/christian/ - Christian Discussion and Fellowship

https://stjohndc.org/en/orthodoxy-foundation/blessed-are-poor-spirit-theirs-kingdom-heaven

>The man poor in spirit sincerely acknowledges himself to be a spiritual pauper, having nothing of his own; whoever waits for everything from God's loving-kindness; whoever is convinced that he can neither think, nor desire anything good, if God will not give the good thought and the good desire, and that he cannot perform one truly good deed without the grace of Jesus Christ; whoever considers himself to be more sinful, worse, lower than everyone; whoever always reproaches himself and judges no one else; whoever acknowledges the garment of his soul to be defiled, dark, malodorous, worthless and does not cease to ask the Lord Jesus Christ to lighten the garment of his soul, to clothe him in the incorrupt clothing of righteousness; whoever unceasingly flees beneath the shelter of God's wings, not having safety anywhere in the world besides the Lord; whoever considers all his property to be God's gift and gives thanks for everything to the Bestower of every good thing and readily apportions his property to the those in need–this is he who is poor in spirit.

>>721741

Thank you, it is terribly hard. Maybe I'll do better this week

>>721792

I mean Saint John of Kronstadt passed in the 20th century, but yeah I'm sure you can find many earlier Church Fathers who say the same thing. Strangely enough I had a dream about him last night. Kind of.

>>721741

>[free] from faith in the power of his own spirit, his own ideas and opinions

I have very strong ideas and opinions, and admittedly am a poor Christian who understand little but the basics, and even then I don't understand the Holy Spirit. I'm a mess.

>>721795

>I'm a mess.

Well there you go. The point is to realize that.

If you wish to learn and appreciate something worth while, then love to be unknown and considered as nothing. Truly to know and despise self is the best and most perfect counsel. To think of oneself as nothing, and always to think well and highly of others is the best and most perfect wisdom. Wherefore, if you see another sin openly or commit a serious crime, do not consider yourself better, for you do not know how long you can remain in good estate. All men are frail, but you must admit that none is more frail than yourself.

The Disciple

I will speak to my Lord, I who am but dust and ashes. If I consider myself anything more than this, behold You stand against me, and my sins bear witness to the truth which I cannot contradict. If I abase myself, however, if I humble myself to nothingness, if I shrink from all self-esteem and account myself as the dust which I am, Your grace will favor me, Your light will enshroud my heart, and all self-esteem, no matter how little, will sink in the depths of my nothingness to perish forever.

It is there You show me to myself – what I am, what I have been, and what I am coming to; for I am nothing and I did not know it. Left to myself, I am nothing but total weakness. But if You look upon me for an instant, I am at once made strong and filled with new joy. Great wonder it is that I, who of my own weight always sink to the depths, am so suddenly lifted up, and so graciously embraced by You.

It is Your love that does this, graciously upholding me, supporting me in so many necessities, guarding me from so many grave dangers, and snatching me, as I may truly say, from evils without number. Indeed, by loving myself badly I lost myself; by seeking only You and by truly loving You I have found both myself and You, and by that love I have reduced myself more profoundly to nothing. For You, O sweetest Lord, deal with me above all my merits and above all that I dare to hope or ask.

May You be blessed, my God, for although I am unworthy of any benefits, yet Your nobility and infinite goodness never cease to do good even for those who are ungrateful and far from You. Convert us to You, that we may be thankful, humble, and devout, for You are our salvation, our courage, and our strength.

To be poor in spirit is to recognize that one has nothing which he has not received from God. It is to be devoid of all pride. It is not to trust one's own power and spirit. It is to be freed from all reliance on one's own ideas, opinions and desires. It is to be liberated from the "vain imaginations" of one's own heart. Because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened ( Romans 1:21).

This blessed poverty is called spiritual in Saint Matthew's Gospel because it is an attitude of mind and heart, a conviction of the soul. It is the condition of man in total emptiness and openness before God, primarily in relation to the things of the Spirit, that is, to understanding and insight, to will and desire.

sauce: https://orthodoxwiki.org/Poverty

>>721735

Poor in spirit is better described as acting with low status, as if you are without worldly value. Realize that all status is a fiction, a product of the fallen world, and therefore means less than nothing.

Short answer: it's humbleness.

poor of spirit means that in spirit you know you possess no possessions truly. everything is owed to God. you're just temporarily taking care of some of Gods possessions and he's going to come soon and see what you did with his possessions (see numerous parables).

Also:

Aug., City of God, book 19, ch. 1: The chief good is the only motive of philosophical enquiry; but whatever confers blessedness, that is the chief good; therefore He begins, “Blessed are the poor in spirit.”

Aug., de Serm. in Mont., i, 1: Augmentation of ‘spirit’ generally implies insolence and pride. For in common speech the proud are said to have a great spirit, and rightly - for wind is a spirit, and who does not know that we say of proud men that they are ‘swollen,’ ‘puffed up.’ Here therefore by “poor in spirit” are rightly understood ‘lowly,’ ‘fearing God,’ not having a puffed up spirit.

Chrys.: Or, He here calls all loftiness of soul and temper spirit; for as there are many humble against their will, constrained by their outward condition, they have no praise; the blessing is on those who humble themselves by their own choice. Thus He begins at once at the root, pulling up pride which is the root and source of all evil, setting up as its opposite humility as a firm foundation. If this be well laid, other virtues may be firmly built thereon; if that be sapped, whatever good you gather upon it perishes. [p. 148]

Pseudo-Chrys.: “Blessed are the poor in spirit,” [ed. note, a: The Bened. ed. reads ‘beati egeni’ - and has this marginal note, ‘Hinc sequitur hune Graece non scripsisse’ - but S. Thos. reads ‘beati πτωχοι ptochi;’ it may be remarked moreover that the author follows the order of verses 4 and 5 according to the Greek; all the Latin Fathers (with the single exception of Hilary on Ps. 118) following the order of the Vulgate.] or, according to the literal rendering of the Greek, ‘they who beg,’ that the humble may learn that they should be ever begging at God’s almshouse. For there are many naturally humble and not of faith, who do not knock at God’s almshouse; but they alone are humble who are so of faith.

Chrys.: Or, the poor in spirit may be those who fear and tremble at God’s commandments, whom the Lord by the Prophet Isaiah commends. Though why more than simply humble? Of the humble there may be in this place but few, in that again an abundance.

Aug.: The proud seek an earthly kingdom, of the humble only is the kingdom of Heaven.

Pseudo-Chrys.: For as all other vices, but chiefly pride, casts down to hell; so all other virtues, but chiefly humility, conduct to Heaven; it is proper that he that humbles himself should be exalted.

Jerome: The “poor in spirit” are those who embrace a voluntary poverty for the sake of the Holy Spirit.

Ambrose, de Officiis, i, 16: In the eye of Heaven blessedness begins there where misery begins in human estimation.

Gloss. interlin.: The riches of Heaven are suitably promised to those who at this present are in poverty.

Especially if you have a question about the Gospels, always refer to the Catena Aurea (the Golden Chain). While it was compiled by St. Thomas Aquinas, it's all just early church fathers. It's extremely helpful for understanding the Gospels.

https://dhspriory.org/thomas/

https://dhspriory.org/thomas/english/CAMatthew.htm#5

Hope this helps, God bless.