Wednesday of the Thirty-fourth Week in Ordinary Time

“Belshazzar's Feast”
by Rembrandt Harmenszoon van Rijn, 1635

a 
Readings for Wednesday of the Thirty-fourth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Daniel 5:1-6, 13-14, 16-17, 23-28
 
King Belshazzar gave a great banquet for a thousand of his lords,
with whom he drank.
Under the influence of the wine,
he ordered the gold and silver vessels
which Nebuchadnezzar, his father,
had taken from the temple in Jerusalem,
to be brought in so that the king, his lords,
his wives and his entertainers might drink from them.
When the gold and silver vessels
taken from the house of God in Jerusalem had been brought in,
and while the king, his lords, his wives and his entertainers
were drinking wine from them,
they praised their gods of gold and silver,
bronze and iron, wood and stone.
 
Suddenly, opposite the lampstand,
the fingers of a human hand appeared,
writing on the plaster of the wall in the king’s palace.
When the king saw the wrist and hand that wrote, his face blanched;
his thoughts terrified him, his hip joints shook,
and his knees knocked.
 
Then Daniel was brought into the presence of the king.
The king asked him, “Are you the Daniel, the Jewish exile,
whom my father, the king, brought from Judah?
I have heard that the Spirit of God is in you,
that you possess brilliant knowledge and extraordinary wisdom.
I have heard that you can interpret dreams and solve difficulties;
if you are able to read the writing and tell me what it means,
you shall be clothed in purple,
wear a gold collar about your neck,
and be third in the government of the kingdom.”
 
Daniel answered the king:
“You may keep your gifts, or give your presents to someone else;
but the writing I will read for you, O king,
and tell you what it means.
You have rebelled against the Lord of heaven.
You had the vessels of his temple brought before you,
so that you and your nobles, your wives and your entertainers,
might drink wine from them;
and you praised the gods of silver and gold,
bronze and iron, wood and stone,
that neither see nor hear nor have intelligence.
But the God in whose hand is your life breath
and the whole course of your life, you did not glorify.
By him were the wrist and hand sent, and the writing set down.
 
“This is the writing that was inscribed:
MENE, TEKEL, and PERES.
These words mean:
MENE, God has numbered your kingdom and put an end to it;
TEKEL, you have been weighed on the scales and found wanting;
PERES, your kingdom has been divided and given to the Medes and Persians.”
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Commentary on Dn 5:1-6, 13-14, 16-17, 23-28
 
In this reading from the Book of Daniel, the son of Nebuchadnezzar (actually a crown prince), Belshazzar, profanes the spoils of the temple in Jerusalem at a huge party. In the midst of the revelry the vision of a hand writes words on the wall that none of the court scholars or wise men can interpret. At that point, Daniel is brought in and offered a huge reward to interpret the writing. He declines the reward and tells the prince how the words are interpreted.
 
The words written, Mene, Tekel, and Peres, according to scholars, are Aramaic names for weights and monetary values: “the mina, the shekel (the sixtieth part of a mina), and the parsu (a half-mina).” Daniel’s interpretation plays on these words. “Mene, (is) connected with the verb meaning to number; Tekel, with the verb meaning to weigh; Peres, with the verb meaning to divide. There is also a play on the last term with the word for Persians.” [4]
 
The underlying meaning we take from this story is the vision of the God of justice who, in the eyes of the faithful, rejects those who reject him, and that structures built upon such greed will not stand. In the full text of this chapter this meaning is punctuated by the death of Belshazzar who is slain the night of the party.
 
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Responsorial Psalm: Daniel 3:62, 63, 64, 65, 66, 67
 
R. (59b) Give glory and eternal praise to him.
 
“Sun and moon, bless the Lord;
praise and exalt him above all forever.”
R. Give glory and eternal praise to him.
 
“Stars of heaven, bless the Lord;
praise and exalt him above all forever.”
R. Give glory and eternal praise to him.
 
“Every shower and dew, bless the Lord;
praise and exalt him above all forever.”
R. Give glory and eternal praise to him.
 
“All you winds, bless the Lord;
praise and exalt him above all forever.”
R. Give glory and eternal praise to him.
 
