Jesus Christ is the King of kings: come, let us adore him.
Liturgical Colour: White.
Christ the King
The Solemnity of Our Lord Jesus Christ, King of the Universe was instituted by Pope Pius XI in 1925, the sixteenth centenary of the Council of Nicaea at which the doctrine of the consubstantiality of Christ with the Father was defined. Its eschatological character was confirmed by its move, in the calendar reforms of the Second Vatican Council, to the final Sunday of the liturgical year.
The Pope asserted that the most effective defence against the destructive forces of the age is the recognition of the kingship of Christ; and, furthermore, a feast which is celebrated every year by everyone is a far better way of deploying that defence than any number of books written by learned people. First, we do; then we come to understand what it is that we are doing.
Each of us has been anointed with holy oil at baptism, as priest, prophet and king. The feast of Christ the King is thus a good moment to reflect on our kingship and on what “king” means and how to be one. Understanding the feast makes us understand our own call better.
One possible point of entry is in Genesis, where Adam sits in state and God brings him all the animals for him to give them names. To give names to one’s subjects is the act of a king. The responsibility of a king is then to care for his subjects, which is why we are obliged to act as custodians of creation: something no other creature is. How far that responsibility takes one can then be seen in the King of the Universe, who is simultaneously the ruler of all and the servant of all. He rules in triumph; and he rules from the Cross.
Perhaps a way into a meditation on all this would be to ask, “Over whom am I, personally, king?” and hence “Whom am I called to serve?”
In other years: St Cecilia
Devotion to St Cecilia, in whose honour a basilica was constructed in Rome in the fifth century, has spread far and wide because of the Passion of Saint Cecilia, which holds her up as a perfect example of a Christian woman, who embraced virginity and suffered martyrdom for the love of Christ.
As with early martyrs, nothing much is known about Cecilia except her existence and her name; with the additional complication that so many stories have grown up round her that any remaining historical facts are obscured. No-one knows quite why she should suddenly have become popular in the middle of the sixth century, some 200 years after her death, and her association with music is also a mystery. It may be real, or it may come from the description in the Passion of Cecilia singing to God “in her heart” while the musicians were playing on her wedding day, or it may come from a linguistic confusion: where the Passion describes her being stifled to death candentibus organis, “with the pipes glowing red-hot,” this could have been misread as cantantibus organis, “with the organ playing.”
About the author of the Second Reading in today's Office of Readings:
Second Reading: Origen (184 - 254)
Origen is a giant among early Christian thinkers. He was knowledgeable in all the arguments of the Greek philosophical schools but believed firmly in the Bible as the only source of true inspiration. He is thus a representative of that curious hybrid called “Christianity”, which on the one hand maintains (like the Jews) an ongoing direct relationship with the living God, who is the principle and source of being itself, but on the other hand maintains (like the Greeks) that everything makes sense rationally and it is our duty to make sense of it. As the Gospels say (but the Pentateuch does not), “You shall love the Lord your God with all your mind”.
A first stage in this, when it comes (for example) to disputations with the Jews over their view of Christianity as a recently-founded syncretizing heresy of Judaism, is to decide what Scripture is and what it says. If I argue from my books and you argue from yours, we will never meet; but if we share an agreed foundation, there is some chance. Accordingly Origen compiled a vast synopsis of the different versions of the Old Testament, called the Hexapla. Not all Origen’s specific judgements on soundness were generally accepted, even at the time, but the principle remains a necessary one, indispensable for any constructive meeting of minds.
Origen’s principle of interpretation of Scripture is that as well as having a literal meaning, its laws, stories and narratives point us to eternal and spiritual truths. The prime purpose of Scripture is to convey spiritual truth, and the narrative of historical events is secondary to this. While we still accept that “Scripture provides us with the truths necessary for salvation”, this view does leave room for over-interpretation by the unscrupulous, and in the controversies of succeeding centuries people would either claim Origen as an authority for their own interpretations or accuse their opponents of Origenizing away the plain truths of Scripture. Even today, the literalist view taken by some heretics of narratives in Genesis which most of us accept as allegorical shows that this controversy will never die.
As part of his programme of founding everything on Scripture, Origen produced voluminous commentaries – too many of them for the copyists to keep up, so that today some of them have perished. But what remains has definite value, and extracts from his commentaries and also his sermons are used as some of our Second Readings in the Office of Readings.
Liturgical colour: white
White is the colour of heaven. Liturgically, it is used to celebrate feasts of the Lord; Christmas and Easter, the great seasons of the Lord; and the saints. Not that you will always see white in church, because if something more splendid, such as gold, is available, that can and should be used instead. We are, after all, celebrating.
In the earliest centuries all vestments were white – the white of baptismal purity and of the robes worn by the armies of the redeemed in the Apocalypse, washed white in the blood of the Lamb. As the Church grew secure enough to be able to plan her liturgy, she began to use colour so that our sense of sight could deepen our experience of the mysteries of salvation, just as incense recruits our sense of smell and music that of hearing. Over the centuries various schemes of colour for feasts and seasons were worked out, and it is only as late as the 19th century that they were harmonized into their present form.
|Mid-morning reading (Terce)||(Colossians 1:12-13) ©|
We thank the Father who has made it possible for us to share in the saints’ inheritance of light. He has taken us out of the power of darkness and created a place for us in the kingdom of the Son that he loves.
|Noon reading (Sext)||Colossians 1:16-18 ©|
All things were created through him and for him. Before anything was created, he existed, and he holds all things in unity. Now the Church is his body, he is its head. As he is the Beginning, he was first to be born from the dead, so that he should be first in every way.
|Afternoon reading (None)||Colossians 1:19-20 ©|
God wanted all perfection to be found in him and all things to be reconciled through him and for him, everything in heaven and everything on earth, when he made peace by his death on the cross.