Tag Archives: thy kingdom come

TODAY’S BIBLE READING (APOCALYPSE 18:1-2. 21-23. 19:1-3. 9)

TODAY’S BIBLE READING (APOCALYPSE 18:1-2. 21-23. 19:1-3. 9)

The state, its traders, the princes of the earth…He has condemned the famous prostitute who corrupted the earth…

Babylon the Great has fallen!

I, John, saw an angel come down from heaven, with great authority given to him; the earth was lit up with his glory. At the top of his voice he shouted, “Babylon has fallen, Babylon the Great has fallen, and has become the haunt of devils and a lodging for every foul spirit and dirty, loathsome bird.”

Then a powerful angel picked up a boulder like a great millstone, and as he hurled it into the sea, he said, “That is how the great city of Babylon is going to be hurled down, never to be seen again.

“Never again in you, Babylon,

will be heard the song of harpists and minstrels,

the music of flute and trumpet;

never again will craftsmen of every skill be found

or the sound of the mill be heard;

never again will shine the light of the lamp,

never again will be heard

the voices of the bridegroom and bride.

Your traders were the princes of the earth,

all the nations were under your spell.”

After this I seemed to hear the great sound of a huge crowd in heaven, singing, “Alleluia! Victory and glory and power to our God! He judges fairly, he punishes justly, and he has condemned the famous prostitute who corrupted the earth with her fornication; he has avenged his servants that she killed.” They sang again, “Alleluia! The smoke of her will go up for ever and ever.”

The angel said, “Write this: Happy are those who are invited to the wedding feast of the Lamb.”

V. The word of the Lord. R. Thanks be to God.


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Jesus answered: “My kingdom is not of this world. If my kingdom were of this world, my servants would certainly strive that I should not be delivered to the Jews: but now my kingdom is not from hence. (John 18:36)

“Offering the homage of her veneration, the Church, which is the kingdom of Christ on earth [in the world, not of this world] destined to extend to all parts and to embrace all men, salutes in the yearly cycle of the holy liturgy her Author and Founder as King, Lord and King of Kings.” (Pius XI, December 11th, 1925)

(See also: “The Church of Christ, the Kingdom of God on Earth, Has Been Hated and Persecuted Always”; please click here)

With His reply, Christ laid bare the vain thoughts of men. Reigning worldly rulers are apt to be jealous of those whom they consider likely to rule in their stead. 

Jesus answered: “My kingdom is not of this world. If my kingdom were of this world, my followers would have fought that I might not be delivered to the Jews. But as it is, my kingdom is not from here.” This is what the good Master wished us to know. First we had to learn how vain was the notion of this kingdom which had been current among all men, both Jews and Gentiles, and which Pilate had heard from them. As if he deserved to be condemned to death because he had aspired to an unlawful kingdom; or because reigning monarchs are apt to be jealous of those who are likely to rule in their stead, or as if, for example, there was need to beware lest his kingdom should be hostile either to the Romans or the Jews.

When the Roman governor asked Jesus, “Are you king of the Jews,” the Lord could have answered: “My kingdom is not of this world.” But Christ asked in his turn, “Do you say this of yourself, or have others told you of me?” because he wished to show from Pilate’s answer that he, Jesus, had been charged with this as a crime before Pilate by the Jews. Thus he laid bare to us the thoughts of men which he knew and which were vain. After the reply of Pilate, Jesus replied to them, to both Jews and Gentiles, more fittingly and more opportunely, “My kingdom is not of this world.”

– St Augustine, Bishop, Treatise 115 on John 18-36, from: An Approved English Translation of the Breviarium Romanum, Burns & Oates, London, 1964

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Posted by on November 20, 2016 in Words of Wisdom


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“…Jesus tells a parable to answer the question, ‘What can we say the kingdom of God is like?’ The Catechism of the Catholic Church also says much about the kingdom of God. Let us prayerfully reflect on some of these words:

• ‘Now after John was arrested, Jesus came into Galilee preaching the gospel of God saying: ‘The time is fulfilled, and the kingdom of God is at hand: repent, and believe in the gospel.’ To carry out the will of the Father, Christ inaugurated the kingdom of heaven on earth. Now the Father’s will is to raise up men and women to share in his divine life. He does this by gathering people around his Son Jesus Christ. This gathering is the Church, on earth the seed and beginning of that kingdom.’ (section 541)