“Fire and heat, bless the Lord;
praise and exalt him above all forever.”
R. Give glory and eternal praise to him.
 
“Cold and chill, bless the Lord;
praise and exalt him above all forever.”
R. Give glory and eternal praise to him.
-------------------------------------------
Commentary on Dn 3:62, 63, 64, 65, 66, 67
 
The selection from Daniel, used as a psalm response, is once more taken from the chant by Shadrach, Meshach, and Abednego as they defy death in the furnace. This long hymn of praise (from verse 24 to verse 90) is broken into three litanies. This is part of the first.  It praises God's creation in the world.  Subsequent sections praise all that grows upon the earth and finally humankind in its various categories.
 
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Gospel: Luke 21:12-19
 
Jesus said to the crowd:
“They will seize and persecute you,
they will hand you over to the synagogues and to prisons,
and they will have you led before kings and governors
because of my name.
It will lead to your giving testimony.
Remember, you are not to prepare your defense beforehand,
for I myself shall give you a wisdom in speaking
that all your adversaries will be powerless to resist or refute.
You will even be handed over by parents,
brothers, relatives, and friends,
and they will put some of you to death.
You will be hated by all because of my name,
but not a hair on your head will be destroyed.
By your perseverance you will secure your lives.”
-------------------------------------------
Commentary on Lk 21:12-19
 
The apocalyptic discourse from St. Luke’s Gospel continues as Jesus, who has just predicted the destruction of Jerusalem, now tells the crowd that this does not mean the end time has come. He predicts the great persecutions that will take place. The subject of how the gospel message will divide families is once more brought up.  The Lord informs those present that persecution will take place within families as well as in society at large.
 
The gospel being proclaimed by the Lord's followers will result in persecution from every side for the early Christian community. Jesus foresees this time of intense persecution and asks for a steadfast response. By not preparing a defense, he is asking that those persecuted not recant the faith and promises them the reward of the martyrs. The passage concludes with a restatement of the promise of salvation for those who remain faithful: “By your perseverance you will secure your lives.”
 
CCC: Lk 21:12 675
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Reflection:
 
The lesson from these Scripture selections is that the foundation of whatever we build in our lives must be securely grounded in our faith values.  If we examine what has transpired in the reading and psalm response from Daniel, we see a clear picture unfolding.  King Nebuchadnezzar is seen by the early Hebrews as being a destructive force that God allowed to capture and sack Jerusalem and the temple.  Essentially, he is viewed as an instrument of punishment for the faithlessness of the people. 
 
King Nebuchadnezzar’s actions, in the view of the authors of Daniel, go too far.  The spoils of the temple of Jerusalem are taken to the king’s son, Belshazzar, who profanes them by using the temple’s sacred vessels to toast the graven images worshiped by the Babylonians.  God’s hand writes the doom of this kingdom on the wall of the hall in which the celebratory party is being held.  Daniel’s interpretation is seen as the judgment of God upon those who hedonistically trample the sacred underfoot for human profit.  The Hebrew vision of the God of justice is fulfilled quickly as this story ends with the death of Belshazzar, which takes place that very evening, validating the truth of Daniel’s interpretation.
 
The moral we take away from this story is tempered by the New Covenant.  When the Lord came, he showed us a new vision of God.  Indeed, that was a major purpose in his coming.  He revealed a Father who is loving and merciful.  Through our new understanding we see Nebuchadnezzar as a godless barbarian whose cruelty and debauchery earned him the rewards of what was sown, as do all the servants of the Evil One.  Created with free will, Belshazzar established a moral environment in which his own death was assured.  But the lesson is not lost on us.  We see how important it is to stay firmly grounded in Christ.  If we fall prey to human weakness and profane that which is holy, we too walk in the steps of those who tread in darkness.
 
Today our prayer is that all we accomplish may be held up for God’s greater glory and that with great care, we will keep all that is sacred and holy safe from the poison of sin.
 
Pax

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[1] The picture is “Belshazzar's Feast” by Rembrandt Harmenszoon van Rijn, 1635.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] NAB footnote on Daniel 5:25.

