Posted on 11/19/2005 4:39:00 PM PST by Salvation
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November 20, 2005 Christ the King
Today's Mass establishes the titles for Christ's royalty over men: 1) Christ is God, the Creator of the universe and hence wields a supreme power over all things; "All things were created by Him"; 2) Christ is our Redeemer, He purchased us by His precious Blood, and made us His property and possession; 3) Christ is Head of the Church, "holding in all things the primacy"; 4) God bestowed upon Christ the nations of the world as his special possession and dominion. Today's Mass also describes the qualities of Christ's kingdom. This kingdom is: 1) supreme, extending not only to all peoples but also to their princes and kings; 2) universal, extending to all nations and to all places; 3) eternal, for "The Lord shall sit a King forever"; 4) spiritual, Christ's "kingdom is not of this world". Rt. Rev. Msgr. Rudolph G. Bandas Before the reform of the Roman Calendar in 1969, this feast was celebrated on the last Sunday of October.
Christ the King as Represented in the Liturgy The liturgy is an album in which every epoch of Church history immortalizes itself. Therein, accordingly, can be found the various pictures of Christ beloved during succeeding centuries. In its pages we see pictures of Jesus suffering and in agony; we see pictures of His Sacred Heart; yet these pictures are not proper to the nature of the liturgy as such; they resemble baroque altars in a gothic church. Classic liturgy knows but one Christ: the King, radiant, majestic, divine. With an ever-growing desire, all Advent awaits the "coming King"; in the chants of the breviary we find repeated again and again the two expressions "King" and "is coming." On Christmas the Church would greet, not the Child of Bethlehem, but rather the Rex pacificus "the King of peace gloriously reigning." Within a fortnight there follows a feast which belongs to the greatest of the feasts of the Church year, Epiphany. As in ancient times oriental monarchs visited their principalities (theophany), so the divine King appears in His city, the Church; from its sacred precincts He casts His glance over all the world....On the final feast of the Christmas cycle, the Presentation of the Blessed Virgin Mary, holy Church meets her royal Bridegroom with virginal love: "Adorn your bridal chamber, O Sion, and receive Christ your King!" The burden of the Christmas cycle may be summed up in these words: Christ the King establishes His Kingdom of light upon earth! If we now consider the Easter cycle, the luster of Christ's royal dignity is indeed somewhat veiled by His sufferings; nevertheless, it is not the suffering Jesus who is present to the eyes of the Church as much as Christ the royal Hero and Warrior who upon the battlefield of Golgotha struggles with the mighty and dies in triumph. Even during Lent and Passiontide the Church acclaims her King. The act of homage on Palm Sunday is intensely stirring; singing psalms in festal procession we accompany our Savior singing: Gloria, laus et honor tibi sit, Rex Christe, "Glory, praise and honor be to Thee, Christ, O King!" It is true that on Good Friday the Church meditates upon the Man of Sorrows in agony upon the Cross, but at the same time, and perhaps more so, she beholds Him as King upon a royal throne. The hymn Vexilla Regis, "The royal banners forward go," is the more perfect expression of the spirit from which the Good Friday liturgy has arisen. Also characteristic is the verse from Psalm 95, Dicite in gentibus quia Dominus regnavit, to which the early Christians always added, a ligno, "Proclaim among the Gentiles: the Lord reigns from upon the tree of the Cross!" During Paschal time the Church is so occupied with her glorified Savior and Conqueror that kingship references become rarer; nevertheless, toward the end of the season we celebrate our King's triumph after completing the work of redemption, His royal enthronement on Ascension Thursday. Neither in the time after Pentecost is the picture of Christ as King wholly absent from the liturgy. Corpus Christi is a royal festival: "Christ the King who rules the nations, come, let us adore" (Invit.). In the Greek Church the feast of the Transfiguration is the principal solemnity in honor of Christ's kingship, Summum Regem gloriae Christum adoremus (Invit.). Finally at the sunset of the ecclesiastical year, the Church awaits with burning desire the return of the King of majesty. We will overlook further considerations in favor of a glance at the daily Offices. How often do we not begin Matins with an act of royal homage: "The King of apostles, of martyrs, of confessors, of virgins come, let us adore" (Invit.). Lauds is often introduced with Dominus regnavit, "The Lord is King". Christ as King is also a first consideration at the threshold of each day; for morning after morning we renew our oath of fidelity at Prime: "To the King of ages be honor and glory." Every oration is concluded through our Mediator Christ Jesus "who lives and reigns forever." Yes, age-old liturgy beholds Christ reigning as King in His basilica (etym.: "the king's house"), upon the altar as His throne. Excerpted from The Church's Year of Grace, Pius Parsch. Things to Do:
