Author: SHSS

This is the last Sunday in the Liturgical Year 2025. We close the year as we began it—by proclaiming Christ as King.

The Liturgical Year and Its Meaning

The Liturgical Year refers to the times and seasons of our celebrations of the life of Christ through Word and Sacrament. Sunday’s readings define the title of “Christ the King.”

The First Reading: Christ as King

In the first reading from the Second Book of Samuel, we read about King David. When the Israelites made David their king, they said to him, “Here we are, your bone and your flesh.” In other words, David was one of them.

Jesus is bone of our bone and flesh of our flesh. In Jesus, the Incarnate Word, God takes on our bone and flesh. He is one of us and one with us. We are His people. Just as David was to shepherd Israel, so Jesus shepherds the baptized.

The Second Reading: The Image of God Made Visible

In the second reading from St. Paul’s Letter to the Colossians, we have a great Christological hymn. It says: Christ is the image of the invisible God. This means to see Jesus is to see God. The God of the Hebrew texts has become the visible Christ.

So, if Jesus is merciful, God is merciful. If Jesus seeks out the lost and those on the margins of society, God does as well. If Jesus teaches us to forgive, seek peace, and recognize the dignity of all people, God is teaching us through Him. The King we worship is God.

The Gospel: The King on the Cross

In the Gospel, we are presented with a jarring image: the death scene of Christ on the Cross. How can this be a king? Notice the sign on top of the cross: Jesus of Nazareth, King of the Jews.

While this sign was meant to mock Jesus and the Jewish people, it states the truth: Christ is the King. Throughout the Gospel of Luke, those who understand Jesus or benefit from His miracles are rarely the self-righteous or socially accepted, but rather those least expected.

For example, it was the Samaritan leper, not the Israelite lepers, who came back to thank Jesus. It was the Samaritan, not the priest or Levite, who had compassion on the man attacked by robbers. In this Gospel, it is the thief who recognizes that Jesus is God.

Ultimately, the death of Christ represents the total rejection of God by those in power—the religiously self-righteous and the wealthy. Yet even in rejection, Jesus remains faithful to His mission: to call all back to God, especially those on society’s margins. Even on the Cross, Jesus reaches out to a condemned thief. God never gives up on us.

Jesus, King of New Hope

Jesus, God’s Word incarnate, takes on life with all its ambiguities, pain, setbacks, betrayals, injustices, and sufferings. He remains faithful to the goodness of God and gives meaning to all we suffer. He redeems us.

He shows us that life itself is a constant series of deaths and resurrections, even when resurrections are difficult to accept. Jesus is the King of new hope for life in abundance.

What Kind of King is Jesus?

So, what type of King do we have in Jesus? We have a King with the power to win our hearts, minds, and innermost being.

We have a King whose reign is seen in acts of mercy, kindness, goodness, faithfulness, humility, patience, chastity, generosity, and self-control.

Our King rules a Kingdom that is eternal and universal—a Kingdom of holiness and grace, justice and love, peace and mercy.

This King demands our all, and in serving this King, we are truly free.

Msgr. Guy A. Massie
November 23, 2025

The Turning of the Liturgical Year

As the Liturgical Year nears to an end on November 23rd and the new Liturgical Year opens on November 30th, the readings invite us to consider the second coming of Christ at the end of time.

In the end, good will triumph. Evil will be destroyed. The faithful will be rewarded, and those who caused evil to endure will have to face God for the evil they sponsored. In the end, God wins. Is anything forever? What is really important?

Ominous Promises and Eternal Hope

In the first reading from the Book of the Prophet Malachi, we are presented with an ominous picture of God’s coming. Those who were unfaithful and who caused evil to endure are punished, and the faithful who suffered for their faith and their moral life will be rewarded.

In the second reading from Paul’s Second Letter to the Thessalonians, we are told that the way to prepare for the coming of the Lord is to imitate him as he imitates Christ.

In the Gospel, Jesus speaks about the destruction of the Temple in Jerusalem. This destruction is symbolic of the end of all things as we know them. Imagine how these words of Jesus were heard by the people of his time. They believed the Temple was forever. Nothing is forever on earth. Finally, we are told that his followers would suffer for his name. In the end, goodness and truth will prevail. This is the meaning of the last line of the Creed: “We believe in the resurrection of the dead and the life of the world to come.”