Tuesday of the Thirty-fourth Week in Ordinary Time

Optional Memorial for Saint Catherine of Alexandria, Virgin and Martyr
 
Proper readings for the Memorial for St. Catherine of Alexandria

Biographical information about St. Catherine of Alexandria

"The Destruction of the Temple of Jerusalem"
by Francesco Hayez (1791-1882)

 
Readings for Tuesday of the Thirty-fourth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Daniel 2:31-45
 
Daniel said to Nebuchadnezzar:
“In your vision, O king, you saw a statue,
very large and exceedingly bright,
terrifying in appearance as it stood before you.
The head of the statue was pure gold,
its chest and arms were silver,
its belly and thighs bronze, the legs iron,
its feet partly iron and partly tile.
While you looked at the statue,
a stone which was hewn from a mountain
without a hand being put to it,
struck its iron and tile feet, breaking them in pieces.
The iron, tile, bronze, silver, and gold all crumbled at once,
fine as the chaff on the threshing floor in summer,
and the wind blew them away without leaving a trace.
But the stone that struck the statue became a great mountain
and filled the whole earth.
 
“This was the dream;
the interpretation we shall also give in the king’s presence.
You, O king, are the king of kings;
to you the God of heaven
has given dominion and strength, power and glory;
men, wild beasts, and birds of the air, wherever they may dwell,
he has handed over to you, making you ruler over them all;
you are the head of gold.
Another kingdom shall take your place, inferior to yours,
then a third kingdom, of bronze,
which shall rule over the whole earth.
There shall be a fourth kingdom, strong as iron;
it shall break in pieces and subdue all these others,
just as iron breaks in pieces and crushes everything else.
The feet and toes you saw, partly of potter’s tile and partly of iron,
mean that it shall be a divided kingdom,
but yet have some of the hardness of iron.
As you saw the iron mixed with clay tile,
and the toes partly iron and partly tile,
the kingdom shall be partly strong and partly fragile.
The iron mixed with clay tile
means that they shall seal their alliances by intermarriage,
but they shall not stay united, any more than iron mixes with clay.
In the lifetime of those kings
the God of heaven will set up a kingdom
that shall never be destroyed or delivered up to another people;
rather, it shall break in pieces all these kingdoms
and put an end to them, and it shall stand forever.
That is the meaning of the stone you saw hewn from the mountain
without a hand being put to it,
which broke in pieces the tile, iron, bronze, silver, and gold.
The great God has revealed to the king what shall be in the future;
this is exactly what you dreamed, and its meaning is sure.”
-------------------------------------------
Commentary on Dn 2:31-45
 
In this selection, Daniel interprets the dream of King Nebuchadnezzar. “The four successive kingdoms in this apocalyptic perspective are the Babylonian (gold), the Median (silver), the Persian (bronze), and the Hellenistic (iron). The last, after Alexander's death, was divided among his generals (Daniel 2:41-42). The two resulting kingdoms, which most affected the Jews, were the dynasty of the Ptolemies in Egypt and that of the Seleucids in Syria, who tried in vain, by war and through intermarriage, to restore the unity of Alexander's empire (Daniel 2:43). The stone hewn from the mountain is the messianic kingdom awaited by the Jews (Daniel 2:44-45). Our Lord made this image personal to himself; cf Luke 20:17-18.” [4] The important point of this vision for the faithful is - God has supreme authority over all civil and political rulers.
 
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Responsorial Psalm: Daniel 3:57, 58, 59, 60, 61
 
R. (59b) Give glory and eternal praise to him.
 
“Bless the Lord, all you works of the Lord,
praise and exalt him above all forever.”
R. Give glory and eternal praise to him.
 
“Angels of the Lord, bless the Lord,
praise and exalt him above all forever.”
R. Give glory and eternal praise to him.
 
“You heavens, bless the Lord,
praise and exalt him above all forever.”
R. Give glory and eternal praise to him.
 
“All you waters above the heavens, bless the Lord,
praise and exalt him above all forever.”
R. Give glory and eternal praise to him.
 
