In the publication, Andrei Desnitsky notes that in biblical times people desired a prosperous and long life, which was considered the chief reward for the righteous, although, as shown in the Book of Job, one could not expect “automatic retribution.” The signs of prosperity were longevity, offspring, and wealth. However, according to the author, the Bible has a concept that surpasses these gifts—blessedness.
Blessedness in the Psalter
Desnitsky draws attention to the fact that the Psalter begins with the words “Blessed is the man who…,” and the entire book, in his view, speaks of blessedness but does not give advice on everyday matters. Blessedness, he writes, begins with the refusal to associate with the wicked and their life stance. The positive program, he says, is simple: “…his delight is in the law of the Lord, and on his law he meditates day and night. He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers” (Ps. 1:2-3). The author emphasizes that such a tree is in no hurry and worries about nothing.
Answering the question of whether biblical blessedness is similar to the Buddhist understanding of nirvana, Desnitsky asserts that it is not: the words “in all that he does, he prospers” imply active action. As an example, he cites Kings David and Solomon, who lived eventful lives, “and not sinless lives at that.” The main thing for them, according to the author, was devotion and trust in God, the striving to seek His will.
The Gospel Paradox
In the Gospel preaching, Desnitsky continues, the word “blessed” is rather shocking: “Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they shall be comforted” (Matt. 5:3-4). The author recalls that even pagan sages knew of the fragility of earthly prosperity: the Athenian lawgiver Solon refused to call the Lydian king Croesus blessed before his death, and he was right—happiness soon turned away from Croesus, and he lost everything. Christ, according to Desnitsky, speaks of a blessedness that is revealed in eternity. At the same time, the author points out that the Gospel contains examples of blessedness here and now: Christ’s answer to John the Baptist (“…Blessed is the one who is not offended by me” — Matt. 11:6) and the words to Peter (“…Blessed are you, Simon Bar-Jonah…” — Matt. 16:17).
Desnitsky also cites the words of the Apostle Paul, who began his speech before King Agrippa with the words “I consider myself blessed” (in the Synodal translation — “happy”). The author notes that Paul’s situation was difficult: he was under arrest, and the arrest in some sense saved his life. According to Desnitsky, blessedness for the apostle is not a state of rest but rather struggle and victory, the fullness of life in God.
The Example of the Theotokos
In conclusion, the author examines an episode from the Gospel of Luke (11:27-28), where a woman says to Jesus: “…Blessed is the womb that bore you, and the breasts at which you nursed!” Desnitsky recalls that these words are read in the Orthodox tradition on feasts dedicated to the Theotokos, and that her blessedness was not simple: pregnancy, childbirth in a cave, flight to Egypt, a life full of fears for her Son, and the Crucifixion. Christ answered: “Blessed rather are those who hear the word of God and keep it.” According to the author, the blessedness of the Theotokos consisted not only in being chosen but in her entire life, which became a response to the Good News.
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