sermon on the mount - Theology'

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Published: 4 June 2021

Last updated: 5 February 2022

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1

T, Arokiyathas. "Theories and Principles of Theology in the Sermon on the Mount Teaching of Jesus." International Research Journal of Tamil 3, S-2 (April 30, 2021): 130–34. http://dx.doi.org/10.34256/irjt21s226.

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The Bible is a good teaching and ethics. The first book of the New Testament is the Gospel of Matthew. The most famous of the teachings of Jesus Christ is the Sermon on the Mount teaching. The purpose of this article is to highlight the theological principles found in the Sermon on the Mount and explain with evidence that the theological elements are found in the Gospel of Matthew for the development of society.

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2

Davies, W. D., and Dale C. Allison. "Reflections on the Sermon on the Mount." Scottish Journal of Theology 44, no. 3 (August 1991): 283–310. http://dx.doi.org/10.1017/s0036930600025631.

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Because the sermon on the mount (hereafter SM) has received as much attention as any text in all of world literature, informed attempts to interpret it should in some way come to terms with the history of the discussion. For this reason we shall commence by examining several traditional approaches to the SM. We fully recognise that ‘a history of the interpretation of the Sermon on the Mount throughout the past two millennia would virtually amount to an introduction to the entire development of Christian theology and ethics’ — a fact which means that our own review is of necessity brief and piecemeal. Nonetheless, the following few pages do suffice to reveal certain important tendencies in exegetical history. Among them, and of first importance for our concerns, is the unfortunate habit of viewing the SM in isolation. Interpreters have again and again failed to take seriously the broader, literary context of Mt. 5–7 and have instead interpreted the chapters as though they were complete unto themselves, as though they constituted a book instead of a portion of a book. The considerable hermeneutical consequences have, on the whole, led away from the intent of the evangelist (our primary concern herein). It is our contention that any credible interpretation of Mt. 5–7 must constantly keep an eye on Mt. 1–4 and Mt. 9–28, for the part (the SM) draws its true meaning only from the whole (Matthew's Gospel). Put otherwise, the proper interpretation of the SM must be at one with the proper interpretation of the First Gospel in its entirety.

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3

Yarotskiy, Petro. "Religion and morality: the crisis of traditional views." Ukrainian Religious Studies, no. 36 (October 25, 2005): 150–56. http://dx.doi.org/10.32420/2005.36.1661.

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Modern theologians give the Sermon on the Mount such definitions: "the pearl of the gospel teachings," "the lecture of Christ's morality, ethics, asceticism," "a brief summary of the whole New Testament," "one of the most prominent places in the Bible." In the end, "The sermon on the other hand uplifts, by its content, ideas, character and spirit, all the teachings of the most outstanding philosophers, humanists, prophets, and moralists to this day." Of course, these definitions are perceived primarily as being related to the apologetic theology to which we are treated with respect.

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4

Jacobsen, David Schnasa. "Book review: Speaking Jesus: Homiletic Theology and the Sermon on the Mount." Interpretation: A Journal of Bible and Theology 58, no. 4 (October 2004): 424. http://dx.doi.org/10.1177/002096430405800420.

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5

Banks, John S. "Jonathan Edwards Jr.’s Relish for True Religion: The Advance of the New England Theology in the Sermon on the Mount." Evangelical Quarterly 91, no. 1 (April 26, 2020): 66–92. http://dx.doi.org/10.1163/27725472-09101004.

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Jonathan Edwards Jr. is often portrayed as a spiritless preacher who drove away his congregation with metaphysical preaching. This narrative, produced by the early liberalism of the pre-civil war era, has stuck to Edwards Jr. for nearly two hundred years. Accordingly, this narrative typically describes Edwards Jr. and his fellow New Divinity pastor-theologians as distorting the Edwardsean legacy. This essay begins to amend the inherited narrative by showing that between the younger and elder Edwards there can be no line of demarcation. In particular, the younger shares his father’s relish that true religion would flourish in his own congregation through the Holy Spirit’s influences. Since the Sermon on the Mount has been the traditional territory of theological liberalism, this research examines Edwards Jr.’s forty-six manuscripts from the Sermon on the Mount which demonstrate a strong reliance upon Religious Affections.

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6

Graves, Mike. "Book Review: III. Ministerial Studies: Speaking Jesus: Homiletic Theology and the Sermon on the Mount." Review & Expositor 100, no. 4 (December 2003): 740–41. http://dx.doi.org/10.1177/003463730310000420.