“All you hosts of the Lord, bless the Lord;
praise and exalt him above all forever.”
R. Give glory and eternal praise to him.
-------------------------------------------
Commentary on Dn 3:57, 58, 59, 60, 61
 
The selection from Daniel, used as a psalm response, is taken from the chant sung by Shadrach, Meshach, and Abednego as they were cast into a furnace to be burned. This long hymn of praise (from verse 24 to verse 90) is broken into three litanies. This is the first.  It praises God's active presence in the world.  Subsequent sections praise all that grows upon the earth and finally humankind in its various categories.
 
CCC: Dn 3:57-58 2416
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Gospel: Luke 21:5-11
 
While some people were speaking about
how the temple was adorned with costly stones and votive offerings,
Jesus said, “All that you see here–
the days will come when there will not be left
a stone upon another stone that will not be thrown down.”
 
Then they asked him,
“Teacher, when will this happen?
And what sign will there be when all these things are about to happen?”
He answered,
“See that you not be deceived,
for many will come in my name, saying,
‘I am he,’ and ‘The time has come.’
Do not follow them!
When you hear of wars and insurrections,
do not be terrified; for such things must happen first,
but it will not immediately be the end.”
Then he said to them,
“Nation will rise against nation, and kingdom against kingdom.
There will be powerful earthquakes, famines, and plagues
from place to place;
and awesome sights and mighty signs will come from the sky.”
-------------------------------------------
Commentary on Lk 21:5-11
 
This selection is part of St. Luke’s version of Jesus' eschatological (end times) discourse. This version differs significantly from the version found in Mark’s Gospel (Mark 13:1-37) in that it does not anticipate the Parousia (Second Coming) within the lifetime of the audience. We note from many of St. Paul’s epistles that the early Christian community anticipated that Jesus was coming again within their lifetimes.
 
In this passage, Jesus points to events in the future as opposed to those that would have occurred during the author’s lifetime. St. Luke focuses on the Christian community living the faith from day to day. He relates how Jesus told the disciples of the coming persecutions and bid them to trust in the Holy Spirit who would keep their souls safe from harm.
 
CCC: Lk 21:4 2544
-------------------------------------------
Reflection:
 
As we reflect upon the two eschatological readings given today, we are struck by the underlying premise that the truly important things in life are not material.  In point of fact, all things material must pass away.  If we pour our hearts into such things, whether it is the accumulation of wealth or the labor of our hands, in the end these “things” will pass away.  While taken by itself this may seem rather depressing, there is good news here as well.
 
The implication of both the readings from Daniel and the Gospel of St. Luke is that, while the physical structures of this world are transient and they will fail, the material that they are made of will take on new form. There is something eternal.  It is a state of being that exists, not in Einsteinian space/time, but outside those temporal boundaries.  (Sorry for the lapse into physics but it is the only way to distinguish the physical and the metaphysical.)
 
This state of being we call the soul has an eternal quality and is of ultimate importance.  The indwelling Holy Spirit will form our resurrected bodies that we must take care to strengthen and preserve from harm.  This is wonderful news because no matter what the world cares to throw at us, no matter how painful or depressing our physical condition, we can rise above it if we keep our eyes focused on that which is love itself, the indwelling Spirit of God.
 
This Spirit will be unaffected by any cataclysm, regardless of scope.  This is the divine spark that we see as part of the Lord himself.  Our actions, our passions should be directed to preserving, building, and glorifying that which is indestructible, rather than physical things that will pass away.
 
As we charge toward our Advent of joy, let us pray that our eyes will always be focused clearly on the important and eternal, and not be caught up in the secular drive for the material.
 
Pax

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[1] The Picture used is "The Destruction of the Temple of Jerusalem" by Francesco Hayez (1791-1882).
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] NAB footnote on Daniel 2:36-45.

Memorial of Saint Andrew Dŭng-Lạc, Priest, and Companions, Martyrs

Proper readings for the Memorial of St. Andrew Dung-Lac and His Companions, Martyrs
 
Biographical Information about St. Andrew Dung-Lac and His Companions, Martyrs

“Saint Andrew Dung-Lac and His Companions, Martyrs”
Artist and Date are unknown.