• ‘Everyone is called to enter the kingdom. First announced to the children of Israel, this messianic kingdom is intended to accept men of all nations. To enter it, one must first accept Jesus’ word: The word of the Lord is compared to a seed which is sown in a field; those who hear it with faith and are numbered among the flock of Christ have truly received the kingdom. Then, by its own power, the seed sprouts and grows until the harvest.’ (section 543)

• ‘Jesus invites sinners to the table of the kingdom: ‘I have come not to call the righteous, but sinners.’ He invites them to that conversion without which one cannot enter the kingdom, but shows them in word and deed his Father’s boundless mercy for them and the vast ‘joy in heaven over one sinner who repents’.’ (section 545)

• ‘The coming of God’s kingdom means the defeat of Satan’s: ‘If it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you.’ … The kingdom of God will be definitely established through Christ’s cross: ‘God reigned from the wood.’ (section 551)

– From “Spiritual Thought from Fr Chris”/June 2015

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Posted by on June 23, 2015 in Words of Wisdom


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“In Galilee Jesus announced to the people that the kingdom of heaven was at hand. He invited them to repent of their sins that they might enter the kingdom. He insinuated that He was the Messiah by assuming the title ‘Son of Man,’ and by claiming to be the ‘Lord of the Sabbath.’ He also claimed the divine power to forgive the sins of men. He authenticated these claims by the miraculous cures He worked. The nature of His teaching and His claims and the miracles which accompanied them excited the admiration of the people. Some, such as Peter and Andrew, James, John and Nathanael, attached themselves to Him as disciples. But the Pharisees refused to accept Him or His claims and resolved to do away with Him.


Despite their opposition Jesus continued His work to establish the kingdom of heaven. Some time after the crystalisation of the opposition of the Pharisees to Him He took the first definitive measures to ensure the continuation and the extension of His work on earth. He went up a mountain and prayed to God. Then He summoned His disciples and from them He chose twelve Apostles to assist Him in His work. As St Mark says:

‘… he appointed twelve that they might be with him and that he might send them forth to preach. To them he gave power to cure sicknesses and to cast out devils. There were Simon, to whom he gave the name Peter, and James the son of Zebedee, and John the brother of James (these he surnamed Boanerges, that is, Sons of Thunder); and Andrew, and Philip and Bartholomew, and Matthew, and Thomas, and James the son of Alpheus, and Thaddeus, and Simon the Cananean, and Judas Iscariot, who also betrayed him’ (Mark 3:14-19).

The choice of the twelve Apostles is an important event in the Galilean ministry of Jesus. It shows, first of all, His intention to broaden the field of His work. He chooses them so that they also may preach the kingdom of heaven, and preach it in power, for He gives them the power to work miracles. They will bring His message and power to those to whom He Himself will not personally appear.


Secondly, by choosing only twelve out of His followers, and by giving only to those twelve the power to preach the kingdom, Jesus Himself establishes a distinction of function and authority among His disciples. Some will be only His disciples; by their belief in Him and by their repentance they will enter the kingdom with Him and enjoy its blessings. But others – the twelve Apostles – will not only enter the kingdom with Him to enjoy its blessings, they will also share in His own power to establish the kingdom, to rule it, to preach its doctrines and to disperse its blessings.

Lastly, it is interesting to note that Jesus chose twelve Apostles. No doubt He chose twelve in remembrance of the fact that God’s blessings were promised to the twelve tribes of Israel. In this way He relates the founding of the kingdom of heaven to the original promises made by God to Israel.


Shortly after the choice of the twelve Apostles Jesus ascended a mountain again and delivered to His disciples, and perhaps to some of the crowd that followed Him the beautiful Sermon on the Mount. The high moral and spiritual tone of this sermon has retained the admiration of all men down to the present time. It is well to remember though, that the sermon does not contain the whole message of Jesus. In it He does not, for example, speak of the nature of His Church nor of the doctrine of Redemption. These and other doctrines He will speak of later. In the Sermon on the Mount He is content to describe to His disciples the moral climate of the Kingdom of Heaven, its identity with and its perfecting the Old Law delivered to the world through Moses and the Prophets.

