The Pope asserted that the most effective defence against the destructive forces of the age is the recognition of the kingship of Christ; and, furthermore, a feast which is celebrated every year by everyone is a far better way of deploying that defence than any number of books written by learned people. First, we do; then we come to understand what it is that we are doing.

  Each of us has been anointed with holy oil at baptism, as priest, prophet and king. The feast of Christ the King is thus a good moment to reflect on our kingship and on what “king” means and how to be one. Understanding the feast makes us understand our own call better.

  One possible point of entry is in Genesis, where Adam sits in state and God brings him all the animals for him to give them names. To give names to one’s subjects is the act of a king. The responsibility of a king is then to care for his subjects, which is why we are obliged to act as custodians of creation: something no other creature is. How far that responsibility takes one can then be seen in the King of the Universe, who is simultaneously the ruler of all and the servant of all. He rules in triumph; and he rules from the Cross.

  Perhaps a way into a meditation on all this would be to ask, “Over whom am I, personally, king?” and hence “Whom am I called to serve?”

  This growth comes partly from the fact that since the earliest times the seed of the Faith has been watered by the blood of the martyrs of Vietnam – the missionary clergy, the local clergy and the ordinary Christian people. They have all shared the labour of apostolic work and have together faced death to bear witness to the truth of the Gospel. In the course of the 17th, 18th and 19th centuries no less than 53 decrees, signed by the lords and emperors of the country from 1625 to 1886, launched one persecution of Christians after another, each one more savage than the last. Over the whole territory of Vietnam about 130,000 Christians were killed in these persecutions. Over the centuries the names of most of them have been lost, but their memory is still alive in the Catholic community.

  Since the beginning of the 20th century 117 of these heroes (those whose sufferings were cruellest and best documented) were beatified, in four groups. They were all canonized together by Pope John Paul II on 19 June 1988.

  Each one of them was a soul individually created and loved by God, with a life and gifts uniquely his or her own; but with such a huge crowd one can only classify. By nationality, there were 96 Vietnamese, 11 Spanish and 10 French. By status, there were 8 bishops, 50 priests, and 59 laymen and women. By mode of death, 75 were beheaded, 22 strangled, 6 burned alive, 5 torn to pieces while still alive, and 9 died of torture in prison.

  A description in French or Spanish can be found on the Vatican web site. An interesting and detailed history of the Catholic Church in Vietnam can be found in this blog entry. It includes an English translation of the Vatican text.

  A first stage in this, when it comes (for example) to disputations with the Jews over their view of Christianity as a recently-founded syncretizing heresy of Judaism, is to decide what Scripture is and what it says. If I argue from my books and you argue from yours, we will never meet; but if we share an agreed foundation, there is some chance. Accordingly Origen compiled a vast synopsis of the different versions of the Old Testament, called the Hexapla. Not all Origen’s specific judgements on soundness were generally accepted, even at the time, but the principle remains a necessary one, indispensable for any constructive meeting of minds.

  Origen’s principle of interpretation of Scripture is that as well as having a literal meaning, its laws, stories and narratives point us to eternal and spiritual truths. The prime purpose of Scripture is to convey spiritual truth, and the narrative of historical events is secondary to this. While we still accept that “Scripture provides us with the truths necessary for salvation”, this view does leave room for over-interpretation by the unscrupulous, and in the controversies of succeeding centuries people would either claim Origen as an authority for their own interpretations or accuse their opponents of Origenizing away the plain truths of Scripture. Even today, the literalist view taken by some heretics of narratives in Genesis which most of us accept as allegorical shows that this controversy will never die.

  As part of his programme of founding everything on Scripture, Origen produced voluminous commentaries – too many of them for the copyists to keep up, so that today some of them have perished. But what remains has definite value, and extracts from his commentaries and also his sermons are used as some of our Second Readings in the Office of Readings.

  In the earliest centuries all vestments were white – the white of baptismal purity and of the robes worn by the armies of the redeemed in the Apocalypse, washed white in the blood of the Lamb. As the Church grew secure enough to be able to plan her liturgy, she began to use colour so that our sense of sight could deepen our experience of the mysteries of salvation, just as incense recruits our sense of smell and music that of hearing. Over the centuries various schemes of colour for feasts and seasons were worked out, and it is only as late as the 19th century that they were harmonized into their present form.