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7

Chapman, Mark D. "Charles Gore, Kenosis and the Crisis of Power." Journal of Anglican Studies 3, no. 2 (December 2005): 197–218. http://dx.doi.org/10.1177/1740355305058890.

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ABSTRACTThis article discusses the theology of one of the major figures of theology in Edwardian England, Charles Gore (1853–1932), particularly his understanding of kenosis and vulnerability in relation to Christ and the Christian. Beginning with an analysis of the loss of invulnerability by the Church of England, the article uses the theology of Donald Mackinnon as a backdrop for understanding the notion of ‘rough discipleship’ outlined by Gore which strips away the trappings of power. Through a detailed discussion of Gore's works on the incarnation and the Sermon on the Mount, a picture is drawn of the requirements of the Christian character as well as what he regarded as the authentic church freed from the state. The paper concludes with a brief discussion of kenoticism in relation to the crisis of authority in contemporary Anglicanism. Assertions of power and authority are shown to be a denial of the complexity and vulnerability implied by the powerlessness and tragedy of Christ.

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8

Lee, Hoo-Jung. "Theology of John Wesley’s “Sermons on the Mount”." Theology and the World 97 (December 31, 2019): 105–36. http://dx.doi.org/10.21130/tw.2019.12.97.105.

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9

Ridlehoover, Charles Nathan. "The Sermon on the Mount and Moral Theology: A Virtue Perspective by William C. Mattison III." Catholic Biblical Quarterly 82, no. 2 (2020): 328–29. http://dx.doi.org/10.1353/cbq.2020.0067.

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10

Wahl, Michael A. "The Sermon on the Mount and Moral Theology: A Virtue Perspective by William C. Mattison III." Nova et vetera 17, no. 2 (2019): 612–16. http://dx.doi.org/10.1353/nov.2019.0044.

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11

Eklund, Rebekah. "The Sermon on the Mount and Moral Theology: A Virtue Perspective by William C. Mattison III." Journal of the Society of Christian Ethics 38, no. 2 (2018): 207–8. http://dx.doi.org/10.1353/sce.2018.0052.

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12

Pinches, Charles R. "The Sermon on the Mount and Moral Theology: A Virtue Perspective by William C. Mattison III." Thomist: A Speculative Quarterly Review 82, no. 2 (2018): 313–17. http://dx.doi.org/10.1353/tho.2018.0021.

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13

Pa, Chin Ken. "The dwarf and the puppet: YT Wu's “Christian materialism”." Critical Research on Religion 2, no. 1 (March 24, 2014): 23–37. http://dx.doi.org/10.1177/2050303214520778.

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Marxism came to China along with the Russian Revolution. Many Chinese scholars and students became interested in Marxism, which was interpreted in terms of patriotism and as an anti-imperialist movement. As a leader of the Christian Youth Student Fellowship of YMCA in Shanghai, YT Wu was deeply concerned with the nature of current thought on campus, and sought dialogue between Christianity and materialism. This article analyzes Wu's thought, especially his proposal of a Christian materialism which would reconcile the two. Like Marxist thinkers in the West, Wu was highly critical of the modernity that was also influencing China. Wu finds the key to theology in an interpretation of the Sermon on the Mount, which he understands as a depiction of Christian materialism.

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14

Mason, Matthew. "Book review: William C. Mattison, III, The Sermon on the Mount and Moral Theology: A Virtue Perspective." Studies in Christian Ethics 32, no. 3 (July 15, 2019): 424–27. http://dx.doi.org/10.1177/0953946819843467g.

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15

Frederick, Nicholas J., and Joseph M. Spencer. "John 11 in the Book of Mormon." Journal of the Bible and its Reception 5, no. 1 (September 25, 2018): 81–105. http://dx.doi.org/10.1515/jbr-2016-0025.

