Christian Art | The First Disciples | Fishers Of Men | The Kingdom Of God Is At Hand
Mark 1: 14-20 – Week 1 Ordinary Time, Monday (Audio Bible KJV, Spoken Word)
14 Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,
15 And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.
16 Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.
17 And Jesus said unto them, Come ye after me, and I will make you to become fishers of men.
18 And straightway they forsook their nets, and followed him.
19 And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets.
20 And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him.
John the Baptist was sent to prepare the way of Jesus, to call the people to repentance of their sins, such that their souls could be readied to receive the grace of our Lord. He was the precursor, the last of a long line of prophets awaiting Christ. As he baptized, he told the people that one greater than he was to come.
John has been arrested by Herod for speaking out about Herod’s immoral behaviour. Jesus is not made afraid by this. He has spent time alone in the wilderness, preparing himself for his public ministry, and now his ministry begins. As he comes into Galilee to preach, we sense a beginning that is joyful, fresh and purposeful. Mark’s Gospel has a brisk, punchy pace. It is packed with incident and we leap very quickly between events and from place to place – the words ‘immediately’ and ‘straightway’ recur again and again. There is tremendous energy in the outpouring of the Spirit here.
This great sense of purpose is true to Jesus’ message in these verses: the time is fulfilled, and the Kingdom of God is at hand. Christ is with us now. He is ready. All that the world has been waiting for, these hundreds of years – it is at this point in history that God and man are to forge a renewed and beautiful relationship, a new covenant. We are called to repent of our sins, to reorient our lives, to open our lives once more to God’s love and mercy.
In Mark’s account, it seems to be love at first sight as Jesus calls Simon and Andrew and James and John to follow him and be his disciples. This reflects a great truth of how we should respond to Jesus, with total giving, generous and free self surrender, holding nothing back. Jesus holds a light to our hearts which ignites us. We are called while we work within the everyday fabric of society to respond unconditionally to Christ’s invitation to share our lives with him.
‘Authentic knowledge of the God of mercy, the God of tender love, is a constant and inexhaustible source of conversion, not only as a momentary interior act but also as a permanent attitude, as a state of mind. Those who come to know God in this way, who “see” him in this way, can live only in a state of being continually converted to him. They live, therefore, in statu conversionis, and it is this state of conversion which marks out the most profound element of the pilgrimage of every man and woman on earth in statu viatoris.’ John Paul II
Concluding Prayer
Lord, be the beginning and end
of all that we do and say.
Prompt our actions with your grace,
and complete them with your all-powerful help.
We make our prayer through our Lord.
Audio Bible KJV | Endnotes
The Kingdom Of God Is At Hand
Jesus proclaims that the Kingdom of God is at hand. This message is one of hope, promise, and transformation, and has resonated with believers throughout the ages.
In this Gospel passage, Jesus begins his public ministry by declaring the good news of the Kingdom of God. Jesus says: ‘The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the Gospel.’ (Mark 1:15) This statement is both a proclamation and a call to action. Jesus is announcing the arrival of the long-awaited Kingdom of God and urging people to turn away from their sins and embrace the Good News.
The Kingdom of God is a central theme throughout the Bible, both in the Old and New Testaments. In the Old Testament, the prophets spoke of a coming Kingdom that would be ruled by a Messiah. In the New Testament, Jesus is that Messiah, and Jesus message is one of salvation and redemption. The Kingdom of God is not in this world a physical place, but a spiritual reality that can be experienced by those who follow Jesus.
Christians have offered their interpretations of the Kingdom of God. Saint Augustine wrote in his City of God that the Kingdom of God is both present and future: ‘The kingdom of heaven is at hand, inasmuch as Christ is always present; but it is also future, inasmuch as it has not yet been fully revealed.’
In the Catholic tradition, the Catechism Of The Catholic Church explains that the Kingdom of God is the reign of God in the hearts of people. It states: ‘The Kingdom of God is at hand for those who accept it. Enter it and receive the Holy Spirit who makes you sons and daughters of God.’ (CCC 541)
In the Protestant tradition, theologians such as Martin Luther and John Calvin have emphasized the idea of justification by faith, which means that salvation comes through faith in Jesus Christ rather than through good works. This idea is closely tied to the message of the Kingdom of God, as it emphasizes the importance of repentance and faith in Jesus as the path to salvation.
