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Where the Heart Is (2000 film)

Where the Heart Is is a 2000 American romantic drama film directed by Matt Williams and starring Natalie Portman, Stockard Channing, Ashley Judd, and Joan Cusack with supporting roles by James Frain, Dylan Bruno, Keith David, and Sally Field. The screenplay, written by Lowell Ganz and Babaloo Mandel, is based on the best-selling 1995 novel of the same name by Billie Letts. The film follows five years in the life of Novalee Nation, a pregnant 17-year-old who is abandoned by her boyfriend at a Walmart in a small Oklahoma town. She secretly moves into the store, where she eventually gives birth to her baby, which attracts media attention. With the help of friends, she makes a new life for herself in the town.

Plot
Novalee Nation (Natalie Portman)—a 17-year-old with a seven-month pregnancy and an aversion to the number 5—is abandoned by her boyfriend Willy Jack Pickens (Dylan Bruno) at a Walmart store in Sequoyah, Oklahoma when they stop to buy shoes. While stranded, she befriends Thelma "Sister" Husband (Stockard Channing), who presents her with a buckeye tree and local photographer Moses Whitecotton (Keith David), who advises her to give her baby a strong name. Novalee also becomes acquainted with surly librarian Forney Hull (James Frain) who cares for his mentally and physically unwell sister Mary Elizabeth (Margaret Hoard). During a thunderstorm, Novalee, who has been living undetected inside the Walmart, goes into labour. Forney, now in awe of Novalee, smashes through the window to help deliver the child, whom Novalee names Americus. Novalee instantly becomes a media darling and is befriended by local nurse Lexie Coop (Ashley Judd). Her estranged mother Mama Lil (Sally Field) visits after seeing her daughter on television, but disappears with the money donated by well-wishers, after which Sister Husband offers to take in both Novalee and Americus.

Novalee trains as a photographer under Moses' mentorship while working at Walmart. A tornado blows through Sequoyah and Sister Husband is killed, but Novalee discovers she is the beneficiary of Sister's estate, and builds a new home for herself and Americus. Meanwhile, Willy Jack, who had continued his trip to California, is sent to prison for picking up a minor carrying stolen goods. He writes a song, and upon release travels to Nashville, where he teams with cranky music agent Ruth Meyers (Joan Cusack) who gives him a makeover and the stage name "Billy Shadow." Novalee arrives in Las Vegas to accept a photo contest award after submitting an image of Americus—who had previously survived an abduction attempt—and the still-standing buckeye tree amidst the damage from the storm. Simultaneously, Willy Jack—who happens to be in the same hotel—is informed that his old cellmate is suing him for plagiarism, and Ruth drops Willy Jack as a client for disloyalty. Upon her return to Sequoyah, Novalee discovers Lexie has been attacked by a new love interest who molested her two eldest children. Lexie's injuries hinder her nursing job, and since she is unable pay rent she and her children move in with Novalee and Americus.

Mary Elizabeth later passes away, and when Forney does not appear at the funeral, Novalee finds him in a hotel and comforts him. They act on the feelings they have long denied and spend the night together. Forney confesses his love, but Novalee confides in Lexie she has never considered herself good enough for Forney and is confused about her feelings for him. Believing his life would be a dead end with her, Novalee lies to Forney, claiming she does not love him, leaving Forney heartbroken. Novalee learns that Lexie is seeing Ernie (Bob Coonrod), an exterminator who lacks the physical attributes she prefers, but whom she fell in love with after learning he gave his ex-wife his restored 1967 Chevy Camaro in exchange for custody of his stepdaughter whom he adopted as his own. The couple marry, and Lexie informs Novalee that she is pregnant.

Severely depressed at his ruined career following the lawsuit, Willy Jack becomes a depressed alcoholic. He wanders off drunk one night and collapses on a railroad track, resulting in a passing train severing both his legs. On Americus's 5th birthday, Novalee reads an article about Willy Jack's accident, visits him in hospital, and realises he is a changed man, but warns him never to contact Americus. After driving Willy Jack home to Tennessee, she visits Forney at Bowdoin College where she confesses her love for him, and they return to Sequoyah where they marry in a ceremony held in the Walmart, surrounded by their close friends.

Cast

 * Natalie Portman as Novalee Nation, a pregnant teen who gets stranded in Sequoyah.
 * Ashley Judd as Lexie Coop, a nurse who lives in Sequoyah and becomes Novalee's best friend.
 * Stockard Channing as Thelma "Sister" Husband, a promiscuous religious woman in Sequoyah. She is the first to befriend Novalee when Thelma mistakes her for somebody she used to know years earlier.
 * Joan Cusack as Ruth Meyers, a cranky music agent.
 * James Frain as Forney Hull, a librarian in Sequoyah who becomes Novalee's love interest.
 * Dylan Bruno as Willy Jack Pickens, Novalee's ex-boyfriend and presumably Americus' biological father.
 * Keith David as Moses Whitecotton, a Walmart portrait photographer who later trains Novalee in photography.
 * Richard Andrew Jones as Mr. Sprock, Thelma's partner.
 * Sally Field as Mama Lil, the estranged mother of Novalee.
 * Laura House as Nicki, one of Novalee's friends from Tennessee.
 * Karey Green as Rhonda, one of Novalee's friends from Tennessee.
 * Mark Vogues as a religious man from Midnight, Mississippi, who abducts baby Americus.
 * Angee Hughes as a religious woman from Midnight, Mississippi, who abducts baby Americus.
 * Margaret Hoard as Mary Elizabeth Hull, the sick sister of Forney.
 * Mackenzie Fitzgerald as Americus Nation, the daughter of Novalee.
 * Alicia Godwin as Jolene, a 14-year-old girl who ropes Willy Jack into assisting in her recent heist.
 * Dennis Letts (the book author's husband) as an unnamed sheriff who arrests Willy Jack for being involved in Jolene's heist.
 * Rodger Boyce as Officer Harry
 * David Alvarado as Tommy Reynolds, Willy Jack's cellmate who accuses him of stealing his song.
 * Richard Nance as Johnny DeSotto, a known music agent who meets Willy Jack.
 * Bob Coonrod as Ernie, an exterminator who becomes Lexie's love interest.
 * Cody Linley as Brownie Coop, one of Lexie's children.
 * Adrian and Michael Garza as Young Brownie Coop (uncredited)
 * Camryn Callaway as Baby Ruth Coop, one of Lexie's children.
 * Jessica Hinderliter as Young Baby Ruth Coop
 * Shelby Callaway as Cherry Coop, one of Lexie's children.
 * Sarah Hinderliter as Young Cherry Coop
 * Kaylie Harmony as Praline Coop
 * Heather Kafka as Delphia

Jim Beaver had a part in the film as Clawhammer, but his scene was deleted.

Differences between novel and film

 * In the novel, Novalee's aversion is to the number 7, however, this is replaced throughout the movie to the number 5 where appropriate
 * Sister Husband has brown hair in the movie and blue hair in the novel.
 * In the novel, Benny Goodluck gives Novalee a buckeye tree for good luck. In the film, Benny is omitted, and the buckeye tree is given to Novalee by Sister Husband.
 * In the novel, Jolene is the daughter of a dive bar owner and shifts the blame of her convenience store robbery on him to the police that pull them over. In the film, Jolene's parents aren't mentioned.
 * In the novel, Lexie is obese. She is constantly trying new fad diets and weight loss schemes. This aspect of her character is removed from the film version.
 * In the novel, Walmart's owner Sam Walton gives Novalee a check while offering her a job at Walmart. Sam Walton's appearance was omitted from the film.
 * In the novel, Willy Jack has a heart attack after being struck in the chest. In the film, he gets into a fight with his cellmate.
 * In the novel, Willy Jack gets his guitar from the prison librarian Claire Hudson which used to belong to her late son Finny. In the film, it was mentioned that Willy Jack's later cellmate Tommy Reynolds gave him his guitar.
 * In the novel, Sister Husband died from her injuries after being trapped in a trailer while visiting a neighbor. Her death is not shown in the film.
 * In the novel, Moses has a wife named Certain, to whom Novalee becomes close when she and Americus move in with her after Sister Husband's death. She is entirely omitted from the film.
 * In the novel, Ruth Meyers ends Willy Jack's career for going behind her back. In the film, she also ends his career when she gets a call from Tommy Reynolds' lawyer, who is suing Jack for taking the song "Beat of a Heart" from him.
 * In the novel, Mary Elizabeth Hull dies in the fire at her library. In the film, she succumbs to the complications of her alcoholism.
 * In the novel, Lexie marries her co-worker Leon Yoder. In the film, Lexie marries Ernie the exterminator.
 * In the novel, Forney instead travels for some time before settling in Chicago. In the film, Forney returns to school.
 * In the novel, Willy Jack makes it to California, where he fails to get money from his cousin in Bakersfield, tries to pawn his guitar for money which falls through, and ditches his current girlfriend, which leads to his train accident. In the film, his girlfriend goes into a restaurant to eat, leading to Willy Jack's train accident.
 * Novalee's marriage to Forney only occurs in the film.

Music
Original music for the film was produced by Mason Daring. A soundtrack of the original music was released by RCA Records, as well as a music compilation soundtrack featuring songs used in the film by artists such as Emmylou Harris, Lyle Lovett, Martina McBride, and John Hiatt.

The song "That's the Beat of a Heart" was performed by The Warren Brothers and Sara Evans. A music video was made for the song, which is included as a bonus extra on the DVD release and features a number of scenes from the film.

Critical response
The film received mostly negative reviews. Metacritic gives it a score of 30% based on reviews from 28 critics. Rotten Tomatoes gives it a 35% approval rating, based on reviews from 97 critics, with the site's consensus stating that the film's "poor script and messy plot undermines the decent cast."

Box office
The film opened in theaters in the United States on April 28, 2000. Where the Heart Is accumulated (USD)$8,292,939 in its opening weekend, opening at number 4.

