The Solemnity Our Lord Jesus Christ, King of the Universe
Lectionary: 161
Lectionary: 161
As the visions during the night continued, I saw
one like a Son of man coming,
on the clouds of heaven;
when he reached the Ancient One
and was presented before him,
the one like a Son of man received dominion, glory, and kingship;
all peoples, nations, and languages serve him.
His dominion is an everlasting dominion
that shall not be taken away,
his kingship shall not be destroyed.
one like a Son of man coming,
on the clouds of heaven;
when he reached the Ancient One
and was presented before him,
the one like a Son of man received dominion, glory, and kingship;
all peoples, nations, and languages serve him.
His dominion is an everlasting dominion
that shall not be taken away,
his kingship shall not be destroyed.
Responsorial PsalmPS 93:1, 1-2, 5
R. (1a) The LORD is king; he is robed in majesty.
The LORD is king, in splendor robed;
robed is the LORD and girt about with strength.
R. The LORD is king; he is robed in majesty.
And he has made the world firm,
not to be moved.
Your throne stands firm from of old;
from everlasting you are, O LORD.
R. The LORD is king; he is robed in majesty.
Your decrees are worthy of trust indeed;
holiness befits your house,
O LORD, for length of days.
R. The LORD is king; he is robed in majesty.
The LORD is king, in splendor robed;
robed is the LORD and girt about with strength.
R. The LORD is king; he is robed in majesty.
And he has made the world firm,
not to be moved.
Your throne stands firm from of old;
from everlasting you are, O LORD.
R. The LORD is king; he is robed in majesty.
Your decrees are worthy of trust indeed;
holiness befits your house,
O LORD, for length of days.
R. The LORD is king; he is robed in majesty.
Reading 2RV
1:5-8
Jesus Christ is the faithful witness,
the firstborn of the dead and ruler of the kings of the earth.
To him who loves us and has freed us from our sins by his blood,
who has made us into a kingdom, priests for his God and Father,
to him be glory and power forever and ever. Amen.
Behold, he is coming amid the clouds,
and every eye will see him,
even those who pierced him.
All the peoples of the earth will lament him.
Yes. Amen.
"I am the Alpha and the Omega, " says the Lord God,
"the one who is and who was and who is to come, the almighty."
the firstborn of the dead and ruler of the kings of the earth.
To him who loves us and has freed us from our sins by his blood,
who has made us into a kingdom, priests for his God and Father,
to him be glory and power forever and ever. Amen.
Behold, he is coming amid the clouds,
and every eye will see him,
even those who pierced him.
All the peoples of the earth will lament him.
Yes. Amen.
"I am the Alpha and the Omega, " says the Lord God,
"the one who is and who was and who is to come, the almighty."
AlleluiaMK 11:9,
10
R. Alleluia, alleluia.
Blessed is he who comes in the name of the Lord!
Blessed is the kingdom of our father David that is to come!
R. Alleluia, alleluia.
Blessed is he who comes in the name of the Lord!
Blessed is the kingdom of our father David that is to come!
R. Alleluia, alleluia.
GospelJN
18:33B-37
Pilate said to Jesus,
"Are you the King of the Jews?"
Jesus answered, "Do you say this on your own
or have others told you about me?"
Pilate answered, "I am not a Jew, am I?
Your own nation and the chief priests handed you over to me.
What have you done?"
Jesus answered, "My kingdom does not belong to this world.
If my kingdom did belong to this world,
my attendants would be fighting
to keep me from being handed over to the Jews.
But as it is, my kingdom is not here."
So Pilate said to him, "Then you are a king?"
Jesus answered, "You say I am a king.
For this I was born and for this I came into the world,
to testify to the truth.
Everyone who belongs to the truth listens to my voice."
"Are you the King of the Jews?"
Jesus answered, "Do you say this on your own
or have others told you about me?"
Pilate answered, "I am not a Jew, am I?
Your own nation and the chief priests handed you over to me.
What have you done?"
Jesus answered, "My kingdom does not belong to this world.
If my kingdom did belong to this world,
my attendants would be fighting
to keep me from being handed over to the Jews.
But as it is, my kingdom is not here."
So Pilate said to him, "Then you are a king?"
Jesus answered, "You say I am a king.
For this I was born and for this I came into the world,
to testify to the truth.
Everyone who belongs to the truth listens to my voice."
Solemnity of Christ the King – Cycle B
Note: Where a Scripture text is underlined in the body of this
discussion, it is recommended that the reader look up and read that passage.
Introduction
Instituted by Pius XI in 1926, this feast was celebrated on the
last Sunday of October to foster the awareness of Christ’s dominion over all
people and to establish peace among nations. After Vatican Council II the feast
was transferred to the last Sunday of the Liturgical Year, the Sunday before
Advent, on which the human race is consecrated to the Sacred Heart through the
Litany of the Sacred Heart and a prayer recited before the Blessed Sacrament.
This feast celebrates Christ’s Kingship in an altogether
non-worldly way. Jesus was anointed by the Father with the oil of gladness as
the Eternal Priest and Universal King. As Priest He offered His life on the
altar of the Cross and redeemed the human race by this one perfect sacrifice of
peace. As King He claims dominion over all creation that He may present to the
almighty Father a Kingdom of truth and life, a Kingdom of holiness and grace, a
Kingdom of justice, love, and peace.
