The Feast of
Christ The King
From:
The Newman Reader
By
Venerable John Henry Cardinal Newman
Sermon
23: Christian Reverence
"Serve
the Lord with fear, and rejoice with trembling." Psalm ii. v.11.
WHY
did Christ show Himself to so few witnesses after He rose from the dead?
Because He was a King, a King exalted upon God's "Holy hill of
Zion;" as the Psalm says which contains the text. Kings do not court the
multitude, or show themselves as a spectacle at the will of others. They are
the rulers of their people, and have their state as such, and are reverently
waited on by their great men: and when they show themselves, they do so out of
their condescension. They act by means of their servants, and must be sought
by those who would gain favors from them.
Christ,
in like manner, when exalted as the Only-begotten Son of God, did not mix with
the Jewish people, as in the days of His humiliation. He rose from the grave in
secret, and taught in secret for forty days, because "the government was
upon His shoulder." He was no longer a servant washing His disciples'
feet, and dependent on the wayward will of the multitude. He was the
acknowledged Heir of all things. His throne was established by a Divine decree;
and those who desired His salvation, were bound to seek His face. Yet
not even by those who sought was He at once found. He did not permit the world
to approach Him rashly, or curiously to gaze on Him. Those only did He call
beside Him who had been His friends, who loved Him. Those only He bade
"ascend the hill of the Lord," who had "clean hands and a pure
heart, who had not worshipped vanity nor sworn deceitfully." These drew
near, and "saw the Lord God of Israel," and so were fitted to bear
the news of Him to the people at large. He remained "in His holy
temple;" they from Him proclaimed the tidings of His resurrection,
and of His mercy, His free pardon offered to all men, and the promises of grace
and glory which His death had procured for all who believe.
Thus
are we taught to serve our risen Lord with fear, and rejoice with trembling.
Let us pursue the subject thus opened upon us.—Christ's second sojourn on earth
(after His resurrection) was in secret. The time had been when He
"preached openly in the synagogues," and in the public ways; and
openly wrought miracles such as man never did. Was there to be no end of His
labors in our behalf? His death "finished" them; afterwards He
taught His followers only. Who shall complain of His withdrawing Himself
at last from the world, when it was of His own spontaneous loving-kindness that
He ever showed Himself at all?
Yet
it must be borne in mind, that even before He entered into His glory, Christ
spoke and acted as a King. It must not be supposed that, even in the days of
His flesh, He could forget who He was, or "behave Himself unseemly"
by any weak submission to the will of the Jewish people. Even in the lowest
acts of His self-abasement, still He showed His greatness. Consider His conduct
when He washed St. Peter's feet, and see if it were not calculated (assuredly
it was) to humble, to awe, and subdue the very person to whom He ministered.
When He taught, warned, pitied, prayed for, His ignorant hearers, He never
allowed them to relax their reverence or to overlook His condescension. Nay, He
did not allow them to praise Him aloud, and publish His acts of grace; as if
what is called popularity would be a dishonor to His holy name, and the
applause of men would imply their right to censure. The world's praise is akin
to contempt. Our Lord delights in the tribute of the secret heart. Such was His
conduct in the days of His flesh. Does it not interpret His dealings with us
after His resurrection? He who was so reserved in His communications of
Himself, even when He came to minister, much more would withdraw Himself from
the eyes of men when He was exalted over all things.
I
have said, that even when a servant, Christ spoke with the authority of a king;
and have given you some proof of it. But it may be well to dwell upon this.
Observe then, the difference between His promises, stated doctrinally and
generally, and His mode of addressing those who came actually before Him. While
He announced God's willingness to forgive all repentant sinners, in all
the fullness of loving-kindness and tender mercy, yet He did not use
supplication to these persons or those, whatever their number or their rank
might be. He spoke as one who knew He had great favors to confer, and had
nothing to gain from those who received them. Far from urging them to accept
His bounty, He showed Himself even backward to confer it, inquired into their
knowledge and motives, and cautioned them against entering His service without
counting the cost of it. Thus sometimes He even repelled men from Him.
For
instance: When there went "great multitudes with Him ... He turned and
said unto them, If any man come to Me, and hate not his father and mother, and
wife and children, and brothers and sisters, yea, and his own life also, he
cannot be My disciple." These were not the words of one who courted
popularity. He proceeds;—"Which of you intending to build a tower, sitteth
not down first, and counteth the cost, whether he have sufficient to finish it?