The film went on to make $33,772,838 at the North American box office, and an additional $7,090,880 internationally for a worldwide total of $40,863,718.

title: Where the Heart Is (2000 film)


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Transom

Transom may refer to:
 * Transom (architecture), a bar of wood or stone across the top of a door or window, or the window above such a bar
 * Transom (nautical), that part of the stern of a vessel where the two sides of its hull meet
 * Operation Transom, a World War II bombing raid on Surabaya in Java
 * Transom knot, a simple lashing knot
 * Tug Transom, a British daily comic strip

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

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Treble

Treble may refer to:

Music

 * Treble (sound), tones of high frequency or range, the counterpart of bass
 * Treble voice, a choirboy or choirgirl singing in the soprano range
 * Treble clef, a symbol used to indicate the pitch of written notes
 * Treble (musical group), a three-piece girl group from the Netherlands
 * Treble, in change ringing, the bell with the highest pitch
 * Treble, another name for the alto recorder musical instrument
 * Treble, a 2024 album by MC Cheung

Other uses

 * Treble (association football), the achievement of winning three top tier trophies in one season
 * Treble (rugby league), in British competition, winning all three available domestic titles in one season
 * Treble (Mega Man), a character in the Mega Man video game series
 * Treble, a crochet stitch
 * Treble, a type of bet covering three selections
 * Project Treble, an Android feature to separate system and vendor for faster system update roll-up

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Trefoil

A trefoil is a graphic form composed of the outline of three overlapping rings, used in architecture, Pagan and Christian symbolism, among other areas. The term is also applied to other symbols with a threefold shape. A similar shape with four rings is called a quatrefoil.

Ornamentation
'Trefoil' is a term in Gothic architecture given to the ornamental foliation or cusping introduced in the heads of window-lights, tracery, and panellings, in which the centre takes the form of a three-lobed leaf (formed from three partially overlapping circles). One of the earliest examples is in the plate tracery at Winchester Cathedral (1222–1235). The fourfold version of an architectural trefoil is a quatrefoil.

A simple trefoil shape in itself can be symbolic of the Trinity, while a trefoil combined with an equilateral triangle was also a moderately common symbol of the Christian Trinity during the late Middle Ages in some parts of Europe, similar to a barbed quatrefoil. Two forms of a trefoil combined with a triangle are shown below:

A dove, which symbolizes the Holy Spirit, is sometimes depicted within the outlined form of the trefoil combined with a triangle.

Architectural layout
In architecture and archaeology, a 'trefoil' describes a layout or floor plan consisting of three apses in clover-leaf shape, as for example in the Megalithic temples of Malta.

Particularly in church architecture, such a layout may be called a "triconchos".

Heraldry
The heraldic 'trefoil' is a stylized clover. It should not be confused with the figure named in French heraldry tiercefeuille ("threefoil"), which is a stylized flower with three petals, and differs from the heraldic trefoil in being not slipped.

Symbols
Symmetrical trefoils are particularly popular as warning and informational symbols. If a box containing hazardous material is moved around and shifted into different positions, it is still easy to recognize the symbol, while the distinctive trefoil design of the recycling symbol makes it easy for a consumer to notice and identify the packaging the symbol has been printed on as recyclable. Easily stenciled symbols are also favored.

While the green trefoil is considered by many to be the symbol of Ireland, the harp has much greater officially recognized status. Therefore, shamrocks generally do not appear on Irish coins or postage stamps.

A trefoil is also part of the logo for Adidas Originals, which also includes three stripes.

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Triton (moon)

Triton is the largest natural satellite of the planet Neptune. It is the only moon of Neptune massive enough to be rounded under its own gravity and hosts a thin but well-structured atmosphere. Triton orbits Neptune in a retrograde orbit—an orbit in the direction opposite to the parent planet's rotation—the only large moon in the Solar System to do so. Triton is thought to have once been a dwarf planet, captured from the Kuiper belt into Neptune orbit.

At 2710 km in diameter, it is the seventh-largest moon in the Solar System, the second-largest planetary moon in relation to its primary (after Earth's Moon), and larger than all of the known dwarf planets. The mean density is $354,759 km$, reflecting a composition of approximately 30–45% water ice by mass, with the rest being mostly rock and metal. Triton is differentiated, with a crust of primarily water ice atop a probable subsurface ocean of liquid water and a solid rocky-metallic core at its center. Although Triton's orbit is nearly circular, with a very low orbital eccentricity of $0$, Triton's interior may still experience tidal heating through obliquity tides.

Triton is one of the most geologically active worlds in the Solar System, with an estimated average surface age of less than 100 million years old. Its surface is covered by frozen nitrogen ice and is geologically young, with very few impact craters. Young, intricate cryovolcanic and tectonic terrains suggest a complex geological history. The atmosphere of Triton is composed primarily of nitrogen, with minor components of methane and carbon monoxide. Triton's atmosphere is relatively thin and strongly variable, with its atmospheric surface pressure varying by up to a factor of three within the past 30 years. Triton's atmosphere supports clouds of nitrogen ice crystals and a layer of organic atmospheric haze.

Triton was the first Neptunian moon to be discovered, on October 10, 1846, by English astronomer William Lassell. The 1989 flyby of Triton by the Voyager 2 spacecraft remains the only up-close visit to the moon as of 2024. As the probe was only able to study about 40% of the moon's surface, multiple concept missions have been developed to revisit Triton. These include a Discovery-class Trident and New Frontiers-class Triton Ocean Worlds Surveyor and Nautilus.

Discovery and naming
Triton was discovered by British astronomer William Lassell on October 10, 1846, just 17 days after the discovery of Neptune. When John Herschel received news of Neptune's discovery, he wrote to Lassell suggesting he search for possible moons. Lassell discovered Triton eight days later. Lassell also claimed for a period to have discovered rings. Although Neptune was later confirmed to have rings, they are so faint and dark that it is not plausible he saw them. A brewer by trade, Lassell spotted Triton with his self-built 61 cm aperture metal mirror reflecting telescope (also known as the "two-foot" reflector). This telescope was donated to the Royal Observatory, Greenwich in the 1880s, but was eventually dismantled.

Triton is named after the Greek sea god Triton (Τρίτων), the son of Poseidon (the Greek god corresponding to the Roman Neptune). The name was first proposed by Camille Flammarion in his 1880 book Astronomie Populaire, and was officially adopted many decades later. Until the discovery of the second moon Nereid in 1949, Triton was commonly referred to as "the satellite of Neptune". Lassell did not name his discovery; he later successfully suggested the name Hyperion, previously chosen by John Herschel, for the eighth moon of Saturn when he discovered it.

Orbit and rotation
Triton is unique among all large moons in the Solar System for its retrograde orbit around its planet (i.e. it orbits in a direction opposite to the planet's rotation). Most of the outer irregular moons of Jupiter and Saturn also have retrograde orbits, as do some of the irregular moons of Uranus and Neptune. However, these moons are all much more distant from their primaries and are small in comparison; the largest of them (Phoebe) has only 8% of the diameter (and 0.03% of the mass) of Triton.

Triton's orbit is associated with two tilts, the obliquity of Neptune's rotation to Neptune's orbit, 30°, and the inclination of Triton's orbit to Neptune's rotation, 157° (an inclination over 90° indicates retrograde motion). Triton's orbit precesses forward relative to Neptune's rotation with a period of about 678 Earth years (4.1 Neptunian years), making its Neptune-orbit-relative inclination vary between 127° and 173°. That inclination is currently 130°; Triton's orbit is now near its maximum departure from coplanarity with Neptune's.

Triton's rotation is tidally locked to be synchronous with its orbit around Neptune: it keeps one face oriented toward the planet at all times. Its equator is almost exactly aligned with its orbital plane. At present, Triton's rotational axis is about 40° from Neptune's orbital plane, hence as Neptune orbits the Sun, Triton's polar regions take turns facing the Sun, resulting in seasonal changes as one pole, then the other moves into the sunlight. Such changes were observed in 2010.

Triton's revolution around Neptune has become a nearly perfect circle with an eccentricity of almost zero. Viscoelastic damping from tides alone is not thought to be capable of circularizing Triton's orbit in the time since the origin of the system, and gas drag from a prograde debris disc is likely to have played a substantial role. Tidal interactions also cause Triton's orbit, which is already closer to Neptune than the Moon is to Earth, to gradually decay further; predictions are that 3.6 billion years from now, Triton will pass within Neptune's Roche limit. This will result in either a collision with Neptune's atmosphere or the breakup of Triton, forming a new ring system similar to that found around Saturn.

Capture

The current understanding of moons in retrograde orbits means they cannot form in the same region of the solar nebula as the planets they orbit. Therefore Triton must have been captured from elsewhere in the Solar System. Astrophysicists believe it might have originated in the Kuiper belt, a ring of small icy objects extending from just inside the orbit of Neptune to about 50 AU from the Sun. Thought to be the point of origin for the majority of short-period comets observed from Earth, the belt is also home to several large, planet-like bodies including Pluto, which is now recognized as the largest in a population of Kuiper belt objects (the plutinos) locked in resonant orbits with Neptune. Triton is only slightly larger than Pluto and is nearly identical in composition, which has led to the hypothesis that the two share a common origin.

This has been further supported in a 2024 study of the chemical composition of Triton and Pluto which suggests they originated in the same region of the outer Solar System before the latter was pulled into Neptune’s orbit. Kathleen Mandt at NASA's Goddard Space Flight Center in Maryland and her colleagues hypothesize that Triton and Pluto formed close to each other before the Solar System settled down. "They probably formed in the same region, which wouldn't be where the Kuiper belt is now—it would have been either closer or further away," says Mandt.

Studying prior data on the two bodies, the team found that both have a large amount of nitrogen and trace amounts of methane and carbon monoxide, which could have accumulated in the outer regions of the young nebula "For some reason,Triton was then ejected from this region and ensnared by Neptune". "They had to have formed beyond the water-ice line," says Mandt, referring to the distance from the sun where water would freeze into ice or snow, which is why Triton and Pluto have similar amounts of certain key elements. "One possibility is that the giant planets moved closer to the sun early in the first 100 million years or so of the Solar System, which may have disrupted the orbits of some bodies like Triton.", says Mandt.

The proposed capture of Triton may explain several features of the Neptunian system, including the extremely eccentric orbit of Neptune's moon Nereid and the scarcity of moons as compared to the other giant planets. Triton's initially eccentric orbit would have intersected the orbits of irregular moons and disrupted those of smaller regular moons, dispersing them through gravitational interactions.

Triton's eccentric post-capture orbit would have also resulted in tidal heating of its interior, which could have kept Triton fluid for a billion years; this inference is supported by evidence of differentiation in Triton's interior. This source of internal heat disappeared following tidal locking and circularization of the orbit.