Jesus begins His sermon with the Beatitudes:

‘Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Blessed are the meek, for they shall possess the earth.
Blessed are they who mourn, for they shall be comforted.
Blessed are they who hunger and thirst for justice, for they shall be satisfied.
Blessed are the merciful, for they shall obtain mercy.
Blessed are the pure of heart, for they shall see God.
Blessed are the peacemakers, for they shall be called children of God.
Blessed are they who suffer persecution for justice’ sake, for theirs is the kingdom of heaven’ (Matthew 5:3-10).


In these Beatitudes Jesus describes both the spiritual attributes of the members of the kingdom of heaven and the blessings which God gives them both in this present world and in the world to come, in this present time and in eternity. The members of the kingdom, the disciples of Christ, must be ‘poor in spirit,’ ‘meek,’ that is, they must be men who turn to God alone for relief from the woes of this world. They are men who mourn their sufferings, but who hope for consolation in union with the sufferings of the Messias. They are men who hunger and thirst for justice, that is, holiness. They are men who extend mercy to all, who live in union with God in purity of heart, who seek to bring peace to the troubled world of men, who suffer persecution for the sake of Christ, the Son of Man.

The men who possess these spiritual qualities will be members of the kingdom of heaven: ‘theirs is the kingdom of heaven.’ They will inherit the Messianic blessings. To them will be given purity of heart, real holiness. In eternity they shall be called the children of God and they will see God face to face.


In the Beatitudes Jesus simply but strongly shows the contrast between the conception of life of fallen man and the new idea of life which He has come to realise in the kingdom of heaven.

Fallen man, betrayed by his own weaknesses and misled by the devil, tends to find security and happiness by relying on force and power. He puts his faith in wealth and domination, rather than in God. He seeks security rather than holiness. He chafes under poverty, distress or suffering. He will not forgive injuries or extend mercy to the erring. Insecure in such happiness as he may find, he is ever at odds with his neighbours. Afraid of pain and loss, he will compromise with truth and principle for the sake of comfort.


But in the kingdom of heaven which Jesus is to establish, man, with God’s help, will change his estimate of values. He will no longer be so passionately, so desperately concerned with the pleasures, the wealth, the power of this world. He will raise his eyes on high and seek the holiness, the justice of God. To gain this great blessing he will rely not on his own strength but on the power and the love of God. Trusting in God he will hope for his own ultimate redemption. Buoyed up by this consoling hope he will accept his own sufferings, the penalty of sin, and will extend mercy and peace to his fellow sufferers in the general torment of mankind. Firm in this hope he will suffer persecution, even unto death of his mortal body, for the sake of attaining union with God in justice and holiness.


After the solemn announcement of the Beatitudes Jesus addresses His disciples more directly and tells them that they are the recipients of these blessings, and through them these same blessings will be given to the world.

‘You are the salt of the earth,’ He tells them. ‘You are the light of the world … so let your light shine before men in order that they may see your good works and give glory to your Father in heaven’ (Matthew 5:13, 14, 16).


Following this admonition to the disciples Jesus goes on to explain the relation between the Law of His kingdom and the Old Law of Moses and the Prophets.

‘Do not think,’ He says, ‘that I have come to destroy the Law or the Prophets. I have not come to destroy, but to fulfil. For amen I say to you, till heaven and earth pass away, not one jot or one tittle shall be lost from the Law till all things have been accomplished’ (Matthew 5:17-18).

Since Jesus Himself in the rest of the sermon will make some changes in the Old Law, and since His Apostles will later abrogate many of the detailed and minute prescriptions of the Mosaic Law, this statement of Jesus is not easy to understand. Fortunately He Himself provides the clues to His real meaning.


In the first place, we notice that the changes which Jesus Himself institutes are not so much an abrogation of the Mosaic Law as they are an extension of it, or rather an elevation of it to a higher plane of morality. Thus Jesus tells His disciples that not only is murder wrong but even anger against or contempt for one’s fellow man.


It is quite clear also that the foundation of the changes made by Jesus is love or charity.

