Lectionary # 502 (Sat of 33 week) and Lectionary # 162, Christ the King B...

Two meditations, Lectionary # 502. Sat of 33 week and Lectionary # 162:
Last Sunday of Liturgical Year, Feast of Christ the King

Scripture: Lectionary # 502. Sat. of 33 week. Nov.21. I Macc. 6:1-13.
Psalm 9:2-3.4.16.19. Luke 20:27-40:

Antiochus Epiphanes IV, the dreaded enemy of the Israelites, falls sick and
utters his despondent words about what he had done to the Jewish people and
their temple. He realizes that he has treated them unjustly and that now
one of his gods is making his death certain and painful. We remember how
the Gospels recall how he had set up the "abomination of desolation" on
their altar--a enormous statue of Zeus. This power laden man who probably
was trying to imitate Alexander the Great of a century and a half ago now
realizes his mortality. There is no hope for him; no idea of an afterlife.
Power was his during life but now he faces the limits of his humanity. No
one escapes death and the terrifying dimensions of guilt and fear at the
end of one's life. He is totally without hope.

Jesus meanwhile is arguing with the Sadducees who deny any form of
resurrection. Jesus stands against their impossible story about one woman
living while seven of her husbands die--all brothers including her first
husband. The levirate law in the Torah demands that a relative raise up
children from a woman who is left widowed in their family. Jesus cuts
through their trickery and deceit and lays it on the line. They are wrong.
For in heaven things are not the same as here on earth and there is not a
giving in marriage. Marriage is here on earth in heaven the spiritual
quality of the human person are now seen in the transformed body according
to the first fruits of the resurrection--the Resurrection of Jesus himself.
Jesus has used his powers and talents with wisdom that affects the common
people and the common good. The other tyrants and kings like Alexander the
Great and Antiochus IV were men who lacked the wisdom of Jesus which is
seen in compassion as his power and wisdom as his understanding of God's
will for him and for others who are attentive to his words of wisdom.

Today we pray for all world leaders to combine their power and authority
with wisdom that results in concern for the common good of all peoples.
Leaders can learn much from holy leaders like Moses, David, and Jesus and
one will discover that compassion is central to true leadership. Amen.

Scripture: Lectionary #162. Feast of Christ the King, the last Sunday of
the Church Year. Cycle B.
Daniel 7:13-14. Psalm 93:1.2.5. Revelation 1:5-8. John 18:34.

John the Evangelist gives us the most transcendent and profoundest insight
into the kingship of Jesus Christ. Our scripture takes place in the
interaction between Jesus and Pilate in the praetorium. There are seven
scenes that involve Pilate going into the praetorium and then coming out to
question and dialogue with Jesus who stands before him bound and crowned
with thorns for his regal attire. The scene is marked by the reality of
history in the life of Jesus and the power of the oppression of the Romans
who can put even the innocent to death at the whim of a Roman authority
like Pontius Pilate. Scholars tell us this is happening on the 14th of
Nisan probably April 7th A.D. 30 or A.D. 33. A sentencing of Jesus to his
death has already been foreseen by Jesus. Pilate assures us of the
historical certitude of this condemnation so much so that he is remembered
in the great expressions of the Creed: "suffered under Pontius Pilate was
crucifed and died." At first Pilate is arguing from the fact that Jesus is
known as a Messiah, a Jewish King in the lineage of David and also from the
political charge leveled against him from the Sanhedrin.

Pilate's question is central to the trial, "Are you the king of the Jews?"
Jesus affirms that it is Pilate who is saying this either on his own or
what he has heard from others. But the sharp and honest response of Jesus
baffles Pilate. "My kingdom is not of this world." Jesus' kingdom is of a
different realm--that of the spiritual and it extends to all peoples of all
times. This is the truth that Pilate sarcastically does not accept by
asking "What is truth?" He misses the reality of the person standing
before him who is truth personified, the eternal Word of God become human
with all its limits even death sentenced upon him before its natural time.

Pilate is adamant about not belonging to the Jewish people yet he is the
judge over Jesus and over the Jewish people. Jesus' calmness, his wisdom
and his dignity is seen throughout the dialogue. It is interesting that
once the judgment seat is brought into the context of John's account it can
mean that Pilate mocks Jesus by having Jesus himself sit on the judgment
seat. In reality Jesus is the true judge in such an interpretation of the
John. Both Pilate's being seated on the judgment seat and Jesus doing this
are possible in the very that John uses. John's Gospel is one of irony as
well as revelation and truth.

In the final scenes of Jesus at the crucifixion, John is affirming that
Jesus is being elevated on the Cross as a King. It is the moment of his
enthronement when all is humanly seen as death, it is his actual returning
to the Father as one who is victorious of death, over princes of darkness
like Pilate, and over sin and Satan. The victory is now complete but it is
not an apocalyptic Megiddo type of battle but one of cosmic dimension in
the world of evil overcome by the goodness and life-giving sacrifice of
God's Son. A paradox for unbelievers and a true victory in the realm of
faith for believers.

Has my faith developed over the years as I meditate upon the kingship of
Jesus seen in his death upon the Cross? What were some of the turning
points in my life of faith in Jesus? Where is my faith now in respect to
this mystery of a King being enthroned upon a Cross? ... I believe, Lord,
help my unbelief. Amen.