Blessedness and Woe, Part 2

Blessedness and Woe, Part 2

“Rejoice and be glad, for your reward is great in heaven…”[1]

The phrase, “for your reward is great in heaven,” can be understood in different ways. And how we understand that phrase has a lot to do with how we understand and apply the Beatitudes in Matthew and the Blessings and Woes in Luke. To receive your reward in heaven seems to be the purpose for attending to these thought-provoking teachings. The traditional image of heaven, at least in recent centuries, is one of a future world of health and joy, where there is no more sickness or suffering, and where the righteous, saved, or chosen gather in paradise for eternity. And although one can find some biblical evidence for understanding heaven in this way, one must apply mostly vague readings in literal and limited ways, which is actually harder to do with integrity than one might think, while ignoring much of the rest of what scripture reveals. Although one may hear much about heaven and hell as eternal, post-death destinations in some churches, the Bible actually says little about either.

For example, Jesus says, “Let the little children come to me…for it is to such as these that the kingdom of heaven belongs.”[2] In Revelation, speaking of a “new heaven and a new earth,” the author writes, “…he will wipe away every tear from their eyes. Death will be no more; mourning and crying and pain will be no more…”[3] And in the Sermon on the Mount, Jesus says, “Do not store up for yourselves treasures on earth…but store up for yourselves treasures in heaven…”[4] Certainly, these passages can be understood as referring to a future place where everyone is happy-go-lucky without a care in the world and rich beyond measure in eternal treasures. I have even heard people liken heaven to a perpetual family reunion (sorry, but I’ll take my chances on the other option). I do not, however, believe that sort of place is what Jesus or the biblical authors had in mind. Perhaps such future locations exist and perhaps they do not, but I am convinced that what Jesus in particular refers to as he references the kingdom of heaven is a way of life here and now, as in today, as in this present moment.

To make matters even more confusing, intertwined with and further complicating our understanding of heaven are the traditional understandings of hell and eternity. It is likely that the traditional imagery of heaven and hell is based more on mythological imagery (Dante, in particular) and the church’s desire to keep people in the pews (out of a misguided fear of eternity in hell) than on anything biblical. In my opinion, the reward of living in ways consistent with the Beatitudes and the Blessings and Woes does not refer to a future, after-death reward but a current one. The teachings provide information about current conditions, not future possibilities. And as I noted last week, they can be read as saying suffering also has its rewards. Alternatively, they can be read as a call to action for those of us who are not suffering in the ways described. In other words, for example, those who are not in mourning should be comforting those who are.

Before jumping into these texts I want to touch on the concept of eternity, since it is so tied to our traditional understandings of heaven and hell.In particular I wish to articulate my belief that eternity does not refer to the forever extension of chronological (calendar) time. Rather, eternity exists in what the Greeks named kairos time, which links events not by their proximity in time but by the proximity of their experiential or relational natures regardless of when (in time) they occur. It does not proceed in a linear fashion but cycles forth in circles or spirals, always returning to familiar places. In chronological time we cannot go back and change past events. In kairos time, because events of the past are inseparably connected to related events in the present, we can reprogram our reactions to and interpretations of past events so they cease to wound us. Forgiveness occurs in kairos time. In kairos time we can be in communion with those from other times and places with whom we are connected through our common experiences. Eternity, then, can heal and reintegrate the sufferings of the past instead of simply perpetuating them in chronological time.

As we learn to rewire our perception of eternity toward kairos time, we begin to understand that phrases such as “eternal damnation” and “eternal salvation” do not refer to the perpetuation of a particular state for an endless number of days. Rather, eternity holds our current experience until it cycles back and can be healed and restored to its unwounded state. It transcends our physical existence, which would not be true if eternity occurred in chronological time.

This is the 2^nd in a series titled Blessedness and Woe.Life Notes are my explorations into mysteries that interest me. They are invitations for readers to explore more deeply into life’s mysteries. Engage with me or explore contemplative spiritual direction at ghildenbrand@outlook.com.

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[1] Matthew 5:12a

[2] Matthew 19:14

[3] Revelation 21:4

[4] Matthew 6:19-20