Pope Benedict XVI: Jesus Of Nazareth
In Jesus Of Nazareth, Pope Benedict XVI argues that the Kingdom of God is not simply a future hope, but a present reality that can be experienced through encounter with Jesus. Pope Benedict writes: ‘The Kingdom of God is a person, a person who acts, who brings and builds. He is present wherever he is loved and wherever his love reaches us.’ This understanding of the Kingdom of God is rooted in the person of Jesus Christ, who is the embodiment of the Kingdom.
Pope Benedict also emphasizes the importance of personal encounter with Jesus as the path to entering the Kingdom of God. He writes: ‘Encounter with Christ leads to a new way of seeing, a new way of living.’ He encourages believers to deepen their relationship with Jesus through prayer, reading Scripture, and participating in the sacraments of the Church.
Furthermore, Pope Benedict XVI links the message of the Kingdom of God to the mission of the Church. He writes, ‘The Church is the sacrament of the Kingdom, the means by which the Kingdom becomes present in the world.’ This means that the Church exists to proclaim the Kingdom of God and to make it present in the world through the witness of its members.
Pope Benedict also provides a deeper understanding of the Kingdom’s nature and how it relates to human life. He argues that the Kingdom of God is not a utopian vision or a political program, but a new dimension of human existence inaugurated by Jesus Christ. Pope Benedict writes: ‘Jesus himself is the Kingdom. In his person, the new dimension of human existence has made its appearance.’
Pope Benedict also explores the radical nature of the Kingdom of God and how it challenges the status quo. He writes: ‘The Kingdom of God does not fit into the existing structures of the world. It is a new structure, a new way of being human.’ This means that the Kingdom of God calls believers to live in a way that is counter-cultural, rejecting the values of the world and embracing the values of the Gospel.
Furthermore, Pope Benedict XVI’s insights into the Kingdom of God offer hope and consolation in the face of suffering and hardship. He writes: ‘The Kingdom of God is the light in the darkness, the answer to the question of suffering.’ This means that even in the midst of hardship and pain, believers can find comfort and hope in the promise of the Kingdom of God.
Holy Saturday is unlike any other day in the liturgical year. It is a day suspended between death and life, darkness and light, silence and song. This ancient homily for Holy Saturday enters deeply into that liminal space—the moment when Christ, having died on the cross, descends to the realm of the dead. In doing so, it invites us into the mystery of the Harrowing of Hell: Christ’s triumphant entry into the underworld to liberate those held captive by death since the dawn of time [ … ]
The message of this Sunday’s Gospel is so clear and so perfect. John has come to prepare the way of the Lord. He is not the Lord; he is come to prepare his way, the way of Christ. The opening of John’s Gospel may be heard this week as a beautiful restatement from a new point of view of the message of the coming of the Lord and the beginning of Christ’s ministry [ … ]
YouTube: Ash Wednesday | T.S. Eliot | Audio Christian Poetry | Word Aloud Ash Wednesday, one of T.S. Eliot’s most profound and enigmatic poems, marks a significant transition in his life and work. Written in 1930, it is the first long poem Eliot composed after his conversion to Anglicanism in 1927. The poem, often considered one of Eliot’s masterpieces, delves into themes of faith, redemption, and spiritual struggle. It reflects the poet’s personal journey towards spiritual enlightenment and serves as a testament to his newfound religious beliefs. A reading of Ash Wednesday is an exploration of the poem’s religious, literary, and personal contexts, as of the poem’s complex structure and themes. Religious Context And Symbolism Ash Wednesday is deeply embedded in Christian symbolism and tradition. The title refers to the first day of Lent in the Christian liturgical calendar, a day marked by penance, fasting, and prayer. Ash Wednesday is a time for reflection on mortality and repentance, themes that are intricately woven throughout the poem. Eliot’s conversion to Anglicanism profoundly influenced his writing; ‘Ash Wednesday’ is an expression of spiritual awakening and quest for redemption. The poem is replete with religious imagery and references, drawing on Christian doctrine and scripture. The use of liturgical language, biblical allusions, and references to saints and spiritual figures creates a tapestry of faith that invites