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Abstract In a 1978 study, Krister Stendahl traced the use of Johannine theology in the Book of Mormon’s most central narrative: the climactic story of the resurrected Jesus visiting the ancient Americas. According to Stendahl, the reproduction of the Sermon on the Mount with occasional slight variations suggests an attempt at deliberately recasting the Matthean text as a Johannine sermon. Building on Stendahl’s work, this essay looks at the use of John earlier in the Book of Mormon, in a narrative presented as having occurred almost a century before the time of Jesus. In an inventive reworking of the narrative of John 11, the story of the raising of Lazarus, the Book of Mormon suggests that it bears a much more complex relationship to the Johannine theology than its unhesitant embrace at the book’s climax indicates. Broad parallels and unmistakable allusions together make clear that the Book of Mormon narrative means to re-present the story from John 11. But the parallels and allusions are woven with alterations to the basic structure of the Johannine narrative. As in John 11, the reworked narrative focuses on the story of two men, one of them apparently dead, and two women, both attached to the (supposedly) dead man. But the figure who serves as the clear parallel to Jesus is unstable in the Book of Mormon narrative: at first a Christian missionary, but then a non-Christian and racially other slave woman, and finally a non-Christian and racially other queen. But still more striking, in many ways, is the fashion in which the Book of Mormon narrative recasts the Lazarus story in a pre-Christian setting, before human beings are asked to confront the Johannine mystery of God in the flesh. Consequently, although the Book of Mormon narrative uses the basic structure and many borrowed phrases from John 11, it recasts the meaning of this structure and these phrases by raising questions about the meaning of belief before the arrival of the Messiah. The Book of Mormon thereby embraces the Johannine theology of a realized eschatology while nonetheless outlining a distinct pre-Christian epistemology focused on trusting prophetic messengers who anticipate eschatology.

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16

Volpe, Medi Ann. "William Mattison III, The Sermon on the Mount and Moral Theology: A Virtue Perspective (Cambridge: Cambridge University Press, 2017), pp. xiii + 279. £75.00." Scottish Journal of Theology 72, no. 2 (April 3, 2019): 232–34. http://dx.doi.org/10.1017/s0036930618000480.

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17

Schlabach, Gerald W. "The Sermon on the Mount and Moral Theology: A Virtue Perspective by William C.Mattison, III (Cambridge: Cambridge University Press, 2017), xiii + 290 pp." Modern Theology 36, no. 1 (August 13, 2019): 232–35. http://dx.doi.org/10.1111/moth.12549.

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18

Adams, Sheri. "Sermon-on-the-Mount Christians." Review & Expositor 96, no. 4 (December 1999): 589–92. http://dx.doi.org/10.1177/003463739909600408.

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19

Turner, David. "An Australian 'Sermon on the Mount'." Anthropology Today 4, no. 2 (April 1988): 1. http://dx.doi.org/10.2307/3033228.

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20

Guelich, Robert A. "Interpreting the Sermon on the Mount." Interpretation: A Journal of Bible and Theology 41, no. 2 (April 1987): 117–30. http://dx.doi.org/10.1177/002096438704100202.

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Although interpreters have been occupied with the Sermon on the Mount for nearly two millenia, and have produced widely differing results, the challenge of these verses for Christians remains undiluted.

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21

Chilton, Bruce. "Book Reviews : Sermon on the Mount." Expository Times 97, no. 1 (October 1985): 22. http://dx.doi.org/10.1177/001452468509700113.

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22

Chester, Andrew. "Book Reviews : Sermon On the Mount." Expository Times 99, no. 6 (June 1988): 184. http://dx.doi.org/10.1177/001452468809900613.

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23

Court, John M. "Book Reviews : Sermon On the Mount." Expository Times 100, no. 2 (August 1988): 66–67. http://dx.doi.org/10.1177/001452468810000218.

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24

Baasland, Ernst. "Auf der Spur einer „Grundsatzrede“ vor der Bergpredigt." Zeitschrift für die neutestamentliche Wissenschaft 110, no. 2 (August 1, 2019): 202–37. http://dx.doi.org/10.1515/znw-2019-0013.

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Abstract The thesis of an Inaugural Speech is widely accepted. To neglect its existence will substantially weaken the “two-source theory”. The exact content, the genre and rhetoric of the speech have, however, not been investigated sufficiently. Is Luke’s Sermon on the Plain in fact identical with the historical Inaugural Speech? Do also parts of the Q-material in Matthew’s Sermon on the Mount originate from this speech? A new approach is to differentiate four groups of traditions in the Sermon on the Mount: a. the Inaugural Speech = common material in Luke and Matthew; b. the Q material in the Sermon on the Mount; c. “The triple-tradition”; d. the “Sondergut” in Matthew and Luke. A precise and comprehensive reconstruction of the Inaugural Speech as such is hardly possible, but the genre and the rhetorical outline of the Speech can to a large extent be reconstructed. The parallels in Mark, the Gospel of Thomas and particularly in the Epistle of James and in Justin’s Apology can also illuminate the genre and text behind Matthew and Luke. Reconstructions often have an element of speculation. Due to the existence of the Sermon on the Mount in Matthew and the Sermon on the Plain in Luke a reconstruction is necessary, possible and fruitful – at least if we take the parallels, the genre and the composition into account.

