FEAST OF CHRIST THE KING
Here are one of the places we see a major divergence in the Post-Conciliar Church. Prior to Vatican II, the Feast of Christ the King was celebrated on the last Sunday in October. Following Vatican II, this Solemnity was moved to the final Sunday of the Liturgical Year. This year, it will fall on November 23, 2025. What follows is an examination of both the 1962 Missal Readings and the Novus Ordo Readings [which you now get in advance!]. Here’s where I get to pick on all of you attending Novus Ordo Mass — I got to celebrate this BEFORE YOU! Ha Ha Ha.
I. Feast of Christ the King (Traditional Latin Mass – 1962 Missal)
Institution: Pope Pius XI, Quas Primas (1925)
Date: Last Sunday of October
Theme: The Social Kingship of Christ — His Dominion over Nations and Hearts
Proper Readings
Epistle: Colossians 1:12–20 — “He is the image of the invisible God, the firstborn of every creature… in Him all things hold together.”
Gospel: John 18:33–37 — “Thou sayest that I am a king. For this was I born, and for this came I into the world.”
1. The Unifying Theme — The Reign of Christ in Time and Society
The 1962 Missal places this feast before All Saints’ and All Souls’, emphasizing Christ’s kingship now — within history, nations, laws, and consciences.
Pius XI instituted it to combat secularism and “the plague of Christless states.” (Quas Primas 24)
Thus today’s liturgy proclaims not merely Christ’s heavenly reign, but His social kingship: He is King of kings and Lord of lords — to Whom governments, cultures, and citizens owe public allegiance.
The feast asserts a truth modernity hides: religion is not a private sentiment but the foundation of justice. A society that refuses Christ’s law dethrones the only King capable of bringing peace.
2. The Epistle: Colossians 1:12–20 — Christ the Center of Creation
St. Paul’s magnificent hymn exalts the cosmic dominion of Christ:
“All things were created through Him and for Him… He is before all, and in Him all things consist.”
Here we find the theological ground of kingship: Christ reigns because He is Creator and Redeemer.
He unites the visible and invisible, the natural and supernatural, holding all creation in Himself.
When nations reject Him, disintegration follows — socially, morally, spiritually.
Pius XI drew directly on this text:
“Christ reigns in the mind, which must assent with perfect submission; He reigns in the will, which must obey His laws; He reigns in the heart, which must prefer Him above all.” (Quas Primas 33)
A true Catholic believes this not only interiorly but acts upon it — shaping family, politics, education, and culture in obedience to the King.
To do otherwise — to tolerate mediocrity or indifference in His worship or law — is not humility but betrayal. Zeal for His reign is charity rightly ordered toward truth.
3. The Gospel: John 18:33–37 — “My Kingdom Is Not of This World”
Standing before Pilate, Christ declares a kingship unlike earthly tyranny but more real than any empire:
“Thou sayest that I am a king. For this was I born… Everyone that is of the truth heareth My voice.”
His kingdom is not derived from politics but penetrates politics. It is in the world yet not of it — transforming hearts, laws, and nations from within.
The Church, His visible kingdom, proclaims this truth to rulers who imagine themselves autonomous.
Where faith is alive, culture is ordered; where Christ is ignored, man becomes enslaved to ideology.
A Catholic who believes this cannot abide lukewarm worship or timid witness. His intolerance of mediocrity is not pride but love defending Majesty. To adore Christ irreverently would be treason in the court of the King.
4. The Interconnection — Creation, Redemption, and Worship
The Epistle reveals Christ’s reign in creation; the Gospel, His witness before worldly power; the Feast, His enthronement in the Church’s public prayer.
Christ must reign in intellect by truth, in will by obedience, in heart by love, in society by justice, and in liturgy by reverence.
Thus the traditional liturgy today bursts with regal imagery — the Gloria Laus, the Collect’s cry “may the families of nations be subject to His most sweet rule,” and the majestic Te saeculorum Rex.
All express what the Novus Ordo often forgets: Christ’s Kingship is objective, public, and social.
5. Spiritual Application — Zeal for the King
A true Catholic not only bows the head but orders life to the Crown.
He will not tolerate banality in worship because it contradicts truth: if Christ is King, His court must look like a kingdom, not a cafeteria.
His zeal is not arrogance but loyalty — the knight’s duty to defend his sovereign’s honor.
That zeal, born of charity, demands excellence in prayer, reverence in liturgy, fidelity in teaching, and courage in witness.
Pius XI foresaw this very need:
“If to Christ our Lord is given all power in heaven and on earth; if all men purchased by His precious Blood are subject to His dominion, it must be clear that not one of our faculties is exempt from His empire.” (Quas Primas 11)
The faithful Catholic lives under that empire gladly — for His yoke is sweet and His burden light.
6. The Liturgical Context
Placed just before November’s remembrance of saints and souls, this feast is a triumphal prelude to eternity.
The King reigns now in grace and will reign forever in glory.
The Church militant confesses His Kingship on earth before joining the Church triumphant in heaven.
7. Take-Aways
Christ’s Kingship is public, social, and universal.
Belief must issue in action: laws, culture, and worship under His rule.
Zeal for reverence and excellence in worship is charity, not pride.
To tolerate mediocrity is to betray Majesty.
Every Catholic must enthrone Christ first in his heart, then in his home, then in his nation.