Two types of mechanisms have been proposed for Triton's capture. To be gravitationally captured by a planet, a passing body must lose sufficient energy to be slowed down to a speed less than that required to escape. An early model of how Triton may have been slowed was by collision with another object, either one that happened to be passing by Neptune (which is unlikely), or a moon or proto-moon in orbit around Neptune (which is more likely). A more recent hypothesis suggests that, before its capture, Triton was part of a binary system. When this binary encountered Neptune, it interacted in such a way that the binary dissociated, with one portion of the binary expelled, and the other, Triton, becoming bound to Neptune. This event is more likely for more massive companions. This hypothesis is supported by several lines of evidence, including binaries being very common among the large Kuiper belt objects. The event was brief but gentle, saving Triton from collisional disruption. Events like this may have been common during the formation of Neptune, or later when it migrated outward.

However, simulations in 2017 showed that after Triton's capture, and before its orbital eccentricity decreased, it probably did collide with at least one other moon, and caused collisions between other moons.

Physical characteristics
Triton is the seventh-largest moon and sixteenth-largest object in the Solar System and is modestly larger than the dwarf planets Pluto and Eris. It is also the largest retrograde moon in the Solar System. It accounts for more than 99.5% of all the mass known to orbit Neptune, including the planet's rings and thirteen other known moons, and is also more massive than all known moons in the Solar System smaller than itself combined. Also, with a diameter 5.5% that of Neptune, it is the largest moon of a gas giant relative to its planet in terms of diameter, although Titan is bigger relative to Saturn in terms of mass (the ratio of Triton's mass to that of Neptune is approximately 1:4788). It has a radius, density (2.061 g/cm3), temperature and chemical composition similar to that of Pluto.

Triton's surface is covered with a transparent layer of annealed frozen nitrogen. Only 40% of Triton's surface has been observed and studied, but it may be entirely covered in such a thin sheet of nitrogen ice. Triton's surface consists of 55% nitrogen ice with other ices mixed in. Water ice comprises 15–35% and frozen carbon dioxide (dry ice) the remaining 10–20%. Trace ices include 0.1% methane and 0.05% carbon monoxide. There could also be ammonia ice on the surface, as there are indications of ammonia dihydrate in the lithosphere. Triton's mean density implies that it probably consists of about 30–45% water ice (including relatively small amounts of volatile ices), with the remainder being rocky material. Triton's surface area is 23 million km2, which is 4.5% of Earth, or 15.5% of Earth's land area. Triton has an unusually high albedo, reflecting 60–95% of the sunlight that reaches it, and it has changed only slightly since the first observations. By comparison, the Moon reflects only 11%. This high albedo causes Triton to reflect a lot of whatever little sunlight there is instead of absorbing it, causing it to have the coldest recorded temperature in the Solar System at 38 K.  Triton's reddish color is thought to be the result of methane ice, which is converted to tholins under exposure to ultraviolet radiation.

Because Triton's surface indicates a long history of melting, models of its interior posit that Triton is differentiated, like Earth, into a solid core, a mantle and a crust. Water, the most abundant volatile in the Solar System, comprises Triton's mantle, enveloping a core of rock and metal. There is enough rock in Triton's interior for radioactive decay to maintain a liquid subsurface ocean to this day, similar to what is thought to exist beneath the surface of Europa and several other icy outer Solar System worlds. This is not thought to be adequate to power convection in Triton's icy crust. However, the strong obliquity tides are believed to generate enough additional heat to accomplish this and produce the observed signs of recent surface geological activity. The black material ejected is suspected to contain organic compounds, and if liquid water is present on Triton, it has been speculated that this could make it habitable for some form of life.

Atmosphere

Triton has a tenuous but well-structured and global nitrogen atmosphere, with trace amounts of carbon monoxide and small amounts of methane near its surface. Like Pluto's atmosphere, the atmosphere of Triton is thought to result from the evaporation of nitrogen from its surface. Its surface temperature is at least 35.6 K because Triton's nitrogen ice is in the warmer, hexagonal crystalline state, and the phase transition between hexagonal and cubic nitrogen ice occurs at that temperature. An upper limit in the low 40s (K) can be set from vapor pressure equilibrium with nitrogen gas in Triton's atmosphere. This is colder than Pluto's average equilibrium temperature of 44 K. Triton's surface atmospheric pressure is only about 1.4–1.9 Pa. Turbulence at Triton's surface creates a troposphere (a "weather region") rising to an altitude of 8 km. Streaks on Triton's surface left by geyser plumes suggest that the troposphere is driven by seasonal winds capable of moving material over a micrometer in size. Unlike other atmospheres, Triton's lacks a stratosphere and instead has a thermosphere from altitudes of 8 to 950 km and an exosphere above that. The temperature of Triton's upper atmosphere, at $5.877 d$, is higher than that at its surface, due to heat absorbed from solar radiation and Neptune's magnetosphere. A haze permeates most of Triton's troposphere, thought to be composed largely of hydrocarbons and nitriles created by the action of sunlight on methane. Triton's atmosphere also has clouds of condensed nitrogen that lie between 1 and 3 km from its surface.

In 1997, observations from Earth were made of Triton's limb as it passed in front of stars. These observations indicated the presence of a denser atmosphere than was deduced from Voyager 2 data. Other observations have shown an increase in temperature by 5% from 1989 to 1998. These observations indicated Triton was approaching an unusually warm southern hemisphere summer season that happens only once every few hundred years. Hypotheses for this warming include a change of frost patterns on Triton's surface and a change in ice albedo, which would allow more heat to be absorbed. Another hypothesis argues that temperature changes are a result of the deposition of dark, red material from geological processes. Because Triton's Bond albedo is among the highest in the Solar System, it is sensitive to small variations in spectral albedo. Based on the increase in atmospheric pressure between 1989 and 1997, it is estimated that by 2010 Triton's atmospheric pressure may have increased to as much as 4 Pa. By 2017, however, Triton's atmospheric surface pressure had nearly returned to Voyager 2 levels; the cause for the rapid spike in atmospheric pressure between 1989 and 2017 remains unexplained.

Surface features
All detailed knowledge of the surface of Triton was acquired from a distance of 40,000 km by the Voyager 2 spacecraft during a single encounter in 1989. The 40% of Triton's surface imaged by Voyager 2 revealed blocky outcrops, ridges, troughs, furrows, hollows, plateaus, icy plains and a few craters. Triton is relatively flat; its observed topography never varies beyond a kilometer. The impact craters observed are concentrated almost entirely in Triton's leading hemisphere. Analysis of crater density and distribution has suggested that in geological terms, Triton's surface is extremely young, with regions varying from an estimated 50 million years old to just an estimated 6 million years old. Fifty-five percent of Triton's surface is covered with frozen nitrogen, with water ice comprising 15–35% and frozen CO2 forming the remaining 10–20%. The surface also has deposits of tholins, a dark, tarry slurry of various organic chemical compounds.

Cryovolcanism
One of the largest cryovolcanic features found on Triton is Leviathan Patera, a caldera-like feature roughly 100 km in diameter seen near the equator. Surrounding this caldera is a massive cryovolcanic plain, Cipango Planum, which is at least 490,000 km2 in area; assuming Leviathan Patera is the primary vent, Leviathan Patera is one of the largest volcanic or cryovolcanic constructs in the Solar System. This feature is also connected to two enormous cryolava lakes seen northwest of the caldera. Because the cryolava on Triton is believed to be primarily water ice with some ammonia, these lakes would qualify as stable bodies of surface liquid water while they were molten. This is the first place such bodies have been found apart from Earth, and Triton is the only icy body known to feature cryolava lakes, although similar cryomagmatic extrusions can be seen on Ariel, Ganymede, Charon, and Titan.

Plumes
The Voyager 2 probe in 1989 observed a handful of geyser-like eruptions of nitrogen gas or water and entrained dust from beneath the surface of Triton in plumes up to 8 km high. Triton is thus one of the few bodies in the Solar System on which active eruptions of some sort have been observed. The best-observed examples are the Hili plume and Mahilani plume (named after a Zulu water sprite and a Tongan sea spirit, respectively).

The precise mechanism behind Triton's plumes is debated; one hypothesis is that Triton's plumes are driven by solar heating underneath a transparent or translucent layer of nitrogen ice, creating a sort of "solid greenhouse effect". As solar radiation warms the darker material beneath, this causes a rapid increase in pressure as the nitrogen begins to sublimate until enough pressure accumulates for it to erupt through the translucent layer. This model is largely supported by the observation that Triton was near peak southern summer at the time of Voyager 2's flyby, ensuring its southern polar cap was receiving prolonged sunlight. If this were the case, CO2 geysers on Mars are thought to erupt from its south polar cap each spring in the same way.

However, the significant geological activity on Triton has led to alternative proposals that the plumes may be cryovolcanic in nature, rather than driven by solar radiation. A cryovolcanic origin better explains the estimated output of Triton’s plumes, which possibly exceeds 400 kg/s. This is similar to that which is estimated for Enceladus's cryovolcanic plumes at 200 kg/s. However, if Triton's plumes are cryovolcanically driven, it remains to be explained why they predominantly appear over its southern polar cap. Triton's high surface heat flux may directly melt or vaporize nitrogen ice at the base of its polar caps, creating 'hot spots' which break through the ice or move to the ice caps' margins, before erupting explosively.

Though only observed up close once by the Voyager 2 spacecraft, it is estimated that a plume eruption on Triton may last up to a year.

Polar cap, plains and ridges
Triton's south polar region is covered by a highly reflective cap of frozen nitrogen and methane sprinkled by impact craters and openings of geysers. Little is known about the north pole because it was on the night side during the Voyager 2 encounter, but it is thought that Triton must also have a north polar ice cap.

The high plains found on Triton's eastern hemisphere, such as Cipango Planum, cover over and blot out older features, and are therefore almost certainly the result of icy lava washing over the previous landscape. The plains are dotted with pits, such as Leviathan Patera, which are probably the vents from which this lava emerged. The composition of the lava is unknown, although a mixture of ammonia and water is suspected.

