Christian Art | Easter To Pentecost | God So Loved The World
John 3: 16-21 Audio Bible KJV | King James Version | Daily Verses
16 ¶ For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
18 ¶ He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.
21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
Our relationship with God is a call to love. Our Father loves us unsparingly. He gave to us and for us His only begotten Son. Christ gave himself to free us from sin and death, to reconcile us with God. All we are asked to do is to believe in Jesus and to respond to God’s immeasurable love with a reciprocal love, through faith in Christ.
It is through love and faith that we discover our dignity. We are called to enter into the body of Christ, to love God with all our strength, as with all our soul, and so to discover life. This is a spiritual process. We are to understand love as being through the life of the spirit. This love is not to do with fleshly attachments. Indeed, we are to put to death that which is old, of the flesh, so that we may fully enter the life eternal of the spirit, and this through Jesus.
It may seem an impossible task. So it would be without grace to assist us. Our poor efforts alone could not do it, just as Nicodemus, with all his knowledge of the letter of the Old Law, has realised the limits of the Old Law and come to speak with Jesus to discover the New.
We are called to faith, to belief in Jesus. This is the light of the world. It is through Christ that we are enabled to live in the spirit and have everlasting life. We are to give ourselves to Jesus, so that he may take charge of our thoughts and words and actions. Through faith in Christ, our freedom from sin and death, our salvation, becomes no longer an impossible task. God will work through us.
We are asked by Jesus not to be afraid. When we do evil, when we sin, when we fall short of being what we should be, we may flinch from the light of Christ. Our sins cloud our spiritual sense. We may wish to hide from the light, because it is in the light that our sins are exposed. Jesus always calls us to return to him. His arms are always open to us, to receive, as it were, us prodigal sons.
Our faith in Christ is synonymous with our love of Christ. This great love is intended to be always reciprocal. Through faith, through love, we experience God’s forgiveness. Then we know that there is no need to cling to the darkness, in order to try to hide our sins. That will only make things worse. It is in the light that we may be honest, as we are when we acknowledge our sins, and discover once more the joy of our life in Christ.
It is as we ask Christ to know us fully, through and through, in the light, that we are enabled to know ourselves, and to love ourselves, and to live in dignity.
‘He it is who makes a single flock of holy sheep from every race under the heavens without exception… This is why we celebrate the Lord’s Pasch with the unleavened bread of sincerity and truth. The leaven of our old malice is thrown away, and a new creature drinks deep and feeds upon the Lord himself. For our participation in the body and blood of Christ has this effect: it makes us become what we receive; it enables us, with our whole being, in our spirit and our flesh, to bear him in whom and with whom we have died and risen again.’ Pope St Leo the Great
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Deus Caritas Est | God Is Love
Deus Caritas Est is a papal encyclical written by Pope Benedict XVI in 2005, in which he explores the theme of love in the Christian tradition. The title of the encyclical, Deus Caritas Est, translates to ‘God is Love’ and reflects the central message of the document: that the love of God is the foundation of Christian faith and life.
Pope Benedict draws upon a wide range of theological and philosophical sources to present a comprehensive account of love. He emphasizes that love is not just an emotion or feeling, but a choice and an action. He writes: ‘Love is, in the end, the only response which is fitting for God’s gratuitous love for us.’ (Deus Caritas Est, 1) Love is thus the very essence of Christian faith and practice.
One of the key themes in Deus Caritas Est is the relationship between love and social justice. Pope Benedict argues that love is not just a private matter between individuals, but has important implications for how we live together in society. He writes: ‘Love of neighbour, grounded in the love of God, is first and foremost a responsibility for each individual member of the faithful, but it is also a responsibility for the entire ecclesial community at every level.’ (Deus Caritas Est, 20) In other words, love requires us to be concerned for the welfare of others and to work for justice and peace in the world.
Pope Benedict also emphasizes the idea that love is not just a human virtue, but is rooted in God’s own nature. He writes: ‘God’s love for us is fundamental for our lives, and it raises important questions about who God is and who we are.’ (Deus Caritas Est, 1) He argues that God’s love is not just an abstract concept, but is a tangible reality that is demonstrated in the person of Jesus Christ. The love of God is thus the source of our own capacity to love.
Throughout Deus Caritas Est, Pope Benedict draws upon the teachings of the New Testament to support his arguments. He cites the well-known passage from 1 John 4:8, ‘God is love,’ and explores the implications of this statement for Christian faith and practice. He also discusses the centrality of the love commandment in the teachings of Jesus, particularly in the parable of the Good Samaritan (Luke 10:25-37).
Deus Caritas Est also explores the relationship between eros and agape, two different forms of love. Eros is often understood as romantic or sexual love, while agape is a selfless and unconditional love that seeks the good of the other. Pope Benedict argues that these two forms of love are not in opposition to each other but rather complement each other. He writes: ‘The more the two, in their different aspects, find a proper unity in the one reality of love, the more the true nature of love in general is realized.’ (Deus Caritas Est, 6)
Furthermore, Deus Caritas Est recognizes that the practice of love is not always easy, and that it requires a continual effort of conversion and transformation. Pope Benedict acknowledges that human love is often imperfect and subject to selfishness and sin, but argues that the love of God is a source of grace that can transform and heal our brokenness. He writes: ‘Through this close relationship with God, we learn to see others in their dignity, created in God’s image, and this demands a responsibility for others and for the world in which we live.’ (Deus Caritas Est, 18)
The encyclical also explores the relationship between love and the sacraments, particularly the Eucharist. Pope Benedict argues that the Eucharist, which is a sacrament of love, is a source of nourishment and strength for Christians in their journey of love. He writes: ‘The Eucharist draws us into Jesus’ act of self-oblation.’ (Deus Caritas Est, 13)
Finally, Deus Caritas Est emphasizes the importance of love in the Church’s mission to the world. Pope Benedict argues that the Church’s primary task is to witness to the love of God through its words and actions. He writes: ‘The Church cannot and must not take upon herself the political battle to bring about the most just society possible. She cannot and must not replace the State. Yet at the same time, she cannot and must not remain on the sidelines in the fight for justice.’ (Deus Caritas Est, 28)
In summary, Pope Benedict XVI’s Deus Caritas Est provides a comprehensive account of love that is grounded in the Christian tradition. The encyclical emphasizes the importance of love as a choice and an action, as well as its relationship to social justice and the nature of God. It recognizes the complexities and challenges of the practice of love, but also highlights the transformative power of God’s love in our lives.
Saint Teresa wrote during a period of profound spiritual and political upheaval in 16th-century Spain, amidst the Counter-Reformation and a Church in crisis. Her audience included not only cloistered nuns but a wider ecclesial community in need of reform and renewal. Her insight into prayer as intimate conversation with God stemmed from her personal experience of spiritual desolation, ecstatic union, and eventual peace in God. The call for the Kingdom to come ‘in us’ is not abstract: it is grounded in Teresa’s urgent desire that each soul be transformed into a sanctuary where God may reign [ … ]
The Passover was the most important religious feast for the Jewish people. It was celebrated on the fourteenth day of the month of Nisan, a spring month whose date, according to our solar calendar, varies following the lunar cycle, just as Easter does. It was followed by the festival week of Azymes, an English word (derived from the Greek ἄζυμος) for unleavened bread in Biblical times [ … ]
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 […]
