Christ King

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Christ the King sculpture by Jan Eloy and Leo Brom at St. Martin's Church in Groningen (1936)

Christ the King , spreads Christ the King (Latin Dominus Noster Iesus Christ Universorum Rex "Our Lord Jesus Christ, King of the Universe ") is a title under which Jesus Christ is worshiped.

Biblical derivation

Christ the King statue, 1944, Kanjiracode, Kollam (District) , Kerala , India; the connection to the veneration of the Sacred Heart is shown

In the Hebrew Bible , the God YHWH, the creator of the world, is seen as king in several places ( Isa 6,5  EU , Ps 93  EU ). As “the great king above all gods” ( Ps 95.3  EU ) he is also the shepherd, to whom “the people of their pasture, the flock led by his hand” can entrust themselves ( Ps 95.7  EU ). The Jews expect the Messiah as a priestly and royal mediator of salvation ( Jer 33 : 14-26  EU ), who will establish a worldwide kingdom of peace in the end times ( Ps 2.6-8  EU , Ps 72  EU ).

The Christians related these promises to Jesus Christ ( Phil 2,6–11  EU , Joh 1,49  EU ), who came to reconcile the people and “made peace on the cross through his blood” ( Col 1,12–20  EU ); as “ruler over the kings of the earth” ( Rev 1,4  EU ) and “king of kings and lord of lords” (βασιλεύς βασιλέων καὶ κύριος κυρίων basileús basiléōn kai kýrios kyríōn , Revelation 19,16  EU ) he becomes the end-time kingship (βασιλεία τοῦ Θεοῦ basileía tou theoú ) in the kingdom of God . He was considered a direct descendant of the Israelite King David ( Mt 1,1.6  EU ); at the Annunciation the angel says about Jesus: "He will be great and will be called Son of the Most High. The Lord God will give him the throne of his father David. He will rule over the house of Jacob forever and his rule will have no end. ”( Lk 1.32–33 EU ) The magicians  from the east looked for the newborn king of the Jews in the capital Jerusalem and found a child and his mother in Bethlehem , David's city of origin ( Mt 2.2.11  EU ). The New Testament confession that Jesus is the Christ ( ancient Greek Χριστός Christos "Anointed", Mk 8.29  EU ), takes up in Greek translation the Hebrew expectation of the Messiah from a royal end-time savior ( Hebrew משיח Maschiach , "anointed one"). Jesus Christ is the anointed King of the Jews, but this confession is linked to the memory of his suffering and death on the cross ( Mk 15.26  EU ), and it is related to his second coming.

According to the testimony of the New Testament, Jesus called himself King ( Mt 25 : 31-40  EU ). Before Pilate he said: “I am a king. I was born for this and came into the world to bear witness to the truth ”, albeit not triumphantly and without earthly claim to dominion:“ My kingdom is not of this world ”( Jn 18 : 36-37  EU ); Jesus rejects the temptation of the devil , who offers him the world kingship ( Mt 4 : 8–10  EU ). In the depiction of Jesus' entry into Jerusalem in the Gospels , he was riding a donkey ( Mt 21 : 1-10  EU ). It echoes the promise of salvation from the Old Testament Zechariah : “Rejoice loudly, daughter of Zion! Shout out, daughter of Jerusalem! See, your king is coming to you. He is righteous and he has been saved; he is humble and rides a donkey, yes, a donkey, the boy of a donkey. I will stamp out the chariots from Ephraim and the horses from Jerusalem; the bow of war will be stamped out. He will proclaim peace to the nations; and his rule extends from sea to sea and from the river to the ends of the earth. ”( Zech 9,9-10  EU ) Joseph Ratzinger interpreted the entry of Jesus on the mount of the poor as a counter-image to the war chariots, which he abolished: Jesus is “a poor king, one who does not rule by political and military power. His innermost being is humility, gentleness towards God and man ”. As the “King of Peace” he stands in contrast to the kings of the world. The New Testament image of Jesus as a good shepherd can also be interpreted as a king's predicate: In the Orient, kings were often understood as “the shepherd appointed by God; 'Graze' is an image of his task of governing. "

Christ the King mosaic ( Karl Sterrer , 1936) in the Christ the King's Church in Vienna-Neuffunghaus : Jesus as King on the cross, crowned by Seraphim

The motive of the suffering king is significant. “ Pilate asked him: Are you the King of the Jews? He answered him: You say it. ”( Lk 23,3  EU ). Jesus claims the rule of kings before Pilate, but is ready to put on a crown of thorns instead of a ruler's crown and to be mocked for it:

“Then they made a wreath of thorns; they put it on him and put a stick in his right hand. They fell on their knees before him and mocked him, shouting: Hail, King of the Jews!
The high priests, the scribes and the elders also mocked him and said: He has saved others, but he cannot save himself. He's the King of Israel! Let him come down from the cross now, then we will believe in him. "

- ( Mt 27.29.42  EU )

Pontius Pilate mockingly had the inscription "Jesus of Nazareth, the King of the Jews" affixed to the cross ( Jn 19:19  EU ).