Four roughly circular "walled plains" have been identified on Triton. They are the flattest regions so far discovered, with a variance in altitude of less than 200 m. They are thought to have formed from the eruption of icy lava. The plains near Triton's eastern limb are dotted with black spots, the maculae. Some maculae are simple dark spots with diffuse boundaries, and others comprise a dark central patch surrounded by a white halo with sharp boundaries. The maculae typically have diameters of about 100 km and widths of the halos of between 20 and 30 km.

There are extensive ridges and valleys in complex patterns across Triton's surface, probably the result of freeze–thaw cycles. Many also appear to be tectonic and may result from an extension or strike-slip faulting. There are long double ridges of ice with central troughs bearing a strong resemblance to Europan lineae (although they have a larger scale ), and which may have a similar origin, possibly shear heating from strike-slip motion along faults caused by diurnal tidal stresses experienced before Triton's orbit was fully circularized. These faults with parallel ridges expelled from the interior cross complex terrain with valleys in the equatorial region. The ridges and furrows, or sulci, such as Yasu Sulci, Ho Sulci, and Lo Sulci, are thought to be of intermediate age in Triton's geological history, and in many cases to have formed concurrently. They tend to be clustered in groups or "packets".

Cantaloupe terrain
Triton's western hemisphere consists of a strange series of fissures and depressions known as "cantaloupe terrain" because it resembles the skin of a cantaloupe melon. Although it has few craters, it is thought that this is the oldest terrain on Triton. It probably covers much of Triton's western half.

Cantaloupe terrain, which is mostly dirty water ice, is only known to exist on Triton. It contains depressions 30–40 km in diameter. The depressions (cavi) are probably not impact craters because they are all of the similar size and have smooth curves. The leading hypothesis for their formation is diapirism, the rising of "lumps" of less dense material through a stratum of denser material. Alternative hypotheses include formation by collapses, or by flooding caused by cryovolcanism.

Impact craters
Due to constant erasure and modification by ongoing geological activity, impact craters on Triton's surface are relatively rare. A census of Triton's craters imaged by Voyager 2 found only 179 that were incontestably of impact origin, compared with 835 observed for Uranus's moon Miranda, which has only three percent of Triton's surface area. The largest crater observed on Triton thought to have been created by an impact is a 27 km feature called Mazomba. Although larger craters have been observed, they are generally thought to be volcanic.

The few impact craters on Triton are almost all concentrated in the leading hemisphere—that facing the direction of the orbital motion—with the majority concentrated around the equator between 30° and 70° longitude, resulting from material swept up from orbit around Neptune. Because it orbits with one side permanently facing the planet, astronomers expect that Triton should have fewer impacts on its trailing hemisphere, due to impacts on the leading hemisphere being more frequent and more violent. Voyager 2 imaged only 40% of Triton's surface, so this remains uncertain. However, the observed cratering asymmetry exceeds what can be explained based on the impactor populations, and implies a younger surface age for the crater-free regions (≤ 6 million years old) than for the cratered regions (≤ 50 million years old).

Observation and exploration
The orbital properties of Triton were already determined with high accuracy in the 19th century. It was found to have a retrograde orbit, at a very high angle of inclination to the plane of Neptune's orbit. The first detailed observations of Triton were not made until 1930. Little was known about the satellite until Voyager 2 flew by in 1989.

Before the flyby of Voyager 2, astronomers suspected that Triton might have liquid nitrogen seas and a nitrogen/methane atmosphere with a density as much as 30% that of Earth. Like the famous overestimates of the atmospheric density of Mars, this proved incorrect. As with Mars, a denser atmosphere is postulated for its early history.

The first attempt to measure the diameter of Triton was made by Gerard Kuiper in 1954. He obtained a value of 3,800 km. Subsequent measurement attempts arrived at values ranging from 2,500 to 6,000 km, or from slightly smaller than the Moon (3,474.2 km) to nearly half the diameter of Earth. Data from the approach of Voyager 2 to Neptune on August 25, 1989, led to a more accurate estimate of Triton's diameter (2,706 km).

In the 1990s, various observations from Earth were made of the limb of Triton using the occultation of nearby stars, which indicated the presence of an atmosphere and an exotic surface. Observations in late 1997 suggest that Triton is heating up and the atmosphere has become significantly denser since Voyager 2 flew past in 1989.

New concepts for missions to the Neptune system to be conducted in the 2010s were proposed by NASA scientists on numerous occasions over the last decades. All of them identified Triton as being a prime target and a separate Triton lander comparable to the Huygens probe for Titan was frequently included in those plans. No efforts aimed at Neptune and Triton went beyond the proposal phase and NASA's funding for missions to the outer Solar System is currently focused on the Jupiter and Saturn systems. A proposed lander mission to Triton, called Triton Hopper, would mine nitrogen ice from the surface of Triton and process it to be used as a propellant for a small rocket, enabling it to fly or 'hop' across the surface. Another concept, involving a flyby, was formally proposed in 2019 as part of NASA's Discovery Program under the name Trident. Neptune Odyssey is a mission concept for a Neptune orbiter with a focus on Triton being studied beginning April 2021 as a possible large strategic science mission by NASA that would launch in 2033 and arrive at the Neptune system in 2049. Two lower-cost mission concepts were subsequently developed for the New Frontiers program: the first the following June and the second in 2023. The first is Triton Ocean World Surveyor, which would launch in 2031 and arrive in 2047, and the second is Nautilus, which would launch August 2042 and arrive in April 2057.

title: Triton (moon)


text:
Sermon on the Mount

The Sermon on the Mount (anglicized from the Matthean Vulgate Latin section title: Sermo in monte) is a collection of sayings spoken by Jesus of Nazareth found in the Gospel of Matthew (chapters 5, 6, and 7) that emphasizes his moral teachings. It is the first of five discourses in the Gospel and has been one of the most widely quoted sections of the Gospels.

Background and setting
The Sermon on the Mount is placed relatively early in Matthew's portrayal of Jesus's ministry--following, in chapter 3, his baptism by John and, in chapter 4, his sojourn and temptation in the desert, his call of four disciples, and his early preaching in Galilee.

The five discourses in the Gospel of Matthew are: the Sermon on the Mount (5-7), the discourse on discipleship (10), the discourse of parables (13), the discourse on the community of faith (18), and the discourse on future events (24-25). Also, like all the other "discourses", this one has Matthew's concluding statement (7:28-29) that distinguishes it from the material that follows. For similar statements at the end of the other discourses, see 11:1; 13:53; 19:1; 26:1.

Traditionally, the Mount of Beatitudes has been commemorated as the physical site at which the sermon took place. Other locations, such as Mount Arbel and the Horns of Hattin, have also been suggested as possibilities.

This sermon is one of the most widely quoted sections of the Gospels, including some of the best-known sayings attributed to Jesus, such as the Beatitudes and the commonly recited version of the Lord's Prayer. It also contains what many consider to be the central tenets of Christian discipleship.

The setting for the sermon is given in Matthew 5:1-2. There, Jesus is said to see the crowds, to go up the mountain accompanied by his disciples, to sit down, and to begin his speech. He comes down from the mountain in Matthew 8:1.

Components
Although the issues of Matthew's compositional plan for the Sermon on the Mount remain unresolved among scholars, its structural components are clear.

Matthew 5:3–12 includes the Beatitudes. These describe the character of the people of the Kingdom of Heaven, expressed as "blessings". The Greek word most versions of the Gospel render as "blessed," can also be translated "happy" (Matthew 5:3–12 in Young's Literal Translation for an example). In Matthew, there are eight (or nine) blessings, while in Luke there are four, followed by four woes.

In almost all cases, the phrases used in the Beatitudes are familiar from an Old Testament context, but in the sermon Jesus gives them new meaning. Together, the Beatitudes present a new set of ideals that focus on love and humility rather than force and mastery; they echo the highest ideals of Jesus's teachings on spirituality and compassion.

In Christian teachings, the Works of Mercy, which have corporal and spiritual components, have resonated with the theme of the Beatitude for mercy. These teachings emphasize that these acts of mercy provide both temporal and spiritual benefits.

Matthew 5:13–16 presents the metaphors of salt and light. This completes the profile of God's people presented in the beatitudes and acts as the introduction to the next section.

There are two parts in this section, using the terms "salt of the earth" and Light of the World to refer to the disciples – implying their value. Elsewhere, in John 8:12, Jesus applies 'Light of the World' to himself.

Jesus preaches about Hell and what Hell is like: "But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother "Raca (fool)" shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire."

The longest section of the Sermon is Matthew 5:17–48, traditionally referred to as "the Antitheses" or "Matthew's Antitheses". In the section, Jesus fulfils and reinterprets the Old Covenant and in particular its Ten Commandments, contrasting with what "you have heard" from others. For example, he advises turning the other cheek, and to love one's enemies, in contrast to taking an eye for an eye. According to most interpretations of Matthew 5:17, 18, 19, and 20, and most Christian views of the Old Covenant, these new interpretations of the Law and Prophets are not opposed to the Old Testament, which was the position of Marcion, but form Jesus's new teachings which bring about salvation, and hence must be adhered to, as emphasized in Matthew 7:24–27 towards the end of the sermon.

In Matthew 6, Jesus condemns doing what would normally be "good works" simply for recognition and not from the heart, such as those of alms (6:1–4), prayer (6:5–15), and fasting (6:16–18). The discourse goes on to condemn the superficiality of materialism and calls the disciples not to worry about material needs, but to "seek" God's kingdom first. Within the discourse on ostentation, Matthew presents an example of correct prayer. Luke places this in a different context. The Lord's Prayer (6:9–13) contains parallels to 1 Chronicles 29:10–18.

The first part of Matthew 7 (Matthew 7:1–6) deals with judging. Jesus condemns those who judge others without first sorting out their own affairs on the matter: "Judge not, that ye be not judged." Jesus concludes the sermon in Matthew 7:17–29 by warning against false prophets.

Teachings and theology

The teachings of the Sermon on the Mount have been a key element of Christian ethics, and for centuries the sermon has acted as a fundamental recipe for the conduct of the followers of Jesus. Various religious and moral thinkers (e.g. Leo Tolstoy and Mahatma Gandhi) have admired its message, and it has been one of the main sources of Christian pacifism.

In the 5th century, Saint Augustine began his book Our Lord's Sermon on the Mount by stating:

"If anyone will piously and soberly consider the sermon which our Lord Jesus Christ spoke on the mount, as we read it in the Gospel according to Matthew, I think that he will find in it, so far as regards the highest morals, a perfect standard of the Christian life."

