LITURGICAL EDUCATION IN PRACTICE THE KINGSHIP OF CHRIST HE encyclical of Pius XI which instituted the feast of Christ the King1 also gave Christian educators a method of teaching religion. If "the faithful are better instructed by active and intelligent participation in the feasts of the Church than they are by the weightiest pronouncements Tof her teaching office/' we can do nothing better than to prepare our students for this participation.* The of the of Christ the King contains the dogmas which the students should know if they are to take part intelli­ gently. An integrated program of singing, , art, drama, character education, based on these dogmas will produce in them not only a desire to take an active part in the celebration of the feast but will also furnish them with the means of doing so. The feast of Christ the King, coming as it does at the end of October, gives just enough time after the opening of school to prepare for its celebration. And just because the feast is a con­ centrated summary of the whole plan of redemption, its early occurrence in the school year gives the students the whole view which should precede the study of separate dogmas. Whatever part of Christian doctrine is to be stressed in the course of study will then be seen in proper perspective in the whole plan of God. The following outline indicates the of dogmas to be taught for the feast of Christ the King and shows from which parts of the Mass they have been drawn. DOGMATIC CONTENT OF THE FEAST OF CHRIST THE KING I. His right to rule: (1) as creator (2) as God-Man epistle, , (3) as redeemer , , epistle, , preface iQuas Primas» December 11, 1925. eCf. ORATE PRAT-RES, Vol. XVI, pp. 2-7, for the discussion of a plan of studies integrated through Christian doctrine based on the . 482 LITURGICAL EDUCATION (4) as head of the mystical body collect, epistle, secret, preface II. His right assailed: (1) by epistle, gospel (2) by Adam collect, epistle, gospel III. His right re-established by conquest of Satan collect, epistle, gospel, secret, preface IV. His rights acknowledged by men collect, epistle, , , preface, , postcom­ munion METHOD OF STUDYING THE MASS OF CHRIST THE KING8

A. WHAT GOD THE FATHER SAYS TO US I. In Christ is king He has a kingdom His kingdom is not of this world His kingship is despised II. In the Epistle Christ has the right to rule because He is the Word-Creator Man-God Redeemer Head of the mystical body He be acknowledged Thanks must be given through Him B. WHAT WE SAY TO GOD THE FATHER I. In the Collect May the families of the nations wounded by sin be subject to Christ II. In the Secret Grant to all nations unity and peace through Christ, the all-perfect victim whom we offer to Thee III. In the May we reign with Him in whose service we rejoice to battle whom we have this day received •The simple method of studying the Mass of Christ the King may be applied to the study of any Mass. 483