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Ez 34:11-12, 15-17 / 1 Cor 15:20-26, 28 / Mt 25:31-46 There was a brand new president at the local university and he was known as a brilliant scholar and intellectual. When he started appearing at one of the local churches on Sundays, the pastor was anxious to impress him in hopes that he'd join the parish. And so, week after week the pastor worked for hours preparing brilliant sermons replete with scholarly quotations and important insights. Eventually, the president joined the parish, and the pastor just couldn't stop himself from asking, "Sir, could you tell me which one of my sermons finally persuaded you to join our parish." With a puzzled expression, the president replied, "I really don't know what you're talking about. A little old lady in the back row made me feel so much at home by telling me how she missed me when I wasn't here. That's why I joined the parish." + + + The little things, done with love, make all the difference. Laid end to end, they can add up to a powerfully good life. If you doubt that, look at Mother Teresa. That's what Jesus is telling us today. He's summing up all his teaching and giving us the bottom line: "If you want to have life now and in the hereafter," he says, "you've got to use what God has given you, and use it to take care of his people. Nothing else makes matters. Nothing less will do. "Staying out of trouble is good," he says, "but it isn't enough. You've got to DO something for God's people: Feed the hungry, comfort the sick, welcome the stranger, clothe the naked, and visit those in prison." Those are Jesus' ultimate criteria for success or failure in life. So how are we doing? With the folks far away, many of us are doing fairly well: with generous checks, volunteer work, and prayers. But have we noticed the prisoners, the sick, the hungry, and the naked who are closer at hand? They're right here, in this church, in our families and schools. They're across the bridge table from us and across the desk from us: God's hurting, hungry people, whose spirits are starving, or trapped, or stripped naked by life's cruel turns. They're all around us. As Pogo would say, they are us! And each one of us has something to give them, some part of our selves that they need, to be healed, to break free, to grow up, or just to survive another day. They are right here, and they need us now. And so we need to pray: May God give us hearts as tender as his own, to see his hurting people, to embrace them, and not to turn away. May God give us great hearts that give our all and hold nothing back! |
The Lord is my shepherd, He shall watch over me at all times! Blessed be the name of the Lord!
Mt 25:31-46 | ||
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# | Douay-Rheims | Vulgate |
31 | And when the Son of man shall come in his majesty, and all the angels with him, then shall he sit upon the seat of his majesty. | cum autem venerit Filius hominis in maiestate sua et omnes angeli cum eo tunc sedebit super sedem maiestatis suae |
32 | And all nations shall be gathered together before him: and he shall separate them one from another, as the shepherd separateth the sheep from the goats: | et congregabuntur ante eum omnes gentes et separabit eos ab invicem sicut pastor segregat oves ab hedis |
33 | And he shall set the sheep on his right hand, but the goats on his left. | et statuet oves quidem a dextris suis hedos autem a sinistris |
34 | Then shall the king say to them that shall be on his right hand: Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world. | tunc dicet rex his qui a dextris eius erunt venite benedicti Patris mei possidete paratum vobis regnum a constitutione mundi |
35 | For I was hungry, and you gave me to eat: I was thirsty, and you gave me to drink: I was a stranger, and you took me in: | esurivi enim et dedistis mihi manducare sitivi et dedistis mihi bibere hospes eram et collexistis me |
36 | Naked, and you covered me: sick, and you visited me: I was in prison, and you came to me. | nudus et operuistis me infirmus et visitastis me in carcere eram et venistis ad me |
37 | Then shall the just answer him, saying: Lord, when did we see thee hungry and fed thee: thirsty and gave thee drink? | tunc respondebunt ei iusti dicentes Domine quando te vidimus esurientem et pavimus sitientem et dedimus tibi potum |
38 | Or when did we see thee a stranger and took thee in? Or naked and covered thee? | quando autem te vidimus hospitem et colleximus te aut nudum et cooperuimus |
39 | Or when did we see thee sick or in prison and came to thee? | aut quando te vidimus infirmum aut in carcere et venimus ad te |
