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Posted by on Dec 1, 2007

A Limrick for Christ the King

A Limrick for Christ the King

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It’s nearly a week now since the feast of Christ the King, but today I received a limrick in the mail that was written last Sunday by a member of my home parish, St. Patrick Parish in Spokane, Washington. On this last day of the liturgical year, I share with you Dennis Johnston’s reflection on the readings for Christ the King. (The accented syllables are the ones to be stressed when reading the limrick.)

Sure we célebrate nów Christ the Kíng,
To his lóve and light álways we clíng.
In His Kíngdom Etérnal
We shun dárkness inférnal —
For forgíveness, faith, mércy we síng!

Thanks, Dennis, for your gift of this poem.

And thank you, Yom Jae Won, of Korea for your painting, “The Exalted Jesus” shown here.

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Posted by on Nov 29, 2007

A Limrick for Christ the King

Don’t Feed the Bears or the Deceiving Spirits

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When I was growing up, Yogi Bear was a popular cartoon. Yogi lived in “Jellystone Park” and, with his sidekick, Boo-Boo, took it as his mission to defeat the park ranger and get picnic baskets from the tourists. It was all very silly and funny to watch.

In the actual world, “Don’t Feed the Bears” was and is a serious statement. Bears are wild animals and play an important role in the environment. However, bears that get used to eating human food or bears that come close to humans can be dangerous. Cute little cubs have fiercely protective mothers who do not hestitate to defend them.

As an adult, I have come to observe that there are other beings who should not be fed. This is the story of one person’s encounter with one of those beings.

It had been a difficult day. The children were out of sorts. She was short of sleep. Her husband was worried about problems at work. Nothing seemed to be going right. To top it all off, like the proverbial cherry on the banana split, he had criticized her housekeeping or some such thing. (Later she couldn’t even remember what it had been.) She got the children to bed, the dog to the kennel and went to bed herself.

Usually, when she’d had a day like that, a good night’s sleep took care of the problem and the next day went better. But that night she couldn’t sleep. She was too angry. She kept going over and over in her mind what had happened and how unfair and unjust it all had been. The time dragged on and she couldn’t calm down. She tried praying the rosary, because often that helped her go to sleep when she was upset or worried, but that didn’t help either.

Finally, it occured to her to ask God to take away the anger and resentment so she could get some sleep. No sooner said than done! Her eyes were closed and she was lying on her side. She had the sensation of the blankets being flung back off of her – and at that instant, there was a cold, bright, bluish flash of light which stung her leg and then was gone. She no longer felt angry or resentful, but rather peaceful and ready to sleep. Thanking God, she drifted off to a restful night of sleep.

A couple of weeks later, she was talking with a friend about what had happened. The friend has the gift of healing, so she knew he wouldn’t think she was making it up. She described what had happened and he said that he could see, looking with his mind’s eye at the scene, what she had not seen. Behind her as she lay on the bed, a golden light appeared. (Golden light is often associated with the divine or the holy – as in halos around the heads in pictures of saints.) The golden light moved over her and exposed the deceiving spirit, forcing it to flee. The spirit had stung her as it left, in anger at being exposed. Then the golden light had covered her and let her rest.

I have often reflected on this woman’s experience. I had never really thought of anger, resentment, jealousy and the other negative emotions as spirits or as having any real “being” outside of the individual person. It would seem that I was mistaken.

I am now very careful about what emotional states I nurture. When I am angry, I try to remember not to feed that “spirit” by dwelling on how I have been wronged. Feeding these deceiving spirits only strengthens them and allows them to reach out and hurt others through me. They tell me I am the one who was hurt, but in my heart of hearts I know that “it takes two to tango” and despite what they might have me believe, I am rarely a totally innocent victim.

In these days of the ending of one liturgical year and beginning of the next, when the readings speak of the last days and of judgements to come, maybe we would all do well to make a sign and post it in our hearts, “Don’t Feed the Deceiving Spirits!”

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Posted by on Nov 28, 2007

A Limrick for Christ the King

The Kingdom of Heaven – Then and Now

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As Advent and the beginning of the new liturgical year approach, the readings are replete with messages of apocalypse, end times, and the reign of God.

The central theme of Jesus’ teaching in the Gospels is the approaching Kingdom of Heaven. To enter the Kingdom we must be like children, we must leave everything behind, we must have faith even as small as that of a mustard seed. The reign of heaven, the dominion of heaven, the regime of heaven, are all ways of emphasizing the transformative nature of the rule of God on earth. Jesus before Pilate says, “My kingdom is not of this world.” In His prayer teaching us to pray, Jesus says, “Your kingdom come – Your will be done on earth as it in heaven.”

