When a mortal surveys the universe it sees, one or more of the following attitudes
may be present: "I want it all." "I want to do it all." "I have it all." "I know it all." 

If we follow this line of thinking a little further, the truth may be more like this:

"I want it all . . . but only the good part of the material world; don't bother me with
the moral or spiritual aspects."

"I want to do it all . . . but only if it is fun and pleasurable for me."

"I have it all . . . but I must need more, because I am never satisfied."

"I know it all . . . but I live in fear that others will discover I really don't under-
stand it all, or that there is something I am missing."

When these attitudes fail us in our hours of need, a voice from within struggles to
be heard: "God help me!" This is where the First Beatitude kicks in.

"God help me!" This simple statement is tossed out casually, even humorously,
countless times a day by many people. If they only knew that the true idea
behind these words -- humbly approached and sincerely felt -- could lift them out
of their troubles, perhaps they would not take God's name in vain this way.

"God help me." Can He really help us, and do we deserve His help? Jesus brought
us the good news, which said, in essence, that we are all God's beloved children.
We have a right to be joyful, even blissful, as the word "blessed" in each of the
Beatitudes indicates. In the Beatitudes, found in the Gospel of Matthew, Jesus
outlines for us the necessary steps to take to realize our status as the spiritual

children of God, made in His "image and likeness."

Jesus offers us promises and rewards in the Beatitudes. He explains the "cost."
Being receptive to this message of the Christ, means receiving freely God's grace
and light. We are also expected to let these gifts soften our hearts and change our
attitudes, so that we are prepared to receive more light. The Beatitudes -- or as we
might say, the "attitudes to be" -- start at the point where we realize we need
God's help. From there, each unfoldment of light, or improved understanding,
brings us new vistas and new responsibilities. The rewards are priceless.

The First Step - Becoming "poor in spirit"

William Barclay, in his book "The Gospel of Matthew, Volume One," explains that
the Greek word for poor "describes absolute and abject poverty . . . it describes
the poverty which is beaten to its knees." He continues to state "the Jews had a
special way of using the word Poor." It can describe a "man, who, because he has
no earthly resources whatever, puts his whole trust in God."

In the first Beatitude, Jesus is not glorifying material poverty, as some may assume.
There is nothing "blessed" about the miseries of extreme poverty. The added phrase
"in spirit" alerts us to the fact that Jesus is referring to a lack of spiritual resources
or spiritual attitude. One way to paraphrase this Beatitude might be "how joyful are
those who become aware of their lack of spiritual sense, and admit they need God's
help." They are the ones who sincerely cry out on bended knees, physically or
mentally, in their darkest hours: "God help me."

If Jesus began his Sermon on the Mount with this Beatitude, it must be important.
Indeed, it is the jumping-off point of our spiritual journey. The question may be
asked: how do we position ourselves to begin at this beginning? Each individual

has his or her own path, his or her own unique mission and experiences in life.

Each will have a different "road" to take.  Mary Baker Eddy, the Discoverer

and Founder of Christian Science, uses a phrase which summarizes two basic

ways of moving forward spiritually:  "suffering or Science."  In other words, we

can be forced by unpleasant circumstances to stop what we are doing and pay

attention to God, or we can think and reason our way to divine Truth on a regular

basis!  "Choose you this day whom ye will serve."

 

We learn from the New Testament, as well as in the teachings of Christian

Science, that there are qualities of mortal thought that seem to block or cloud

our vision. There are also opposite spiritual qualities that can provide clarity

of thought. These qualities can have an effect on the kind of attitudes we impart.

They can determine whether or not we see our need for God's help, and open

our thought to Him, or whether we depend upon other so-called powers.

In addition to the balance of material versus spiritual qualities in our thinking, we
can suddenly find ourselves knocked down on our knees and blinded by the light,
such as the Apostle Paul experienced on the road to Damascus. This can happen
to anyone when there is an important need for God to be heard in our hearts, and

we have not been listening -- or worse, we have heard, but not obeyed. The story

of Jonah and the Whale is a good example of this. These experiences can melt
resistance to God rather abruptly!

An easier way is to monitor our thoughts, words, and actions on a daily basis. We
can strive for "self-knowledge." We can become aware of our attitudes. If we can
cast out the evil suggestions that war against God, we will be in a better position

to hear God's voice. We cannot claim the "kingdom of heaven" as ours, as Jesus
promised in the first Beatitude, unless our consciousness is cleared of the debris
that would hide it from us.

Material qualities that impoverish us

 

In my studies on the Beatitudes, I have collected from various writings a list of
mortal qualities, or attitudes, that keep us from turning to God as the source of all
good and wisdom. These qualities make us "rich in material thinking." Our goal is
to awake to see how "poor in spirit" we are. These material attitudes keep us from
recognizing our spiritual poverty.

