{"id":65766,"date":"2024-11-22T17:07:36","date_gmt":"2024-11-22T23:07:36","guid":{"rendered":"https:\/\/praytellblog.com\/?p=65766"},"modified":"2024-11-23T12:27:29","modified_gmt":"2024-11-23T18:27:29","slug":"preaching-and-the-political-part-3","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2024\/11\/22\/preaching-and-the-political-part-3\/","title":{"rendered":"Preaching and the Political, Part 3: Christ the King"},"content":{"rendered":"\n

This post continues the <\/em>Obsculta Preaching Series, sponsored by the <\/em>Obsculta Preaching Initiative at Saint John\u2019s School of Theology and Seminary. In these posts, our authors engage a variety of ways in which scripture, preaching, and liturgical worship interact with the life of the faithful.<\/em><\/p>\n\n\n\n

The liturgical year now draws to a close, as has the U.S. political cycle culminating in another presidential election. The key events for each\u2014Election Day and the Feast of Christ the King\u2014occur, respectively, early and late in this month of November. The year has, as I noted in my prior essay<\/a>, been fraught with social and interpersonal tensions. Now the results, as anticipated in my first<\/a> articl<\/a>e<\/a>, elicit diverse thoughts and emotions, ranging from fear to jubilation. Preaching to such assemblies on this festive celebration invites consideration of its origin and implications for lives of faith.<\/p>\n\n\n\n

\"\"
Ceiling over the Cathedral Baptistry, Padua, Italy<\/figcaption><\/figure>\n\n\n\n

The Solemnity of Our Lord Jesus Christ, King of the Universe is a modern feast, originated by papal decree in 1925 and conceptually revised, with expanded title, in 1970.<\/p>\n\n\n\n

Pope Pius XI\u2019s Establishment of the Feast (1925)<\/h2>\n\n\n\n

Pope Pius XI published Quas primas<\/a><\/em>, the encyclical establishing the feast, at the end of a jubilee year amidst lingering devastation from World War I, the triumph of the Russian communist revolution, and rising forces of fascism across Europe. Pius’s survey of the socio-political and ecclesial conditions necessitating a new solemnity of the Lord portrays longer modern roots, including oblique references to the post-revolutionary American and French republics:<\/p>\n\n\n\n

\n

If We ordain that the whole Catholic world shall revere Christ as King, We shall minister to the need of the present day, and at the same time provide an excellent remedy for the plague which now infects society … its errors and impious activities. This evil spirit, as you are well aware, Venerable Brethren, has not come into being in one day; it has long lurked beneath the surface. The empire of Christ over all nations was rejected. The right which the Church has from Christ himself, to teach mankind, to make laws, to govern peoples in all that pertains to their eternal salvation, that right was denied. Then gradually the religion of Christ came to be likened to false religions and to be placed ignominiously on the same level with them. It was then put under the power of the state and tolerated more or less at the whim of princes and rulers. Some men went even further, and wished to set up in the place of God\u2019s religion a natural religion consisting in some instinctive affection of the heart. There were even some nations who thought they could dispense with God, and that their religion should consist in impiety and the neglect of God. The rebellion of individuals and states against the authority of Christ has produced deplorable consequences (no. 24). <\/p>\n<\/blockquote>\n\n\n\n

Pius asserted that taking fuller advantage of the biblical and traditional sources ascribing to Christ \u201cthe metaphorical title of \u2018King\u2019\u201d would strengthen the free will of men and women to live according to his truth (no. 7). The effective means for building up Christian living, he argued, are not dense treatises but, rather, the word, ritual, and artistry of liturgical celebration. Such \u201cspiritual\u201d formation comprises the only sure power to counter the \u201cdeplorable consequences” of the modern social state of affairs:<\/p>\n\n\n\n

\n

… the seeds of discord sown far and wide; those bitter enmities and rivalries between nations, which still hinder so much the cause of peace; that insatiable greed which is so often hidden under a pretense of public spirit and patriotism, and gives rise to so many private quarrels; a blind and immoderate selfishness, making men seek nothing but their own comfort and advantage, and measure everything by these; no peace in the home, because men have forgotten or neglect their duty; the unity and stability of the family undermined; society in a word, shaken to its foundations and on the way to ruin. We firmly hope, however, that the feast of the Kingship of Christ, which in future will be yearly observed, may hasten the return of society to our loving Savior (no. 24).<\/p>\n<\/blockquote>\n\n\n\n

To my reading, those societal, interpersonal, and personal vices no less pervade today’s neoliberal<\/a> society. Taken with the contemporary proper readings for the feast (see below), that passage may well \u201cpreach.\u201d Still, the encyclical\u2019s vision for the rule of Christ in people\u2019s lives ultimately proves a restorationist one, proposing a newly \u201ccourageous\u201d faithful who would not only “win over to their Lord those hearts that are bitter and estranged from him\u201d but also \u201cwould valiantly defend his rights\u201d (no. 24). In the broader scope of the text, Pius argues that Christ\u2019s rights include governments and rulers openly subjecting themselves to him, to his reign.<\/p>\n\n\n\n

