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Mysteries of Light
Pat Collins C.M., an author and lecturer and retreat giver from All Hallows College in Dublin, explores the significance of the third mystery of light from the new mysteries of the rosary proposed to the Church by Pope John Paul II to mark this year of the rosary
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Jesus began his public ministry with the announcement that: “the kingdom of God is near. Repent and believe the Good News!” Mk 1:5. Evidently, we sinners are invited to the fellowship of the kingdom. Nowadays that message could be expressed as follows. “You are sinners who have been influenced by the spirit of evil. But you have no need to be afraid of God’s justice or punishments. Though very real, they are on hold, so to speak, until the day of judgement. Meantime you are living in the age of God’s unrestricted and unconditional mercy. So if you acknowledge your shortcomings with a sorrowful purpose of amendment and look only into the eyes of God’s mercy, expecting only mercy, you will receive only mercy, now and at the hour of your death.” In-breaking of God’s liberating power Jesus demonstrated the benign rule of the Lord in a number of ways. Firstly, he believed that God’s kingdom was in conflict with the kingdom of Satan, the malign ruler of this world (cf Jn 12:31; Lk 8:26-39). He demonstrated the in-breaking of God’s liberating power by means of the exorcisms he performed. As he said one occasion: “If I cast out devils by the finger of God, then the kingdom of God has come upon you” Lk 11:20. Secondly, the sicknesses, diseases and injustices that afflicted the people were ultimately attributable to the influence of sin and Satan. Having assured the people of forgiveness and deliverance from evil, Jesus healed the sick and took action to liberate the people from the socio-political evils that oppressed them (cf. Jn 6:5-15; Lk 19:8; Mt 11:5). These were further signs that God’s reign was being established in a benevolent way. Jesus was sent to preach the good news of the kingdom to the poor (cf. Lk 4:18) i.e. those who, like children, would accept it with humble hearts. As he said: “Who is the greatest in the kingdom of heaven?” And calling to him a child, he put him in the midst of them, and said, “Truly I say to you, unless you turn and become like children, you will never enter the kingdom of heaven” Commenting on this verse St Therese of Lisieux wrote: “To be a child is to recognize our nothingness, to expect everything from God as a little child expects everything from its father; it is to be disquieted about nothing....To be little is not attributing to oneself the virtues that one practices, believing oneself capable of anything, but to recognize that God places this treasure in the hands of his little child to be used when necessary; but it always remains God’s treasure. Finally, it is not to become discouraged over one’s faults, for children fall often, but they are too little to hurt themselves very much.” In adult life, childlike reliance on God is expressed by seeking first the kingdom of God in the belief that all our other needs, whether material or spiritual will be taken care of (Cf. Lk 12:31). While the Church is a manifestation of the kingdom, it is not confined to it. It is also present among sincere people, whether members of other religions or not, who have received baptism of desire in virtue of seeking the truth and obeying the dictates of their consciences (Cf. Catechism of the Catholic Church pars 1258, 1260, 1281). Finally, there is something paradoxical about the reign of God. On the one hand it is already present. As Jesus said: “The kingdom of God is among you” Lk 17:20-21, while on the other hand it will not be completely established until the second coming. That is why we say in The Lord’s Prayer, “Thy kingdom come.” Meantime it is incumbent upon all Christians that they proclaim the coming of God’s kingdom while demonstrating its presence by means of merciful relationships, action for justice and deeds of power (Cf. Mt 10:7-8; Mk 16:15-18).
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The
proclamation of the kingdom of God is the third of the new mysteries
of light. It was the central message in Christ’s preaching and
teaching. Whereas the Old Testament prophets understood the kingdom
in territorial terms, Jesus interpreted it in a spiritual way as the
sovereign reign and rule of God. That said, it is surprising that
he never defined what he meant. Instead he used everyday images such
as seeds, yeast, treasure, pearls, and nets to convey his understanding
of this mystery. It would probably be true to say that, in all of
them, Jesus was proclaiming the possibility of divinisation as a result
of justification by divine grace. As St Paul, was to declare a few
years after the death and resurrection of Jesus: “The kingdom
of God is not a matter of eating and drinking, but of righteousness,
peace and joy in the Holy Spirit” Rm 14:17. 