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25

MARANTZ, KENNETH. "On Deconstructing Eisner's Sermon from Mount Getty." Journal of Art & Design Education 9, no. 2 (June 1990): 197–99. http://dx.doi.org/10.1111/j.1476-8070.1990.tb00472.x.

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26

Harvey, A. E. "Book Review: The Sermon on the Mount." Theology 98, no. 781 (January 1995): 60–61. http://dx.doi.org/10.1177/0040571x9509800120.

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27

Barton, Stephen C. "Book Review: The Sermon on the Mount." Theology 102, no. 810 (November 1999): 444–45. http://dx.doi.org/10.1177/0040571x9910200611.

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28

Hagner, Donald A. "Ethics and the Sermon on the Mount." Studia Theologica - Nordic Journal of Theology 51, no. 1 (January 1997): 44–59. http://dx.doi.org/10.1080/00393389708600200.

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29

Malik, Jamal. "Islam and the Sermon on the Mount." Islam and Christian–Muslim Relations 24, no. 1 (January 2013): 43–56. http://dx.doi.org/10.1080/09596410.2013.746173.

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30

Dillon, Richard J. "Book Review: The Sermon on the Mount." Theological Studies 57, no. 4 (December 1996): 736–38. http://dx.doi.org/10.1177/004056399605700410.

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31

Goulder, Michael. "Book Review: The Sermon on the Mount." Theology 92, no. 748 (July 1989): 328–29. http://dx.doi.org/10.1177/0040571x8909200430.

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32

Franklin, Eric. "Book Reviews : The Sermon On the Mount." Expository Times 101, no. 4 (January 1990): 121. http://dx.doi.org/10.1177/001452469010100411.

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33

Allison, Dale C. "The Structure of the Sermon on the Mount." Journal of Biblical Literature 106, no. 3 (September 1987): 423. http://dx.doi.org/10.2307/3261066.

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34

Betz, Hans Dieter, Jan Lambrecht, and Leo Hug. "The Sermon on the Mount: Proclamation and Exhortation." Journal of Biblical Literature 106, no. 3 (September 1987): 541. http://dx.doi.org/10.2307/3261089.

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35

Bauer, David R., and Georg Strecker. "The Sermon on the Mount: An Exegetical Commentary." Journal of Biblical Literature 109, no. 2 (1990): 347. http://dx.doi.org/10.2307/3267038.

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36

Battle, John. "The Sermon on the Mount and Political Ethics." Studies in Christian Ethics 22, no. 1 (February 2009): 48–56. http://dx.doi.org/10.1177/0953946808100226.

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37

Wright, Rabbi Alexandra. "The Sermon on the Mount: a Jewish View." New Blackfriars 70, no. 826 (April 1989): 182–89. http://dx.doi.org/10.1111/j.1741-2005.1989.tb04662.x.

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38

Foster, Paul. "Spiritual Formation in the Sermon on the Mount." Expository Times 132, no. 4 (January 2021): 196. http://dx.doi.org/10.1177/0014524620982527.

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39

Schoenig, Richard. "A PROBLEM WITH CHRISTIAN ETHICS." Think 12, no. 35 (2013): 25–37. http://dx.doi.org/10.1017/s147717561300016x.

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Christianity's claim of privileged access to correct morality has always been a key element in its ability to attract and retain adherents. Jesus' Sermon on the Mount has been considered the most complete and authoritative exposition of Christian ethics this side of the Ten Commandments. In this article I will argue that the moral authority of Jesus and some important aspects of Christian ethics can be called into question by a number of seriously flawed moral imperatives from the Sermon on the Mount.

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40

Foster, Paul. "Book Review: Metaphor in the Sermon on the Mount: Ernst Baasland, Parables and Rhetoric in the Sermon on the Mount." Expository Times 127, no. 5 (February 2016): 247–48. http://dx.doi.org/10.1177/0014524615615453a.

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41

Lee, Sang Yun. "Youngsan Yonggi Cho’s Sermon and Pentecostal Theology." Journal of Youngsan Theology 30 (June 30, 2014): 191. http://dx.doi.org/10.18804/jyt.2014.06.30.191.

