Today's the Solemnity of Christ the King

That the Lord is King is obvious from the Holy Scriptures. He's of Davidic descent (Matt. 1:1) as befits the the Messiah of Israel (1:16); He revealed himself as such before Pilate (John 18:36-37) and the last book of the Bible is a narrative of his Coming Kingdom. The Eastern and Western Churches portray the Lord's Kingship in similar yet different ways. The Eastern Orthodox icon to the right, written (for icons, like Holy Scripture, are "written," not "painted") by the Monk Michael, pictures Christ both in the garb of an Eastern Archbishop and Byzantine Emperor, whose garb often was identical to those of Eastern hierarchs. The vestments consist of the following elements:

The STICHARION or tunic which is worn by all clerics in slightly modified forms. Equivalent to the Roman alb, it may be of any material and color although white is usual.

The EPIMANIKIA or cuffs are worn by the deacon and higher ranks of clergy. The priest and bishop wear the cuffs over the sleeves of the STICHARION while the deacon places them underneath his STICHARION's broader sleeve. The cuffs were the symbols of civil authority in the Byzantine Empire.

The EPIGONATION is a lozenge shaped vestment suspended by a cord from the left shoulder and hanging.

The SACCOS is that vestment proper to Bishops which gradually replaced their use of the PHELONION. Directly copied from late imperial regalia it is a shorter tunic with ample sleeves and marked with a cross on the back. It is worn over the STICHARION or under tunic.

The OMOPHORION is probably one of the most ancient of the Bishop's vestments with a strictly symbolic origin. Copied from the scarf of office worn by the Emperor and other officials it identified the Bishop as head of the community. A large, long band of cloth it is marked with crosses and is passed around the neck hanging in front and behind. A "small" OMOPHORION worn simply around the neck and hanging in two pendants on the chest is properly worn in place of the large one after the gospel at the Liturgy. The OMOPHORION is worn by all Byzantine Bishops and corresponds to the Latin pallium.

The MITRA or Bishop's crown is equivalent to the Latin mitre as the Bishop's head covering. The crown is embroidered and bears small icons and is surmounted by a cross. Its origin is similar to that of the papal tiara and its use was adopted after the fall of the Byzantine Roman Empire. Certain Archimandrites and Archpriests, although not of episcopal character, have the right to the use of the crown. (Source: Byzantine Vestments)

The words: "King of Kings" and "Great High Priest" flank the Lord to his left and to his right respectively. He holds his right hand in blessing and in his left he holds the Holy Scriptures, opened, if I'm not mistaken, to the Letter to the Hebrews -- and there my Greek fails me.

The Latin portrayal of Christ the King also follows closely Western symbols of kingly power. To the left, painted by an unknown artist, we see our Lord portrayed in medieval royal garb, a scepter, and a two-tiered tiara, perhaps symbolizing his two natures (human and divine) or his offices (high priest and king). On his breast we see his Sacred Heart burning with love towards humanity. The Lord's right hand is also lifted in a gesture of blessing. Note also how the position of the fingers differ from East and West. In the Greek icon, the Lord's ring finger and thumb touch each other. This pairing symbolizes the two natures of Christ, divine and human, joined together. The remaining three fingers symbolize the Triune Godhead. In the Western portrayal, the ring and "pinky" fingers are flexed and the other three remain standing. The meaning of the gesture remains the same: Christ, True God and True Man, the Trinity, God One and Undivided. To this day, Eastern priests and bishops bless the people using the finger configuration depicted on the icon; sadly, the Latin form has fallen into general disuse.

The Feast and the Novena In the Western Church, the Feast of Christ the King marks the end of the Liturgical Year. Pope Pius XI introduced the feast in 1925 as a response to increasing atheism and secularism in the world. It is then fitting that we finish this presentation with the following Novena Prayer to Christ the King:

Recite One Our Father, One Hail Mary and One Glory Be per day followed by the Novena Prayer: O Lord our God, You alone are the Most Holy King and Ruler of all nations. We pray to You, Lord, in the great expectation of receiving from You, O Divine King, mercy, peace, justice and all good things. Protect, O Lord our King, our families and the land of our birth. Guard us we pray Most Faithful One. Protect us from our enemies and from Your Just Judgment Forgive us, O Sovereign King, our sins against you. Jesus, You are a King of Mercy. We have deserved Your Just Judgment Have mercy on us, Lord, and forgive us. We trust in Your Great Mercy. O most awe-inspiring King, we bow before You and pray; May Your Reign, Your Kingdom, be recognized on earth. Amen.

Today’s Mass Readings

• First Reading: Daniel 7:13-14
• Psalm: Psalm 93:1-2, 5
• Second Reading: Revelation 1:5-8
• Gospel: John 18:33-37