The Feast of Christ the King - 21 November 2010
Jeremiah 23:1-6
The Benedictus
Colossians 1:11-20
Saint Luke 23:33-43
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| Christus Rex |
BACKGROUND
The Feast of Christ the King is a newcomer to the Liturgical Year, not only in the Episcopal and Lutheran Churches, but in the Roman Church as well. Formerly it was celebrated on either the last Sunday in October, or on 31 October. Some say that this was to counter the celebration of the Reformation by Lutherans on that same day. More likely, however, was its promulgation by Pope Pius XI in his encyclical Quas primas, published in 1925. It was most likely intended to serve as a foil to the fascist policies and government of Benito Mussolini. The feast was moved, following Vatican II, to the last Sunday of the church year – the Sunday immediately prior to The First Sunday in Advent. The intention is to emphasize the spiritual nature of Christ’s kingship, and to underscore its non-violent nature (a theme that ought to be vigorously discussed by the Churches, in concert with other faith traditions).
Jeremiah 23:1-6
Woe to the shepherds who destroy and scatter the sheep of my pasture! says the LORD. Therefore thus says the LORD, the God of Israel, concerning the shepherds who shepherd my people: It is you who have scattered my flock, and have driven them away, and you have not attended to them. So I will attend to you for your evil doings, says the LORD. Then I myself will gather the remnant of my flock out of all the lands where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. I will raise up shepherds over them who will shepherd them, and they shall not fear any longer, or be dismayed, nor shall any be missing, says the LORD.
The days are surely coming, says the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved and Israel will live in safety. And this is the name by which he will be called: "The LORD is our righteousness."
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| The prophet Jeremiah |
This reading follows a series of oracles on the Judean kings, in which Jeremiah has harsh words for their stewardship of kingdom and people. The last king of the chronological list should have been Zedekiah, but Jeremiah moves on to talk of a messianic king – one who would understand the divine mandate of kingship. The “shepherds” that Jeremiah mentions are these very kings who have not done right by the people under their rule. In these reading we are introduced to an idea shared with Isaiah and others, the notion of the remnant who remain faithful to God. It is to this small band that the prophet promises a kingship that is based on justice and righteousness. To that end, Jeremiah looks forward to a new Davidic king, a sprout on a tree that has been hewn down. Out of the old, comes something new and vibrant.
Breaking open Jeremiah
1. What would Jeremiah have to say about our government and our society?
- How would Christians and Churches be treated by this prophet?
- What “righteous branches” do you see in our time?
Canticle 16, Luke 1:68-79 Benedictus Dominus Deus
Blessed be the Lord, the God of Israel; *
he has come to his people and set them free.
He has raised up for us a mighty savior, *
born of the house of his servant David.
Through his holy prophets he promised of old,
that he would save us from our enemies, *
from the hands of all who hate us.
He promised to show mercy to our fathers *
and to remember his holy covenant.
This was the oath he swore to our father Abraham, *
to set us free from the hands of our enemies,
Free to worship him without fear, *
holy and righteous in his sight
all the days of our life.
You, my child, shall be called the prophet of the Most High, *
for you will go before the Lord to prepare his way,
To give people knowledge of salvation *
by the forgiveness of their sins.
In the tender compassion of our God *
the dawn from on high shall break upon us,
To shine on those who dwell in darkness and the shadow of death, *
and to guide our feet into the way of peace.
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| The prophet-priest Zechariah |
Like other of Luke’s canticles, which are scattered throughout his Birth Narrative – the Magnificat (the Song of Mary) and the Nunc Dimittis (the Song of Simeon) – this canticle, the Benedictus, sung by the father of John the Baptist, Zechariah, is modeled on examples from the Hebrew Scriptures. It seems likely that the first stanza of this hymn was distinctly Jewish, and may have been augmented by the followers of John the Baptist before inclusion in Luke’s narrative. In every respect, the initial verses elaborate on the themes that Jeremiah announced in the first reading. On that basis, the hymn then concentrates on “the child”, John the Baptist, who as a nazirite (a person dedicated to the service of God) may have been formed in the Essene Community at Qumran out in the Judean wilderness. Christian interpretation of this hymn sees the “child” as the forerunner – the announcer of the Christ – “The dawn from on high shall break upon us.” The song is full of messianic promises of justice and righteousness which fit in nicely with Luke’s evangelical program.