 
Readings for Monday of the Thirty-fourth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Daniel 1:1-6, 8-20
 
In the third year of the reign of Jehoiakim, king of Judah,
King Nebuchadnezzar of Babylon came
and laid siege to Jerusalem.
The Lord handed over to him Jehoiakim, king of Judah,
and some of the vessels of the temple of God;
he carried them off to the land of Shinar,
and placed the vessels in the temple treasury of his god.
 
The king told Ashpenaz, his chief chamberlain,
to bring in some of the children of Israel of royal blood
and of the nobility, young men without any defect,
handsome, intelligent and wise,
quick to learn, and prudent in judgment,
such as could take their place in the king’s palace;
they were to be taught the language and literature of the Chaldeans;
after three years’ training they were to enter the king’s service.
The king allotted them a daily portion of food and wine
from the royal table.
Among these were men of Judah: Daniel, Hananiah,
Mishael, and Azariah.
 
But Daniel was resolved not to defile himself
with the king’s food or wine;
so he begged the chief chamberlain to spare him this defilement.
Though God had given Daniel the favor and sympathy
of the chief chamberlain, he nevertheless said to Daniel,
“I am afraid of my lord the king;
it is he who allotted your food and drink.
If he sees that you look wretched
by comparison with the other young men of your age,
you will endanger my life with the king.”
Then Daniel said to the steward whom the chief chamberlain
had put in charge of Daniel, Hananiah,
Mishael, and Azariah,
“Please test your servants for ten days.
Give us vegetables to eat and water to drink.
Then see how we look in comparison with the other young men
who eat from the royal table,
and treat your servants according to what you see.”
He acceded to this request, and tested them for ten days;
after ten days they looked healthier and better fed
than any of the young men who ate from the royal table.
So the steward continued to take away
the food and wine they were to receive, and gave them vegetables.
To these four young men God gave knowledge and proficiency
in all literature and science,
and to Daniel the understanding of all visions and dreams.
At the end of the time the king had specified for their preparation,
the chief chamberlain brought them before Nebuchadnezzar.
When the king had spoken with all of them,
none was found equal to Daniel, Hananiah,
Mishael, and Azariah;
and so they entered the king’s service.
In any question of wisdom or prudence which the king put to them,
he found them ten times better
than all the magicians and enchanters in his kingdom.
-------------------------------------------
Commentary on Dn 1:1-6, 8-20
 
This reading begins the Book of Daniel and is the story of the exploits of the hero, Daniel, who becomes the model of the faithful Hebrew.  While the book found its final form in 164 B.C., it speaks of the time of the great "Diaspora," the exile of the Hebrew peoples in the 6th century B.C.  It provides, in later chapters, an example of the apocalyptic genre in Holy Scripture. In this selection Daniel, with his three companions, Hananiah, Mishael, and Azariah, are taken into the service of King Nebuchadnezzar of Babylon, a Gentile who has captured Judah.
 
The young heroes reject the unclean food (in the ritual sense) of the table of the king, showing their dedication to Mosaic Law, and prosper, becoming healthier and brighter than those who have defiled themselves from the king’s table. The four are established as wise and prudent above their peers and are appointed as advisers to the king.
 
-------------------------------------------
Responsorial Psalm: Daniel 3:52, 53, 54, 55, 56
 
R. (52b) Glory and praise for ever!
 
“Blessed are you, O Lord, the God of our fathers,
praiseworthy and exalted above all forever;
And blessed is your holy and glorious name,
praiseworthy and exalted above all for all ages.”
R. Glory and praise for ever!
 
“Blessed are you in the temple of your holy glory,
praiseworthy and glorious above all forever.”
R. Glory and praise for ever!
 
“Blessed are you on the throne of your Kingdom,
praiseworthy and exalted above all forever.”
R. Glory and praise for ever!
 
“Blessed are you who look into the depths
from your throne upon the cherubim,
praiseworthy and exalted above all forever.”
R. Glory and praise for ever!
 