40 | And the king answering shall say to them: Amen I say to you, as long as you did it to one of these my least brethren, you did it to me. | et respondens rex dicet illis amen dico vobis quamdiu fecistis uni de his fratribus meis minimis mihi fecistis |
41 | Then he shall say to them also that shall be on his left hand: Depart from me, you cursed, into everlasting fire, which was prepared for the devil and his angels. | tunc dicet et his qui a sinistris erunt discedite a me maledicti in ignem aeternum qui paratus est diabolo et angelis eius |
42 | For I was hungry and you gave me not to eat: I was thirsty and you gave me not to drink. | esurivi enim et non dedistis mihi manducare sitivi et non dedistis mihi potum |
43 | I was a stranger and you took me not in: naked and you covered me not: sick and in prison and you did not visit me. | hospes eram et non collexistis me nudus et non operuistis me infirmus et in carcere et non visitastis me |
44 | Then they also shall answer him, saying: Lord, when did we see thee hungry or thirsty or a stranger or naked or sick or in prison and did not minister to thee? | tunc respondebunt et ipsi dicentes Domine quando te vidimus esurientem aut sitientem aut hospitem aut nudum aut infirmum vel in carcere et non ministravimus tibi |
45 | Then he shall answer them, saying: Amen: I say to you, as long as you did it not to one of these least, neither did you do it to me. | tunc respondebit illis dicens amen dico vobis quamdiu non fecistis uni de minoribus his nec mihi fecistis |
46 | And these shall go into everlasting punishment: but the just, into life everlasting. | et ibunt hii in supplicium aeternum iusti autem in vitam aeternam |
God's gentle rains fall on both the just and the unjust. We are all blessed by the loving care of God. He gives us time to repent and come to Him. The separation of the just and the unjust will come later, at a time of His choosing. Therefore, we should all be patient in the face of injustices.
Once again, you've graced this thread with a beautiful example of religious artwork. Thanks very much.
Lovely verses, thanks for posting.
Impressive example of Eastern Orthodox icon. Kudos to you for posting.
Our deacon gave a great homily on this today.
Great!
Sunday November 20, 2005 Feast of Christ the King
Reading I (Ezekiel 34:11-12, 15-17)
Reading II (1 Corinthians 15:20-26, 28)
Gospel (St. Matthew 25:31-46)
Throughout the Scriptures, God is called a king. He even tells us in many places that He Himself is a great king. He is the King of Israel, yet recall that the people of Israel did not want God to be their king because they wanted to be like everyone else. They wanted a human king that they could set before themselves, they wanted somebody who could lead them into battle, and they wanted somebody who would be able to lay down various laws for them and to govern in their country; forgetting, of course, the fact that God had already given them the laws by which they were to live and that the Lord Himself told them He would lead them into battle. But they did not want God to be their king. They rejected Him, and therefore they asked God to raise up for them a human king. God told them that if they wanted a human king they would not like him, but they wanted him anyway. So the Lord allowed that Saul would be raised up for the people as their first king, and following him some fifty-two others. Other than David and two other kings, one after the next just became more and more corrupt. Consequently, the people recognized that what they had done was wrong.
In our day, God has given us a human kingHis own Sonand He has laid down laws for us to follow, laws that are most just and most perfect so that we would be able to live our lives in accordance with Gods way. And just as it was some three thousand years ago, so once again people keep saying, We dont want God to be our king. We dont want to do it His way. So we have to ask ourselves: Just exactly what is this kingship that we celebrate today? The kingship of Jesus Christ is the celebration of the fact that He died for us. Jesus is not the king because He is God. He is the king because He is the Messiah, because He was willing to come into this world and to suffer and to die so that we could live.
When the people of Israel wanted Saul to be their king, God told them what would happen is that he would tax them. He would take the best of everything that they had. He would press their young men into military service and their young women into service for himself. But what we see with Jesus is exactly the opposite. He came into this world, as He Himself tells us, not to be served but to serve. He does not take from us what is the best; He gives to us what is the best. He does not simply take any of us selfishly to put us into service in His kingdom, but rather what He asks is that we would make a free choice to serve as we have been served. And He gives us a commandment, that is, that we would lovethe very thing for which we were created. So it is not something that is oppressive, but instead it is something that brings perfect freedom.