1st Reading - Daniel 7:13-14
Last week we heard from Daniel’s fourth apocalyptic vision as
our first reading and referred to our reading for today as part of our study of
the Gospel. Today’s 1st reading is from Daniel’s first
apocalyptic vision, the vision of the four beasts, which occupies all of
chapter 7. The Jerome Biblical Commentary and The New
Jerome Biblical Commentary both say that “all exegetes now agree that
the four beasts of this vision stand for the four successive pagan empires:”
a) The Babylonians
b) The Medes
c) The Persians
d) The Greeks
I am going to disagree. The Medes never occupied Jerusalem
except as part of an alliance of Persians and Medes (call it Medo-Persian)
under the leadership of Cyrus. I propose that the four successive pagan empires
are instead:
a) The Babylonians
b) The Medo-Persians
c) The Greeks
d) The Romans
Each of these pagan empires occupied Jerusalem and each of the
occupations ended in conversion of the occupier:
a) Babylonians - Nebuchadnezzar - Daniel 2:47; 4:37
b) Medo-Persians - Cyrus - 2 Chronicles 36:23; Ezra
1:2
c) Greeks - Antiochus - 1 Maccabees 6:12-13
d) Romans - Constantine - A.D. 313
The first three occupations ended in conversion to Judaism while
the 4th and final one ended in conversion to Christianity.
Another, equally intriguing interpretation is that the 4th beast
is the Maccabees. Although they were Jewish and took over from the Greeks, they
were not of Davidic descent and therefore were occupiers rather than the
rightful inheritors of the throne. Their influence ended when the Temple was
destroyed in A.D. 70.
Today’s reading occurs immediately after the fourth beast has
been destroyed in Daniel’s vision.
13 As the visions during the night continued, I saw One like
a son of man
In human form. An image appeared in the vision resembling a
human being, just as the first four images resembled beasts.
coming, on the clouds of heaven;
From God. The four beasts had come “up from the sea,” from the
powers of evil. Just as the four beasts are representative of kingdoms, the
human form is not an individual but a symbol; a symbol of the kingdom of the
saints of the Most High (verse 18).
The concept of the Son of Man eventually shifted from a figure
of speech for the theocratic kingdom into a term for the messianic king
himself. This change appears in Enoch, written a century or two before the time
of Christ.
When he reached the Ancient One and was presented before him, 14 He
received dominion, glory, and kingship; nations and peoples of every language
serve him. His dominion is an everlasting dominion that shall not be taken
away, his kingship shall not be destroyed.
2nd Reading - Revelation 1:5-8
Today’s reading, from the book of Revelation, comes from the
opening greeting and doxology; the portion of any letter which was designed to
identify the writer and generally heaps flowery praise on the hearer to set the
mood for the teaching which will follow. In this case, the writing is to the
seven churches in the province of Asia. Although the seven churches are named,
and it is evident from the descriptions which follow that he had these actual
churches in mind, it is thought that the universal church is also being addressed;
seven being the number of the covenant, the churches being in a circular
pattern on a map, and other churches were known to exist in the area.
5 and from Jesus Christ, the faithful witness,
This is a reference to Jesus’ passion. The term “witness”
(Greek: martyr) is one who is executed. The significance of Jesus
as the “witness” is that He not only witnesses against those who are at war
against God, but He also executes them.
the firstborn of the dead
By His resurrection from the dead, He has attained supremacy,
having “first place in everything” (Colossians 1:18).
and ruler of the kings of the earth.
Jesus’ exaltation. He is the universal king now, in this age –
sitting at His Father’s right hand while all His enemies are being put under
His feet (Matthew 22:44; Mark 12:36). These three titles express the essential
content of faith.
To him who loves us and has freed us from our sins by his
blood,
The precise wording of this phrase is unique in the New
Testament to the book of
Revelation. The basic idea is early Christian tradition (see
Romans 3:21-26; Galatians 2:20).
6 who has made us into a kingdom, priests for his God and
Father,
Jesus’ work fulfills the covenant of Exodus 19:6 put into
suspension by the sin of the golden calf. Being a kingdom means being under
God’s rule rather than Satan’s. All those who hear and obey God’s word are
priests: mediators between God and the rest of humanity. The Kingdom of God is at
hand.
to him be glory and power forever (and ever). Amen. 7 Behold,
he is coming amid the clouds,
This is one of the most familiar Biblical images for judgment.
Here, it calls to mind Daniel 7:13, our first reading.
and every eye will see him, even those who pierced him. All the
peoples of the earth will lament him.
Zechariah 12:10. These two Old Testament sayings had, by the
time of this writing, been interpreted as prophesies of the return of the risen
Jesus as judge (see Matthew 24:30).
Yes. Amen. 8 “I am the Alpha and the
Omega,”
The first and last letters of the Greek alphabet; the beginning
and the end. (see Isaiah 41:4; 43:10; 44:6; 48:12). The fact that
both God and Christ claim “I am the alpha and the omega” proved difficult for
some of the earliest commentators on Revelation. Although commentators
struggled to explain how the same title could be applied both to God and to
Christ, Revelation itself often says of each what can be said of the other, thus
highlighting the intimacy of their relationship and the oneness of their
nature. The Trinitarian formula wasn’t developed until the
Nicene-Constantinoplian Creed (AD 381).
says the Lord God,
This is the first of only two passages in Revelation in which
God is identified explicitly as the speaker (the other is 21:5-8). He is the
eternal and unchangeable source and goal of all history (Romans 11:36).
“the one who is and who was and who is to come, the almighty.”
