Solemnity of Christ the King

Jeff Bagnall • 14 November 2024

The first reading is from Daniel, as it was last week. In chapter 7, we have a description of a dream in which there are four beasts who are, perhaps, representative of the four nations that dominated and suppressed the Jewish state. Israel thought of itself as the favourite nation of God and so found this oppression particularly devastating. But in the dream God overcomes the power of these beasts and in their place sets up a human being. This may well have referred to the hoped for the elevation of Israel. The meaning is confused and uncertain, however, because in the original language of Daniel the phrase for the human being (who replaces the beasts) is ‘son of man.’ Though it makes some sense in the context of a dream for a human to replace the beasts, when the phrase is translated word for word it can make one think of a particular individual who might save the people – and it is used in this way of Jesus himself both in our reading ( Chapter 7:13-14) and according to the other gospels,. But the extremely interesting notion in our reading, is that it is not just Israel that is favoured by God but absolutely all people; this is a radical vision for the Jewish author in the second century BC – the universality of salvation!

The second reading relates well to the above interpretation of Daniel’s dream. It is from the book of Revelation sometimes called the Apocalypse in Catholic literature – the two words mean much the same. The book begins with what we might see on the dust cover of a book nowadays – something like “This book by John is a revelation he had from Jesus, delivered by an angel; its about what will happen in the near future. It will be a blessing to all who heed its message.” The text goes on in the manner of a letter (in those days the name of the sender first); something like “John to the seven churches in Asia, grace and peace to you from God and from Jesus…” and there our reading ( chapter 1:5-8) begins. It follows with a prose and then a poetic statement from God the beginning and end of everything (Alpha and Omega); firstly, praise to Jesus whose life (His blood poured out) has saved us all from sin and, secondly, the announcement of his coming to us all; then a statement that everyone may see His glory, but seeing this can also make one sad. The author doesn’t say why we mourn, but maybe because He was literally pierced and this reveals the sin and inadequacy of us humans that brought it about.

In the gospel Jesus is questioned about His kingdom by Pilate who is, of course, in charge of the Kingdom of Israel at the time. The trial(s) of Jesus are represented in the Gospel of John, with a report of the exchanges between Jesus and the High Priest, particularly about his teaching; then He is brought before Pilate and this is extended considerably in this Gospel, where Pilate wants to hand the matter over to the Jews themselves – these verses are found on the very oldest fragment that exists from the New Testament writings ( see here). Taking Jesus back inside, the evangelist puts into words an imagined conversation of Pilate with Jesus, which makes up the reading for today ( chapter 18:33-37) about the kingship of Christ – what kind of king is He? The reign of Jesus is spiritual, over the realm of truth – the verse following our passage has the dramatic words from Pilate “What is Truth?” This is a most apt reading for this feast day and also climaxes nicely the two previous readings.

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Jeff Bagnall was a lecturer for many years at Craiglockhart College teaching RE to many future Catholic Primary teachers.

21st Sunday in Ordinary Time - 2026 - Year A

by Jeff Bagnall • 19 August 2026

During the time of the prophet Isaiah, the kingdom of Judah was threatened by the Assyrian empire from the east. Isaiah had recommended trusting in God to save the people and God would be with them. But the king and leaders didn’t see it this way, they felt they would loose, and forfeit their privileged positions, if not their lives. They made some sort of a pact with the emperor of Assyria so that Jerusalem was spared, although the rest of the country was invaded. So Isaiah, as we read today , reprimand Shebna the royal steward, and announced a replacement, who will be the leader to make decisions in the future; he will have the symbols of office, the sash, the robe, the key to the ordering of the country’s affairs, and will keep them safe like the peg for a tent. This passage seems to be in the mind of Matthew when he writes of Peter receiving the leadership office in our gospel reading. But the historical events behind it challenge us severely in our relationship with our world and with God, just as the sermon on the mount in the New Testament does: if anyone wants your shirt give them your coat as well, if anyone strikes you turn the other cheek, love you enemies… (see Matthew 5:38-48).

Feast of the Assumption - Year A

14 August 2026

There was much apocalyptic literature in the centuries before and after Christ – among the Greek, Roman, Egyptian, Persian and even Indian literature. This literature which is about the development in the world of disasters and troubles expressed in dramatic stories, included those of evil ‘influences’ seeking to destroy the next ruler born to a chosen woman to be mother of the future ruler. Some form of these apocalyptic stories were part of Jewish literature – as also the book of Revelation in the N.T. which used to be called the Apocalypse in Catholic bibles, because of its similarity to such literature. Our first reading (from Revelations 12:1-6 ) for the Catholic feast of the Assumption includes an adaptation of this mythic scenario to the situation of Christianity under Roman persecution in the 1st century to encourage believers in Jesus and his resurrection – a faith that secures them safety in heaven, but how the rest of us, still living in our world, are still threatened by evil. The story could bring to mind the Assumption of Mary into heaven – waiting with Christ for the rest of us after our struggles against the evil forces in our world. There are ‘secular’ stories of old about such sort of events.