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42

Ridlehoover, Charles Nathan. "The Logic of Matthew 6.19–7.12: Heavenly Priorities in the Kingdom of Earth." New Testament Studies 66, no. 4 (September 24, 2020): 582–600. http://dx.doi.org/10.1017/s0028688520000132.

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In Sermon studies and their discussion of structure, scholars disagree on how to understand the latter half of the Sermon on the Mount (Matt 6.19–7.12). This section breaks the almost seamless structure of the first half of the Sermon (5.17–6.18). In what follows, I will argue that the latter half of the Sermon displays more structure than is generally acknowledged by Graham Stanton and others and gives us key insights into the overall message of the Sermon. I will argue that the structure of the latter half of the Sermon is marked by internal structuring, thematic consistency and verbal patterning. Matthew's emphasis in this section is on disciples having heavenly priorities while on earth.

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43

Farooq, Mohammad Omar. "The Farewell Sermon of Prophet Muhammad: An Analytical Review." ICR Journal 9, no. 3 (July 15, 2018): 322–42. http://dx.doi.org/10.52282/icr.v9i3.103.

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Historically, the Farewell Sermon (khutbah al-wida) of the Prophet Muhammad (pbuh)1 has occupied an important place in Islam. The sermon was delivered during the Farewell Hajj (pilgrimage), on 9 Dhu al-Hijja 10AH (6 March 632), at Mount Arafat. The sermon consisted of summarised exhortations reflecting some of the core teachings of the Quran and Sunnah. There are multiple versions of the sermon, with no single consolidated source being in existence. The sermon therefore seems to have been weaved from multiple sources over time. This brief essay examines the substance of the Farewell Sermon based on its various versions and presents an analysis to determine whether it should be more appropriately called the Farewell Message.

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44

Lischer, Richard. "The Sermon on the Mount as Radical Pastoral Care." Interpretation: A Journal of Bible and Theology 41, no. 2 (April 1987): 157–69. http://dx.doi.org/10.1177/002096438704100205.

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45

ALLISON, D. C. Jr. "A New Approach to the Sermon on the Mount." Ephemerides Theologicae Lovanienses 64, no. 4 (December 1, 1988): 405–14. http://dx.doi.org/10.2143/etl.64.4.556411.

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46

Garland, David E., and Roland H. Worth. "The Sermon on the Mount: Its Old Testament Roots." Journal of Biblical Literature 118, no. 4 (1999): 747. http://dx.doi.org/10.2307/3268135.

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47

Songer, Harold S. "The Sermon on the Mount and Its Jewish Foreground." Review & Expositor 89, no. 2 (May 1992): 165–77. http://dx.doi.org/10.1177/003463739208900202.

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48

Stassen, Glen H. "Grace and Deliverance in the Sermon on the Mount." Review & Expositor 89, no. 2 (May 1992): 229–44. http://dx.doi.org/10.1177/003463739208900206.

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49

Elliott, John H. "The Evil Eye and the Sermon On the Mount." Biblical Interpretation 2, no. 1 (1994): 51–84. http://dx.doi.org/10.1163/156851594x00042.

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AbstractBelief in the malignant force of the Evil Eye and strategies to ward off its destructive power pervaded the cultures of the ancient Near East and Circum-Mediterranean basin. This belief was shared by the biblical communities who in their writings refer frequently to the Evil Eye, its associated dispositions, and means of protection from its injurious effects. This paper situates one such biblical Evil Eye text within its cultural context. Following a summary of salient features of Evil Eye belief and practices and a review of biblical Evil Eye texts, the focus is on one reference to this belief in the teaching of Jesus: Matt: 6:22-23 in the Sermon on the Mount. The aim of this paper is to demonstrate how reference to the Evil Eye was culturally and conceptually appropriate in this segment of teaching, how the Evil Eye here and generally was associated with the vice of envy, and how this Evil Eye allusion functions in both its literary and cultural contexts. A related aim is to use this topic to demonstrate the utility and procedure of social scientific criticism as a necessary supplementation of conventional historical-critical exegesis.

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50

Konradt, Matthias. "Particularism and Universalism in the Sermon 01 the Mount." Biblische Zeitschrift 58, no. 1 (November 29, 2014): 126–28. http://dx.doi.org/10.1163/25890468-058-01-90000017.

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