Christian Art | Jesus And Children | Jesus Prayer | Kingdom Of Heaven
Matthew 18: 1-5, 10, 12-14 – Week 19 Ordinary Time, Tuesday (King James Audio Bible KJV)
1 AT the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?
2 And Jesus called a little child unto him, and set him in the midst of them,
3 And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.
4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.
5 And whoso shall receive one such little child in my name receiveth me.
10 Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.
12 How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?
13 And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray.
14 Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.
Chapter 18 of Matthew’s Gospel records Jesus’ Discourse on the Church, or Discourse of the Community. This is Jesus’ teachings regarding how his Church is to be administered, how Christian communities are to conduct themselves. Jesus emphasises the humility that is necessary for Christian life, this in response to his disciples’ imperfect attitude, as they seek to know from Jesus who will be greatest in the Kingdom of heaven. This attitude, of pride and egotism, is completely contrary to life in Jesus. We are not called to try to be more important than other people, but to give ourselves in a spirit of poverty to a life of service.
Jesus presents a little child to his disciples as an exemplar of how the disciples must strive to be. Here is the opposite of pride, indeed of pure humility, which is the essence of Christian life. This overhaul of values recalls the Beatitudes, Jesus’ great promise that those who live their lives far from the riches and pomp and power of the world are truly blessed. Our life in the spirit demands a turning away from the allure of worldly goods.
Jesus identifies himself with the little children, and then with all little ones, all those people who do not seem to be of importance, when considered in worldly terms. Each one is important to God. Jesus our shepherd came to call each one of us. There is rejoicing in heaven when each little one of us is recalled to life in Christ. It is God’s intention, which is why he sent his Son, so that not one of us should perish.
Concluding Prayer
Almighty God,
who revealed to Peter your plan for the salvation of all men,
grant that our work may be acceptable to you,
and that, by your grace, it may further your loving purpose of redemption.
Through Christ our Lord.
King James Audio Bible | Endnotes
Except Ye Be Converted And Become As Little Children | Jesus Revolution Christian Faith
When the disciples ask Jesus who will be the greatest in the kingdom of heaven, Jesus responds by calling a little child to stand before them and saying, ‘Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven’ (Matthew 18:3, KJV). In this Gospel passage, Jesus teaches the disciples that humility and childlike faith are essential for entry into the kingdom of heaven.
Christians have written extensively about what Jesus said about children. Saint Augustine wrote in his Confessions: ‘For the one who is little in himself and lifted up in God, is truly the greatest of all.’ (Book 1, Chapter 20). Augustine understood that true greatness comes not from our own achievements or status, but from our relationship with God.
Similarly, Martin Luther wrote in his Commentary On Matthew, ‘Christ’s meaning, therefore, is that whoever would be great must become small, and whoever would be first must be last.’ (Chapter 18, Verse 4). Luther emphasized the importance of humility and selflessness in following Christ.
In recent times, Pope Francis has spoken about the importance of childlike faith and humility in his teachings. In a homily of 2013, he said: ‘The Lord tells us that in order to enter into the Kingdom of Heaven we must become like children, that is, we must have a heart that is simple, pure, and humble.’ Pope Francis understands that childlike faith is not a simplistic or naïve view of the world, but a humble and trusting attitude towards God.
So what does it mean to become as little children? Jesus gives us some clues in the passage itself. He says: ‘Whosoever shall humble himself as this little child, the same is greatest in the kingdom of heaven.’ (Matthew 18:4) To become as little children means to approach God with humility, recognizing that we are not self-sufficient and that we need His guidance and grace in our lives.
Furthermore, Jesus tells us that ‘it is not the will of your Father which is in heaven, that one of these little ones should perish’ (Matthew 18:14). To become as little children means to trust in God’s love and mercy, knowing that He desires our salvation and will go to great lengths to save us.
Children In The Gospels
In addition to this passage in Matthew, children play a significant role in other parts of the Gospels as well. For example, in Mark 10:13-16, people were bringing their children to Jesus so that he could bless them. The disciples rebuked those who brought the children, but Jesus said: ‘Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.’ (Mark 10:14) Jesus then took the children in his arms and blessed them. This story shows us that Jesus has a special love and concern for children, and that he welcomes them into his kingdom.
Moreover, in Luke 18:15-17, people were bringing their infants to Jesus so that he could touch them. The disciples rebuked them, but Jesus’ words are again: ‘Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.’ (Luke 18:16-17) This passage reinforces the importance of childlike faith in entering the kingdom of God.
Jesus speaks of children to teach about the nature of the kingdom of God. In Matthew 19:14, Jesus says: ‘Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.’ Later in Matthew 21:16, when the children in the temple cried out, ‘Hosanna to the Son of David,’ Jesus quotes Psalm 8:2, saying: ‘Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?’ (Matthew 21:16) These passages suggest that children are not only welcomed into the kingdom of God, but that they have a unique role to play in praising and glorifying God.
In addition to these Gospel passages, children have played a prominent role in Christian tradition. The early Christian church saw children as symbols of innocence and purity, and many saints and theologians have written about the importance of protecting and nurturing children. For example, Saint John Chrysostom in the fourth-century wrote: ‘Let us take care of the children and bring them up in the discipline and instruction of the Lord, that they may become our crowns and our glory.’ (Homilies On Ephesians, Homily 20)
In the Catholic Church, the sacrament of baptism is often performed on infants and young children, as a way of bringing them into the church and initiating them into the Christian faith. The Catechism Of The Catholic Church teaches that ‘baptism is the sacrament of faith’ and that ‘through baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission.’ (CCC 1213)
In many churches, children are acknowledged as a gift from God and are encouraged to participate in the life of the church from a young age. Many churches offer Sunday school classes and youth programs as a way of nurturing children’s faith and helping them grow in their relationship with God.
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 […]
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The poem explores relationship between human grief and divine presence. The poem opens with an image of the heart heaving, which leads Herbert to recognize God’s role in guiding sorrow. This recognition transforms grief from chaos into something governed. The rod of suffering becomes a scepter, suggesting authority and purpose in the experience of pain. Without God’s involvement, Herbert believes his grief would have overwhelmed him entirely [ … ]
