Through our ecumenical lectionary, we protestants join the Roman Catholic Church in celebrating Christ the King Sunday on the last Sunday of the liturgical year. Christ the King Sunday’s origins go back to December 11, 1925, when Pope Pious XI released Quas Primas and called for a new feast day celebrating the Lordship and Kingship of Jesus Christ. The declaration of the feast is tied, in part, to celebrating the 1600th anniversary of the gathering of the Synod of Nicene which affirmed the church’s belief that Christ’s “kingdom shall have no end” (using the Nicene Creed on this Sunday is an excellent alternative to the Barmen Declaration excerpts that I suggest in the complementary liturgy). The primary motivator for the feast, however, is to claim the primacy of Christ’s rule in response to a world whose individuals and nation-states seem to have rejected Christ’s rule. Quas Primas quotes Cyril of Alexandria, “Christ has dominion over all creatures, a dominion not seized by violence nor usurped, but his by essence and by nature.” As the statement continues, it contrasts life in the Empire of Christ’s peace to the lamentable condition of modern statehood, described by “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.” The Gospel reading for the day, John 18:33-37, is short. Yet, it dives directly into the depths of the feast day’s drama. Pilate, the regional representative for the Roman Empire, holds Jesus, king over all creatures by essence and by nature, for questioning. Borrowing the language of Pope Pious XI, the “bitter enmities and rivalries between nations” linger in Pilate’s careful word choices as he tries to navigate the situation in a way that maintains order and control. Extending the reading a quarter verse further gives us Pilate’s unanswered, earth-shaking question, “What is truth?” It is a passage for disrupted times, unstable days, foundation-rocking, ruin-causing moments. ...
Thank you to this week's writer Walter Canter.
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