Catholic lectionary for 31 October 2017

King James Version (en)

King James Version (en)

Romans, Chapter 8, verses 18-25

¹⁷ and what of being God's child, ¹⁹ whose glorious deliverance all things long for

¹⁸For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

¹⁹For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

²⁰For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

²¹Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

²²For we know that the whole creation groaneth and travaileth in pain together until now.

²³And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

²⁴For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?

²⁵But if we hope for that we see not, then do we with patience wait for it.

Read more:Romans, Chapter 8

Topics:

Luke, Chapter 13, verses 18-21

¹⁸ showeth the powerful working of the word in the hearts of his chosen by the parable of the mustard seed, and of leaven

¹⁸Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?

¹⁹It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.

²⁰And again he said, Whereunto shall I liken the kingdom of God?

²¹It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.

Read more:Luke, Chapter 13

NOTES

Today's reading continues the theme of the Kingdom, but now in a somewhat different, eschatological aspect. Eschatology is often confused with apocalyptic, yet they are not the same. Eschatology is a rupture in time and history through which one can see...

Today's reading continues the theme of the Kingdom, but now in a somewhat different, eschatological aspect. Eschatology is often confused with apocalyptic, yet they are not the same. Eschatology is a rupture in time and history through which the Kingdom can be seen; apocalyptic is a philosophy of history in which history is viewed as the process of the world's movement towards the Kingdom.

Jesus often speaks of the coming of the Kingdom as a rupture in time, when the former order of things comes to an end. It then becomes clear that, in the face of the new reality revealed at the moment of rupture, former assessments and criteria prove inadequate. This is manifested first of all in a change of priorities: if outward proximity previously played the decisive role, spiritual relationships now do.

When speaking of outward proximity, of course, one must not have only territorial or geographical proximity in mind. National, religious, and every other kind of proximity determined in one way or another by the structure and laws of the untransformed world is also implied here (vv. 25-28). Spiritual proximity, by contrast, becomes decisive (vv. 29-30). This is why the path into the Kingdom proves narrow (vv. 23-24): it begins in a world not yet transformed, living by laws very far from the laws of the Kingdom, but in order to enter the Kingdom, one must begin living by its laws here and now.

This is neither a whim nor a test of loyalty. One can follow the path into the Kingdom only by living according to its laws. For the Kingdom itself, in our world which is not yet fully transformed, depends on those who seek it. It is no accident that Jesus draws His listeners' attention to the fact that at first the Kingdom is completely imperceptible in the world that rejects it and becomes visible only at the end, when the world is transformed (vv. 18-21). Only the person who bears the Kingdom within can find it, and such a person cannot live according to the laws of the world lying in evil. This is why the path leading into the Kingdom proves narrow. But at its end lies the fullness of life awaiting everyone who follows this path to the end.

Behind these words of the apostle Paul stands his sense that the process of creation is not yet complete, and that since the creation of man two creative forces have been acting in the world: God's and man's. This is very consonant with the picture described...

We have read many times already that Christ's Kingdom is not like all our human "kingdoms." It is like salt in food, like yeast in dough, like...

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