... So likewise, whosoever he be of you, that forsaketh not all that he hath,
he cannot be My disciple." [Luke xiv. 25-33.] On the other hand, observe
His conduct to the powerful men, and the learned Scribes and Pharisees. There
are persons who look up to human power, and who are pleased to associate their
names with the accomplished and cultivated of this world. Our blessed Lord was
as inflexible towards these, as towards the crowds which followed Him. They
asked for a sign; He named them "an evil and adulterous generation,"
who refused to profit by what they had already received [Matt. xii. 39; xxi.
23-27.]. They asked Him, whether He did not confess Himself to be One with God;
but He, rather than tell such proud disputers, seemed even to abandon His own
real claim, and made His former clear words ambiguous. Such was the King of
Israel in the eyes both of the multitude and of their rulers; a "hard
saying," a "rock of offence even to the disobedient," who came
to Him "with their lips, while their hearts were far from Him."
Continue this survey to the case of individuals, and it will still appear that,
loving and merciful as He was most abundantly, yet still He showed both His
power and His grace with reserve, even to them, as well as to the fickle many,
or the unbelieving Pharisees.
One
instance is preserved to us of a person addressing Him, with some notions,
indeed, of His greatness, but in a light and careless tone. The narrative is
instructive from the mixture of good and bad which the inquirer's character
displays. He was young, and wealthy, and is called "a ruler;" yet was
anxious for Christ's favor. So far was well. Nay, he "came running and
kneeling to Him." And he seemed to address Him in what would
generally be considered as respectful terms: "Good Master," he said.
Yet our Saviour saw in his conduct a deficiency;—" One thing thou
lackest:" viz. devotion in the true sense of the word,—a giving
himself up to Christ. This young man seems to have considered religion as an easy
work, and thought he could live as the world, and yet serve God acceptably. In
consequence, we may suppose, he had little right notion of the dignity of a
Messenger from God. He did not associate the Ministers of religion with awful
prospects beyond the grave, in which he was interested; nor reverence
them accordingly, though he was not without some kind of respect for
them. Doubtless he thought he was honoring our Lord when he had called
Him "Good Master;" and would have been surprised to hear his
attachment to sacred subjects and appointments called in question. Yet our
Saviour rejected such half homage, and rebuked what even seemed piously
offered.—"Why callest thou Me good?" He asked; "There is
none good but One, that is, God:" as if He said, "Observest thou what
words thou art using as if words of course? ‘Good Master'—am I accounted
by thee as a teacher of man's creation, and over whom man has power, and to be
accosted by a form of honour, which, through length of time, has lost its
meaning; or am I acknowledged to come and have authority from Him who is the
only source of goodness?" Nor did our Lord relax His severity even after
this reproof. Expressly as it is told us, "He loved him," and
spoke to him therefore in great compassion and mercy, yet He strictly charged
him to sell all he had and give it away, if he would show he was in earnest,
and He sent him away "sorrowful."
You
may recollect, too, our Lord's frequent inquiry into the faith of those
who came to Him. This arose, doubtless, from the same rule,—a regard to His own
Majesty as a King. "If thou canst believe, all things are possible to him
that believeth." [Mark ix. 23.] He did not work miracles as a mere display
of power; or allow the world profanely to look on as at some exhibition of art.
In this respect, as in others, even Moses and Elias stand in contrast with Him.
Moses wrought miracles before Pharaoh to rival the magicians of Egypt. Elijah
challenged the prophets of Baal to bring down fire from heaven. The Son of God
deigned not to exert His power before Herod, after Moses' pattern; nor to be
judged by the multitude, as Elijah. He subdued the power of Satan at His own
appointed seasons; but when the Devil tempted Him and demanded a miracle in
proof of His Divinity, He would do none.
Further,
even when an inquirer showed earnestness, still He did not try to gain him over
by smooth representations of His doctrine. He declared, indeed, the general
characteristic of His doctrine, "My yoke easy;" but "He made
Himself strange and spake roughly" to those who came to Him. Nicodemus was
another ruler of the Jews, who sought Him, and he professed his belief in His
miracles and Divine mission. Our Saviour answered in these severe
words;—"Verily, verily, I say unto thee, except a man be born again, he
cannot see the kingdom of God."
Such
was our Savior’s conduct even during the period of His ministry; much more
might we expect it to be such, when He had risen from His state of servitude,
and such we find it.
No
man saw Him rise from the grave. His Angels indeed beheld it; but His earthly
followers were away, and the heathen soldiers were not worthy. They saw,
indeed, the great Angel, who rolled away the stone from the opening of the
tomb. This was Christ's servant; but Him they saw not. He was on His way
to see His own faithful and mourning followers. To these He had revealed His
doctrine during His humiliation, and called them "His friends."
