Christian Art | I Came Not To Send Peace But A Sword
Matthew 10: 34 – 11: 1 – Week 15 Ordinary Time, Monday (King James Audio Bible KJV)
34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.
35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.
36 And a man’s foes shall be they of his own household.
37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.
38 And he that taketh not his cross, and followeth after me, is not worthy of me.
39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.
40 ¶ He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.
41 He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.
42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
1 AND it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.
In today’s Gospel reading, Jesus’ message may strike us as difficult to understand. Throughout the Gospels, Jesus’ message is one of peace and Christian brotherhood, of reconciliation with our fellow human beings and with God, whom we are asked to call Father. Today Jesus speaks of variance and contradiction. Jesus tells us that he has not come to bring peace, but a sword.
Jesus has not come to bring us a false and earthly peace, the sort of stupefied tranquillity a worldly and self-seeking person might yearn for; rather Jesus draws us away from fleshly longings and from sin and toward God. Jesus recalls us to know the difference between false and worldly longings on the one hand and, on the other, the truth of God.
There is a sword, then, that pierces our own hearts, exposing sin and truth, and enabling the choice for Jesus. In families and communities, the choice of good or evil is also given to us. There will be those who embrace the truth, which is faith in God, in Jesus, being rejected and regarded as enemies by those who cling to falsehood. Here the greater loyalty to love of God overrides other commitments. The first and the fourth commandments, to love God and to honour our parents, should go together; but at times there may be contradiction. We may imagine the difficult times experienced by those early Christians who embraced Christ and so found themselves painfully at odds with their families. It must certainly have been a cross to bear.
Jesus, then, proposes a new and alternative set of values to the world. There is a drawing away from old relationships, old customs, and old securities, and instead a vow to lead a life of love and charity – we are to give away everything we have and follow Jesus. Through this conversion of heart, we learn to see and greet Jesus in our fellow human beings, to receive and value those we meet, our neighbours in Christ, and to give them a glass of water, metaphorical or literal. This is the greater peace brought to us by Jesus, which transcends old and partial loyalties. It is a calling to a universal brotherhood and sisterhood – a new family in which there is love and charity for all.
‘People who are constantly concerned with themselves, who act above all for their own satisfaction, endanger their eternal salvation and cannot avoid being unhappy even in this life. Only if a person forgets himself and gives himself to God and to others, in marriage as well as in other aspects of life, can he be happy on this earth, with a happiness that is a preparation for, and a foretaste of, the joy of heaven.’ (St Josemaria Escriva.)
Concluding Prayer
King of heaven and earth, Lord God,
rule over our hearts and bodies this day.
Sanctify us,
and guide our every thought, word and deed
according to the commandments of your law,
so that now and for ever
your grace may free and save us.
Through Christ our Lord.
Saint Paul, whose birth name was Saul, was born in Tarsus in the first century. Saint Paul was a member of the Jewish diaspora, meaning that he grew up outside of Palestine, in a community of Jews living in the Roman Empire. This would be in the Hellenic lands, meaning that these were Greek-speaking areas, as such dating from the conquests of Alexander the Great. Saul’s parents were both devout Jews, and he was raised in a strict religious environment that emphasized obedience to the Jewish law and traditions [ … ]
Jesus has told the rich young man that, to be perfect, he must do more than obey the commandments; additionally, he must give everything away and follow Jesus; he must sell it all, give the money to the poor, and pursue a life of total gratuity with Jesus [ … ]
Christian Art | Parousia | Second Coming | Lamb Of God, You Take Away The Sins Of The World Luke 17: 26-37 (Audio Bible KJV, Spoken Word) Early Christian thought about the Parousia – the second coming – was largely influenced by the teachings of Jesus and the writings of Saint Paul. In the early Christian community, expectation of Christ’s return was strong, and many Christians believed that it would happen in their lifetime. This belief is evident in the New Testament, where the authors express a sense of urgency in their writings and encourage their readers to be prepared for Christ’s imminent return. As Christianity spread throughout the Roman Empire, the idea of the Parousia became more complex and nuanced. Theological debates arose around the nature of Christ’s return and the events that would precede it. Some theologians, such as Origen and Augustine, saw the Parousia as a spiritual event that was already happening in the Church. Others, such as the Montanists and the millenarians, believed in a literal, physical return of Christ and the establishment of a new, earthly Kingdom. In the Middle Ages, the Parousia was often associated with apocalypticism and the idea of a final, cataclysmic battle between good and evil – the last battle. The idea of the Antichrist, who would precede Christ’s return, became a popular theme in Christian literature, and the book of Revelation (Apocalypse – meaning to reveal, to uncover) was interpreted as a prophetic guide to the end of the world. Biblical Basis For The Parousia | The Second Coming The concept of the Parousia, or the Second Coming of Jesus Christ, is central to Christian eschatology and is supported by numerous biblical passages in both the Old and New Testaments. In the Old Testament, there are numerous passages that refer to the coming of a Messiah who will restore Israel and bring about the final judgment. For example, in Daniel 7:13-14, it is written: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.’ This passage describes a divine figure who comes in the clouds and is given dominion over all nations. In the New Testament, the Parousia is described in greater detail, particularly in the teachings of Jesus and the writings of Saint Paul. Jesus speaks of his return in many passages, including Matthew 24:30-31, where Jesus says: ‘And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.’ Here, Jesus describes his return in power and glory, accompanied by angels who gather Jesus’ elect from all over the world. In Saint Paul’s letters, the Parousia is also described in detail. In 1 Thessalonians 4:16-17, Saint Paul writes: ‘For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.’ This passage describes a resurrection of the dead and the gathering of believers to meet the Lord Jesus in the air. The language and imagery used to describe the Parousia are often dramatic and apocalyptic in nature. The Parousia is often described as a time of judgment, when the righteous will be separated from the wicked, and God’s justice will be fully revealed. The imagery of clouds, trumpets, and angels is used to depict the power and glory of Christ’s return. Theological Interpretations Of The Parousia | Jesus’ Second Coming The concept of the Parousia has been interpreted in a variety of ways throughout Christian history. Dispensationalism Dispensationalism is a theological framework that emerged in the 19th Century and has since become popular among some evangelical and fundamentalist Christians. Dispensationalists believe that history is divided into distinct periods or ‘dispensations’, each of which is marked by a particular mode of divine revelation and a specific plan of salvation. According to dispensationalist theology, the Parousia will be preceded by a period of tribulation, during which the Antichrist will establish a one-world government and the Jews will be restored to their homeland. The Parousia itself will involve a physical, visible return of Christ, who will establish a thousand-year reign on earth before the final judgment. Preterism Preterism is a theological interpretation of the Parousia that holds that many of the prophecies in the New Testament, particularly those in the book of Revelation, were fulfilled in the first century AD. According to this view, the Parousia occurred in a spiritual sense when Christ ascended to heaven and sent the Holy Spirit to empower the Church. Preterists argue that the tribulation and other end-time events predicted in the New Testament were fulfilled in the destruction of the Temple in Jerusalem in AD 70. Postmillennialism Postmillennialism is a theological view that holds that the Parousia will occur after a period of history in which the Church will gradually bring about the kingdom of God on earth. According to this view, the Church will spread the gospel throughout the world, and social, political, and economic conditions will gradually improve. Eventually, Christ will return to a world that has been largely transformed by the Gospel. Amillennialism […]