“Blessed are you in the firmament of heaven,
praiseworthy and glorious forever.”
R. Glory and praise for ever!
-------------------------------------------
Commentary on Dn 3:52, 53, 54, 55, 56
 
The Responsorial Psalm is a song of praise to God taken from the Book of Daniel.  This selection is the hymn chanted by Shadrach, Meshach, and Abednego as they stood in the white-hot furnace. (Note: in Daniel 1:7 Hananiah, Mishael, and Azariah were given the Babylonian names of Shadrach, Meshach, and Abednego.) This section is part of one of the litanies contained in the hymn. In this instance, it is a doxology. “In general, this word means a short verse praising God and beginning, as a rule, with the Greek word Doxa.”[4]
 
The three heroes were being punished by King Nebuchadnezzar for not worshiping a golden idol he had set up.  An angel of God came to them in their plight and kept them from harm, even though the furnace was so hot it burned those who tended it.
 
-------------------------------------------
Gospel: Luke 21:1-4
 
When Jesus looked up he saw some wealthy people
putting their offerings into the treasury
and he noticed a poor widow putting in two small coins.
He said, “I tell you truly,
this poor widow put in more than all the rest;
for those others have all made offerings from their surplus wealth,
but she, from her poverty, has offered her whole livelihood.”
-------------------------------------------
Commentary on Lk 21:1-4
 
The widow in this Gospel story represents the poor whose focus must be on God rather than on material wealth. This emphasis in their lives brings them the blessing of God because of their genuine praise and love. The passage is a principal example of Jesus’ teaching on the importance of the gifts of the spirit.
 
“The widow is another example of the poor ones in this gospel whose detachment from material possessions and dependence on God leads to their blessedness (Luke 6:20). Her simple offering provides a striking contrast to the pride and pretentiousness of the scribes denounced in the preceding section (Luke 20:45-47). The story is taken from Mark 12:41-44.” [5]
 
CCC: Lk 21:4 2544
-------------------------------------------
Reflection:
 
Our Scripture today begins with a fairly long passage from the beginning of the Book of Daniel.  This book, which belongs to the apocalyptic genre, is especially popular with both Jews and Christians during times of intense persecution.  As we see at the very beginning, Daniel and his three companions are heroic in their adherence to Mosaic Law, risking even death (see the notes on the Responsorial Psalm) rather than betraying the covenant with God embodied in the Law of Moses.
 
At times of blatant persecution, this passage would give the victims a practical and immediately recognized lesson in how to deal with their situation.  Those of us who are diligent in trying to keep firm to our faith in our anti-Christian secular society can also see the value of their example.  U.S. society, most especially the media, try to portray as normative societal values that directly contravene what we are taught by our faith.  Although we are not tortured or overtly persecuted in a physical way like those Christians living in the Middle East (especially Iraq, Syria, and Egypt), in many cases our religious positions and resulting actions are often scorned and frowned upon by our peers and colleagues not of the faith.  Pressure, at times intense pressure, is there to abandon our faith and accept the practices that would make us more “palatable” to the hedonistic values so prevalent today.
 
The story of heroic virtue displayed by Daniel and his companions is strengthened by the short Gospel passage from St. Luke.  In it we find our Lord praising the poor widow for her gift, the gift that demonstrated that she was more concerned with her love of God and dedication to him than the things of the world.
 
As we ride out the tide of commercialism that will continue to blitz us throughout our coming Advent celebrations, we thank God for these scriptural reminders of what should be most important in our lives.  We pray that we live those values faithfully in the coming weeks.
 
Pax

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[1] The Picture used is “Saint Andrew Dung-Lac and His Companions, Martyrs” Artist and Date are unknown.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] Catholic Encyclopedia at New Advent.
[5] NAB footnote on Luke 21:1-4.