[Matt. xiii. 11. John xv. 15.] First of all, He appeared to Mary Magdalene in
the garden itself where He had been buried; then to the other women who
ministered unto Him; then to the two disciples travelling to Emmaus; then to
all the Apostles separately; besides, to Peter and to James; and to Thomas in
the presence of them all. Yet not even these, His friends, had free access to
Him. He said to Mary, "Touch Me not." He came and left them according
to His own pleasure. When they saw Him, they felt an awe which they had not
felt during His ministry. While they doubted if it were He, "None of them,"
St. John says, "durst ask Him, “Who art Thou?” believing that it was the
Lord." [John xxi. 12.] However, as kings have their days of state, on
which they show themselves publicly to their subjects, so our Lord appointed a
meeting of His disciples, when they might see Him. He had determined this even
before His crucifixion; and the Angels reminded them of it. "He goeth
before you into Galilee; there shall ye see Him, as He said unto you."
[Mark xvi. 7.] The place of meeting was a mountain; the same (it is supposed)
as that on which He had been transfigured; and the number who saw Him there was
five hundred at once, if we join St. Paul's account to that in the Gospels. At
length, after forty days, He was taken from them; He ascended up, "and a
cloud received Him out of their sight."
Are
we to feel less humble veneration for Him now, than His Apostles then?
Though He is our Savior, and has removed all slavish fear of death and
judgment, are we, therefore, to make light of the prospect before us, as if we
were sure of that reward which He bids us struggle for? Assuredly, we are still
to "serve the Lord with fear, and rejoice with reverence,"—to
"kiss the Son, lest He be angry, and so we perish from the right way, if
His wrath be kindled, yea but a little." In a Christian's course, fear
and love must go together. And this is the lesson to be deduced from our
Savior’s withdrawing from the world after His resurrection. He showed His love
for men by dying for them, and rising again. He maintained His honour and great
glory by retiring from them when His merciful purpose was attained, that they
might seek Him if they would find Him. He ascended to His Father out of our
sight. Sinners would be ill company for the exalted King of Saints. When we
have been duly prepared to see Him, we shall be given to approach Him.
In
heaven, love will absorb fear; but in this world, fear and love must go
together. No one can love God aright without fearing Him; though many fear
Him, and yet do not love Him. Self-confident men, who do not know their own
hearts, or the reasons they have for being dissatisfied with themselves, do not
fear God, and they think this bold freedom is to love Him. Deliberate sinners
fear but cannot love Him. But devotion to Him consists in love and fear, as we
may understand from our ordinary attachment to each other. No one really loves
another, who does not feel a certain reverence towards him. When friends
transgress this sobriety of affection, they may indeed continue associates for
a time, but they have broken the bond of union. It is mutual respect which
makes friendship lasting. So again, in the feelings of inferiors towards
superiors. Fear must go before love. Till he who has authority shows he has it
and can use it, his forbearance will not be valued duly; his kindness will look
like weakness. We learn to contemn what we do not fear; and we cannot love what
we contemn. So in religion also. We cannot understand Christ's mercies till we
understand His power, His glory, His unspeakable holiness, and our demerits;
that is, until we first fear Him. Not that fear comes first, and then love; for
the most part they will proceed together. Fear is allayed by the love of Him,
and our love sobered by our fear of Him. Thus He draws us on with encouraging
voice amid the terrors of His threatenings. As in the young ruler's case, He
loves us, yet speaks harshly to us that we may learn to cherish mixed feelings
towards Him. He hides Himself from us, and yet calls us on, that we may hear
His voice as Samuel did, and, believing, approach Him with trembling. This may
seem strange to those who do not study the Scriptures, and to those who do not
know what it is earnestly to seek after God. But in proportion as the state of
mind is strange, so is there in it, therefore, untold and surpassing pleasure
to those who partake of it. The bitter and the sweet, strangely tempered, thus
leave upon the mind the lasting taste of Divine truth, and satisfy it; not so
harsh as to be loathed; nor of that insipid sweetness which attends
enthusiastic feelings, and is wearisome when it becomes familiar. Such is the
feeling of conscience too, God's original gift; how painful! Yet who would lose
it? "I opened my mouth and panted, for I longed for Thy
commandments." [Ps. cxix. 131.] This is David's account of it. Ezekiel
describes something of the same feeling when the Spirit lifted him up and took
him away, "and he went in bitterness, in the heat of his spirit,"
"the hand of the Lord" being "strong upon him." [Ezek. iii.
14.]