Gospel - John 18:33b-37
Because the Gospel of Mark is so short, and this being the last
Sunday in the current cycle (Cycle B), we turn to the Gospel of John to see
Jesus’ kingship described. Ordinarily when we think of kingship we
imagine palaces, royal robes, sumptuous banquets, silver and gold, power and
glory. But today we hear about truth, betrayal, blood, death and bitter
lamentation
Jesus has been arrested and the High Priest Annas has finished
his interrogation the previous evening, and finding nothing wrong, sent Him to
another high priest, Caiaphas. We were told the night was cold, and twice Peter
was described as warming himself near the charcoal fire. At daybreak (Good
Friday) Jesus was brought to Pilate who was unable to secure a clear indictment
from the crowd and so has summoned Jesus inside the praetorium (Roman
courtroom) to make a private inquiry of Jesus.
The contempt with which Pilate and the Jews regarded one another
is well known. Pilate’s questioning does not necessarily mean that he is
unaware of the attitude of these men toward Jesus, but he is asking for a
charge against him which will have validity in Roman law. This, Jesus’ enemies
did not conclusively have, hence their initial effort to bluster Pilate into
doing their will without hearing specific charges. Pilate has refused to
involve himself under those terms and has forced the Jews to speak bluntly of
their designs on Jesus’ life.
The Gospel of John is unique in that, unlike the other three
gospels, John places Jesus’ death on the cross on a different date. The
synoptic gospels (Matthew, Mark, and Luke) all show the Last Supper as being a
Passover meal with Jesus’ sacrifice occurring the next day. John, because of
his emphasis upon the Eucharist, places Jesus death at the same time as the
sacrifice of the Passover lamb. Saint John draws heavily from Old Testament
Passover imagery in his narrative:
Only in John do we hear Jesus being declared “The Lamb of God
(John 1:29, 36).
John is very careful to place Jesus’ triumphal entry into
Jerusalem on the day
when the Jews are to procure the lamb for the Passover meal
(Palm Sunday); they are to observe the lamb for four days to ensure that it is
free from any blemishes before the animal is sacrificed (Exodus 12:3-6).
John has Pilate, after carefully examining Jesus, declare that
He is without
blemish: “he again went out to the Jews and said to them, ‘I
find no guilt in him’” (John 18:38); “Once more Pilate went out and said to
them, ‘Look, I am bringing him out to you, so that you may know that I find no
guilt in him’” (John 19:4); “Pilate said to them, ‘Take him yourselves and
crucify him. I find no guilt in him’” (John 19:6), at which point He is sent to
be sacrificed. It is of Pilate’s examination of Jesus that we hear about today.
John goes on to report that Jesus’ sacrifice on the altar of the
cross satisfies
the requirements for the Passover lamb: “But when they came to
Jesus and saw that he was already dead, they did not break his legs, but one
soldier thrust his lance into his side, and immediately blood and water flowed
out. ... For this happened so that the scripture passage might be fulfilled:
‘Not a bone of it will be broken’ [Exodus 12:46]” (John 19:33-34, 36).
All this is to show that Jesus becomes the sacrifice of the New
Passover, the meal which Jesus promises in His Bread of Life Discourse (John
6:25-70). He becomes the meal which must be eaten if we are to be part of the
covenant (Exodus 12:8).
33b [Pilate said to Jesus,] “Are you the King of the
Jews?”
There is nothing in the preceding narrative which would prepare
us for this question. Saint John presupposes that Pilate has obtained more
precise information about Jesus than that contained in his discussion with the
Jews in verses 30-32. Events such as those Saint John describes in 6:15 and
12:12 could have been used as a source of denouncing Jesus as the leader of a
nationalist movement, the only charge that would be taken seriously by the
Romans.
34 Jesus answered, “Do you say this on your own
or have others told you about me?”
By replying with another question, Jesus is not refusing to
answer – He is trying to make clear, as He has always done, that His mission is
a spiritual one. [compare with Jesus’ response to Peter’s profession (Matthew
16:17)]. Pilate’s question is not an easy one to answer. To a Gentile, a king
of the Jews is a subverter of the Empire. To a Jewish nationalist, the
King-Messiah was a political-religious liberator who would obtain their freedom
from Rome.
35 Pilate answered, “I am not a Jew, am I? Your
own nation and the chief priests handed you over to me.
Pilate’s scorn for the Jews is made evident. He is there to look
out for the affairs of the Empire.
What have you done?”
Have you done something which should concern the Empire?
36 Jesus answered, “My kingdom does not belong to
this world.
Jesus’ answer separates His kingship from anything that could
threaten the Empire, since He claims that it can be proved that His kingship is
not of this world. He has no followers fighting to secure His release. After
the miracle of the multiplication of the loaves and fish, Jesus fled because
the people wanted to proclaim Him an earthly king (John 6:15). However, Jesus
did enter Jerusalem in triumph, and He did accept acclamation as King-Messiah
(John 12:13). He acknowledges before Pilate that He is truly a king – but He
also makes it clear that His kingship is not an earthly one.
If my kingdom did belong to this world, my attendants (would) be
fighting to keep me from being handed over to the Jews.
Jesus’ reference to “the Jews” separates Him from those who have
already rejected Him.
But as it is, my kingdom is not here.” 37 So
Pilate said to him, “Then you are a king?”
Like a courtroom today, just answer “yes” or “no”. Pilate wants
a direct answer.