The Solemnity of Our Lord Jesus Christ, King of the Universe

Catechism Links [1]
 
CCC 440, 446-451, 668-672, 783, 786, 908, 2105, 2628: Christ as Lord and King
CCC 678-679, 1001, 1038-1041: Christ as Judge
CCC 2816-2821: “Thy Kingdom Come”

“Christ the King”
Artist and Date are unknown

 
Readings for the Solemnity of Christ the King [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: 2 Samuel 5:1-3
 
In those days, all the tribes of Israel came to David in Hebron and said:
"Here we are, your bone and your flesh.
In days past, when Saul was our king,
it was you who led the Israelites out and brought them back.
And the Lord said to you,
'You shall shepherd my people Israel
and shall be commander of Israel.'"
When all the elders of Israel came to David in Hebron,
King David made an agreement with them there before the Lord,
and they anointed him king of Israel.
-------------------------------------------
Commentary on 2 Sm 5:1-3
 
Within the historical books of 1 and 2 Samuel, this is one of the most important events. David is crowned King of Israel. From this anointing comes the later promise of a lasting dynasty (2 Samuel 7) from which royal messianism is developed. Within the context of the Solemnity of Christ the King, the theme of kingship reminds us of where the concept of the royal messiah, the king, had its roots in human understanding.
 
"But what did it mean for the Lord to be acclaimed the King of Israel? What did it mean to the King of all ages to be recognized as the king of men? Christ did not become the King of Israel in order to demand tributes or to raise armies and make war against the enemies [of Israel]; he became the King of Israel to reign over souls, to give counsel that leads to eternal life, to bring those who were filled with faith, hope and Love to the Kingdom of heaven" (St Augustine, "In loannis Evangelium", 51, 4).
 
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Responsorial Psalm: Psalm 122:1-2, 3-4, 4-5
 
R. (cf. 1) Let us go rejoicing to the house of the Lord.
 
I rejoiced because they said to me,
"We will go up to the house of the Lord."
And now we have set foot
within your gates, O Jerusalem.
R. Let us go rejoicing to the house of the Lord.
 
Jerusalem, built as a city
with compact unity.
To it the tribes go up,
the tribes of the Lord.
R. Let us go rejoicing to the house of the Lord.
 
According to the decree for Israel,
to give thanks to the name of the Lord.
In it are set up judgment seats,
seats for the house of David.
R. Let us go rejoicing to the house of the Lord.
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Commentary on Ps 122:1-2, 3-4, 4-5
 
Psalm 122 is a song of thanksgiving centered upon returning to the temple in Jerusalem. (Mosaic Law required such a trip three times in an individual's life.) The song rejoices in the visit to the holy place, the seat of King David. The original singers would have been rejoicing at returning to the one temple. For Christians, the new Jerusalem is the one and only house of God in his heavenly kingdom. There the Lord sits in judgment.
 
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Reading II: Colossians 1:12-20
 
Brothers and sisters:
Let us give thanks to the Father,
who has made you fit to share
in the inheritance of the holy ones in light.
He delivered us from the power of darkness
and transferred us to 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 were created all things in heaven and on earth,
the visible and the invisible,
whether thrones or dominions or principalities or powers;
all things were created through him and for him.
He 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,
that in all things he himself might be preeminent.
For in him all the fullness was pleased to dwell,
and through him to reconcile all things for him,
making peace by the blood of his cross
through him, whether those on earth or those in heaven.
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Commentary on Col 1:12-20
 
In the first part of this selection St. Paul reminds the Colossians that it is in Christ that we have redemption through the forgiveness of sins. We are given a place in the light, through him who is light itself, and delivered from power of darkness. “The struggle between light and the power of darkness is referred to in many passages of Sacred Scripture (cf. Jn 1:5, 9-11). Darkness means both evil and the power of the Evil One. Before the redemption took place, all men -- as a consequence of original sin and their personal sins -- were slaves to sin; this slavery darkened their minds and made it difficult for them to know God, who is the true light.” [5]
 
The second part of the reading is a hymn fragment, probably familiar to the members of that faith community, that reminds them of the Lord’s preeminence (i.e., first-born of all creation, first-born from the dead, all things are reconciled in him). As his eternal status is reiterated, his kingship over all creation is recalled. “He is the head: Points to the union of the Church with Christ, who as head directs and oversees the activities of his members. Paul’s analogy can likewise stress that the head and body share the same life (Rom 12:5) and that each member of the body is assigned a particular task for the good of the whole (1 Cor 12 12-26) (CCC 753, 792).[6]
 
