On November 23
in this year of Our Lord 2014, we once again celebrate the Feast
of Christ the King. More formally known as
the Solemnity
of Our Lord Jesus Christ, King of the Universe,
this is the day that closes the liturgical year
of the Catholic Church and prepares us for the upcoming season of
Advent, in which we anticipate the arrival of Jesus Christ as El
Niño; the Christ Child
born
to us on Christmas
Day for the purpose of bringing salvation to the world. It is
fitting, then, as we anticipate this alpha,
this beginning of
Jesus' entry into our reality as the king so promised by the ancient
prophets, that we do so in solemn recognition of the omega;
the truth that His humble birth in a manger portends His rise to the
pinnacle of power both temporal and eternal. And that is the point
of this month's column: that this power is indeed temporal as well as
eternal, and that this aspect of His kingship has come to be largely
ignored in our day and age.
Let
us begin by taking a look at the reckoning of time in the first
sentence above by use of what is now considered the quaint and
inappropriate expression, "year of Our Lord." As a student
of ancient history many years ago, I was taught to reckon time by use
of the two then commonly accepted abbreviations "B.C." and
"A.D.". The former simply stood for "Before Christ"
and was used to measure those years before the latter, which was
rendered in its original Latin as "anno
domini,"
which translates "in the year of the Lord," or a little
less self consciously as "in the year of Our Lord." The expression anno
domini
was, in turn, an abbreviation itself for the longer formula, "Anno
Domini Nostri Iesu (Jesu) Christi," which is translated,
"In the year of Our Lord Jesus Christ."[1]
It
is tempting at this point to digress into a history of the calendar
and the role the Catholic Church has played in determining how the
world reckons time, but that is not the purpose here. Suffice it to
point out that through the foresight of Pope
Gregory XIII,
the world was given a workable
calendar that
still functions well for us on a global basis to this day, and, that
up until very recent times, it was unabashedly a Christian
calendar that assumed the advent of the Lord into our world as an
unassailable fact: a fact to which time itself could be irrevocably
anchored.[2] Indeed, the truth of
this remains, but the person of Christ has
since been removed by changing these historical designations of time
measurement to the more generic equivalents of "Before the
Common Era" (B.C.E.), and the "Common Era" (C.E.). The reason for doing
this was to make these designations more neutral
and more inclusive of non-Christian peoples and, therefore, more
"appropriate."[3]
To
Popes such as Leo
XIII and Pius
XI,
the dominion of Christ over all men is such that true inclusiveness
means recognition of the fact that all are subject to Him regardless
of whether or not their circumstances make them consciously aware of
this deeper truth of their existence. Pope Leo stated his view on
this matter this way in his 1899 encyclical on Consecration to the
Sacred Heart of Jesus, Annum
Sacrum:
"His empire includes not only Catholic nations, not only
baptized persons who, though of right belonging to the Church, have
been led astray by error, or have been cut off from her by schism,
but also all those who are outside the Christian faith; so that truly
the whole of mankind is subject to the power of Jesus Christ." Pope
Pius XI, in turn, had this to say in his encyclical of 1925, Quas
Primas: "It
would be a grave error, on the other hand, to say that Christ has no
authority whatever in civil affairs, since, by virtue of the absolute
empire over all creatures committed to him by the Father, all things
are in his power. ... Thus the empire of our Redeemer embraces all
men."
It
was in Quas
Primas that
Pius XI established the Feast of Christ the King and, in doing so, he
cites the words of Pope Leo XIII in Annum
Sacrum
as quoted above. The
greater truth for these Holy Fathers was simply that all persons are
Catholic, and it is the mission of the Church to evangelize the faith
in such a way that they who are so far unaware of this come to
realize it. This is the missionary zeal that characterized the "old"
evangelization, and it is something the new could certainly take from
it. What would make no sense to them is that the world would come to
recognize and order time by Christ and then, as if it was truly
possible to do so, remove Him from this very reckoning so as to not
offend the sensitivities of those who reject Him.
In
my classes at the ostensibly Catholic Assumption University masters
program in Saginaw some years ago, I was publicly castigated in class
for consciously using the decidedly Catholic expressions of "B.C."
and "A.D." in my works. I was instructed that I was to use
the more accepted, and acceptable, "B.C.E" and "C.E."
because it was the scholarly convention, and so as to not "offend"
anyone with those earlier designations which referred directly to
Christ. And my instructor, a Catholic nun, found no humor in it at
all when I quoted the Master in Matthew 11:6, "And blessed is he
who takes no offense at me." The humor in this may well have
been lost on Popes Leo XIII and Pius XI as well, but they certainly
would have grasped the gravity inherent in a Catholic religious
deeming the reckoning of time in Christ as "inappropriate." And that
was the expression she used: "inappropriate."
Now
the point to all of this is that when we cease to think in terms of
life on earth ordered in time according to when Jesus was physically
present with us (and the Church has done this in some fashion from
the beginning until this system was perfected in the reign of Pope
Gregory XIII), then it is symptomatic of a time in which Christ's
reign as king on earth has come to be viewed as merely metaphorical
rather than as a concrete and temporal reality. This in turn indicts
the Lord of the Tabernacle, the Real Presence, as at best symbolic
and at worst an outright fraud. It then takes the Precious Truth of
the Catholic Faith and reduces it to merely another false religion
among the many. It not only allows but encourages secularism to rise
to the pinnacle of power and to subdue the will of God in Jesus
Christ, as witnessed at the Cross, by negating its once assumed
historical reality. Atheism governs, and faith becomes subservient
to it, and is tolerated only as long as it proves politically
expedient. As even lip service to this faith ceases to be necessary
to secure and hold political power, the religious freedom that
tolerates it is gradually removed, and the ascent of the anti-Christ
state becomes complete. The world we live in today is perilously
close to, and rapidly approaching, this final condition. And these
words which follow, from Paragraph 24 of Quas
Primas, come
down to us from Pope Pius XI in 1925 with the haunting ring of
prophetic truth:
"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. We refer to the plague of anti-clericalism, 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's 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."