readers to contemplate deep spiritual truths with which Eliot is grappling. The repetitive and prayer-like quality of the verses echoes meditative practices of the faithful, in part enabling the contemplative nature of the poem. Literary Influences And Techniques T.S. Eliot was a master of literary allusion and technique, and Ash Wednesday expresses Eliot’s ability to blend various influences into a cohesive whole. The poem reflects the influence of Dante, particularly The Divine Comedy, which Eliot admired for its exploration of spiritual ascent and redemption. Dante’s journey through Hell, Purgatory and Heaven parallels Eliot’s own spiritual journey, and the structure of Ash Wednesday can be seen as a reflection of this pilgrimage. Eliot’s use of fragmented narrative, a hallmark of his earlier work such as The Waste Land, is also present in Ash Wednesday. However, in this poem, the fragmentation serves a different purpose. Instead of depicting the disintegration of modern society, it mirrors the fragmented and often painful process of spiritual rebirth. The disjointed structure reflects the internal struggle of the speaker, who is torn between the pull of worldly desires and the aspiration for divine grace. The poem’s language is rich and varied, combining the lyrical and the obscure, the personal and the universal. Eliot employs a range of poetic forms and devices, including free verse, rhyme and meter, to convey the tumultuous journey of faith. The shifting tone and style reflect the complexities and contradictions inherent in the spiritual quest, capturing moments of doubt, despair, hope, and transcendence. Personal Significance Ash Wednesday is a deeply personal work. Eliot’s conversion to Anglicanism marked a profound shift in his life, providing a sense of purpose and direction that had been missing. The poem can be read as a reflection of Eliot’s own struggles with faith and his efforts to reconcile his intellectual skepticism with his desire for spiritual certainty. Eliot’s personal experiences, including his troubled marriage and professional pressures, also inform the poem. Themes of renunciation and acceptance, sin and redemption, are not merely abstract concepts but lived realities for the poet. This personal dimension adds a layer of intimacy and urgency to the poem, which thereby resonates with readers who have faced their own spiritual crises. Thematic Exploration At its core, Ash Wednesday is a meditation on the possibility of spiritual renewal in a world that often seems devoid of meaning. The poem grapples with the tension between faith and doubt, reflecting the existential struggles of modernity. The poem acknowledges the difficulties of maintaining belief in an age of skepticism but ultimately affirms the possibility of redemption and grace. The central theme of renunciation is explored through imagery of ascension and purification. The speaker’s journey is marked by a series of renunciations, symbolizing the shedding of earthly attachments in pursuit of spiritual truth. This process is neither straightforward nor easy; it involves moments of intense struggle and introspection. Yet, through this arduous journey, the speaker moves closer to a state of spiritual clarity and acceptance. Ash Wednesday | T. S. Eliot Because I do not hope to turn again Because I do not hope Because I do not hope to turn Desiring this man’s gift and that man’s scope I no longer strive to strive towards such things (Why should the agèd eagle stretch its wings?) Why should I mourn The vanished power of the usual reign? Because I do not hope to know The infirm glory of the positive hour Because I do not think Because I know I shall not know The one veritable transitory power Because I cannot drink There, where trees flower, and springs flow, for there is nothing again Because I know that time is always time And place is always and only place And what is actual is actual only for one time And only for one place I rejoice that things are as they are and I renounce the blessèd face And renounce the voice Because I cannot hope to turn again Consequently I rejoice, having to construct something Upon which to rejoice And pray to God to have mercy upon us And pray that I may forget These matters that with myself I too much discuss Too much explain Because I do not hope to turn again Let these words answer For what is done, not to be done again May the judgement not be too heavy upon us Because these wings are no longer wings to fly But merely vans to beat the air The air which is now thoroughly small and dry Smaller and dryer than the will Teach us to care and not to care Teach us to sit still. Pray for us sinners now […]