CCC: Col 1:12-14 1250; Col 1:13-14 517; Col 1:14 2839; Col 1:15-20 2641; Col 1:15 241, 299, 381, 1701; Col 1:16-17 291; Col 1:16 331; Col 1:18-20 624; Col 1:18 504, 658, 753, 343, 792; Col 1:20-22 2305
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Gospel: Luke 23:35-43
 
The rulers sneered at Jesus and said,
"He saved others, let him save himself
if he is the chosen one, the Christ of God."
Even the soldiers jeered at him.
As they approached to offer him wine they called out,
"If you are King of the Jews, save yourself."
Above him there was an inscription that read,
"This is the King of the Jews."
 
Now one of the criminals hanging there reviled Jesus, saying,
"Are you not the Christ?
Save yourself and us."
The other, however, rebuking him, said in reply,
"Have you no fear of God,
for you are subject to the same condemnation?
And indeed, we have been condemned justly,
for the sentence we received corresponds to our crimes,
but this man has done nothing criminal."
Then he said,
"Jesus, remember me when you come into your kingdom."
He replied to him,
"Amen, I say to you,
today you will be with me in Paradise."
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Commentary on Lk 23:35-43
 
This first part of the Gospel refers to the most grievous charge leveled against Jesus before Pilate. The Sanhedrin told the proconsul that Jesus had claimed kingship over the Jews in opposition to the rule of Caesar. We recall that, at the head of the Cross, was a sign that read: “Jesus of Nazareth, King of the Jews.” (Matthew 27:37) 
 
In this part of the Passion from St. Luke’s Gospel, we hear the jeering of those in leadership because of what they perceived to be the Christ’s ironic fate. Even one of the two criminals begins to take up the insult but is silenced by the other who seems to understand that the kingdom over which Jesus rules is not of this world, but rather it is the Kingdom of God.
 
CCC: Lk 23:39-43 440, 2616; Lk 23:40-43 2266; Lk 23:43 1021
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Reflection:
 
Today we celebrate the Solemnity of Christ the King. It is the last Sunday of the liturgical year. The authors of the Roman Missal who prayerfully assembled the liturgy and readings for our common worship ended the year’s Sunday celebrations on this particular note suggesting that we have been building toward it for a full year. We have recalled the Lord’s nativity in our Advent and Christmas celebrations. We have remembered Christ’s struggle as our own in our Lenten observances. We have rejoiced in the Easter of our year, celebrating as Christ’s own resurrection brought us hope and joy. And in these past months we have looked at the life and teaching of Jesus, building our interior faith in him to this point.
 
Now we are ready. We proclaim Christ as king. He is king in the line of David, as we are reminded in the reading from the Second Book of Samuel. He is the promise God made to his people that the Messiah would come and rule forever in his kingdom. He was king before all time, first-born of all creation, one with the Father; in him all things are made, as St. Paul reminds his letter to the Colossians.
 
Finally, we are reminded of the cost of kingship as we visit Christ on the Cross. His human life is ebbing away while the people whom he came to save curse and jeer him. He recalls his Heavenly Kingdom and invites the repentant thief, who represents all of us, to join him in paradise.
 
The question we must ask ourselves today is: “Are we there yet?” Have we been able to internalize all these lessons to the point where Christ is our king? It will show in all of our attitudes. It will show in our attitudes toward others. Surely a servant of Christ the king of the universe would love each person they met as their king commanded. It would show in our attitudes towards “things.” The attitudes of the king’s followers would be less concerned with things than building the spirit within them.
 
Throughout time, great kings have had loyal subjects who have followed the example of their king. They have worn the king’s livery in battle, and they have laid down their lives for him. Are we there yet?
 
Pax
 

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[1] Catechism links are taken from the Homiletic Directory, published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014.
[2] The picture used today is “Christ the King” Artist and Date are unknown.
[3] S.S. Commemoratio
[4] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[5] The Navarre Bible Letters of St. Paul (Scepter Publishers, Princeton, NJ, © 2003), 467.
[6] Ignatius Catholic Study Bible, Old and New Testament (Ignatius Press, © 2024, San Francisco, CA.), 2104.