Jesus answered, “You say I am a king.
In Pilate’s sense of the word, Jesus is not a king. In another
sense, as Jesus has already implied by speaking of His kingdom, He is a king.
For this I was born and for this I came into the world, to
testify to the truth.
He is not a worldly king, but a king who “came into the world”
to testify to the truth. In the last verses we hear the Word in this gospel.
(see John 1:14, 17; 8:32; 14:6; 14:17; 15:26; 16:13; 17:17-19)
Everyone who belongs to the truth listens to my voice.”
Jesus implicitly calls on Pilate to take a stand – on the side
of truth and life, or with those who have rejected Him.
Meditation: "My kingship is not of this
world"
Do you recognize that the Lord Jesus have been given all
authority and power to reign over heaven and earth? Jesus was crucified for his
claim to be the Messiah King (John 18:37) who would rule not only over his people
Israel but ultimately over all the nations as well (Daniel 7:13-14).
God is King and Ruler over all
What is the significance or meaning of Jesus' kingship for us? Kingship today seems antiquated, especially in democratic societies where everyone is treated equal and free. God at first did not want to give his people Israel a king. Why? Because God alone was their King and they needed no other. Nonetheless, God relented and promised his people that through David's line he would establish a Ruler and a Kingdom that would last for eternity (Psalm 89:29).
What is the significance or meaning of Jesus' kingship for us? Kingship today seems antiquated, especially in democratic societies where everyone is treated equal and free. God at first did not want to give his people Israel a king. Why? Because God alone was their King and they needed no other. Nonetheless, God relented and promised his people that through David's line he would establish a Ruler and a Kingdom that would last for eternity (Psalm 89:29).
The Jews understood that the Messiah ("Anointed One")
would come as God's anointed King to restore paradise and establish God's reign
of everlasting peace for them. They wanted a Messianic King who would free them
from strife and division and from foreign oppression. Many had high hopes that
Jesus would be the Messiah and Ruler for Israel. Little did they understand
what kind of kingship Jesus claimed to possess.
Jesus' claim to kingship
Jesus came to deliver his people, and the whole world, from the worst kind of tyranny possible - from bondage to sin, condemnation and death, and to free us from Satan's kingdom of deception, oppression, and destruction. Jesus came to conquer hearts and souls for an unshakeable kingdom - a kingdom ruled not by force or fear - but by the power of God's righteousness, peace, and joy in the Holy Spirit (Romans 14:17).
Jesus came to deliver his people, and the whole world, from the worst kind of tyranny possible - from bondage to sin, condemnation and death, and to free us from Satan's kingdom of deception, oppression, and destruction. Jesus came to conquer hearts and souls for an unshakeable kingdom - a kingdom ruled not by force or fear - but by the power of God's righteousness, peace, and joy in the Holy Spirit (Romans 14:17).
When Satan tempted Jesus during his forty day fast in the
wilderness, he offered Jesus all the kingdoms of the world (Matthew 4:8-9)
Jesus knew that the world was in Satan's power. And this was precisely why Jesus
came - to overthrow Satan's power and deception over the earth. Jesus knew that
the way to victory was through submission to his Father's will and strategy for
overcoming sin and Satan in the world. The Father sent his only begotten Son
into the world, not to condemn it, but to save it through the atoning sacrifice
which Jesus would make for us through the shedding of his blood on the cross of
Calvary.
As Jesus was dying on the cross, he was mocked for his claim to
kingship. Nonetheless, he died not only as King of the Jews, but King of all
the nations as well. His victory over the power of sin, Satan, and the world,
was accomplished through his death on the cross and his resurrection. Jesus
exchanged a throne of glory for a cross of shame to restore us from slavery to
sin to glory with God as his adopted sons and daughters. In the Book of
Revelations Jesus is called King of kings and Lord and lords (Revelations
19:16). Do you recognize Jesus Christ as your King and Lord?
Which ruler and kingdom will you serve?
The Scriptures tell us that there are ultimately only two kingdoms in this world which are opposed to one another - the kingdom of light and the kingdom of darkness. Each kingdom is ruled by one lord or master - the Lord Jesus Christ who is the true "Light of the World" - or the false messiah and ruler who is called the "anti-Christ" and an "angel of light" who rules by lies and deception.
The Scriptures tell us that there are ultimately only two kingdoms in this world which are opposed to one another - the kingdom of light and the kingdom of darkness. Each kingdom is ruled by one lord or master - the Lord Jesus Christ who is the true "Light of the World" - or the false messiah and ruler who is called the "anti-Christ" and an "angel of light" who rules by lies and deception.
If we serve the Lord Jesus Christ he will open our eyes to the
light of his truth and guide us on the course that leads to our true homeland
and security with God. If we follow the course which is set by the world - a
world which is opposed to Christ and blinded by Satan - then we will discover
that sin, pride, and greed will lead us down a path of destruction, division,
and death rather than life, community, and freedom.
Which kingdom will you serve - today and for all eternity? The
world which passes away or God's kingdom which lasts for all time? If we accept
Jesus Christ as Lord and King we become citizens of an everlasting kingdom
which is governed by God's righteousness, peace, and love. Is your life
submitted to the Lordship of Jesus Christ?
"Lord Jesus Christ, you are my King and there is no other.
Be the Lord and Master of my heart, mind, body, and soul. May I always seek to
do your will and to serve your kingdom above all else."