If you are sincerely interested in entering the realm of this first Beatitude, and

molding your lives accordingly, you might wish to carefully ponder these qualities

and see if they are present or active in your daily thinking. A collection of citations

relating to these qualities is found elsewhere, or you can use the blue links to take

you to the specific subjects. I have sorted them into three main categories:

PRIDE -- of race, religion, nationality, culture, gender, economic class, scholar-

ship, fame, personal goodness and self-righteousness, personal intellect, skills,

and talents; conceit, vanity, "know-it-allness." 

FEAR -- of criticism, disapproval of family and friends, public ridicule;fear of

loss of popularity, social prestige, power or authority over others, cherished

beliefs, habits of thought, preconceived personal opinions, worldly honors or

distinction, material possessions, money, material pleasures.

IGNORANCE -- willful ignorance; easily influenced by false suggestions; easily
manipulated by others or the media; superficial thinking or reasoning; covetousness;
prone to sentiment rather than to sound thinking; believing versus understanding;
ingratitude; selfishness, apathy, indifference, prejudice, intolerance.

A lot to think about! But that is what the first Beatitude does -- it is asking us to let
God shed new light on our situation and see that we have been depending upon the
undependable! We have to lose our trust in materialism, or material thinking. We
have to drop our hold upon it and cling to God instead.

By indulging in the sinful thinking outlined above, we darken our thought. Unless

we can recognize this harmful influence, perhaps through our prayers, our Biblical

and metaphysical studies, our observance of other's examples, reasoning, or revela-

tion, we may find ourselves in a situation, or state of mind, that seems hopeless.

We become desperate. We are forced to admit that we cannot solve our problems

with our own resources, either material or intellectual. At this point, we can either

give up, or kneel in humility and say, "God help me."

 

How do we rid ourselves of the harmful attitudes and take on the attitudes that

bless?  In Christian Science, we are taught that the material qualities can be seen

as no part of God's creation, and therefore have no real substance or place in our

being.  We deny their power or reality.  We are taught that spiritual qualities find

their source in God, and therefore are real and eternal.  It is the purpose of man to

show forth these spiritual qualities in our lives, in order to bear witness to God,

to express Him.  Our daily meditation or prayer includes denying sin, or error,

so that we do not find ourselves mesmerized by these mortal suggestions that

seem to bombard us from the world, and it includes affirming truths about God and

man that we wish to experience and express.  This method is part of the system

of Christian Science healing, which has proven to heal sickness and sin, as well

as purifying our character and uplifting morals.  The first Beatitude is a reminder

of the importance of staying in touch with God and seeking His will and wisdom.

The kingdom of heaven

 

The reward of those who are "poor in spirit" is the kingdom of heaven.  What

exactly is the kingdom of heaven? Jesus told a number of parables for his
followers to ponder (see Matthew 13). These were appropriate for the level of
spiritual receptivity of his times, and still have much food for thought. Today, in the
revelation of Christian Science, we have new views of the kingdom of heaven. You
will find explanations of the "kingdom of heaven" in the following pages under
the Citations. You will find that the kingdom of heaven is not a far off physical

location, but a state of mind -- a reign of divine harmony in consciousness.

 

According to William Barclay, the translation of the phrase "for theirs is the

kingdom of heaven" indicates that it is in the present tense. The "poor in spirit"

possess the kingdom now not later, not as a future reward. How is it possible

to possess the kingdom of heaven now? The ever-presence of God's kingdom is

a major theme in the teachings of Christian Science, which will be explained in

the Citations section.  The point being made now is that the negative attitude, or

state of being spiritually poor hides the very presence of God. But, the moment

one awakes from this nightmare -- the belief that one has a mind or life separate

from God -- this new awareness opens the eyes to the presence of God's kingdom.

It is the awareness and recognition of being "poor in spirit" that brings the light.

The kingdom becomes a possession by the very fact that we all already live there!

As Jesus says in the Sermon on the Mount: "for behold, the kingdom of God is

within you."

When we come to this point -- the point of recognition that we are spiritually poor

and we need God's help -- how does this attitude alone deserve the reward

promised by Jesus, that of "the kingdom of heaven"? For additional insight, we can

turn to this account in Matthew 18: "Jesus called a little child unto him, and set him

in the midst of them, And said, Verily I say unto you, Except ye be converted, and

become as little children, ye shall not enter into the kingdom of heaven. Whosoever

therefore shall humble himself as this little child, the same is greatest in the king-

dom of heaven."

 

In reading further in Matthew, we find there are two other requirements. Jesus said

that we must do "the will of my Father which is in heaven." He tells us that "a rich

man shall hardly enter into the kingdom of heaven." The first Beatitude, then,

supports these requirements when it indicates that the kingdom of heaven is to be

possessed by those who are "poor in spirit" -- those who recognize that material

riches are no help and that they are ready to follow God's will.