Restoration and Renewal of the Feast (1970)<\/h2>\n\n\n\n

Such a possible hankering for Christendom, likewise implied in some of the proper prayers for the feast\u2019s missal and hours, could not stand in the wake of the Second Vatican Council\u2019s constitutions on the church, decree on religious freedom, and declaration on the church\u2019s relation to non-Christian religions. The Consilium reformed the solemnity in a cosmic and eschatological direction. The liturgical commission both expanded the feast’s formal title (Our Lord Jesus Christ, King of the Universe) and revised its proper prayers. Pope Paul VI implemented the new Roman universal calendar<\/a>, beginning January 1, 1970. The feast\u2019s date moved from the Sunday before All Saints Day to the last Sunday in Ordinary Time. The liturgical year thereby ends on a cosmic-eschatological note utterly resonant with the one on which the new year will begin. The first Sunday of Advent, and then nearly two-thirds of the entire season, proclaim and respond to Christ\u2019s anticipated, final coming in glory.<\/p>\n\n\n\n

Preaching the Word on the Solemnity of Christ the King<\/h2>\n\n\n\n

The other key to the restoration and renewal of the Mass, namely, the liturgy of the word, affords both preacher and assembly rich fare from both testaments of the Bible. A close study of the biblical survey early in Quas primas<\/em> betrays a direct correlation between the biblical texts Pius enlisted to argue for the traditional roots of the new feast and the three-year cycle of lections for the current, revised feast. It would seem the lectionary\u2019s composers drew direct inspiration from Pius\u2019s encyclical.<\/p>\n\n\n\n

Treatment of the breadth of those Old and New Testament readings is beyond the scope of this short essay. Still, just a brief note about the gospel passage for the present Year B can point toward the type of message that might challenge or console what assemblies in U.S. parishes and chapels are open to hearing. The selection, Pilate\u2019s second interrogation of Jesus (John 18:33b-37), ends with: <\/p>\n\n\n\n

\n

[Jesus answered], \u2018But as it is, my kingdom is not here.\u2019 So Pilate said to him, \u2018Then you are a king?\u2019 Jesus answered, \u2018You 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.’<\/p>\n<\/blockquote>\n\n\n\n

In yet another election cycle and ongoing political environment that scholarly analysts have begun to identify as a \u201cpost-trut<\/a>h<\/a>” era, prayerful preparation for preaching might yield a homily in the prophetic vein of all three of the day\u2019s readings (Daniel, Revelation, John). In times of assault on truth exuded in politicians\u2019 and peoples\u2019 words and behavior, the preacher may review the truth the assembly have heard over the preceding thirty-three weeks: Jesus\u2019 (and others\u2019) words and deeds in Mark\u2019s gospel. That is the truth by which the truth himself, the coming Son of Man (Dan 7:13; Rev 1:7), judges the citizens of the universe, not least we who proclaim him its king (Rev 1:5).<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

BRUCE MORRILL \u2013 The liturgical year is reaching its culmination, as has the U.S. political cycle. Preaching on Christ the King in the wake of Election Day invites consideration of this feast\u2019s modern origin and present implications.<\/p>\n","protected":false},"author":58,"featured_media":65772,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[3118,3117,46,84,91,3832,2480,187],"tags":[],"class_list":["post-65766","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ars-celebrandi-new-ws","category-new-scholarship-new-ws","category-homiletics","category-lectionary-liturgy-of-word","category-liturgical-year","category-obsculta-preaching-series","category-secularism","category-social-justice"],"yoast_head":"\nPreaching and the Political, Part 3: Christ the King - Home<\/title>\n<meta name=\"description\" content=\"Preaching on Christ the King in the wake of the U.S. political elections invites considering this feast\u2019s modern origin and present practice.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/praytellblog.com\/index.php\/2024\/11\/22\/preaching-and-the-political-part-3\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Preaching and the Political, Part 3: Christ the King - 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Malloy Chair in Roman Catholic Studies at Vanderbilt University, where he is Distinguished Professor of Theology in the Divinity School and Graduate Department of Religion. In addition to numerous journal articles and book chapters covering a range of topics in sacrament-liturgical theology, his books include Practical Sacramental Theology: At the Intersection of Liturgy and Ethics (2021), Divine Worship and Human Healing: Liturgical Theology at the Margins of Life and Death (2009), Encountering Christ in the Eucharist: The Paschal Mystery in People, Word, and Sacrament (2012), and Anamnesis as Dangerous Memory: Political and Liturgical Theology in Dialogue (2000). A past president of the North American Academy of Liturgy, he has lectured widely and held visiting chairs and fellowships in North America, Europe, and Australia.","sameAs":["http:\/\/divinity.vanderbilt.edu\/people\/bio\/bruce-morrill"],"url":"https:\/\/praytellblog.com\/index.php\/author\/bmorrill\/"}]}},"jetpack_featured_media_url":"https:\/\/praytellblog.com\/wp-content\/uploads\/2024\/11\/IMG_4370-2.jpg","jetpack_sharing_enabled":true,"jetpack_likes_enabled":true,"_links":{"self":[{"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/posts\/65766","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/users\/58"}],"replies":[{"embeddable":true,"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/comments?post=65766"}],"version-history":[{"count":42,"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/posts\/65766\/revisions"}],"predecessor-version":[{"id":65834,"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/posts\/65766\/revisions\/65834"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/media\/65772"}],"wp:attachment":[{"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/media?parent=65766"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/categories?post=65766"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/tags?post=65766"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}