The history of Christianity is replete with efforts to make society conform to Christian teachings in order to bring about a kingdom quite different from what Jesus announced. The movie, The Kingdom of Heaven, is a modern take on crusades and comes at a pivotal time in relations between Christians and Moslems. The movie is a contemporary fable about how we all should live together in peace and religious tolerance. Certainly it is a good message, but the movie defies history to make its point. The movie presents the major protagonists – Christian and Moslem – as moderate enlightened people who might have made a go of it if religious hotheads on both sides had not inflamed the situation. The truth is that the protagonists were – like people of their time – religious. There would be no real motivation for the crusaders to leave Europe without their religious conviction. Nor would the Moslems have allowed the Christians to ransom themselves when Jerusalem was under seige if they hadn’t believed that the Christians would follow through on their threat to destroy The Dome of the Rock and other Islamic holy places. Of course, the conflict was not entirely about religion. There were issues of political and economic power. Yet, ultimately, both sides declared that it was God’s will.

While it might be fashionable to condemn the Christian response to the collapse of the Byzantine Empire, it obscures the fact that freedom of religion and religious tolerance were radical 18th century concepts. Benjamin Franklin and other key leaders of the American Revolution were not “Christians” as we understand the term. They were deists and Freemasons who saw religion as an impediment to social reform and progress. For the deist, God created a clockwork universe, set it in motion, and had nothing more to do with it. Jesus was a good teacher of morality and only that. The state should not establish or endorse a religion to the exclusion of others. While this approach provided a fertile ground for faith in the new republic, its implementation in the French Revolution led to wholesale slaughter and the destruction of France’s religious culture.

Even now, we struggle with the concept of religious freedom. There is a fear that tolerance leads to cultural and religious relativism. One is as good as another. Christians believe that the full revelation of God is in Christ Jesus. Moslems believe that Muhammed is the Seal of the Prophets. Many Christians believe that law and social policy should reflect Christian moral norms. With the legalization of divorce, birth control, and homosexuality, the current hold out positions are abortion and fetal stem cell research. Other Christians emphasize the social gospel and the need to inform the human conscience while leaving it free.

So what happened to the Kingdom of Heaven in all of this permissiveness and relativism? The challenge remains. Radical compassion is not compatible with the power politics of the state or our need to control others. There will always be this struggle between the Kingdom which is already here and the Kingdom to come, which we would rather put off indefinitely.

“When the Son of Man returns, will he find faith on the earth?” Luke 18:8

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Posted by on Nov 27, 2007

A Limrick for Christ the King

Signs and Symbols – The Advent Wreath

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The first Sunday of Advent (December 2, 2007) is fast approaching. The season of penance and hopeful expectation has probably been observed since the fourth century. Advent begins on the fourth Sunday before the feast of Christmas, the Sunday closest to November 30, the feast of St. Andrew.  Advent wreaths appear to have come from the northern cultures of Europe, whose people used evergreen and holly for various wheels associated with the lengthening of days – the coming of the light – at the winter solstice.

The Advent wreath takes various forms. For Catholics, there are three purple candles and one rose candle. The rose candle is for the third Sunday – Gaudete or Rejoice. Protestants tend to use blue candles. Some wreaths have a white candle in the center to signify the birth of Christ. Advent wreaths were primarily used in homes for many centuries and came to churches only more recently.

A different candle is lighted on each Sunday. In our family, we light each one for the first time on Saturday after sunset, which is the liturgical beginning of Sunday. The first week only one candle burns. The second week, two are burning. By the fourth Sunday, all four are lighted, the first getting very short and the others proportionately taller. The passage of time becomes visible through the height of the candles. During all of the hustle and bustle, it is a reminder for us that the Christmas season begins on December 24th and ends on January 6th or the feast of the Epiphany – The Thee Kings.

You can find prayers and devotions for Advent at many sites. The Episcopal Church at Cornell has a wonderful booklet. St. Louis Catholic parish has a series of Advent prayers and observances at their site. Jeanne Woodward has a great collection of Advent prayer, worship, and study resources at The Text This Week. This is an impressive site, with study and worship materials for several denominations for the entire liturgical year.

For a holiday treat, take time away from food, football, and shopping. Go for a walk and gather materials for the wreath with your spouse and the children. Get a hold of some coat hangers, pliers, and some ingenuity to make the ring for the wreath. You can attach the evergreens and holly ( or other materials) with florist’s wire, plastic bag ties, or other wire. The candles can be placed in simple candle sticks inside the wreath. If you are handy you can even make wire ones.

You can sometimes find or order an Advent wreath frame. However, the key is not to create stress. Arrange some candles – don’t worry about the colors – and some greenery – or small potted plants, light a candle, say a prayer for peace, and hope and yearn for the light.

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Posted by on Nov 26, 2007

A Limrick for Christ the King

Feast of Christ the King – The Reign of God

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“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.

