RELIGIOUS ENCYCLOPEDIA
Bleek Blessigr
singfromsin. Thus blessedness and life, in this wayreaching its fulness, are regarded as equivalents.
A special dogmatic terminology has developed from this usage, as when Schleiermacher (Christliche Glaube, Berlin, 1821, §§ 100, 101, 108, 110) describes the activity of Christ in that he receives believers up into his own God-consciousness and into participation in his serene blessedness, into the " peace " of the New Testament. Similarly J. C. K. von Hofmann (Theologische Ethik, Nordlingen, 1878, p. 89) asserts that "faith as obedience is freedom, faith as certainty is blessedness." So the term designates the religious side of the Christian's condition as distinct from the ethical. The eudemonistic side is expressed by J. Kaftan (Wesen der christlichen Religion, Bielefeld, 1881, pp. 67, 292) in the form " blessedness is enjoyment of the highest good." Into Christian usage there has come a transcendent element, implying the satisfaction of all needs which present themselves to the people of God. If among these needs is classed complete communion with God in the completely realized kingdom of God, or intercommunion of mankind made one in God, the satisfaction of this need goes on to God as the source, and to communion with him as the means of attaining such satisfaction. Hence in Bib-
3. In Com- lical representations intimate communion munion with him is the highest
with God. privilege of which man may think in his Godward relations. Companionship with God appears therefore as an implicit ground of blessedness, and the Old Testament conception comes out in the manifestation of theophanies and in the intimate intercourse had by Moses with God (Ex. xxxiii, 11; Num. xii, 8; Deut. xxxiv, 10). The idea is still further carried out in later books, as in Ps. xvii, 15, cxl, 14 (" I shall be satisfied "), and is expressed by Job as a desire (xix, 26). The opposite effect is the result of separation from God (Isa. xxxviii, 11). Ps. lxxxiv exuberantly sets forth the blessedness arising from this companionship with God. In the New Testament the same notion of the consciousness of God's presence and of faith in him is in evidence (John xiv, 9; II Cor. iv, 6; I Pet. i, 8). 1 et in this life knowledge of God and communion with him is but partial (I Cor. xiii, 12, cf. II Cor v,7; Matt, xi, 27). It is the sons who see the father, and so the sons of the Heavenly Father are called blessed (Matt, v, 9). This intimacy, which is conditioned upon ethical oneness with God, is the source throughout the development of the man of God from which he draws the completion of his happiness.
A difficulty has been encountered in the question whether there are steps or grades of blessedness or glory. To this an affirmative answer is given on the basis of such passages as Matt, x, 41, xiv, 28-29, xxv, 14-15. Such a conclusion is fortified by the consideration that blessedness includes
4- Degrees within itself a kingdom whose subjects
of Blessed- are men of God, and that such a concepness. tion involves diversity in which differences must exist in relation to blessedness. Such differences imply variety in order of felicity to accord with personal gifts and individuality.
The figurative language of Heb. iv, 10 makes mention of a final Sabbath rest. The question has been raised whether by this is meant a state of inactivity or of continued activity. It will be noted that the passage refers to the rest following upon creation; therefore, not the stagnation of absence of life is represented, but the quietude of the achievement of an end. And in the Christian imagery of Rev. xxi, 3-4, what is implied is the absence of evil, grief, and toil with the unrest which they entail. Similarly the conception of the restoration of all things (apokatastasis pant on), in which there is stated an eternity of punishment as well as of satisfaction or peace, raises the question whether the latter will not be marred because of pity on account of the misery of the condemned. Relief is afforded by the consideration that the region is one in which ethical measures apply, not those of emotion. Dante has the blessed look into the mirror of God's heart, which last is the source from which the ethical world draws its being and order. In ancient times Tertullian (De spectaculis, xxx), in modern times Jonathan Edwards held that among the causes of the blessedness of the redeemed will be the sight of the misery of the wicked. Edwards declared that the "sight of hell torments will exalt the happiness of the saints forever" (Works, vol. vi, pp. 120, 426).
Bibliography: H. L. Martensen, Dogmatik, §§ 283-284, Berlin, 1856, Eng. transl., Edinburgh, 1865; E. Riehm, Lehrbegriff des Hebraerbriefs, Basel, 1867; B. Weiss, Theologie des N. T., §§ 144, 149, 157, Berlin, 1880, Eng. transl., Edinburgh, 1882-83; I. A. Dorner, System der christlichen Glaubenslehre, ii, 864, Berlin, 1887; H. Schultz, Alttestamentliche Theologie, pp. 370—371, Gottingen, 1896, Eng. transl., London, 1892.
BLESSIG, JOHANN LORENZ: German Protestant; b. at Strasburg Apr. 15, 1747; d. there Feb. 17, 1816. He studied at the university of his native city; traveled extensively in Italy, Hungary, and Germany; began to preach, and was continually promoted till he was in charge of the principal Protestant church of Strasburg; became professor in the philosophical faculty in 1778, and in the theological, 1787. He was three times rector; his lectures covered Greek literature, history of philosophy, Old Testament exegesis, dogmatics, and homiletics, and in them all he made the practical dominate. His activities carried him into the field of politics also, and he was elected to the city council. The French Revolution brought upon him exile, a fine, and imprisonment for eleven months. Robespierre's downfall restored his liberty and he returned to his labors. Church and school were reorganized, Blessig's influence being felt everywhere. He left no great work, but not less than forty minor writings, including several memorial addresses, which were highly esteemed in their time. Worthy of special mention are: Ueber Unglauben, Aberglauben und Olauben (Strasburg, 1786); De censu Davidico pesteque hunc censum secuta (1788) ; and De evangeliis secundum Ebrceos, JEgyptios atque Justini Martyris (1807). (A. ERicnsoNf.)
Bibliography: C. M. Fritz, Leben Dr. J. L. Blessigs, 2 vols., Strasburg, 1819; A. Froelich, Dr. J. L. Blessig, Ein Yurkampfer des religiosen Liberalismus im Elsass, in Schnften des protestantischen liberalen Vereins in Elsass-Lothnngen, no. 36, ib. 1891.
Blessing Bliss