Now
how does this apply to us here assembled? Are we in danger of speaking or
thinking of Christ irreverently? I do not think we are in any immediate danger
of deliberate profaneness; but we are in great danger of this, viz. first, of
allowing ourselves to appear profane, and secondly, of gradually becoming
irreverent, while we are pretending to be so. Men do not begin by intending
to dishonor God; but they are afraid of the ridicule of others: they are
ashamed of appearing religious; and thus are led to pretend that they are worse
than they really are. They say things which they do not mean; and, by a
miserable weakness, allow actions and habits to be imputed to them which they
dare not really indulge in. Hence, they affect a liberty of speech which only
befits the companions of evil spirits. They take God's name in vain, to show
that they can do what devils do, and they invoke the evil spirit, or speak
familiarly of all that pertains to him, and deal about curses wantonly, as
though they were not fire-brands,—as if acknowledging the Author of Evil to be
their great master and lord. Yes! he is a master who allows himself to
be served without trembling. It is his very art to lead men to be at ease with
him, to think lightly of him, and to trifle with him. He will submit to their
ridicule, take (as it were) their blows, and pretend to be their slave, that he
may ensnare them. He has no dignity to maintain, and he waits his time
when his malice shall be gratified. So it has ever been all over the earth.
Among all nations it has been his aim to make men laugh at him; going to and
fro upon the earth, and walking up and down in it, hearing and rejoicing in
that light perpetual talk about him which is his worship.
Now,
it is not to be supposed that all this careless language can be continued
without its affecting a man's heart at last; and this is the second danger I
spoke of. Through a false shame, we disown religion with our lips, and next our
words affect our thoughts. Men at last become the cold, indifferent, profane
characters they professed themselves to be. They think contemptuously of God's
Ministers, Sacraments, and Worship; they slight His Word, rarely looking into
it, and never studying it. They undervalue all religious profession, and
judging of others by themselves, impute the conscientious conduct they witness
to bad motives. Thus they are in heart infidels; though they may not formally
be such, and may attempt to disguise their own unbelief under pretence of
objecting to one or other of the doctrines or ordinances of religion. And
should a time of temptation come, when it would be safe to show
themselves as they really are, they will (almost unawares) throw off their
profession of Christianity, and join themselves to the scoffing world.
And
how must Christians, on the other hand, treat such heartless men? They have our
Lord's example to imitate. Not that they dare precisely follow the conduct of
Him who had no sin. They dare not assume to themselves any honour on their own
account; and they are bound, especially if they are His Ministers, to humble
themselves as the Apostles did, and "going out to the highways and hedges
(as it were) compel" men to be saved [Luke xiv. 23.]. Yet, while they use
greater earnestness of entreaty than their Lord, they must not forget His
dignity the while, who sends them. He manifested His love towards us, "in
deed and in truth," and we, His Ministers, declare it in word; yet for the
very reason that it is so abundant, we must in very gratitude learn reverence
towards Him. We must not take advantage (so to say) of His goodness; or misuse
the powers committed to us. Never must we solicitously press the truth upon
those who do not profit by what they already possess. It dishonors Christ,
while it does the scorner harm, not good. It is casting pearls before swine. We
must wait for all opportunities of being useful to men, but beware of
attempting too much at once. We must impart the Scripture doctrines, in measure
and season, as they can bear them; not being eager to recount them all, rather,
hiding them from the world. Seldom must we engage in controversy or dispute;
for it lowers the sacred truths to make them a subject for ordinary debate.
Common propriety suggests rules like these at once. Who would speak freely
about some revered friend in the presence of those who did not value him? Or
who would think he could with a few words overcome their indifference towards
him? Or who would hastily dispute about him when his hearers had no desire to
be made love him?
Rather,
shunning all intemperate words, let us show our light before men by our works.
Here we must be safe. In doing justice, showing mercy, speaking the truth,
resisting sin, obeying the Church,—in thus glorifying God, there can be no
irreverence. And, above all, let us look at home, check all bad thoughts,
presumptuous imaginings, vain desires, discontented murmurings, self-complacent
reflections, and so in our hearts ever honour Him in secret, whom we reverence
by open profession.
May
God guide us in a dangerous world; and deliver us from evil. And may He rouse
to serious thought, by the power of His Spirit, all who are living in
profaneness or unconcern!
On 29 September 2007, the Feast of Michelmas, Fr. Paul Scalia, the son of Supreme Court Associate Justice Antonin Scalia, offered a Missa Cantata of the "extraordinary use" of the Mass at St. Rita's Catholic Church in Alexandria, Virginia. This is believed to be the first public "extraordinary use" Mass at St. Rita's since the Motu Proprio Summorum Pontificum went into effect on 14 September, of this year.