And you who once were alienated and hostile in mind because of evil deeds he has now reconciled in his fleshly body through his death, to present you holy, without blemish, and irreproachable before him”

                                                                                     Colossians 1:14-23

The feast of Christ the King is very recent. Pope Pius XI established it in 1925 to reassert the centrality of Christ in a world confronted with communist atheism and secular agnosticism. The feast is widely observed by other liturgical denominations, including Anglicans and Lutherans.

The feast of Christ the King was originally observed on the last Sunday of October, closer to all Saints Day, November 1. After the reforms of the church calendar in 1965, the feast was moved to the last Sunday of Ordinary Time – the Sunday before the first Sunday of Advent. It is the last Sunday of the liturgical year and provides a culmination that is solemn but not triumphal.

Strictly speaking, the term “basilea” in Greek is not equivalent to our sense of “kingdom” in the sense of territory. Scholars prefer terms like reign or dominion. The reading from Colossians – the second reading of the day – more aptly summarizes the meaning of the feast. All creation was made for Him and in Him and the love of Christ rescues us from our alienation from ourselves and our true meaning.

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Posted by on Nov 23, 2007

A Limrick for Christ the King

Apocalypse – The End of the Liturgical Year

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As we approach the feast of Christ the King, the cycle of readings reminds us of the end of days. Christianity is almost unique in its focus on the end and culmination of all things and the Second Coming of the Lord. The images are very different from the entry into Jerusalem on Palm Sunday. St. Stephen, the first martyr, sets the tone, declaring to his judges that the time is coming when they will see Christ descending on them in glorious judgment.

There were many books about the end of days published before the millenium. The biggest publishing success was the Left Behind series, a group of novels by Tim LeHaye and Jerry Jenkins. The series combined a literal approach to the Book of Revelation, also known by its Greek title, The Apocalypse, with a theology which came primarily from the tent revival meetings of the 20th century in the United States. There is a very strong dose of Calvinist predestination, Anabaptist altar calls to conversion, and Medieval delectatio morosa – delight in the suffering of the others, especially the damned.

Horror movies are always popular in American culture. Perhaps they are a secular celebration of evil that twists what is supposed to be the encouragement apocalyptic literature offers to those undergoing persecution. Of course there is the old technique of fire and brimstone sermons to scare the “hell” out of people. Apparently many people liked and still like the horror entertainment value of these sermons, which seem to create a god who is far from loving.

The end of the year and the beginning of the new year is a time to focus on more than the settling of scores. It is a time to show the mercy we want to receive on that Last Day.

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Posted by on Nov 9, 2007

A Limrick for Christ the King

Feast of the Day – Dedication of St. John Lateran: Rome’s Cathedral

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November 9 is the feast of the Dedication of the Basilica of St. John Lateran.

The Pope’s main Church is St. Peter’s Basilica -True or False? The correct answer is False. Interestingly, the cathedral for the Bishop of Rome – the Pope – is the Church of St. John Lateran. It was originally built in the fourth century on land that had belonged to the Lateran family but had become the property of the Emperor Constantine. St. John Lateran is the oldest and ranks first among the four great patriarchal churches of Rome. The present church was commissioned by Pope Innocent X in 1646.

How can you have a feast day celebration for a building? It is not about the stones and lumber. It is a celebration of Latin Christianity’s central parish of its central diocese. In a broader sense, the feast celebrates what the building is and signifies. The church building is an ancient Christian meeting place and symbolizes the center of the vast world wide community that is the Catholic Church.

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Posted by on Nov 8, 2007

A Limrick for Christ the King

Fire, Love and God

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Kevin Drabinski, editor of our local diocesan newspaper, The Observer, has a wonderful reflection on fire, love and God in this month’s edition.

Drabinski begins by looking at the themes of fire, judgement, and the end of history in the liturgical readings for the end of November, and reflecting on the destructive power of wild, uncontrolled fire as we have recently seen it in southern California. The Church year is coming to a close and the readings shift to thoughts of endings. (The last Sunday of this liturgical year will be November 25, the celebration of the Feast of Christ the King.)

Drabinski then writes of the blessings of fire in its controlled state. Fire in this context is warming, comforting, light giving. He says, “One candle, quietly burning, spells hope and warmth. Many a candle, held by the hands of a crowd, is faith itself. And like faith, a candle’s light is never diminished by its being shared.”

Fire is also an expression of love – human or divine. Images are presented of the use of controlled fire in lanterns, processions, and worship. The coming of the Holy Spirit at Pentecost was accompanied by “tongues as of fire … [which] came to rest on each of them.” (Acts 2:3) The fire of God’s love, however, cannot be managed or controlled by humans. The author of the Song of Songs describes love, both human and divine, as “flashes of fire” and “a very flame of the Lord,” noting, “Many waters cannot quench love, neither can the floods drown it.”

This article is worth taking a few moments to read and ponder as we approach the end of another year. When fire and judgement and the end of history are seen through the lens of the Love of God, we can all have hope.

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