Faith Through Doubt and Discouragement

Where do these readings leave us?

I think the readings are hope-filled for all who are striving to follow Christ. Oftentimes I hear good people say, “Why bother to follow the rules? Look how those who live as they want get ahead.” Why should I strive to forgive others when they take advantage of me? Why should I go to Mass, when some of those who do go live lives of hypocrisy?

Many times, people who practice goodness, kindness, and integrity become frustrated. They become discouraged at the advancement of others whose behavior seems to be unjust, unkind, and not at all what the gospel preaches. How often does our justice system fail us and hold criminal behavior unaccountable? How many of us have felt this way? Remember, in the end, God wins.

The Gospel Commands Us

Firstly, we follow the gospel because God commands us to do so.

Secondly, we will have to suffer the behavior of those who do not do what the gospel commands us. This suffering can come from being mocked, ostracized, or actually being physically hurt.

Thirdly, in the end the gospel will triumph. We will be held accountable before God for what we have done and what we have not done. May we be found doing good for all the right reasons when we face the judgment of God. We will be judged not on what our neighbors have done or not done, but on what we have done or not done.

Be on the Winning Side

In the end, God wins. So be on the winning side now. There is no fooling God who knows all and sees all, and who, while merciful, is also just.

Msgr. Guy A. Massie
November 16, 2025

“How lovely is your dwelling place, Lord God of hosts” (Psalm 84:11)

Introduction to the Celebration

On Sunday, the Catholic Church universally celebrates the dedication of the Basilica of Our Savior, an ancient church in Rome also known as the Church of St. John Lateran. Why does the whole Church hold this day as important? What significance does this day hold for all Catholics? What does the Church building signify for us?

History of the Basilica

The Basilica of St. John Lateran was built by Emperor Constantine in the year 324. It was this emperor who ended the persecution of Christians and made Christianity the religion of the Roman Empire. The Church of St. John Lateran was built as the Cathedral Church of Rome. The Bishop of Rome is also the Pope. The Church of St. John Lateran is the Pope’s Church. The erection of St. John Lateran predates the building of St. Peter’s in Rome by about 25 years.

Originally known as the Basilica of the Most Holy Savior, it has also been called St. John due to the large baptistry close to the cathedral, honoring both St. John the Baptist and St. John the Apostle.

The Church as the Mother Church

The significance of this church for all of us lies in the fact that it is seen as the Mother Church of the Catholic Church. This church represents the unity of all Catholic Christians, reflecting the unity of faith among us and our communion with each other and the Universal Church throughout history and into the future.

The Catholic Church, with all its strengths and weaknesses, virtues and sins, is the Church founded by Christ through the Apostles.

The Church as God’s Dwelling Place

The Church is the dwelling place of God. The word “church” comes from the Anglo-Saxon word circle, meaning a gathering place. The Church is not the building; it is the people who gather within it. The Church building takes its name from us because Christ dwells in us. The building represents us sacramentally, reminding us that Christ dwells among us and within us.

Paul reminds us in 1 Corinthians: “You are God’s building.” He also says: “Do you not know that you are the temple of God?”

Christ’s Presence in the Church and Community

God dwells in His people—not just priests, sisters, and bishops, but all baptized members who receive the Eucharist and live out their faith. Christ dwells especially in the sacraments, scriptures, and the service we offer one another. Christ dwells in the sacraments we celebrate, especially the Holy Eucharist. Christ dwells in the scriptures we read. Christ dwells in the service we give to each other.

We encounter God in and among the church members. Church art can inspire us to pray; however, we must keep in mind that the building is holy only in the fact that it enhances our relationship with Christ only in so far as it moves us to be inspired by the gospel to live Christian lives.

Jesus’ Teaching on the True Temple

In Sunday’s Gospel, Jesus says, “Destroy this temple, and I will raise it up in three days.” He was referring to the temple of His body, and, as His body, we are the living Church. For us, the holy place is a holy person.

Conclusion

“How lovely is your dwelling place, O Lord God of Hosts.” Christ is the dwelling place of God. He dwells deeply within us. We are the lovely dwelling place of God.

Msgr. Guy A. Masssie
November 9, 2025

Sunday Readings