The last verse of chapter 5 of Matthew (Matthew 5:48) is a focal point of the Sermon that summarizes its teachings by advising the disciples to seek perfection. The Greek word telios used to refer to perfection also implies an end, or destination, advising the disciples to seek the path towards perfection and the Kingdom of God. It teaches that God's children are those who act like God.

The teachings of the sermon are often referred to as the "Ethics of the Kingdom": they place a high level of emphasis on "purity of the heart" and embody the basic standard of Christian righteousness.

Theological structure
The theological structure of the Sermon on the Mount is widely discussed. One group of theologians ranging from Saint Augustine in the 5th century to Michael Goulder in the 20th century, see the Beatitudes as the central element of the Sermon. Others such as Günther Bornkamm see the Sermon arranged around the Lord's Prayer, while Daniel Patte, closely followed by Ulrich Luz, see a chiastic structure in the sermon. Dale Allison and Glen Stassen have proposed a structure based on triads. Jack Kingsbury and Hans Dieter Betz see the sermon as composed of theological themes, e.g. righteousness or way of life.

Extension
The Catechism of the Catholic Church suggests that "it is fitting to add [to the Sermon on the Mount] the moral catechesis of the apostolic teachings, such as Romans 12-15, 1 Corinthians 12-13, Colossians 3-4, Ephesians 4-5, etc."

Interpretation

The high ethical standards of the Sermon have been interpreted in a wide variety of ways by different Christian groups.

North American Biblical scholar Craig S. Keener finds at least 36 different interpretations of the message of the Sermon which he groups into eight views:
 * 1) The predominant medieval view, "reserving a higher ethic for clergy, especially in monastic orders"
 * 2) A view associated with Martin Luther that it represents an impossible demand, but serves to educate Christians on the ideals of their faith
 * 3) The Anabaptist a literal view which directly applies the teachings
 * 4) The Social Gospel view
 * 5) The Christian existentialism view
 * 6) Schweitzer's view of an imminent eschatology referring to an interim ethic
 * 7) Dispensational eschatology which refers to the future Kingdom of God
 * 8) Inaugurated eschatology in which the Sermon's ethics remain a goal to be approached, yet realized later

Comparison with the Sermon on the Plain
While Matthew groups Jesus's teachings into sets of similar material, the same material is scattered when found in Luke. The Sermon on the Mount may be compared with the similar but shorter Sermon on the Plain as recounted by the Gospel of Luke, which occurs at the same moment in Luke's narrative, and also features Jesus heading up a mountain, but giving the sermon on the way down at a level spot. Some scholars believe that they are the same sermon, while others hold that Jesus frequently preached similar themes in different places.

title: Sermon on the Mount


text:
Triton (mythology)

Triton (Τρίτων) is a Greek god of the sea, the son of Poseidon and Amphitrite. Triton lived with his parents in a golden palace on the bottom of the sea. Later he is often depicted as having a conch shell he would blow like a trumpet.

Triton is usually represented as a merman, with the upper body of a human and the tailed lower body of a fish. At some time during the Greek and Roman era, Triton(s) became a generic term for a merman (mermen) in art and literature. In English literature, Triton is portrayed as the messenger or herald for the god Poseidon.

Triton of Lake Tritonis of ancient Libya is a namesake mythical figure that appeared and aided the Argonauts. Moreover, according to Apollonius Rhodius, he married the Oceanid of the said region, Libya.

Sea god
Triton was the son of Poseidon and Amphitrite according to Hesiod's Theogony. He was the ruler (possessor) of the depths of the sea, who is either "dreadful" or "mighty" (δεινός) according to the epithet given him by Hesiod.

Triton dwelt with his parents in underwater golden palaces. Poseidon's golden palace was located at Aegae on Euboea in one passage of Homer's Iliad 12.21.

Unlike his father Poseidon who is always fully anthropomorphic in ancient art (this has only changed in modern popular culture), Triton's lower half is that of a fish, while the top half is presented in a human figure.

Triton in later times became associated with possessing a conch shell, which he blew like a trumpet to calm or raise the waves. He was "trumpeter and bugler" to Oceanus and Poseidon. Its sound was so cacophonous that when loudly blown, it put the giants to flight, who imagined it to be the roar of a dark wild beast.

The original Greek Triton only sometimes bore a trident. In literature, Triton carries a trident in Accius's Medea fragment.

Triton is "sea-hued" according to Ovid and "his shoulders barnacled with sea-shells". Ovid actually here calls Triton "cerulean" in color, to choose a cognate rendering to the original language (caeruleus); Ovid also includes Triton among other deities (Proteus, Aegaeon, Doris) of being this blue color, with green () hair, as well describing the steed Triton rides as cerulean.

Libyan lake god

There is also Triton, the god of Lake Tritonis of Ancient Libya encountered by the Argonauts. This Triton is treated as a separate deity in some references. He had a different parentage, as his father was Poseidon but his mother Europa according to the Greek writers of this episode.

This Triton first appeared in the guise of Eurypylus before eventually revealing his divine nature. This local deity has thus been euhemeristically rationalized as "then ruler over Libya" by Diodorus Siculus.

Triton-Eurypylus welcomed the Argonauts with a guest-gift of a clod of earth which was a pledge that the Greeks would be granted the land of Cyrene, Libya in the future. The Argo had been driven ashore in the Syrtes (Gulf of Syrtes Minor according to some), and Triton guided them through the lake's marshy outlet back to the Mediterranean.

One of the works which recounts this adventure is Apollonius of Rhodes' Argonautica (3rd century BC), the first work in written literature that describes a Triton as "fish-tailed".

Triton with men and heroes

In Virgil's Aeneid, book 6, it is told that Triton killed Misenus, son of Aeolus, by drowning him after he challenged the gods to play as well as he did.

Iconography of Triton duels
Herakles wrestling Triton is a common theme in Classical Greek art particularly black-figure pottery, but no literature survives that tells the story. In fewer examples, the Greek pottery depicting apparently the same motif are labeled "Nereus" or "Old Man of the Sea" instead, and among these, Nereus' struggle with Herakles is attested in literature (Pseudo-Apollodorus, Bibliotheca). "Old Man of the Sea" is a generic term applicable to Nereus, who was also frequently depicted as half-fishlike. One explanation is that some vase painters developed the convention of depicting Nereus as a fully human form, so that Triton had to be substituted in the depiction of the sea-monster wrestling Herakles. And Nereus appears as a spectator in some examples of this motif.

In the red-figure period, the Triton-Herakles theme became completely outmoded, supplanted by such scenes as Theseus's adventures in Poseidon's golden mansion, embellished with the presence of Triton. Again, extant literature describing the adventure omits any mention of Triton, but placement of Triton in the scene is not implausible.

Further genealogy
Triton was the father of a daughter named Pallas and foster parent to the goddess Athena, according to Pseudo-Apollodorus's Bibliotheca. Elsewhere in the Bibliotheca, there appears a different Pallas (Giant), a male figure overcome by Athena.

Athena bears the epithet Tritogeneia (Τριτογένεια) "Triton-born" and while this is suggestive of Triton's daughter being Athena, the appellation is otherwise explainable in several ways, e.g., as Athena's birth (from Zeus's head) taking place at the River Triton or Lake Tritonis.

Triton also had a daughter named Triteia. According to Pausanias writing in the 2nd century CE, one origin story of the city of Triteia held that this was an eponymous city after Triteia, founded by her and Ares's son, named Melanippus ("Black Horse").

Tritons
At some time during the Greco-Roman period, "Tritons", in the plural, came to be used a generic term for mermen.

Hellenistic and Roman art
Greek pottery depicting a half-human, half-fish being bearing an inscription of "Triton" is popular by the 6th century BC. It has also been hypothesized that by this time "Triton" has become a generic term for a merman.

Furthermore, Tritons in groups or multitudes began to be depicted in Classical Greek art by around the 4th century BC. Among these is the work by Greek sculptor Scopas (d. 350 BC) which was later removed to Rome. The sirens of Homer's Odyssey were sometimes being depicted, not as human-headed birds but as tritonesses by around this time, as seen in a bowl dated to the 3rd century BC, and this is explained as a conflation with Odysseus's Scylla and Charybdis episode.

Though not a contemporaneous inscription or commentary, Pliny (d. 79 CE) commented on the work that "there are Nereids riding on dolphins… and also Tritons" in this sculpture.

In later Greek periods into the Roman period Tritons were depicted as ichthyocentaurs, i.e., merman with a horse's forelegs in place of arms. The earliest known examples are from the 2nd century BC. The term "Ichthyocentaur" did not originate in Ancient Greece, and only appeared in writing in the Byzantine period (12th century); "Centaur-Triton" is another word for a Triton with horse-legs.

Besides examples in which the horse-like forelimbs have been replaced by wings, there are other examples where the forelegs have several clawed digits (somewhat like lions), as in one relief at the Glyptothek in Munich, Germany. A Triton with a lower extremity like a lobster or crayfish, in a fresco unearthed from Herculanum has been mentioned.

Double-tailed tritons began to be depicted by the late 2nd century BC, such as in the Altar of Domitius Ahenobarbus. Rumpf thought that might be the earliest example of a "Triton with two fish-tails (Triton mit zwei Fischschwänzen)". However the double-tailed tritonesses in Damophon's sculptures at Lycosura predates it, and even this is doubted to be the first example. Lattimore believed the two-tailed triton should be dated to the 4th century BC, and speculated that Skopas was the one to devise it.

As aforementioned, there is the female version of the half-human, half-fishlike being, sometimes called a "tritoness" or a "female triton".

Literature in the Roman period
The first literary attestation of Tritons (Trītōnēs) in the plural was Virgil's Aeneid (c. 29–19 BC). In the 1st century CE, another Latin poet Valerius Flaccus wrote in Argonautica that there was a huge Triton at each side of Neptune's chariot, holding the reins of horses. And Statius (1st century) makes a Triton figurehead adorn the prow of the Argo.

Trions and nereids appear as marine retinues to the goddess Venus in Apuleius's Metamorphoses, or "The Golden Ass".

