24 November, 2019. Jesus Christ, King of the Universe
1st Reading: 2 Samuel 5:1-3
How Jesus’ ancestor, David, became king of a united people
All the tribes of Israel came to David at Hebron and said, “Look, we are your bone and flesh. For some time, while Saul was king over us, it was you who led out Israel and brought it in. The Lord said to you: It is you who shall be shepherd of my people Israel, you who shall be ruler over Israel.”
So all the elders of Israel came to the king at Hebron; and King David made a covenant with them at Hebron before the Lord and they anointed David king over Israel.
Responsorial: Psalm 121: 1-5
Response: Let us go rejoicing to the house of the Lord
I rejoiced when I heard them say:
‘Let us go to God’s house.’
And now our feet are standing
within your gates, O Jerusalem. (R./)
Jerusalem is built as a city
strongly compact.
It is there that the tribes go up,
the tribes of the Lord. (R./)
For Israel’s law it is,
there to praise the Lord’s name.
There were set the thrones of judgment
of the house of David. (R./)
2nd Reading: Colossians 1:12-20
A hymn to Jesus as the living head of the Church
We give 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.
Gospel: Luke 23:35-43
The crucified Jesus is the King who leads into paradise
[Around the cross] the people stood by, watching; but the leaders scoffed at Jesus, 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.”
A special kingship, based on the truth
As Jesus was being crucified, the onlookers mocked him as “the king of the Jews.” An inscription with that title was nailed to his cross, intended to be ironic. To Pontius Pilate Jesus had said, “I am a king. I was born for this,” but he said also that his kingship was not of this world.
Most people today find it hard to empathise with royalty. While we might admire some monarchs for their dignity and sense of duty, the principle of monarchy embodies class distinction and a world of luxury and privilege. But unearned privilege is far from the biblical notion of kingship. The kingship of Christ is pastoral and above any kind of nationalism. It aims at a special kind of justice, not based on fallible human laws. His aim is to help and protect the weak, and restore dignity to the poor and the helpless. If God’s justice took root in our world like this, it would bring peace between nations, and between individuals.
Imperial officials were at a loss in face of the moral power of Christ. Their reaction was to strike out blindly, to violently crush his sense of authority. Human rights and justice for many were trampled underfoot by the imperial power of Rome. To remedy this a fresh start was needed, something that Jesus wanted to bring, ultimately through the sacrifice of himself. Although Christ died in apparent powerlessness, his was the greater, spiritual power, to be revealed at the end of time. The repentant thief caught a glimpse of this when he called out, “Jesus, remember me when you come into your kingdom.”
He used parables to explain the kingdom of God and its mysterious presence in this world. For example, the mustard seed was the smallest of all seeds, the most insignificant of all things. Yet out of it comes a huge tree. God’s kingdom comes in a hidden way, in spite of seeming failure. As with the mustard seed, this small beginning holds the promise of a magnificent ending. “I think that what we suffer in this life can never be compared to the glory, as yet unrevealed, which is waiting for us,” wrote Saint Paul. There is a conundrum in Jesus’ teaching about the kingdom. The kingdom is here and now, we are told and yet we are to look forward to its coming. The Kingdom is both a present and a future reality. It is already here in part, but its fullness is in the future. The kingdom of God grows in quiet ways. “No one will say, ‘ ‘Look here it is,’ or ‘There it is’… because the kingdom of God is within you” (Lk 17:20f).
Serving our king. An everyday act of kindness, a glass of water given out of goodness, may seem trivial ways of being loyal to Christ our king. But Christians have always valued the sheer humanity of Jesus; he was like us in every way except for sin. Although today’s feast portrays him returning in regal splendour, Jesus identifies himself with all that is human in us and among us. He seeks good among the ordinary and the bad alike; too often we seek bad among the ordinary and the good alike. For Jesus, the sinner who does a single act of kindness can be saved. .
His hands stretched in forgiveness to those who had nailed them down. Too often, ours are quick to point the finger of criticism and blame. We might even prefer the image of Jesus as a fair but stern judge. Maybe we nod approval at the idea of wicked people being punished. From Michelangelo’s ceiling of the Sistine Chapel to the mosaics in many a church, the image of final judgment is prominent in western art. It is familiar because it echoes our idea of evildoers being justly punished for their crimes.