The kingdom of Christ is a kingdom of peace. It is a kingdom of justice. It is a kingdom of love. Not of gushy feelings of some sort of romance, but rather it is a kingdom where true charity prevails, where those who would call Christ their King will seek to serve one another. This is the beauty of the kingdom of Christ. When we think of a king in the human sense, we think of the one who is the most exalted, the one to whom everyone is to bow down, the one who has all the power. Well, we can say of Jesus that He does have all power and that we are to bow down before Him, but there is a difference in the manner in which this is done. The human king demands that people bow down before him. The human king demands that people serve, and so it is done out of constraint, not so much because they want to. Even for those who want to serve, most often it is because they want something for themselves. They want a title or a higher position or some kind of prestige. But as we see from the first reading with the prophet Ezekiel when Our Lord tells us that He Himself is going to shepherd His sheep, He talks about how He is going to take care of the sick and the lame and the weak. The sleek and the strong, He says, He is going to destroy.
Now that seems like a contradiction. Most often, the shepherd is going to be the most proud of his strong, sleek sheep. That is the way it would certainly be in an earthly kingdom. The ones who seem to be the most impressive are the ones who are going to be shown off. But Jesus does not have time for anyone who thinks they are strong enough that they do not need Him. When we recognize that we are weak, when we recognize that we are broken, that spiritually we are ill, then we realize that we need someone beyond ourselves; not someone who is self-serving, but someone who will serve our needs. And love by its very nature requires that we in turn will serve. That is what love is all about. It is a reciprocal relationship of benevolence, that is, each party seeking the good of the other, each party seeking to serve the other. Jesus does not demand that we serve Him. He does not demand that we bow down before Him, but rather, out of love, we recognize Who He is and we freely choose to serve Him. When we recognize Who He is, we are the ones who make the choice. Like the twenty-four elders around the throne who cast their crowns down and bow down before the Lord and sing the new song, that is the free choice that we will make, or the free choice that we will refuse to make. But when we make that choice it is to do what we should out of love, not forced on us, not a matter of constraint, but rather it is a free choice to love. That is where there is a difference.
When there is a human king, that person might try to make everyone else his subject. They are forced to do what the king has decided. With our King, it is very different. No one is forced to do anything. We have been loved and we have to make the choice to love in return. That choice is entirely ours. Our Lord makes very clear what that is going to entail for us. It means that we have to serve the needs of those around us, and by serving those people around us, we are serving Christ. Recall when Mother Teresa of Calcutta was asked how it is that she can work with these people whose flesh is literally rotting on their bodies and who are dying in the streets and have insects growing in their wounds. She said simply, I see Jesus in each of them, and I serve Him in them. Now if she was able to see Christ in the poorest of the poor, in the ones who in their human deformity would seem to be the least like Christ, then we have to ask ourselves: Why do we not see Christ in one another? Is it because we think that we are sleek and strong? How often do we look down our noses at someone else? Do we stand in arrogant judgment of another? How often do we ridicule others, trying to make ourselves look better than they? When we see someone who is truly a humble servant of the Lord, we tend to reject them and make fun of them, instead of recognizing that perhaps there is a saint in our midstbut it is not the way we think a saint ought to look.
We have to be able to see things through Gods eyes. He says, Whatever you do for the least of My brothers, you do to Me. Not, what you do for the sleek and the strong, not, what you do so there might be a reward, not, what you do so you might be promoted or get something for yourself, because then you are not really serving the other, you are serving yourself. But Our Lord is looking for us to practice true charity, which means to give without expecting anything in return, which is exactly what He did. He expects us to seek out those who are truly in need and to reach out to them.
Well, the need that we have in America more than any is a spiritual need. There are very few who are truly in need on a physical order, very, very few. But there are so many who are in need on a spiritual order. Again, looking at Mother Teresa of Calcutta, whose order was founded solely to work with the poorest of the poor, she was asked, Why are you going to America? And she could honestly respond that these were the people who had the greatest poverty. Materially, they had the greatest wealth in the world; spiritually, they were the most impoverished people on the face of the earth. That is why she founded houses in America: to bring Christ to those who think that they are sleek and strong, to bring Christ to those who do not recognize their weakness, their brokenness, their illness (spiritually speaking, that is). That is the point we need to recognize: We need a shepherd.