SOLEMNITY OF OUR LORD
JESUS CHRIST THE KING
SUNDAY, NOVEMBER 22, JOHN 18:33b-37
(Daniel 7:13-14; Psalm 93; Revelation 1:5-8)
SUNDAY, NOVEMBER 22, JOHN 18:33b-37
(Daniel 7:13-14; Psalm 93; Revelation 1:5-8)
KEY VERSE: "My kingdom does not belong to this world" (v 36).
TO KNOW: For Israel, kingship belonged to God alone who rules eternally. In Jesus time, there was no king, nor was there a kingdom as Israel formerly knew. In 70 AD, the Roman army under Titus surrounded the city of Jerusalem, breached its walls and killed thousands of its citizens. The city and its temple were burned to the ground and the survivors were taken into captivity. Israel awaited the "Day of the Lord" when God would free them from political oppression and reign over the whole universe. Jesus announced that God's kingdom had arrived in his person, his message and his ministry. At his resurrection, Jesus received "dominion, glory, and kingship" from God (Dn 7:14). This reign was not an earthly kingdom, but a spiritual relationship between God and humankind. Jesus needed no throne, no crown, no royal robes. He needed no geographical boundaries to establish his realm and no armies to protect his domain. Jesus' kingdom lies in the hearts of those who love as he loves them. The Solemnity of Christ the King celebrates the all-embracing authority of Christ as King and Lord of the cosmos. It is celebrated on the final Sunday of Ordinary Time, the Sunday before Advent (November 29).
TO LOVE: What do I need to do to build up God's reign in my little piece of earth?
TO SERVE: Lord Jesus, you are my sovereign forever.
Sunday 22 November, 2015
SUN 22ND. Our Lord Jesus
Christ, Universal King. Daniel 7:13-14. The Lord is king; he is robed in
majesty—Ps 92(93):1-2, 5. Apocalypse 1:5-8. John 18:33-37.
‘I am the Alpha and Omega,
who is, who was, and who is to come, the Almighty.’
It is easy to forget the
greatness of God who is not just our beginning and end but the beginning and
end of everything. The human mind cannot cope with such scale. Yet this man who
defies understanding, who the very rivers ‘lift up’, from whom all things come
and to whom all things must go, stood before mortality and allowed himself to
be tried because his mission on earth was to bear witness to the truth.
We have been given the task of continuing this mission because we recognise the truth and are bound to live by it. On this feast of the Universal King let us feel energised to continue the task we have been given. It is not easy, but it is also not impossible. Christ who is with us has already borne the hardest part.
We have been given the task of continuing this mission because we recognise the truth and are bound to live by it. On this feast of the Universal King let us feel energised to continue the task we have been given. It is not easy, but it is also not impossible. Christ who is with us has already borne the hardest part.
MINUTE MEDITATIONS
|
Healing the Brokenhearted
|
God uses everything in our lives—even our past sins. Perhaps we
can assist others in their areas of brokenness. Having frequented the wide road
over the narrow at different times in our lives, we can see the pitfalls and
know the obstacles others face. Our example and encouragement can be
springboards for victory in their lives.
November
22
St. Cecilia
(3rd century)
St. Cecilia
(3rd century)
Although Cecilia is one of the most famous of the Roman martyrs,
the familiar stories about her are apparently not founded on authentic
material. There is no trace of honor being paid her in early times. A
fragmentary inscription of the late fourth century refers to a church named
after her, and her feast was celebrated at least in 545.
According to legend, Cecilia was a young Christian of high rank
betrothed to a Roman named Valerian. Through her influence Valerian was
converted, and was martyred along with his brother. The legend about Cecilia’s
death says that after being struck three times on the neck with a sword, she
lived for three days, and asked the pope to convert her home into a church.
Since the time of the Renaissance she has usually been portrayed
with a viola or a small organ.
Comment:
Like any good Christian, Cecilia sang in her heart, and sometimes with her voice. She has become a symbol of the Church's conviction that good music is an integral part of the liturgy, of greater value to the Church than any other art. In the present confused state of Church music, it may be useful to recall some words of Vatican II (see below).
Like any good Christian, Cecilia sang in her heart, and sometimes with her voice. She has become a symbol of the Church's conviction that good music is an integral part of the liturgy, of greater value to the Church than any other art. In the present confused state of Church music, it may be useful to recall some words of Vatican II (see below).
Quote:
“Liturgical action is given a more noble form when sacred rites are solemnized in song, with the assistance of sacred ministers and the active participation of the people.... Choirs must be diligently promoted, but bishops and other pastors must ensure that, whenever the sacred action is to be celebrated with song, the whole body of the faithful may be able to contribute that active participation which is rightfully theirs.... Gregorian chant, other things being equal, should be given pride of place in liturgical services. But other kinds of sacred music, especially polyphony, are by no means excluded.... Religious singing by the people is to be skillfully fostered, so that in devotions and sacred exercises, as also during liturgical services, the voices of the faithful may ring out” (Vatican II, Constitution on the Liturgy, 112-118).
“Liturgical action is given a more noble form when sacred rites are solemnized in song, with the assistance of sacred ministers and the active participation of the people.... Choirs must be diligently promoted, but bishops and other pastors must ensure that, whenever the sacred action is to be celebrated with song, the whole body of the faithful may be able to contribute that active participation which is rightfully theirs.... Gregorian chant, other things being equal, should be given pride of place in liturgical services. But other kinds of sacred music, especially polyphony, are by no means excluded.... Religious singing by the people is to be skillfully fostered, so that in devotions and sacred exercises, as also during liturgical services, the voices of the faithful may ring out” (Vatican II, Constitution on the Liturgy, 112-118).