C. THE PKOCESSIONAL PARTS I. The Introit (usually refers to the one in whose honor the Sacrifice is offered) We acknowledge the power, divinity, wisdom of the Lamb that was slain for our salvation II. The Gradual (our response to what God says to us in the epistle) Christ's dominion shall be without end We rejoice in His power and unchangingness III. The Offertory (usually the spirit in which we offer ourselves; here, the eternal Father is speaking to Christ, His beloved Son, and to us in Christ) May the "catholic" intention of our offering in union with Christ our Lord bring about the extension of His kingdom IV. The Communion (the spirit in which we partake of the heavenly Banquet) We offer Christ a throne within our soul May He reign there in peace D. THE PREFACE (what God tells us of the spirit of the feast or of the season) We give thanks to Thee, eternal Father through Christ, our eternal high- our universal king our peace-offering who in this great Sacrifice is preparing for Thee a kingdom, eternal and universal of truth and life of holiness and grace of justice, love and peace IMMEDIATE PREPARATION FOR THE FEAST During the period of preparation, the students will learn to sing the proper of the Maes at singing class and the translation at Latin class. The art class will produce a large symbol or symbolic picture embodying the principal dogmas of the feast. An enlarged reproduction of the liturgical symbol* of the crown binding a sheaf of wheat has been used effectively. On each of the nine days preceding the feast, the students who succeeded in rec­ ognizing Christ's rights over their minds by fidelity to study, and *One from the scries published by the Liturgical Press. 484 LITURGICAL EDUCATION over their wills by prompt obedience, had the privilege of contrib­ uting a blade of wheat to enlarge the sheaf. The value of this symbolic offering lay in its power to represent the response by the self-surrender of the individual to the demands of the greater whole; the of the grains of wheat into the consecrated Host; and, the transformation of the offerers into Christ. Finally, the pageant or mystery play which follows graphically summed up for the students the doctrine of the feast and increased in them the desire to surrender themselves more fully to Christ's dominion and to extend His kingdom throughout the world. THE KING AND THE KINGDOM The purpose of the pageant is to unite both "actors" and "audience" in an act of worship. Therefore, the entire student body takes part. In the staging of the pageant, setting and costuming are symbolic in char­ acter, conforming as closely as possible in color and type to the liturgy. The setting is simple: a broad, deep stage (or the end of an assembly hall) with low, rather deep, full-width platforms. On the back wall or drop is a large symbol of Christ the King. The costumes have simple lines. They are of strong and deep (not bright) colors. Those of the suggest . The movement is continuous and rhythmic. The music is liturgical. is sung as indicated. The organ fills in to complete the movement when necessary or to indicate the pause between speeches. The parables are read by three lectors—two chroniclers and the central figure, speaking as the Christus interpreting the words of the kingdom. These stand on the highest level, just before the symbol of Christ the King. On a lower level, the miming is done by the younger children of the school. Just before the curtain or on the lowest level, to right and left, stands a group of choral speakers. The student body are the disci­ ples to whom the parables are addressed. The schola forms part of the student body but is grouped close to the organ. Order of the pageant Schola: The introit of the Mass of Christ the King. Prologue Both Choruses: Thine is the kingdom, O Lord, and Thou art above all princes. Thine are riches, and Thine is glory: Thou hast dominion over all. In Thy hand is power and might, in Thy hand greatness, and the empire of all things. 485 ORATE FRATRES 1st : The Lamb that was slain is worthy to receive power and divinity and wisdom and strength and honor. To Him be glory and empire for ever and ever. 2nd Choir: Give to the King Thy judgment, O God, and to the King's Son Thy justice. 1st Choir: He shall rule from sea to sea and from the river to the ends of the earth. 2nd Choir: And all the kings of the earth shall adore Him: all nations shall serve Him. Both : The Lord shall sit as king forever. The Lord will bless His people with peace. Student Body: sing one verse of Vesper hymn, "Te saeculorum Principem." (The curtain opens. The lectors are in position.) 1st Chorus: To what shall we liken the kingdom of God? 2nd Chorus: Or to what parable shall we compare it? 1st : Hear you, therefore, the parable of the sower: The kingdom of heaven is likened to a man that sowed good seed in his field. (The Sower enters and, with the rhythmic motion of sowing, crosses to and fro on the stage, up and down imaginary rows in measured, swinging pace. He exits left.) 2nd Lector: But while men were asleep, his enemy came and oversowed cockle among the wheat and went his way. (The enemy enters, furtive and glowering; with hasty, nervous move­ ments, scatters the cockle everywhere; exits smiling grimly.) 1st Lector: And when the blade was sprung up and had brought forth fruit, then appeared also the cockle. And the servants of the goodman of the house coming said to him: 'Sir, didst thou not sow good seed in thy field? Whence then hath it cockle?" (Two or three servants discover the crime. One goes for the master. He shows disappointment but makes a sign to wait.) 2nd Lector: And he said to them: "An enemy hath done this." And the servants said to him: "Wilt thou that we go and gather it up?" And he said: "No, lest gathering up the cockle, you root up the wheat also together with it. Suffer both to grow until the harvest, and in the time of the harvest, I will say to the reapers: 'Gather up first the cockle and bind it into bundles to burn, but the wheat gather ye into my barn.' " (Exit sower and servants. Organ cadence from communion verse: "Sedebit Dominus. . . .") Student Body: Expound to us the parable of the cockle of the field. Lector who represents the Christus: He that soweth the good seed is the Son of Man. And the field is the world. And the good seed are the children of the kingdom. And the cockle are the children of the wicked one. And the enemy that soweth them is the devil. But the harvest is the end of the world. And the reapers are the angels. Even 486 LITURGICAL EDUCATION as the cockle therefore is gathered up and burnt with fire, so shall it be at the end of the world. The Son of Man shall send His angels and they shall gather out of His kingdom all scandals and them that work iniquity. And shall cast them into the furnace of fire: there shall be weeping and gnashing of teeth. Then shall the just shine as the sun in the kingdom of their Father. He that hath ears to hear, let him hear. (Organ cadence.) 1st Choir: Do penance for the kingdom of heaven is at hand. 2nd Choir: Blessed are the poor in spirit for theirs is the kingdom of heaven. 1st Choir: Blessed are they who suffer persecution for justice* sake, for theirs is the kingdom of heaven. 2nd Choir: He that shall do and teach, he shall be called great in the kingdom of heaven. Christus: Not everyone that saith to Me, "Lord, Lord," shall enter into the kingdom of heaven; but he that doth the will of My Father who is in heaven, he shall enter into the kingdom of heaven. Student Body: sing communion verse, "Sedebit Dominus. . . ." Christus: I will open My mouth in parables, I will utter things hidden from the foundation of the world. 1st Lector: The kingdom of heaven is like unto a treasure hidden in a field, which a man having found, hid it, and for joy thereof, goeth and selleth all he hath and buyeth that field. (The parable is mimed. Other parables may be substituted or added.) Christus: To you it is given to know the mysteries of the kingdom of God but to them that are without, all things are done in parables. Student Body: sing communion verse. 1st Choir: But lay up to yourselves treasures in heaven, where neither the rust nor the moth doth consume and where thieves do not break through nor steal. 2nd Choir: How hardly shall they that have riches enter into the king­ dom of God. 2nd Lector: For where thy treasure is, there is thy heart also. Christus: The kingdom of God is come nigh unto you. Student Body: Of His kingdom there shall be no end. 1st and 2nd Lectors: And they shall come from the east and the west and the north and the south and shall sit down in the kingdom of God. Christus: Our Father who art in heaven. Two Choruses: Hallowed be Thy name. Student Body: Thy kingdom come, Thy will be done! ALL: sing: "Christus vincit. . . ." a Β. 487 ^s

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