Pausanias
Tritons were described in detail in the 2nd century CE by Pausanias (ix. 21). "The Tritons have the following appearance. On their heads they grow hair like that of marsh frogs (, plants of the Ranunculus or buttercup genus) not only in color, but in the impossibility of separating one hair from another. The rest of their body is rough with fine scales just as is the shark. Under their ears they have gills and a man's nose; but the mouth is broader and the teeth are those of a beast. Their eyes seem to me blue, and they have hands, fingers, and nails like the shells of the murex. Under the breast and belly is a tail like a dolphin's instead of feet."

Pausanias was basing his descriptions on a headless Triton exhibited in Tanagra and another curiosity in Rome. These Tritons were preserved mummies or taxidermied real animals or humans (or fabrication made to appear as such). The Tanagran Triton was seen by Aelian who described it as an embalmed or stuffed mummy. While Pausanias related a legend around the Tanagran Triton that its head was cut off, J. G. Frazer conjectured that such a had to be invented after a sea mammal's carcass with a severed or severely mutilated head was passed off as a Triton.

Renaissance

Triton was referred to as "trumpeter of Neptune (Neptuni tubicen)" in Cristoforo Landino (d. 1498)'s commentary on Virgil; this phrasing later appeared in the gloss for "Triton" in Marius Nizolius's Thesaurus (1551), and Konrad Gesner's book (1558).

Triton makes appearance in English literature as the messenger for the god Poseidon. In Edmund Spenser's Faerie Queene, Triton blew "his trompet shrill before" Neptune and Amphitrite. And in Milton (1637), "Lycidas" v. 89, "The Herald of the Sea" refers to Triton.

Gianlorenzo Bernini sculpted the "Neptune and Triton" fountain (1622–23) now in the Victoria and Albert Museum and the  Triton Fountain (1642–43) in Bernini Square, Rome. There is differing opinion on what earlier works he may have drawn from near-contemporary works or examples from antiquity. He may have been influenced by Battista di Domenico Lorenzi's Alpheus and Arethusa (1568–70) or his Triton blowing the conch (late 1570s), or Stoldo Lorenzi's Neptune fountain. But Rudolf Wittkower has cautioned against exaggerating the influences of Florentine fountains. It has been pointed out that Bernini had access to the Papal collection of genuine Greco-Roman sculptures, and worked with restoring ancient fragments, although it is unclear if any Triton was among these. It is within the realm of possibilities that Bernini might have used as his model the ancient Altar of Domitius Ahenobarbus, which does include Triton in its composition. The Triton of this altar, the Stoldo Lorenzi Triton and the Bernini Triton are all double-tailed, like a pair of human legs.

Romantic era
In Wordsworth's sonnet "The World Is Too Much with Us" (c. 1802, published 1807), the poet regrets the prosaic humdrum modern world, yearning for

glimpses that would make me less forlorn; Have sight of Proteus rising from the sea; Or hear old Triton blow his wreathèd horn.

Mascot
There are numerous universities, colleges, and high schools and businesses that use Triton as their mascot. These include the following: Many club sports teams, especially swimming leagues, use the symbol of Triton.
 * University of California, San Diego, La Jolla, California
 * Eckerd College, St. Petersburg, Florida
 * Edmonds College, Lynnwood, Washington
 * Iowa Central Community College, Fort Dodge, Iowa
 * Mariner High School, Cape Coral, Florida
 * Notre Dame Academy, Green Bay, Wisconsin
 * San Clemente High School (San Clemente, California)
 * University of Guam, Mangilao, Guam
 * University of Missouri–St. Louis
 * University of Rennes 1, Brittany France

 * Drew Marine, a leading maritime company, also uses the symbol

Eponyms
The largest moon of the planet Neptune has been given the name Triton, as Neptune is the Roman equivalent of Poseidon. A family of large sea snails, the shells of some of which have been used as trumpets since antiquity, are commonly known as "tritons", see Triton (gastropod).

The name Triton is associated in modern industry with tough hard-wearing machines such as the Ford Triton engine and Mitsubishi Triton pickup truck.

The USS Triton (SSN-586) was the only attack submarine of her class, and the only US Navy nuclear-powered submarine to have two reactors. She was decommissioned in 1969 and languished awaiting scrapping until 2007, which began at Puget Sound Naval Shipyard, and was completed as of 30 November 2009.

title: Triton (mythology)


text:
Talk:Sermon on the Mount

Drink
I was informed that Christ drank coke while giving the sermon, is this not correct? — Preceding unsigned comment added by 80.192.22.143 (talk) 09:29, 2 October 2012 (UTC)

 * Yes, but he turned it into a wine cooler first.
 * Verdana ♥ Bold 12:22, 28 January 2016 (UTC)

Debate over literalness
I've slightly altered the wording (but not the content!) of the first paragraph of section 3.1 in observance of Wikipedia's policy of neutrality. All the same ideas are expressed, but no longer as statements of fact. Now they are presented as viewpoints with which you may agree or disagree. Wikipedia is here to inform us, not to tell us what we should think. Thank you for respecting these changes. — Preceding unsigned comment added by 70.41.248.129 (talk) 22:25, 3 November 2011 (UTC)

In the first bullet point for "debate over literalness", where does this line come from: "Proponents of this view include Francis of Assisi, Dietrich Bonhoeffer and in later life Leo Tolstoy" There are no references. — Preceding unsigned comment added by 24.107.187.230 (talk) 21:44, 19 December 2011 (UTC)

Translation Copyright
From which translation is this taken? Any copyright concerns? Wesley

I stole ("thou shalt not steal") this from the RSV at the U. of Virginia. You think they'll sue? Over such a small excerpt? I'm not posting the whole Bible. User:Ed Poor

 * Here's a page that tells you what the folks behind the RSV allow:

http://www.ncccusa.org/newbtu/permiss.html
 * Alternatives would be to use the KJV or the World English Bible, both of which are in the public domain. http://ebible.org/ —Eric

 * Translation removed. See What Wikipedia is not number 12 for more info. --maveric149.

Text of the Sermon on the Mount
User:Maveric149 took off the translation because of "number 12" in What Wikipedia is not. As of May 11, 2006, there aren't any numbers in that project page. I'm pretty sure you can add the text of the Sermon on the Mount in King James Version, because it is in public domain.

So, I made this page, Talk:Sermon on the Mount/Text, to compile the Sermon on the Mount until it is completed. I will thereafter add it to the article if no one objects. —Black and White USERTALKCONTRIBS 21:21, 11 May 2006 (UTC)

There is a typographical error that reoccurs through out this thread. Please check the spelling of "sermon". MLFreeman (talk) 02:41, 27 November 2009 (UTC)

Links
Shall we link this article to salt of the earth? Nathan Larson 04:18, 2 Jun 2005 (UTC)

We should remove the link to Ellen G. White's gloss on the Sermon on the Mount. Thousands and thousands of commentaries on this passage from the Bible have been written, and we should only link to those that are notable in their own right (e.g. Augustine seems appropriate). If no one objects I'll delete it when I come back (and the link to the Catholic catechism, which doesn't work). 128.135.193.236 (talk) 05:11, 16 March 2009 (UTC)
 * Ellen White's works are only read, followed and accepted as God-inspired by the Seventh-day Adventist Church which comprises one of the smallest factions of trinitarian Christians worldwide, let alone when including all unorthodox denominations. Therefore, her works should not be used to represent common Christian understanding within an encyclopedia except as a caveat or addendum. 05:46, 22 January 2023 (UTC) — Preceding unsigned comment added by Jyg (talk • contribs)

Categories
since this falls under the dicussion on Category:Abrahamic mythology, I am not repeating it here, mearly stating that I am adding the approptriate categorization and to see the category talk for any debate. —Preceding unsigned comment added by 134.161.241.176 (talk)

 * All I see is that you waltzed into that discussion (which has been dormant since September), a few minutes before you posted this, proclaimed everyone there wrong, and yourself right, and you think that somehow constitutes "consensus"? Nobody but you is trying to assert on any page that the "Sermon on the Mount" meets anyone's definition of "mythology".  You seem to be either a troll who is just after attention, or some kind of megalomaniac who thinks everyone should be buying into your pov.  ፈቃደ (ውይይት) 02:04, 7 March 2006 (UTC)

see the talk ont he relevant category pages. I will NOT debate this in 12 places. I have better things to do -- like fix your POV. 134.161.241.176 05:34, 7 March 2006 (UTC)

due to lack of disention, i am adding the categorization. Codex has not made an argument aggainst the categorization, rather he attacked me. 134.161.241.176 17:33, 21 March 2006 (UTC)

The addition of biblical material was discussed at great length several months ago, and the consensus was that it should not be in that category. Please abide by the consensus. DJ Clayworth 17:44, 21 March 2006 (UTC)

I see no references to said discussion on this page. If Codex can insist that every page carries the debate, so can I. Why is this not mythological according to the definition of that word? Why is this not christian, according to the definition of THAT word, and furthor more, how is this not christian mythology? 134.161.241.176 17:47, 21 March 2006 (UTC)

 * This has already been discussed ad nauseam; please review the discussion and the consensus reached at Category talk: Christian mythology and be sure two read all of the archive pages to find where many, many people have all answered your question. "Mythology" is not neutral, it is POV pushing. You can state in the article that some people "consider" it mythology, but its not neutral to state that it simply "is" mythology, because others disagree. ፈቃደ (ውይይት) 17:52, 21 March 2006 (UTC)

are you REALLY as dumb as you are acting? (not an attack, just a question). Let me go slow for those of you having trouble following along.... IT. FITS. THE. DEFINITION. OF. MYTHOLOGY. FROM. THE. DICTIONARY. AND. FROM. THE WIKI. IT. IS. MYTHOLOGY. NO. DEBATE. NEEDED!. Go freaking debate that the world is flat or something, you will get just as far. You can state in the article that some people consider it fact, because THAT is debateable. People who disagree with it being called mythology obviously don't understand the definition of the word. 134.161.241.176 17:59, 21 March 2006 (UTC)

 * Actually, the "Sermon on the Mount" does not fit any definition of mythology; it's not even a creation story said o take place before the beginning of time. It's presented as a historical event, not allegory.  You have stated that you think it was fictional, but that's an extreme minority view, and I don't see anyone else here foaming at the mouth about it. ፈቃደ (ውይይት) 18:06, 21 March 2006 (UTC)