Patron Saint of:
Musicians
Musicians
LECTIO: 34TH
SUNDAY OF ORDINARY TIME (B)
Lectio:
Sunday, November 22, 2015
Jesus is the Messiah King
He takes us with him into his kingdom of the world to come
We listen to the truth, standing by his throne,
which is the cross
John 18: 33-37
He takes us with him into his kingdom of the world to come
We listen to the truth, standing by his throne,
which is the cross
John 18: 33-37
1. Opening prayer
Father, your Word knocked at my door in the night. He was captured, bound, and yet he was still speaking, still calling, and as always he was saying to me: “Arise, hurry up and follow me!” At dawn, I saw him a prisoner of Pilate and, in spite of all the suffering of the passion, of the forsakenness he felt, he knew me and waited for me. Father, let me go with him into the Praetorium where he is accused, condemned to die. This is my life today, my interior world. Yes, every time your Word invites me, it is a little like going into the Praetorium of my heart, a contaminated and contaminating place, awaiting the purifying presence of Jesus. You know that I am afraid, but Jesus is with me, I must not fear any more. I stay, Father, and listen attentively to the truth of your Son speaking to me. I watch and contemplate his actions, his steps. I follow him, such as I am, throughout the life you have given me. Enfold and fill me with your Holy Spirit.
Father, your Word knocked at my door in the night. He was captured, bound, and yet he was still speaking, still calling, and as always he was saying to me: “Arise, hurry up and follow me!” At dawn, I saw him a prisoner of Pilate and, in spite of all the suffering of the passion, of the forsakenness he felt, he knew me and waited for me. Father, let me go with him into the Praetorium where he is accused, condemned to die. This is my life today, my interior world. Yes, every time your Word invites me, it is a little like going into the Praetorium of my heart, a contaminated and contaminating place, awaiting the purifying presence of Jesus. You know that I am afraid, but Jesus is with me, I must not fear any more. I stay, Father, and listen attentively to the truth of your Son speaking to me. I watch and contemplate his actions, his steps. I follow him, such as I am, throughout the life you have given me. Enfold and fill me with your Holy Spirit.
2. Reading
a) Placing this passage in its context:
These few verses help us to further understand the story of the
Passion and lead us almost into an intimate relationship with Jesus, in a
closed place, set apart, where he is alone, facing Pilate: the Praetorium. He
is questioned, he answers, in turn asks, continues to reveal his mystery of
salvation and to invite people to come to Him. It is here that Jesus shows that
he is king and shepherd; he is bound and crowned while under sentence of death.
Here he leads us to the green pastures of his words of truth. This passage is
part of a larger section, vv. 28–40, which tells us about the trial of Jesus
before the governor. After a whole night of interrogation, beatings, jeers and
betrayals, Jesus is handed over to the Roman authority and is condemned to
death, but it is in this very death that he reveals himself as Lord, the One
who came to give his life, the just One for us unjust, the innocent One for us
sinners.
b) An aid to the reading of the passage:
vv.33-34:
Pilate goes back into the Praetorium and begins to question Jesus. His first
question is “Are you the king of the Jews?” Jesus does not reply directly but
draws Pilate into making it absolutely clear what he means by such kingship, he
leads Pilate to think further. King of the Jews means the Messiah and it is as
Messiah that Jesus is judged and sentenced.
v.35: In his reply, Pilate seems to despise the Jews, who are clearly the ones accusing Jesus, the high priests and the people, each bearing responsibility, as we read in the prologue: “He came to his own domain, and his own people did not accept him” (Jn 1: 11). Then comes Pilate’s second question to Jesus: “What have you done?”, but he does not get a reply to this question.
v.36: In Jesus’ reply to Pilate’s first question, three times he uses the expression “my kingdom”. Here we have a wonderful explanation as to what really is the kingdom and the kingship of Jesus: it is not of this world, but of the world to come, he does not have guards or servants to fight for him, only the loving committingof his life into his Father’s hands.
v.37: The questioning comes back to the first question and Jesus still answers in the affirmative: “Yes, I am a king”, but goes on to explain his origin and his mission. Jesus was born for us, he was sent for us, to reveal the truth of the Father from whom we have salvation and allow us to listen to his voice and to follow him by being faithful to him all our life.
v.35: In his reply, Pilate seems to despise the Jews, who are clearly the ones accusing Jesus, the high priests and the people, each bearing responsibility, as we read in the prologue: “He came to his own domain, and his own people did not accept him” (Jn 1: 11). Then comes Pilate’s second question to Jesus: “What have you done?”, but he does not get a reply to this question.
v.36: In Jesus’ reply to Pilate’s first question, three times he uses the expression “my kingdom”. Here we have a wonderful explanation as to what really is the kingdom and the kingship of Jesus: it is not of this world, but of the world to come, he does not have guards or servants to fight for him, only the loving committingof his life into his Father’s hands.
v.37: The questioning comes back to the first question and Jesus still answers in the affirmative: “Yes, I am a king”, but goes on to explain his origin and his mission. Jesus was born for us, he was sent for us, to reveal the truth of the Father from whom we have salvation and allow us to listen to his voice and to follow him by being faithful to him all our life.
c) The text:
33 Pilate entered the praetorium again and called Jesus, and
said to him, "Are you the King of the Jews?" 34 Jesus answered,
"Do you say this of your own accord, or did others say it to you about
me?" 35 Pilate answered, "Am I a Jew? Your own nation and the chief
priests have handed you over to me; what have you done?" 36 Jesus
answered, "My kingship is not of this world; if my kingship were of this
world, my servants would fight, that I might not be handed over to the Jews;
but my kingship is not from the world." 37 Pilate said to him, "So
you are a king?" Jesus answered, "You say that I am a king. For this
I was born, and for this I have come into the world, to bear witness to the
truth. Every one who is of the truth hears my voice." 38 Pilate said to
him, "What is truth?"