The wonderful thing is that our King and our Shepherd is one and the same; the Good Shepherd Who is not seeking Himself, but is seeking us; the Good Shepherd Who will take the wandering sheep and place it on His shoulders, not kicking it, driving it, or beating it, but rather very gently lifting the little sheep onto His shoulders and carrying the sheep home and rejoicing that He has found His lost sheep. That is what our Shepherd is all about. We have nothing to fear in Christ unless we think that we do not need Him. And we need to be very careful not to try to play games with our own selves. We certainly will admit in our heads that we need Him, but we live as though we do not. So we need to humble ourselves and we need to seek in the depths of our hearts to be united with Christ in all things. That means, of course, that we are going to have to make a few changes in our lives. Whether we are willing to do it is the question.
We have the example set before us. Jesus is right there on the Cross, our King and our Shepherd. Remember the letters right above His head mean Jesus of Nazareth, King of the Jews. He is our King on the Cross. He came into this world to serve, He came into this world to die, He came into this world poor and lowly, and in the very end He was beaten and disfigured beyond recognition. When we fail to recognize Christ in others, would we have recognized Him two thousand years ago? Have we romanticized what the Passion of Christ was really all about? How many of us, two thousand years ago, would have stayed with Him all the way to Calvary? How many, like Veronica, would have wiped His face? How many, like Mary and John and Mary Magdalene, would have been right there united with Him in His suffering? That is where He shepherded us perfectly. That is where He is enthroned as King. Now He is asking that if we will recognize Him there that we will recognize Him also in the least of His brothers and that we will humble ourselves to serve and to love as we ourselves have been served and loved by Him.
* This text was transcribed from the audio recording with minimal editing.
Sunday, November 20, 2005 Meditation Matthew 25:31-46 What does a shepherd have in common with a king? Very little, it would seem. One is a poor, solitary countryside herdsman, and the other a powerful national ruler. These occupations come together, however, in two of the greatest figures in the Bible. First, there is David, the humble shepherd who was plucked from his sheepfold and anointed as king over Israel. Then there is Jesus, King of kings and Lord of lords, who called himself the good shepherd (John 10:11). Today we celebrate Jesus as King enthroned at the right hand of the Father. We also look forward to his ultimate glorification after the Last Judgment. At that time, people from every nation under heaven will acknowledge his sovereignty and rejoice in his power. The whole world will be silent before his judgment, and he will judge all of us with divine justice. Yet even in his role as king, Jesus tends his flock as a shepherd (Matthew 25:40). This is just what God promised ages earlier: I myself will be the shepherd of my sheep (Ezekiel 34:15). As a compassionate shepherd-king, Jesus doesnt want to see his sheep left in need. He himself wants to bind up our wounds and lead us gently to his home. Jesus roles as a king and a shepherd are not contradictions or mutually exclusive. They are really one and the same thing! Jesus is king precisely because he rules with compassion. It is his very compassion and mercy that make him ruler of all creation. So what else can we do but bow down before Jesus in humble worship? What else can we do but follow as he leads us with his rod and his staff? Let us gratefully declare with David, The Lord is my shepherd, I shall not want! Jesus, I adore you as my king! I am thankful that you protect me, care for me, and hear me when I call to you. Grant me your goodness and mercy all the days of my life. May I dwell with you in your kingdom forever! Ezekiel 34:11-12,15-17; Psalm 23:1-3,5-6; 1 Corinthians 15:20-26,28 |
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Yesterday was really, really glorious! Hubby and I were finally confirmed, so we are now officially "Across the Tiber." Thank you all (and any others I may have forgotten to list) for your encouragement and advice. Catholic Freepers are the greatest!
God bless!
1. To Jesus Christ, our sov'reign King,
Who is the world's salvation,
All praise and homage do we bring
And thanks and adoration.
R. Christ Jesus, Victor!
Christ Jesus, Ruler!
Christ Jesus, Lord and Redeemer!
2. Your reign extend, O King benign,
To ev'ry land and nation;
For in your Kingdom, Lord divine,
Alone we find salvation. R.
3. To you, and to your church, great King,
We pledge our heart's oblation;
Until before your throne we sing
In endless jubilation. R.
(our closing hymn from yesterday. For some reason they were all Good Old German Hymns. Love 'em.)
May God continue to bless both of you as you reach out to others manifesting the Gifts of the Holy Spirit!
Congratulations!
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