Since it is apparently too hard for you to read the definition from the category page before you insist on your bias, here it is. What part of this definition does NOT fit this article? "The Christian mythology category contains articles concerning the body of stories that explains or symbolizes Christian beliefs. A Christian myth is a religious story that Christians consider to have deep explanatory or symbolic significance." 134.161.241.176 18:12, 21 March 2006 (UTC)

 * ANother definition of mythology is "fiction". It's a POV to state that this historical event is fiction at any rate.  Please look at this edit you made here on Mar 3:   Note in the summary line you wrote in response to my saying that there were more appropriate categories, that mythology is better than what you evidently consider to be another appropriate cat, the category of fiction.  So the real POV you are pushing here comes out.  ፈቃደ (ውይይት) 18:17, 21 March 2006 (UTC)

I call BS. Show me how this does not fit the definition as used on wikipedia for other major religions (which you called dead, like hindu and buddhist) and as definied in the damn categories themselves. Stop using red herrings. 134.161.241.176 18:20, 21 March 2006 (UTC)

 * I don't think this article fits the "myth" definition. Webster's defines "mythology" as an allegorical narrative...the Sermon on the Mount isn't a narrative, it's a sermon or, perhaps, a collection of proverbs and sayings.  Wikipedia calls a myth: "...a sacred story concerning the origins of the world or how the world and the creatures in it came to have their present form."  Wikipedia calls mythology: "...stories that a particular culture believes to be true and that use supernatural events or characters to explain the nature of the universe and humanity."  The Sermon on the Mount doesn't fit any of these definitions.  Tower of Babel, Garden of Eden...those might fit better.  KHM03 (talk) 18:24, 21 March 2006 (UTC)

christians believe these to be true... some even foam at the mouth at the thought that they might not be (see codex's behavior)... and jesus is about as supernatural as they come..... 134.161.241.176 18:29, 21 March 2006 (UTC)

 * But the supernatural aspects of the Jesus story are not at issue here. The question is: Is the Sermon on the Mount myth?  Strictly speaking, according to the academic definition of myth, no.  It's a sermon, or collection of sayings.  It isn't myth.  KHM03 (talk) 18:37, 21 March 2006 (UTC)

 * To find the previous versions of this discussion to to Category talk:Christian mythology, Talk:Christian mythology Talk:Noah's Ark and a whole pile of other places. Once again, this has been debated at length and the consensus was not to include biblical stories in mythology categories. DJ Clayworth 18:31, 21 March 2006 (UTC

Irrelevent. People argued for YEARS that the world was flat... and it never has been.... I would like to point out that I am in favor of a central debate point but was shot down... only to have the lack of a central debate thrown in my face after winning a vote on a particular page. Moving goal posts and all. 134.161.241.176 22:00, 23 March 2006 (UTC)

Ah, the old 'flat earth' argument. The difference is that people changed their minds about the flat earth because they had new information. You have brought no new information here. If you do we'll listen. DJ Clayworth 04:38, 24 March 2006 (UTC)

Would "don't throw stones in glass houses" be considered a myth? If the answer is no then you can't really call the sermon on the mount a myth. It's a collection of aphorisms, and analysis on the aphorisms; to be a myth it actually requires narrative, which it really doesn't have. Maybe you can call "and Jesus said" a myth, but that's less than 1% of the sermon, so it doesn't really count. Clinkophonist 14:46, 15 April 2006 (UTC)

 * Not only that, but it would be not be neutral, since the only possible interpretation "myth" could have in that case would be in the sense of "fictional", or to state as definite fact, the pov that he did not say it. There's no way "and Jesus said" could be called a "myth" in the so-called academic sense of "a story explaining origins". ፈቃደ (ውይይት) 15:02, 15 April 2006 (UTC)

Location
I have just changed "south" to "north" in the first paragraph, "as a mountain on the north end of the Sea of Galilee, near Capernaum." Capernum is located on the north side of the Sea of Galilee. --198.62.158.205 14:57, 28 August 2006 (UTC)

the black cross
Why is the cross black in all the articles about Chritianity? Dot Bich

 * It's the symbol used by WikiProject Christianity, which is a group of people working together on all the pages related to Christianity. DJ Clayworth 16:16, 28 August 2006 (UTC)

Accuracy
"It is, however, still a religious speech recorded and widely distributed by people whom believed Jesus to be the messiah of their people, and therefore an accurate recount of what was claimed cannot be found." As well as stylistic concerns, I think this does not represent what we would like to say, if we wish to challenge historical accuracy in the lead. Rich Farmbrough, 11:16 14 September 2006 (GMT).

IMPOSSIBLE TO LIVE UP TO?
I think it would be good to put more scholars views in there. Most of what you have is people saying humans can't live up to the standards handed down by Jesus because it's to hard in todays world. I don't think that is the meesage that should be put forth. I think the teachings stand on there own ground. YOu will know a christian by how they act. If someone does not act as a christian, are they one? I would say no. I can say I'm the king of france, but that doesn't make it so. A christian lives up to christian values. If he cannot he is not a christian (unsigned)

 * I take your point. In the Gospels Jesus says "I am nice, and you also be nice" and "As I am perfect, so you also be perfect".  But human nature wants to be clever.  ፈቃደ (ውይይት) 23:12, 26 October 2006 (UTC)

The reference to Dostoevsky would be better two sentences earlier, rather than at the end of that paragraph, since the Brothers Karamazov does NOT imply "this will change when the Kingdom of Heaven is proclaimed and all will be able to live in a Godly manner." Rather, it suggests that the bar of Christianity is set so high, most will fail, and that the church shelters its flock from that harsh light, a la the "Grand Inquisitor" chapter. Bromwiki (talk) 02:22, 25 December 2007 (UTC)

Citations needed
The article needs footnotes! If it's mentioned that a scholar has a specific opinion, there should be a reference listed immediately after. — Emiellaiendiay 01:58, 19 September 2007 (UTC)

Note 9 referencing McArthur seems to be from "A Summary of Understanding the Sermon on the Mount" by Greg Herrick http://www.bible.org/page.php?page_id=2050 —Preceding unsigned comment added by 65.111.113.248 (talk) 22:48, 16 May 2009 (UTC)

section labeled "Jewish background"
This section, featuring such antisemitic gems as "the Jewish leadership in order for them to manipulate the people to their evil plans", appears to be an unreferenced personal essay. I labeled it as such and attached "Template:Unreferenced" though "Template:Unreferencedsection" would have been a better choice. In any case, User:SpaceFlight89 promptly reverted my edit, without an explanation, perhaps being unfamiliar with wikipedia policies such as NPOV and Reliable sources. 75.15.204.198 (talk) 19:00, 18 September 2009 (UTC)

Update: User:205.155.207.202's (perhaps a sockpuppet) unsigned response on my talk page was "Hey dont tell me what i can write please". 75.15.204.198 (talk) 19:12, 18 September 2009 (UTC)
 * I agree that section needs work. I've added a ref improve and an NPOV tag. - SimonP (talk) 20:05, 18 September 2009 (UTC)

There is a bunch of references cited at the end Sermon_on_the_Mount, but the writing itself may be an original synthesis (perhaps a class project) or even copyright infringement. I'd like to see a specific reference for the claim that "the Jewish leadership in order for them to manipulate the people to their evil plans", and if there is one, then the source should be clearly stated. Also, why is the section called "Jewish background"? Seems like it's just another interpretation of the Sermon on the Mount, rather than a discussion of the Jewish background, where one would expect something more like found at Cultural and historical background of Jesus. 75.15.204.198 (talk) 21:49, 18 September 2009 (UTC)

Looks like it was added by User talk:Benelohim74 here. Perhaps he can explain its sources. 75.15.204.198 (talk) 22:03, 18 September 2009 (UTC)

I attempted to make some edits but this time User:RandomStringOfCharacters (another sockpuppet?) reverted me for not including edit summaries, which I in fact did if you check the edit history. Appears to be some sort of cabal if you ask me. 75.15.204.198 (talk) 22:13, 18 September 2009 (UTC)

Wikipedia: the land of invention
As I was cleaning this article up, I tried to confirm the section called "Structure" to add more references and it is now clear that it is really innovative - it has invented the structure for the sermon. The solid agreement among scholars is that the structure and configuration of the sermon is an open question - and this is none of the proposed structures - some editor just invented it. Even the page names for the sections seem to be innovative - I mean inventions. Time to clean them all up - I will also add refs etc. Interestingly a Googlebooks search shows that the only books that use the structure, are the "author free books" which copy Wikipedia content and package it into a book. It is time to make those books outdated by fixing this article. History2007 (talk) 13:44, 20 June 2011 (UTC)
 * Agreed, and good work clearing up this article. The bigger problem are pages like discourse on holiness, which is a title that doesn't exist much of anywhere beyond Wikipedia. One option might be hacking it down and merging it with Matthew 7. - SimonP (talk) 14:09, 20 June 2011 (UTC)

 * Yes, that was why I said the page titles were also "innovative". And the contents of some of those sub-articles ... they are so mixed up, it takes 3 Kleenex minimum by the time one has read them half way. History2007 (talk) 14:12, 20 June 2011 (UTC)
 * Those articles are the product of a debate over whether individual verse articles like Matthew 7:6 should exist. For a time all the verses were grouped and merged into pages like discourse on holiness. The resulting articles are a bit of a mess, and now that pages like Matthew 7:6 exist, there is a lot of unnecessary duplication. - SimonP (talk) 14:33, 20 June 2011 (UTC)
 * I agree, except about the "a bit of a mess" part. They are in an absolute mess. I will thin about it for a day, then let us talk. Thanks. History2007 (talk) 14:40, 20 June 2011 (UTC)

It took less than a day to look into it, after all. It is clear to me that using page titles such as "Discourse on holiness", and claiming the title "Expounding of the law" to be part of the Sermon sets the type of journalistic standard set by Janet Cooke and Jayson Blair. These are pure inventions as was that 5 level structure.

As this search shows Discourse on ostentation is not by any measure a common term considered as an integral part of the Sermon. Neither is Discourse on holiness.

The Expounding of the Law is a valid title in its own right, but as this search shows there is no basis at all for claiming it to be part of the sermon. Most of the references to it are again from books ripped off from Wiki-content.3.