3. A moment of prayerful silence
so as to enter into the Praetorium and to listen carefully to each
word that comes from the mouth of Jesus.
4. A few questions
To help me draw closer to the king and to hand over to him my
whole existence.
a) I look at the movements of Pilate, his wish to make contact
with Jesus, even though is not aware of doing so. In my own life, why is it
difficult for me to enter into, ask, call and hold a dialogue with the Lord?
b) The Lord wishes to have a personal relationship with me. Am I capable of getting involved or of allowing myself to be drawn into a real, intense, vital relationship with the Lord? And if I am afraid of doing so, why? What is it that separates me from him, that keeps me at a distance from him?
c) “Handed over”. I stop at these words and try to reflect on them, to hold them in my heart and to confront them with my life, my behaviour of every day.
d) Three times Jesus repeats that his kingdom “is not of this world”, and, thus, invites me forcefully to go on to another reality. Once again he upsets me, putting before me another world, another kingdom, another power. What kind of kingdom am I expecting?
e) The final crack of the passage is amazing: “Listen to my voice”. I, who am so absorbed in a thousand tasks, commitments, meetings, where shall I turn my ear to? Whom shall I listen to? Of whom shall I think? Every morning I receive new life, but really to whom do I think I owe this regeneration?
b) The Lord wishes to have a personal relationship with me. Am I capable of getting involved or of allowing myself to be drawn into a real, intense, vital relationship with the Lord? And if I am afraid of doing so, why? What is it that separates me from him, that keeps me at a distance from him?
c) “Handed over”. I stop at these words and try to reflect on them, to hold them in my heart and to confront them with my life, my behaviour of every day.
d) Three times Jesus repeats that his kingdom “is not of this world”, and, thus, invites me forcefully to go on to another reality. Once again he upsets me, putting before me another world, another kingdom, another power. What kind of kingdom am I expecting?
e) The final crack of the passage is amazing: “Listen to my voice”. I, who am so absorbed in a thousand tasks, commitments, meetings, where shall I turn my ear to? Whom shall I listen to? Of whom shall I think? Every morning I receive new life, but really to whom do I think I owe this regeneration?
5. A Key to the reading
Jesus, the bound king handed over
In these lines a strong verb stands out, repeated again and
again from the beginning of the story of the Passion: it is the verb to
hand over, said, here, first by Pilate and then by Jesus. The “handing
over of the Christ” is a theological reality, yet at the same time vital,
of supreme importance, because it leads us on a journey of wisdom and excellent
training. It might be useful to seek out this verb in the pages of Scripture.
It first appears that the Father himself handed over Jesus his Son as a gift
for all and for all time. In Romans 8: 32 we read: “Since God did not spare his
own Son, but gave him up to benefit us all, we may be certain, after such a
gift, that he will not refuse anything he can give.” However, I also see that
Jesus himself, in the most intimate of fusions with the will of the Father,
hands himself over to, offers his life for us, in an act of supreme freely
given love. St. Paul says: “Follow Christ by loving as he loved you, giving
himself up in our place…” (Eph 5, 2. 25), and I also recall the words of Jesus:
“I lay down my life for my sheep… No one takes it from me; I lay it down of my
own free will” (Jn 10: 15, 18). Thus, above and beyond all handings over lies
this voluntary handing over, which is purely a gift of love. In the Gospels we
see the evil handing over of Judas, properly called the traitor, that is, the
one who “hands over”, the one who said to the high priests: “What are you
prepared to give me if I hand him over to you?” (Mt 26, 15); see also Jn 12: 4;
18: 2. 5. Then it is the Jews who hand over Jesus to Pilate: “If he were not a
criminal, we should not be handing him over to you” (Jn 18: 30, 35) and it is
Pilate who represents the gentiles, as Jesus had said before: “The Son of Man…
will be handed over to the pagans” (Mk 10: 33). Finally Pilate hands him over
to the Jews to be crucified (Jn 19: 16). I contemplate these passages, I see my
king bound, chained, as John the Evangelist tells me in 18: 12 and 18: 24. I go
down on my knees, I bow before him and ask the Lord for the courage to follow
these dramatic yet wonderful passages that are like a hymn of the love of Jesus
for us, his “yes” repeated to infinity for our salvation. The Gospel takes me
gently into this unique night, when Jesus is handed over for me, as Bread, as
Life made flesh, as entirely love. “On the same night he was betrayed [handed
over], the Lord Jesus took some bread… and he said: This is my body, which is
for you” (1 Cor 11: 23). Then I begin to understand that happiness for me is
hidden even in these chains, these knots, with Jesus, with the great king, and
that it is hidden in these passages, which speak of one handing over after
another, to the will of God and to the love of my Father.
