The Solemnity of Christ the King
The Feast of Christ the King was established by Pope Pius XI
in 1925 as an antidote to secularism, a way of life which leaves God out of
man's thinking and living and organizes his life as if God did not exist. The feast
is intended to proclaim in a striking and effective manner Christ's royalty
over individuals, families, society, governments, and nations.
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 people 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
According to the 1962 Missal of Bl. John XXIII the
Extraordinary Form of the Roman Rite, this feast is 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, and 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 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 -- the 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 in the Temple, 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.
Sources for this article were taken from: The Church's Year of Grace, Pius Parsch
Prayer
Father all-powerful, God of love,
You have raised
our Lord Jesus Christ from death to life,
Resplendent in
glory as King of creation.
Open our hearts,
free all the world to rejoice in his peace,
To glory in his justice, to live in his love.
Bring all mankind together in Jesus Christ your Son,
Whose kingdom is
with You and the Holy Spirit, One God,
for ever and ever.
Amen.
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