Christian Art | Blind Lead The Blind | King James Audio Bible
Luke 6: 39-42 – Week 23 Ordinary Time, Friday (King James Audio Bible KJV, Spoken Word)
Overlapping with Sunday Week 8 Ordinary Time, Year C
39 And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?
40 The disciple is not above his master: but every one that is perfect shall be as his master.
41 And why beholdest thou the mote that is in thy brother’s eye, but perceivest not the beam that is in thine own eye?
42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother’s eye.
We are called to self-knowledge by Jesus. It can be strange to realise that we have been looking at life, and other people, through the filter of our own prejudices, our own mental baggage, the accumulation of our individual and less than perfect history. Our experience, good and bad, and the impact of our experience constitute in large measure the glasses, the spectacles, through which we see the world and regard other people. These Gospel verses ask us to take off those glasses and to consider them objectively – to consider as objective what had become subjective – and to look again without those glasses, to see the world and other people anew.
This is the beam in our own eyes, which distorts our capacity truly to recognize others, which is to say to see Christ in others. Indeed, we may be assured that when we see another human being and we do not see Jesus Christ in that human being, then we are blind and there is the beam in our own eyes; our bad experience has drawn us away from God, occluding our true sense of our fellow human beings, rendering us blind. Jesus alerts us to this condition, so that we may counter it, reminding ourselves always to look with the eyes of love, and to see Christ always in our fellow man.
Jesus lived with us as our master. He taught us both through what he had to say and through his manner of living. There is a model of perfection here which we may follow. This is a way of humility. Jesus humbled himself by dying for the sake of our sins on the cross. Jesus humbled himself by becoming human, then he nailed the sign of our salvation to the cross. If God can make this staggering leap of humility, to become like us, and one of us, who are we possibly to refuse God’s call?
Concluding Prayer | Love Revealed By Jesus Christ
Lord Jesus Christ,
who when the whole world was shrouded in darkness
mounted the wood of the cross
as the innocent victim for our redemption,
give us always that light
which will bring us to eternal life.
Who live and reign for ever and ever.
King James Audio Bible | Endnotes
Blind Leading The Blind
The Gospel contains a powerful message about leadership, discipleship, and self-awareness. The parable of the blind leading the blind warns against following those who lack insight and understanding, and reminds us of the importance of seeking guidance from those who are wise and knowledgeable.
Throughout the Bible, we are warned against false teachers and leaders who seek to mislead and deceive God’s people. In the book of Jeremiah, the prophet warns of the dangers of following false prophets, saying: ‘Thus saith the Lord of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the Lord.’ (Jeremiah 23:16)
In the New Testament, we are warned against false teachers who seek to lead us astray. The apostle Paul writes in 2 Corinthians 11:13-15: ‘For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.’
In addition to warning against false leaders, the passage in Luke also reminds us of the importance of discipleship. Jesus tells his disciples that they are not above their master, and that they should strive to become perfect, just as their master is perfect. This idea is echoed throughout the Bible, with many passages emphasizing the importance of following in the footsteps of Jesus and striving to become more like him.
One such passage is found in 1 Corinthians 11:1, where Saint Paul writes: ‘Be ye followers of me, even as I also am of Christ.’ This idea of discipleship is further emphasized in the book of Ephesians, where Saint Paul writes: ‘And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.’ (Ephesians 4:11-13)
The passage in Luke also reminds us of the importance of self-awareness and humility. Jesus tells his listeners to first remove the beam from their own eye before attempting to remove the mote from their brother’s eye. This message is echoed throughout the Bible, with many passages emphasizing the importance of self-examination and repentance.
In the book of Proverbs, we read: ‘He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered’ (Proverbs 28:26). And in the New Testament, the apostle John writes: ‘If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness’. (1 John 1:8-9)
Christians have commented on the passage in Luke, offering insights and interpretations. Saint Augustine said: ‘The blind cannot lead the blind, but the clear-sighted can. The disciple is not above his master, but he who is perfected shall be as his master. Do not therefore desire to be a teacher, but rather to be taught.’
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 […]
Herbert’s poem unfolds as meditation on inner peace and spiritual discipline, crafted through precise imagery and reflective admonition. Herbert begins with a command to restless thoughts, urging them to remain within confines of their own being. This invocation sets the tone for the poem as both a prayer and an internal dialogue, where the soul seeks to reconcile its innate restlessness with a divine imperative for order and calm. This act of addressing thoughts directly implies their unruliness, underscoring tension between human inclination toward distraction and spiritual call to stillness [ … ]
Psalm 53 reflects on faith and consequences of disbelief. The psalm echoes themes found in Psalm 14, offering a compelling exploration of the nature of human folly and the importance of seeking God [ … ]