Jesus, the Messiah king
The dialogue between Jesus and Pilate: in this strange and
mysterious questioning, what stands out is that, at first, Pilate calls Jesus
“king of the Jews” and later only “king”, as though there was a process,
whereby he comes to a fuller and truer understanding of the Lord Jesus. “King
of the Jews” is a formula used with a very rich meaning by the Jewish people of
that time, and it contains the basis, the nucleus of the faith in the
expectation of Israel: it clearly signifies the Messiah. Jesus is questioned
and judged on whether he is or is not the Messiah. Jesus is the Messiah of the
Lord, his Anointed, his Consecrated, he is the servant sent into the world for
this, to fulfil in his person and in his life all that the prophets, the law
and the psalms had said concerning him. Words that speak of persecution, of
suffering, of weeping, wounds and blood, words of death for Jesus, for the
Anointed of the Lord, for the one who is our breath and in whose shadow we
shall live among the nations, as the prophet Jeremiah says in Lam 4: 20; words
that speak of pitfalls, of insurrections, conspiracies (Ps 2: 2) and snares. We
see him disfigured, as a man of suffering, unrecognisable except by that love,
which, like him, knows suffering only too well. “For this reason the whole
House of Israel can be certain that God has made this Jesus whom you crucified
both Lord and Christ!” (Acts 2: 36). Yes, my king is a bound king, a king
handed over, cast aside, despised; he is a king anointed for battle, but
anointed to lose, to sacrifice himself, to be crucified, to be immolated like a
lamb. This is the Messiah: the king whose throne is the cross, whose purple is
his blood poured out, whose palace is the hearts of men and women, poor like
him, but made rich and consoled by a continuous resurrection. These are our
times, the times of consolation by the Lord, when he sends the Lord Jesus all
the time, the Jesus whom he destined to be our Messiah.
Jesus, the martyr king
“I came to witness to the truth”, says Jesus, using a very strong
term, which, in Greek, contains the meaning of martyrdom. A witness is a
martyr, one who affirms by his life, his blood, everything that he is and has,
the truth that he believes. Jesus witnesses to the truth, which is the Word of
the Father (Jn 17: 17) and he gives his life for this Word. Life for life, word
for word, love for love. Jesus is the Amen, the faithful and true Witness, the
Beginning of God’s creation (Rev 3: 14); in him there is only “yes”, for ever
and from the beginning, and in this “yes” he offers us the whole truth of the
Father, of himself, of the Spirit, and in this truth, in this light, he makes
of us his kingdom. “They who trust in him will understand the truth, those who
are faithful will live with him in love” (Wis 3: 8-9). I do not seek further
words, I only stay near the Lord, on his breast, like John on that night. Thus
he becomes my breath, my sight, my “yes” pronounced to the Father, to my
brothers and sisters, in witness of my love. He is the faithful one, the one
present, the Truth that I listen to and by whom I let myself be transformed.
6. Psalm 21 (20)
A hymn of thanksgiving for the victory,
which comes from God
which comes from God
Ref. Great is your love for us, Lord!
In thy strength the king rejoices, O Lord;
and in thy help how greatly he exults!
Thou hast given him his heart's desire,
and hast not withheld the request of his lips.
and in thy help how greatly he exults!
Thou hast given him his heart's desire,
and hast not withheld the request of his lips.
For thou dost meet him with goodly blessings;
thou dost set a crown of fine gold upon his head.
He asked life of thee; thou gavest it to him,
length of days for ever and ever.
thou dost set a crown of fine gold upon his head.
He asked life of thee; thou gavest it to him,
length of days for ever and ever.
His glory is great through thy help;
splendour and majesty thou dost bestow upon him.
Yea, thou dost make him most blessed for ever;
thou dost make him glad with the joy of thy presence.
splendour and majesty thou dost bestow upon him.
Yea, thou dost make him most blessed for ever;
thou dost make him glad with the joy of thy presence.
For the king trusts in the Lord;
and through the steadfast love of the Most High he shall not be moved.
Be exalted, O Lord, in thy strength!
We will sing and praise thy power.
and through the steadfast love of the Most High he shall not be moved.
Be exalted, O Lord, in thy strength!
We will sing and praise thy power.
7. Closing prayer
Father, I praise you, I bless you, I thank you that you have led
me together with your Son, Jesus, into Pilate’s Praetorium, into this foreign
and hostile land, and yet a land of revelation and of light. Only you, in your
infinite love, can transform every distance and every darkness into a place of
encounter and life.
Thank you for bringing about the time of consolation, when you sent your Lamb, seated on the throne, a sacrificed yet living king. His blood is life-giving dewdrops, anointing of salvation. Thank you because He always speaks and sings to me your truth, which is all love and mercy. I would like to be an instrument in the hands of my king, Jesus, to pass on to all the consoling notes of your Word.
Father, today I have listened to you in this Gospel. Please grant that my ears may never tire of listening to you, to you Son, to your Spirit. Grant that I may be born again from truth so that I may give witness to truth.
Thank you for bringing about the time of consolation, when you sent your Lamb, seated on the throne, a sacrificed yet living king. His blood is life-giving dewdrops, anointing of salvation. Thank you because He always speaks and sings to me your truth, which is all love and mercy. I would like to be an instrument in the hands of my king, Jesus, to pass on to all the consoling notes of your Word.
Father, today I have listened to you in this Gospel. Please grant that my ears may never tire of listening to you, to you Son, to your Spirit. Grant that I may be born again from truth so that I may give witness to truth.
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