The texts from the Roman Catholic Lectionary today invite us to contemplate a vision of the Kingdom of God that inspires our continued efforts to work in communion with the Spirit of God.
Work in the Kingdom
The reading from the Book of Revelation is a vision of the Heavenly Worship.
* [4:7] Lion,calf,human being,eagle: these symbolize, respectively, what is noblest, strongest, wisest, and swiftest in creation. Calf: traditionally translated “ox,” the Greek word refers to a heifer or young bull. Since the second century, these four creatures have been used as symbols of the evangelists Mark, Luke, Matthew, and John, respectively.1
Psalm 150 is praise for God’s surpassing Greatness.
* [Psalm 150] The Psalm is a closing doxology both for the fifth book of the Psalms (Ps 107–149) and for the Psalter as a whole. Temple musicians and dancers are called to lead all beings on earth and in heaven in praise of God. The Psalm proclaims to whom praise shall be given, and where (Ps 150:1); what praise shall be given, and why (Ps 150:2); how praise shall be given (Ps 150:3–5), and by whom (Ps 150:6).2
In the Gospel of Luke, Jesus uses the Parable of the Ten Pounds to teach about how we use our talents.
* [19:11–27] In this parable Luke has combined two originally distinct parables: (1) a parable about the conduct of faithful and productive servants (Lk 19:13, 15b–26) and (2) a parable about a rejected king (Lk 19:12, 14–15a, 27). The story about the conduct of servants occurs in another form in Mt 25:14–20. The story about the rejected king may have originated with a contemporary historical event. After the death of Herod the Great, his son Archelaus traveled to Rome to receive the title of king. A delegation of Jews appeared in Rome before Caesar Augustus to oppose the request of Archelaus. Although not given the title of king, Archelaus was made ruler over Judea and Samaria. As the story is used by Luke, however, it furnishes a correction to the expectation of the imminent end of the age and of the establishment of the kingdom in Jerusalem (Lk 19:11). Jesus is not on his way to Jerusalem to receive the kingly power; for that, he must go away and only after returning from the distant country (a reference to the parousia) will reward and judgment take place.3
Tamora Whitney comments that preserving our lives is the least we can do. The best we can do is to appreciate and take advantage of what has been entrusted to us.
We can use our hearts and minds to give glory to God and to help each other. We should be like the enterprising servants who take a risk, but return even more than they were given. Life is risky and uncertain, but we need to actively do our very best. And we have to act now. We can’t bury our talents. We don’t know when the master will return and when we will be held to account. Will we waste our lives, or use our talents to make a greater return to God?4
Don Schwager quotes “Talents are divine gifts given to the faithful,” by Cyril of Alexandria (376-444 AD).
"To those who believe in him, the Savior distributes a variety of divine gifts. We affirm that this is the meaning of the talent. Truly great is the difference between those who receive the talents and those who have even completely denied his kingdom. They are rebels that throw off the yoke of his scepter, while the others are endowed with the glory of serving him. As faithful servants, therefore, they are entrusted with their Lord's wealth. They gain something by doing business. They earn the praises due to faithful service, and they are considered worthy of eternal honors." (excerpt from COMMENTARY ON LUKE, HOMILY 129)5
The Word Among Us Meditation on Revelation 4:1-11 comments that in John’s vision in today’s first reading, whenever the four living creatures give glory, honor, and thanks to God, the twenty-four elders also fall down before their own thrones to worship him (Revelation 4:9-10). Praise and worship is the only appropriate response to God. It will surely be our response as well when we meet him in heaven.
Isn’t it awesome that we don’t have to wait until we get to heaven? Every day in prayer, as well as at every Mass we attend, we have the opportunity to give God thanks and praise. We may be sinners, but God is so generous, so gracious and merciful, that he holds nothing back from us. In his great love, he reveals himself to us and allows us to receive him into our own bodies and souls. So how will you respond? By joining the heavenly choir that is singing even at this moment: “Holy, holy, holy is the Lord God almighty!” (Revelation 4:8). “Worthy are you, Lord our God, to receive glory and honor and power” (Revelation 4:11).6
Friar Jude Winkler describes some of the symbols in the Revelation vision that connect with judgement, mercy, and hope. He offers a link to the 2nd century association of the Evangelists with the beasts around the throne. Friar Jude connects the Gospel parable to Luke’s writing after the destruction of Jerusalem.
In his letter to the Philippians, Paul offers a puzzling injunction to the new Christians. He writes, “Let the same mind be in you that was in Jesus Christ” (2:5). CAC faculty member Cynthia Bourgeault explores how developing this kind of “Christ-consciousness” is the key to understanding Jesus’s teaching on the “Kingdom of Heaven.”
The Kingdom of Heaven is really a metaphor for a state of consciousness; it is not a place you go to, but a place you come from. It is a whole new way of looking at the world, a transformed awareness that literally turns this world into a different place. . . The hallmark of this awareness is that it sees no separation—not between God and humans, not between humans and other humans. And these are indeed Jesus’s two core teachings, underlying everything he says and does. . . . When Jesus talks about this Oneness . . . . what he more has in mind is a complete, mutual indwelling: I am in God, God is in you, you are in God, we are in each other. His most beautiful symbol for this is in the teaching in John 15 where he says, “I am the vine; you are the branches. Abide in me as I in you” [see John 15:4–5]. A few verses later he says, “As the Father has loved me, so I have loved you. Abide in my love” [John 15:9]. . . . There is no separation between humans and God because of this mutual interabiding which expresses the indivisible reality of divine love.7
Living today is supported by our contemplation and consciousness of working in and with Christ to invite all Creation to celebrate His Kingdom.
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