If
they did this in the world of 1925 in which the wood was much more
green, what shall they do going forward from our time in which it is
has become most assuredly much more dry? As the rebellion of
individuals and states against the authority of Christ grows to
embrace evermore the passing of the holy innocents to Moloch
through the fire of abortion, the mockery of holy matrimony and the
family by the normalizing of all manner of sexual deviancy, and the
affliction of the poor in the name of both capital improvement and
ecological reclamation, then so we may expect the deplorable
consequences thus produced to multiply to apocalyptic proportion. And
the lesson of Revelation is that Our Lord, thus cast from His
earthly throne by those who so indulge in impiety, and impose the
neglect of God, will return of His own volition and reclaim it.
Therefore, the Church still faithful would do well to lift her voice
in the Song of the Lamb this November the 23rd, for the temple of the
tent of witness stands opened in heaven, and the ensuing plagues of Revelation
15
are well nigh upon us. And so we sing:
"Great
and wonderful are thy deeds,
O Lord God the Almighty!
Just and
true are thy ways,
O King of the ages!
Who shall not fear and
glorify thy name, O Lord?
For thou alone art holy.
All nations
shall come and worship thee,
for thy judgments have been
revealed."
Readers
of Christian
Democracy
are well aware of the fact that the Popes Leo XIII and Pius XI are
the authors of the two seminal works defining Catholic social
teaching in the encyclicals Rerum
Novarum
and Quadragesimo
Anno. The
former warned of the dangers inherent in the rise of the godless
nation state, and of the ensuing and devastating effects to Christian
society, to the family, and to the political and economic liberty of
individuals -- particularly the poor. The latter revisited this
document forty years later, and called for a reconstruction of the
social order based upon the increasing imposition of abuses on the
vulnerable by the privileged, as so previously defined. In reading
these documents today we see that, lured by a superficial
materialism, and through a degenerative hedonism portrayed as
"liberation," the world has continued to decline into a
state of increasing moral confusion, exacerbated economic disparity,
and violent rebellion against nebulous and impervious oppressors. The
clear and present danger is that this will continue only until
the rising atheism, and the insanity of an increasingly narcissistic
age, convinces those with access to the tools of mass destruction
that widespread genocide is the solution to this situation.
That
Catholic social teaching, in practical and widespread application,
and more today than ever, provides the much needed remedy to these
social ills of the world is the premise of Christian
Democracy. That this is
only possible in a world consecrated to the Sacred Heart of Jesus
Christ, and in which He is recognized, worshiped and obeyed as the
King of all men, is the larger context that makes this feasible. This
is the context presented in Annum
Sacrum and Quas
Primas, and
it is why we must read and take to heart these documents if we are to
properly understand and implement the teachings of Rerum
Novarum
and Quadragesimo
Anno. Catholic
social teaching cannot live and breathe in the vacuum of the corrupt
and anti-Christ human political system, but it flourishes when Christ
is King and His presence recognized in the real and temporal way
envisioned by Pope Leo XIII, and as celebrated by Pope Pius XI. Given
the post-modern world's anti-clericalism, spiritual ignorance,
and outright embrace of evil, this requires a revolution of the human
spirit of vast and staggering proportion, and a reordering of society
unprecedented since the Church emerged from the catacombs and
exorcised the very pagan soul of Rome. Indeed, what these Holy
Fathers were calling for was the revival of, and completion of, this
very revolution on a global basis, and a century later the need has
only grown that much greater.
In
the United States it is particularly easy to claim the supposed
wisdom inherent in the forced separation of church and state as
grounds for limiting the political debate to the earthly and the
mundane and in so doing, to ignore and deny the truth of a higher
power that controls our destiny from on high. This was, in fact, the
very idea behind the Deism
of our founders. Extended into our time, it has become politically
incorrect to speak publicly of Jesus Christ in any meaningful way at
all, let alone as possessing an active role -- and the supreme role
-- in human governance. It has become easy to limit the discussion
of social justice and politics in such a way so as to eliminate the
reality of a higher kingship from the discussion by simply removing
Our Lord from history and denying His divinity, even though our very
reckoning of time is measured by counting the years from His first
appearance until His next.
The
Gospel according to St. Matthew closes with these words: "All authority in heaven and on earth has
been given to me. Go
therefore and make disciples of all nations, baptizing them in the name
of the Father and of the Son and of the Holy Spirit,
teaching them to observe all that I have commanded you; and lo, I am
with you always, to the close of the age."
Should this age close with these tasks
undone; should the Day of the Lord be at hand, and should we fail in
achieving the justice and mercy among the least of these in our midst
as the Lord Himself so commanded, and as Pope Leo XIII and Pope Pius XI
so instructed, then woe be to we who have so failed. If the Lord
must come of His own volition and reclaim the authority on earth that
has been given to Him, then woe be to us if it is thus the empire of our Redeemer embraces
all
men.
All
Biblical quotes from The Catholic Edition of the Revised Standard
Version of the Bible, copyright 1965, 1966 by the Division of
Christian Education of the National Council of the Churches of Christ
in the United States of America. Used by permission. All rights
reserved.
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