Breaking open Psalm 32
1. What promises did God make to Abraham and Sarah?
2. How is this canticle similar to the Song of Mary, (Luke 1:46-56)?
3. Reading through the Canticle, what hopes or expectations does it indicate to you?
Colossians 1:11-20
May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light. He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins.
He is the image of the invisible God, the firstborn of all creation; for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers-- all things have been created through him and for him. He himself is before all things, and in him all things hold together. He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. For in him all the fullness of God was pleased to dwell, and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.
In this letter to the Colossians, Paul seems to enter a new phase of his theology. No longer is there an imminent expectation of Christ’s coming again, but rather an intentional waiting, “enduring with patience”. Its inclusion here, on this day and with these other readings, seems to stem from the comments on the “kingdom of his beloved Son.” Here, in a very oriental list of titles, powers, and distinctions, Paul ornaments the life of Jesus with messianic expectations and evident realities. Jesus is seen as present at creation, head of the Church, first-born from the dead, the fullness of God. Such a list of dignities is not unique to Paul, who may have styled his writing on the dignities assigned to the personification of Wisdom. The Eastern Church understood this parallelism when dedicating churches to ‘Agia Sophia (Holy Wisdom) seeing a relationship of Wisdom to the Word-made-flesh, Jesus. However, these distinctions may not be Pauline at all, but rather a quotation of a liturgical hymn, dedicated to Christ. It is clear why the framers of the lectionary chose this reading for this day.
Breaking open Colossians:
- What adjectives do you use when describing Jesus?
- What do you think of Paul’s choices?
- How is Jesus “Wisdom” to you?
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| Crucifixion from the Isenheim altarpiece M. Grünewald |
Saint Luke 23:33-43
When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. Then Jesus said, "Father, forgive them; for they do not know what they are doing." And they cast lots to divide his clothing. The people stood by, watching Jesus on the cross; but the leaders scoffed at him, saying, "He saved others; let him save himself if he is the Messiah of God, his chosen one!" The soldiers also mocked him, coming up and offering him sour wine, and saying, "If you are the King of the Jews, save yourself!" There was also an inscription over him, "This is the King of the Jews."
One of the criminals who were hanged there kept deriding him and saying, "Are you not the Messiah? Save yourself and us!" But the other rebuked him, saying, "Do you not fear God, since you are under the same sentence of condemnation? And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong." Then he said, "Jesus, remember me when you come into your kingdom." He replied, "Truly I tell you, today you will be with me in Paradise."
When the lectionary was revised, following the model of the Roman lectionary in the reforms from Vatican II, the Episcopal and Lutheran churches, along with others, quickly adapted the three-year model. I remember being stunned as I read the Gospel for the Feast of Christ the King, in year C. Unlike the Christ in Judgment in Matthew (Year A), and the almost pensive and yet challenging Jesus discussing kingship with Pilate in John (Year B), this Christ rules from the throne of the Cross. This is a king, using a Pauline idea, who strength is made perfect in weakness, as he meets the sharp comments of his tormentors, and the ones who are being punished with him. From this throne, Jesus delivers mercy and true justice. Even at the last hour of his visitation with us, and at the last moments of the “other thief”, Jesus promises paradise. Would that all kings, presidents, and dictators were of such a mercy.
Breaking open the Gospel:
- Do you have a crucifix in your house?
- What do you think of when you see one?
- How does Christ rule from the cross?
After breaking open the Word, you might want to pray the Collect for Sunday:
Almighty and everlasting God, whose will it is to restore all things in your well-beloved Son, the King of kings and Lord of lords: Mercifully grant that the peoples of the earth, divided and enslaved by sin, may be freed and brought together under his most gracious rule; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.
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