I think the pages on holiness and ostentation should have the fate of the articles written by Ms Cooke and Mr Blaire. I will save what I can from the text, then redirect to the suitable portions of Matthew. History2007 (talk) 20:17, 20 June 2011 (UTC)

 * Are you sure it's not from: McArthur, Harvey King; Understanding the Sermon on the Mount? That seems to be the reference used for the article. I haven't seen the book myself so I don't know, just asking. 75.15.197.96 (talk) 05:04, 21 June 2011 (UTC)

 * McArthur is used for this article, and the 12 points here are based on that. The other article titles such as "Discourse on holiness", as well the the 5 section structure that used to be here are just incorrect and subject to WP:OR. And per WP:V one can not go around just guessing what came from where. History2007 (talk) 06:44, 21 June 2011 (UTC)

By the way Simon, I have not stopped working on this yet - but there is a lot of background research to do to get it completely right; and I built a page for Augustine's book on the Sermon, etc. My guess is that it will take all week, or may be two weeks to get it into a semi-acceptable form. History2007 (talk) 18:51, 25 June 2011 (UTC)

Turn the other cheek
Is there a reason that it's not included in this article? Seems to me to be a fairly important doctrinal and theological aspect, particularly since it seems to revoke the Old Testament. I'd claim right-wing Biblical revisionism, but such a claim would be unfounded and rather inflammatory.--68.225.194.245 (talk) 04:59, 11 August 2011 (UTC)

 * Now, "right-wing Biblical revisionism" over a link? Aren't we upset about something else today? Chill out my friend, I added a link anyway, no big deal, but it is part of the Expounding of the Law material which needs a major clean up and I have not had a chance to work on - but that is a separate article. History2007 (talk) 06:56, 11 August 2011 (UTC)

Bonhoeffer an absolutist?
I admit to being no expert on either the Sermon on the Mount or Bonhoeffer. But knowing what little I do, I have a hard time agreeing that Bonhoeffer is an absolutist. The Sermon on the Mount says "resist not evil" (Matt 5:39). Bonhoeffer (as wikipedia's article on him makes clear) was involved in plots to assassinate Hitler. Clearly his views were a little more nuanced than those of an absolutist. I'd need to look up passages to cite them, but Bonhoeffer's discussion of the Sermon on the Mount in his book on Discipleship make clear that his is not an absolutist. --Matthew1221 (talk) 06:37, 17 September 2011 (UTC)

 * I think Simon probably added that, so we should wait for his response. I do not know Bonhoeffer, but based on that I would say: is he a big name? If so, why is this the first time poor ignorant me has heard of him? So maybe a better known person needs to be used there anyway. History2007 (talk) 07:24, 17 September 2011 (UTC)

The Exact Version of Sermon
I believe at least one version of Sermon should be written there..., — Preceding unsigned comment added by Mutawassam (talk • contribs) 06:04, 31 October 2012 (UTC)

 * I totally agree with you. We need to add this somewhere. McBenjamin (talk) 18:56, 3 December 2012 (UTC)

 * It is 3 chapters of Matthew! It is in Wikisource and one click away. Adding it here will quickly get a tag on the article by someone objecting to "too much quotation". History2007 (talk) 19:20, 3 December 2012 (UTC)

Direct contradiction to the Christian faith
When I was reading the article a section read:

One method that is common, but not endorsed by any denomination, is to simply modify the text of the sermon. In ancient times this took the form of actually altering the text of the sermon to make it more palatable. Thus some early copyists changed Matthew 5:22 from "whosoever is angry with his brother shall be in danger of the judgment" to the watered-down "whosoever is angry with his brother without a cause shall be in danger of the judgment." "Love your enemies" was changed to "Pray for your enemies" in pOxy 1224 6:1a; Did. 1:3; Pol. Phil. 12:3. John 13:34-35 tells the disciples to "Love one another". The exception for divorce at Matthew 5:32 in the case of porneia may be a Matthean addition;[27] it is not present in Luke 16:18, Mark 10:11, or 1 Cor 7:10–11; and in 1 Cor 7:12–16, Paul gives his own exceptions to Jesus' teaching. Additions were made to the Lord's Prayer to support other doctrines, and other prayers were developed as substitute. More common in recent centuries is to paraphrase the Sermon and in so doing make it far less radical. A search through the writings of almost every major Christian writer finds them at some point to have made this modification.[citation needed]

Obviously, these people who changed "love your enemies" to "pray for your enemies" were directly contradicting the Christian Faith. I can cite a source to prove it! 2 verses very close to the end of the Bible say, "For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book." McBenjamin (talk) 03:06, 23 December 2012 (UTC)

 * You forgot to mention the Pauline privilege. 75.0.15.96 (talk) 20:35, 22 January 2013 (UTC)

 * You know, I have been unhappy about that entire Debate over literalness section as well, and someone else added unref tags to it. I actually left a message for Simon P some time ago if he wanted to come and fix it, given that it was mostly his material - but he did not. I think we should seriously shorten that section and add refs to it, because as is it i snot flying at all. History2007 (talk) 20:57, 22 January 2013 (UTC)

 * I cleaned it up a bit to match the ref and added Keener's groupings from that ref. Any comments? 75.0.11.193 (talk) 08:47, 24 January 2013 (UTC)

 * Yes, Keener is a good source. Do you have McArthur's book? I do not. For the tags to come off, you need to be sure that McArthur says exactly what the article says and add page numbers where there are citation needed tags. And is his book (from 1960) the definitive scholarly view? I doubt that. So that section is still not home by any measure. I suggest we just use Keener, expand based on that and get rid of the McArthur items. History2007 (talk) 16:23, 24 January 2013 (UTC)

I don't have either book but was able to view some on google books. I think we should keep both Keener and McArthur, at least the main category titles. Some of the subclaims may be original research, if you want to trim that down, I'm fine with that, in fact I'm gonna be bold and separate the titles from the additional information. 75.14.218.122 (talk) 18:46, 24 January 2013 (UTC)

 * Given that Keener is available, the best way will be to expand what you added from his book. I left out the McArthur items because on their own the titles said very little and overlapped with some Keener anyway. So now it is a question of expending Keener which is a more modern source, McArthur being half a century old. History2007 (talk) 20:14, 24 January 2013 (UTC)

 * Now that you added links that section looks better, but it really needs a one line summary of each category from Keener, the way you summarized Luther, else will be subject to guesswork by the reader. History2007 (talk) 20:06, 25 January 2013 (UTC)

Interpretations. according to whom
The the supposed medieval view has no citation backing it. in the reference given of Craig S. Keeners Commentary (which isn't a neutral source). keener states "1. The Predominate medieval view reserving a higher stander for the clergy especially monastic orders."

and the article states The predominant medieval view that it applies to the clergy (specially in monastic orders) and not the laity

Now where does the given reference state the sermon doesn't apply to the laity. as currently stated on this page. this view needs a reference. and it needs the statement that it is quoting Craig S. Keener Removed. or it needs to be changed to reflect what Craig Keener actually said.

also how is a literal view specific to anabaptists. Augustine took it literally, so did nearly all the early church fathers. Augustine could be called the most influential writer to medieval theology. so why is this called the anabaptist view. the catholic church takes it literally. per paragraph 1965 and the following paragraphs of the catechism. so why the anabaptist view. isn't wikipedia supposed to be neutral. I feel the whole interpretations and analysis should be left up to the reader. a commentary is not a sufficient source (or at least diminishes the quality of the article) when you can use a real theologian who believes one of these views and explains why. --DoubleA

Comparison with Buddhist teachings
The one example that is cited (the Dalai Lama's book) makes no suggestion that Christ ever visited India; so why is the rest of this section devoted to denying that he ever did? It loses the point entirely. Kortoso (talk) 17:10, 16 October 2014 (UTC)

I agree, the section seems to make the implicit assumption that the people who believe that the parallels to Buddhism are due to Jesus travelling to Buddhist majority areas. But I think most supporters of the parallels believe it was either cultural borrowing or the common concerns of humanity. Apart from that, every sentence of this section is problematic.

Although modern parallels between the teachings of Jesus such as the Sermon on the Mount and some Buddhist teachings have been drawn (by the 14th Dalai Lama[29] for example) The Dali Lama's observation is the not most interesting one academically.

these comparisons emerged after missionary contacts in the 19th century, Isn't this a tautology? How could there be comparisons before Christianity contacted with Buddhist communities?

and there is no historically reliable evidence of contacts between Buddhism and Jesus during his life.[30] Modern scholarship has almost unanimously agreed that claims of the travels of Jesus to Tibet, Kashmir or India (see Unknown years of Jesus) and the influence of Buddhism on his teachings are without historical basis.[31][32]

There is no historically reliable evidence of anything Jesus did except his existence and crucifixion, so this is a pretty misleading thing to say. More importantly, my understanding is that Buddhism was known in the Hellenic world for at least a few centuries before Jesus's existence (and many centuries before the gospels were written). As such I think this whole section is fairly worthless without a more serious discussion of the topic. Ashmoo (talk) 15:57, 26 April 2015 (UTC)

 * I agree with Ashmoo. This article has nothing to do with Buddhism. Are we now going to add sections comparing the sermon to Hinduism, the LDS, the Adventists, and every other bizarro mythology? I'm an atheist, but the sermon is wise and beautiful and poetic. This article should be about that, and it should contain the text of the sermon. I've half a mind to put it there myself.
 * Verdana ♥ Bøld 22:41, 12 November 2015 (UTC) — Preceding unsigned comment added by Verdana Bold (talk • contribs)

wikipedia lets me down again
I came here to read the sermon. I figured that it was too much to ask that it be included in the article, given the manifest stupidity of many articles at WP. But I did assume that one of the external links would point to the text. Nope! So after reading this article and all the external links, I still can't read the sermon on the mount.

Absolutely characteristic of Wikipedia. Verdana ♥ Bøld 22:22, 12 November 2015 (UTC) — Preceding unsigned comment added by Verdana Bold (talk • contribs)

 * Thank you! I'm going to add this to the top of the external links section after I read the sermon. I'm an atheist, but just about everything Christ said was beautiful and right, almost poetic.
 * You don't have to pretend he did harry potter magic to appreciate the message he tells again and again.
 * Verdana ♥ Bøld 22:30, 12 November 2015 (UTC) — Preceding unsigned comment added by Verdana Bold (talk • contribs)

 * I take it back. Your link (below) points to Revelations.
 * Verdana ♥ Bøld 22:53, 12 November 2015 (UTC)

title: Talk:Sermon on the Mount