II. Solemnity of Our Lord Jesus Christ, King of the Universe (Novus Ordo – Year C)
Date: Final Sunday of the Liturgical Year (November 23 in 2025)
Theme: Christ the King of Mercy — Ruler of the Cosmos and Judge of History
Readings (Year C)
First Reading: 2 Samuel 5:1–3 — David anointed king of Israel.
Responsorial Psalm: Psalm 122:1–5 — “Let us go rejoicing to the house of the Lord.”
Second Reading: Colossians 1:12–20 — “He is before all things, and in Him all things hold together.”
Gospel: Luke 23:35–43 — Christ reigns from the Cross; the Good Thief enters His Kingdom.
1. The Unifying Theme — The Cross as the Throne
While the traditional feast emphasizes the temporal and social kingship, the modern calendar ends the year with the eschatological and redemptive kingship: Christ reigning from the Cross and returning as Judge.
The crown of thorns is the world’s mockery — yet it is His coronation.
This Sunday proclaims that the Kingdom of Christ is love victorious over sin and that He shall “reconcile all things… making peace by the Blood of His Cross” (Col 1:20).
2. The First Reading: David’s Kingship — The Human Prelude
The tribes of Israel anoint David: “Here we are, your bone and your flesh.”
David prefigures Christ, the Shepherd-King who unites all nations into one kingdom.
As David ruled from Jerusalem, so Christ rules from Calvary — His throne a Cross, His scepter mercy, His law love.
3. The Psalm: Rejoicing in God’s Reign
Psalm 122 invites the faithful to ascend to the heavenly Jerusalem: “Our feet are standing within your gates, O Jerusalem.”
This expresses the Church’s pilgrim hope — the ascent of souls toward the eternal kingdom where Christ reigns.
4. The Second Reading: Colossians 1:12–20 — The Cosmic Christ
The same Pauline hymn as in the traditional feast reappears here, but now oriented toward eternal consummation.
Christ is “the head of the body, the Church… that in all things He may have the preeminence.”
The Church sees in this passage the climax of salvation history: Christ, the Alpha and the Omega, who unites creation and redemption.
The Catechism summarizes:
“Christ exercises His kingship by drawing all men to Himself through His death and Resurrection.” (CCC 786)
The Catholic who truly believes this must live as though everything belongs to Christ — intellect, art, politics, and worship.
To offer Him half-hearted liturgy or compromised faith would be a denial of His kingship.
Zeal for reverence here is not legalism; it is gratitude.
5. The Gospel: Luke 23:35–43 — The King Reigns from the Cross
At Calvary, rulers and soldiers mock: “If You are King of the Jews, save Yourself.”
But one condemned man recognizes divinity where others see defeat: “Jesus, remember me when You come into Your kingdom.”
Christ replies: “Amen, I say to you, today you will be with Me in paradise.”
Here is the paradox of kingship: His kingdom is inaugurated through suffering love.
The Cross is both tribunal and throne.
Christ’s kingship exposes all false kingdoms — wealth, pleasure, ideology.
Those who mock Him represent the world’s rebellion; the good thief represents the Church’s faith.
A Catholic who kneels before this crucified King cannot bear to see Him treated casually.
The reverent heart insists that worship mirror the majesty of Calvary.
Such insistence is charity — love defending the Crucified’s honor.
6. The Interconnection — The Alpha and the Omega
The three readings trace salvation history:
David’s anointing → prefigures the Messiah.
Colossians → declares His cosmic reign.
Luke’s Gospel → reveals the manner of His reign: mercy from the Cross.
The liturgical year now completes its circle: the King who was born in Bethlehem at Christmas reigns in glory through the Passion, and will soon return as Judge.
Thus the Church ends the year not in fear but in adoration — the enthronement of the Lamb slain yet victorious.
7. Theological and Spiritual Insight
Christ’s kingship is not an abstract doctrine but a personal call to allegiance.
He rules wherever truth is defended, sin is confessed, and the poor are loved.
Yet love that is real is zealous. To defend reverence, doctrine, and beauty in worship is to defend the dignity of the King Himself.
The Catholic who resists mediocrity does so out of charity, not pride — for it is love that cannot bear to see Majesty mocked.
Pope Pius XI himself warned:
“When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of liberty, order, and peace.” (Quas Primas 19)
To worship Him poorly is to deny this recognition; to worship Him reverently is to crown Him anew.
8. The Liturgical Context
In the Novus Ordo, this feast concludes the year as a preview of eternity. Next Sunday we begin again with Advent — the expectation of the same King’s coming in glory.
Thus the cycle of time ends where it began: “Thy Kingdom come.”
9. Take-Aways
Christ reigns now through mercy and truth; He will reign visibly at His return.
True belief manifests in obedience and reverence.
Zeal for excellence in worship and fidelity in doctrine is an act of charity.
The Cross is the throne; the Eucharist is the throne-room.
The faithful must live as loyal subjects, not passive observers.
“Viva Christo Rey!”
Whether celebrated in October or November, the feast of Christ the King is the Catholic soul’s battle cry:
Christ must reign — in our hearts, our homes, our altars, our nations.
To believe this and to act upon it is not extremism but love.
The true Catholic cannot tolerate mediocrity where Majesty is present.
His zeal is born of gratitude, his intolerance of irreverence born of charity.
For the world may mock, the lukewarm may yawn, but the faithful cry out with the martyrs of Mexico and the saints of every age:
Viva Christo Rey!
Long live Christ the King!