What kind of king is Jesus? Has his kingship any value to us, who believe in democracy as our preferred form for regulating society, business, law and order. Except in figurative phrases like “king of the road,” words like royalty and kingship, imply an absolute authority, a bygone structure of inherited privilege and power. The so-called “divine right of kings” rested on class distinction and denial of individual rights. If kingship is not an image for our times, how do we explain today’s feast, celebrating Christ as our king?
When faced by Pontius Pilate, Jesus says clearly what kind of king he is. He tells the Roman Governor, “My kingdom is not of this world.” His rule is far from a dictatorship. This noble prisoner, robed in purple and crowned with thorns was mocked by his Roman judge. But he claims an authority that has nothing to do with compulsion by force. The authority of Jesus is the authority of truth. He is our king in spirit, because he lives the truth and can lead others to the truth — the truth that saves us to eternal life: “for this I was born and came into the world, to bear witness to the truth.”
He lived by the truth and died for refusing to abandon it. His followers trust him as their king and shepherd. In his message, millions find inspiration for living and the truth which makes them free. Christ the King joins word and action to perfection. He lived by the truth, hating sham and pretense. To get deeper in touch with his truth we may need to change things in our lifestyle. We need periods of quiet, to spend time with him in prayer. Commitment to him give us deeper purpose, and a willingness to share. Far from oppressing us, Christ the King is the one who sets us free.
Saint Andrew Dung-Lac and companions, martyrs
Andrew Dung-Lac (1795-1839) was a Vietnamese priest ordained in 1823 and executed in 1839 during the persecution under Minh Mang. He took the name Andrew at his baptism and changed his surname to Lac to avoid capture, and so he is remembered as Andrew Dung-Lac. His memorial also celebrates all of the Vietnamese Martyrs of the 17th to the 19th centuries (162-1886).
Cén cineál Rí?
A Thiarna, cuimhnigh ormsa nuair a thiocfaidh tú… Cuireann an sliocht álainn seo síos ar Chríost Rí agus a ríocht. Aithníonn an coirpeach Iosa mar rí: “Cuimhnigh ormsa nuair a thiocfaidh tú faoi réim do ríochta”. Conas a thuig sé réim ríochta seo Íosa? Bheadh Íosa i réim a ríochta leis an aiséirí agus an deascabháil; bheadh an coirpeach in éineacht leis i bparthas. Teachtaireacht lárnach na léachta seo ná go bhfuil baint ag bás Íosa ar an gcrois le tusicint Íosa mar Rí na nUile. Ní Rí é ar ghnáth-bhri an fhocail sin, ach Rí a fhulaing fonóid le grá Dé don domhan a léiriú. (ó Machnamh, le Máirtín Mac Conmara, MSC)
Iarratas ar Gaeilgeóirí (ó Nollag, 2019 amach)
An bfhuil tú líofa san Gaeilge, agus ábalta smaoineamh gearr a chumadh dúinn ó am go h’am? Má’a ea, tá fáilte rómhat leagan gaeilge a chur ar alt de mo théacs Béarla, nó alt úr-nua a chumadh le Domhnnaigh éagsúla.. Má’s mian, seól do dhréacht-téacs chugam in am trátha led’ thoil, agus lig dom é a eagrú in ár ngnáthfhormáid… chun cabhrú le paróistí atá céiliúradh fós as Gaeilge. patrogers43 AT gmail.com.
A smidgen of an idea:
I had to cajole Francie every year to provide me with a record of his scrappage. The Department of the Environment demanded the completed forms. The main column (for Francie) was EOL vehicles. End of life vehicles – the amount (weight) and origin of those vehicles. We got there eventually with some rather skimpy receipts. I think of Francie and his Report when I think of this weekend.
