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‘The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.’ (Mark 1:15)
The Kingdom stands at the centre of the preaching of Jesus. He announces its coming, describes it in parables, reveals it in his works, and teaches his disciples to seek it before all else. Yet the Kingdom is not confined to his teaching. It provides a context in which his life, death and resurrection may themselves be understood.
Kingdom of Heaven, City of God is a series of reflections on the life, teaching, death and resurrection of Jesus, centred upon his proclamation of the Kingdom of God. From the first preaching of the Kingdom in the Gospels to Christ’s Passion and Resurrection, the reflections consider the Kingdom as the context of his teaching and the purpose towards which his mission leads.
The book draws closely upon Scripture: upon the parables, miracles and acts of mercy of Jesus; upon his call to repentance and faith; and upon his teaching concerning the life of those who enter the Kingdom. The Kingdom is not simply something promised for the future. It is made present in Christ and begins to take form in the lives of those who follow him.
The reflections lead finally to the book of Revelation and the consummation of the Kingdom. The City of God, the New Jerusalem, brings into a single vision themes already present throughout the Gospels: the presence of God with his people, the defeat of sin and death, and the restoration of creation.
These reflections are intended as readings alongside the Gospels and as material for prayer: an attempt to consider what Jesus means by the Kingdom of God, how that Kingdom is revealed in his life and teaching, and what it means to seek it.
The poem presents a dialogue between the poet and Christ. The poem meditates on themes of suffering, devotion, and humility. The poet addresses Christ as ‘King of grief’ and ‘King of wounds’, acknowledging the paradox of Christ’s suffering in contrast to his divine kingship. The poem opens by framing Christ’s agony as unique among rulers, a grief so profound that it overshadows all others [ … ]
As Christians, the Seventh Commandment calls us to not steal and to respect the rights of others, including their right to property. This commandment also requires us to be responsible and respectful in our use of the resources of the earth [ … ]
The poem begins with a meditation on time. Central to Burnt Norton is the imagery of a house and its gardens. This setting serves as a symbol of the transient nature of human experience. The garden, with its paths and hedges, represents choices and possibilities that lie before us, as well as those left behind. Eliot invites readers to walk through the garden, to reflect on moments missed and moments seized, and to understand the weight of decisions [ … ]