‘You have heard,’ He says, ‘that it was said, ‘Thou shalt love thy neighbour, and shalt hate thy enemy.’ But I say to you, love your enemies, do good to those who hate you, and pray for those who persecute you and calumniate you, so that you may be children of your Father in heaven, who makes his sun to rise on the good and the evil, and sends rain on the just and the unjust’ (Matthew 5:43, 45).

Men are to love one another as God loves them, loving both friends and enemies, both good and evil, the just and the unjust. In this way, men, as Jesus says to His disciples, ‘are to be perfect, even as (their) heavenly Father is perfect’ (Matthew 5:48).


The bond of continuity or identity between the Mosaic Law and the new Law of the kingdom of heaven is love, the love of God for men and the love of men for God and for their fellowmen in God. Jesus will say later that the two great commandments of the Old Law are the commands to love God and to love one’s neighbour, and He will explain that one’s neighbour is every fellow human being. Even here in the Sermon on the Mount He sums up the Old Law in the Golden Rule:

‘Therefore all things whatever you would that men should do to you, even so do you also to them; for this is the Law and the Prophets’ (Matthew 7:12).

And this Golden Rule is a law of love, for it commands men to love one another with the wholehearted love they give themselves.

When Jesus says, then, that He has not come to destroy the Mosaic Law but to fulfil it, He means that He will not revoke the essential meaning of that Law, the law of love. But He will fulfil it by extending the scope or the object of love and by deepening the quality of love. In His kingdom men must love God and all other men, and in this way Jesus makes all men the object of Christian love.

Moreover Jesus deepens the quality of love by insisting that it is concerned not only with external actions but also with the inner man, with the heart and the mind of man. So he castigates not only the actual adulterer, but even those who look with lust at another human being (Matthew 5:27-28).


Jesus also emphasises the purity of the love which He demands in His kingdom by contrasting the piety demanded of His disciples with the piety of the Pharisees. The Scribes and the Pharisees perform works of piety ostentatiously so that they may be well regarded by men. When they give alms to the poor, they call it to everyone’s attention. When they fast, they disfigure their faces and look gloomy so that all may know they are fasting. On the contrary the disciples of Jesus are not to parade their virtues before the crowd, nor to seek the praise of men for their piety. They are to do good for the sake of God alone, and God will give them their true reward. They are to pray often, for prayer is powerful. God will answer their prayers. They are not to judge others; judgement is reserved to God. Their love of God must be a real, an effective love; it must be a love which produces works of virtue. ‘Not everyone who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven; but he who does the will of my Father in heaven shall enter the kingdom of heaven’ (Matthew 7:21).


The primary message of the Sermon on the Mount is the message of love. Jesus accepts what His Father had revealed to mankind through Moses and the Prophets, the law of love. Men are to love not only their friends but also their enemies, not only their fellow countrymen but also all men.

The true child of God loves all men. And this love must be a true interior love, proceeding from the innermost heart of man, a love as strong as his love for himself. Moreover it must be a love patterned after God’s love for men, complete, sovereign and impartial. As such it will go far beyond the demands of the old Mosaic Law. It will rule not only the external actions of a man but also his innermost thoughts and desires. It will be a total, a dedicated love. In this present world it will be a disinterested love, seeking no present reward for men.


When Jesus had finished preaching this message of love, this foundation of His kingdom, as St Matthew tells us, ‘the crowds were astonished at his teaching; for he was teaching them as one having authority, and not as their Scribes and Pharisees’ (Matthew 7:28).

It was clear to the crowd that had followed Jesus that there was something new and strange about the preaching of Jesus. Not only was His message new and startling but He had deliberately emphasised the difference between His preaching and the teaching of the Scribes and Pharisees. The latter spoke as theologians, appealing to the authority of other theologians or to the authority of their ancient scriptures. But Jesus dared to speak in His own name and, in His own name, to make changes in the Pharisaic interpretations of the law.

Though the crowds did not fully realise it, Jesus was speaking to them as the Christ, the Messias, instituting the Kingdom of God. He spoke as the Lawgiver, establishing the new law of grace which would be the foundation of the Kingdom of God.”
– Martin J. Healy S.T.D., 1959


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