End of year personal assessments:
Many years ago, we tried to introduce Performance Evaluation and Personal Assessment for the Staff in the School (another country). It was fiercely resisted. Though this is done frequently in business life (usually annually) but it was felt as an affront in such a profession. Once upon a time, an evaluation was gently suggested among priests – in Supervised Ministry. That too was felt as intrusive. How is it possible to ‘assess’ the work we do?! Again this method is part of life for all forms of counsellors. Why not among us (in our church set up)? This idea comes to mind at ‘the end of the year.’
Droichead:
In Primary schools these days, the young teachers are ‘monitored’ and ‘helped’ by the new Droichead Programme. It makes much more sense than the visit of a drop-in Inspector. The local and inside Team have a much better view of how things are going. I am reminded by such a programme of this weekend’s message. Is anything like it possible among ourselves as Church Professionals?
Not the Queen/Not Prince Andrew:
I cringe immediately when Royalty is introduced into our faith. I find all of this language foreign to the God of the Gospels. I know that David was a Shepherd King. But all the glamour and trappings of Royalty is totally inappropriate to God’s world. I recognise instantly when Francis (Pope) speaks or writes. He strips away the nonsense of royalty and dresses up faith in the reality of life. Those who fight against him are obviously feeling a great loss of the formality in Religion. We do need to tear away the accretions of time and have a good look at ourselves. Is there a better way that we might serve the message and person of Jesus Christ?
Clumsy language:
The language of the Prefaces is often corroded with rust. It is also fat and very obese. However, the words in today’s Preface do speak to the Feast. There is a gift. A Presentation of Gifts. A kingdom (I dislike the word) of truth, life, holiness, grace, justice, love and peace. At the heart of every Mass, we have a similar ‘idea.’ The Presentation of Gifts. I think this central part of Mass, gets lost in the avalanche of words and collections. But it is highly significant. What are we bringing to the Table of Life? Christ brought such a gift (summed up in the Preface). What do we bring to the Table, at the end of the year? How have we responded to all that we have received? It is the humility of giving and the gratitude of what we have received. It is the unique gift we are and how we have responded – as a message and a messenger from God – what is my story and gift?
Structural Reform:
I was in a restaurant recently. The three of us go there sometimes. We usually meet a man who drops in for his two glasses of wine. He said to me last Friday: “What was your profession? What used you do?” I told him that there was no ‘used to.’ It continues. There is no end. The three of us are active priests. He was very surprised to see three old men still working. This week, I will be 73. I can understand his point. The joints groan. The mind forgets names and is much less agile. So ‘end of life vehicles’ also speaks out of the weekend Liturgy. A personal assessment of the year – how did I respond to God? An approaching ‘end of life’ hint – how has my life been? Nature, world, – how have we respected and used the gift of nature? It is a sobering thought. But also it is a real time for an honest reappraisal of how diocese, parish, priesthood, might be totally assessed (appraised) and reformed.
Gratitude/humility/encouragement:
This is a moment (end of Church year) then of gratitude, humility. It is also a time to be encouraging with others to help them believe in the gift they are. I had a phone call a few days ago. He was asking for the Parish Priest. My response was: “She is out.” If only we could break down the trappings of ‘the Royal Court.’ The whole body politic of Priesthood, Diaconate, Bishops, Cardinal princes is encased in the historical life of the Royal Court. Even the dress and pomp belongs to another era. Liturgy has got saturated and we need to strip away the distractions in actions and words. This is an ideal weekend for a thorough reappraisal of what we do and how we are. How does our present system/structure help or distort the evangelisation (the Living Gospel of Jesus Christ) ?
Seamus Ahearne osa
Pope Francis’s witness to the kingdom of justice, love, and peace at Nagasaki was deeply moving. The kings of the earth rise up against the Lord’s Anointed with weapons of mass destruction, but Francis urges each person to be a weapon of peace.
A mad king could blow humanity to bits at any moment in a fit of pique. Shockingly, Japan would not sign the UN treaty making not only use, but threat of use, or possession of nukes a crime against humanity. Japan thus shows itself willing to inflict on other nations the same horror inflicted on itself.
“I cringe immediately when Royalty is introduced into our faith. I find all of this language foreign to the God of the Gospels. ”
Seamus, I could not agree more. I felt very uncomfortable with all the emphasis on “King of the Universe”.