The Christ title κύριος kyrios "Lord, Ruler", which Paul in particular often uses ("Jesus Christ is Lord", e.g. Phil 2.11  EU ) expresses that the pre-existing and humiliated Jesus Christ "in solemn enthronement through God himself his position of power is manifested before all the world ”. The Christian community came into contradiction to the profane title of the gods and kings as "Kyrios".

theology

According to the liturgist Christoph Joosten, the veneration of Christ the King stands, similar to the veneration of the Sacred Heart, in the area of ​​tension between piety and politics, “between an inner piety and the Christian restoration of society”. The king's title of Jesus is intended to emphasize God's kingship without coming into exaggerated claims of worldly power. Therefore the title is linked on the one hand with the kingship of Jesus Christ over the people of God (Israel), on the other hand with the passion of Christ and the motive of the suffering king. Christianity brought a new type of God-kingship : “Christ the King is little; he lies in the manger, he is adored as a poor child; he suffers, he dies on the cross, and with all this he remains king; yes, precisely because of this he becomes king ”; the kingship of Christ “shows the world a new image of the king; it removes power as the basic attitude of God and the king and shows that he is also a king who is small and poor - if he only mediates spiritual goods to his subjects. ”According to human standards, the reign of Jesus Christ is a satire of earthly claims to power: a “King, whom to serve means to be king”, as the Second Vatican Council put it.

History of theology and piety

Jesus Christ as Pantocrator in the apse of the Cathedral of Monreale (Sicily), including Mary on a ruler's throne with the baby Jesus in ruler's pose (mosaic, 12th century)

Christianity took over the name of God as pantocrator from Judaism (Greek παντοκράτωρ "ruler over the universe", "ruler over all creation"), with which the divine name YHWH was translated several times in the Septuagint , but initially always to God the Father based. During the fourth century the title was transferred to Jesus Christ the Son ; This was factually already done in Matthew 28:18  EU , among other things , but it was expressly done against the background of christological controversies. The worship of Jesus Christ as a Pantocrator should emphasize his perfect divine nature .

The doctrine of the Church Augustine († 430) wrote in his work The State of God about the Church that it is "both the kingdom of Christ and the kingdom of heaven."

The experience of the resurrection of Christ and his exaltation as heir to the throne at the right hand of God the Father in the ascension are interpreted by the church as a royal victory over death. The early Christian Easter song Exsultet calls for praise to the victorious king: “Pro tanti Regis victoria tuba insonet salutaris”, “Let the trumpet sound, praise the victor, the exalted king”, and “Gaudeat et tellus tantis irradiata fulgoribus, aeterni Regis splendore illustrata "," Sing praises, you earth, outshone by the shine from on high! The light of the great king shines around you. "

In the hymn Vexilla regis from the 6th century, the idea of ​​the king is combined with the veneration of the cross. Two of the O antiphons sung in the liturgy since at least the 7th century invoke Jesus Christ as the King of the Nations, Lawgiver and Teacher: O Rex gentium et desideratus earum , “O King of all peoples, their expectation and yearning”, and “O Immanuel , Rex et legifer noster, exspectatio gentium, et Salvator earum ”,“ O Immanuel , our king and teacher, hope and savior of the peoples ”. The early medieval Easter sequence Victimae paschali laudes ends with the cry: “Tu nobis victor Rex miserere” - “You victor and king, have mercy on us.” The processional hymn Gloria, laus et honor tibi sit, Rex Christe, Redemptor (“Glory and price and Glory to you, Savior and King! ”) Was sung during the palm procession as early as the 9th century . The sequence Dies irae belongs to the Requiem ; Christ as eschatological judge of the world is seen here as Rex tremendae maiestatis (“King of terrible powers”) and implored for leniency.

Thomas Aquinas († 1274) saw the Eucharist as "the king's supper that the King of Nations prepares for his people" and wrote in the hymn Pange lingua : "Pange, lingua, mysterium Sanguinis pretiosi, quem in mundi pretium Rex effudit Gentium", "Prizes, Tongue the secret of the precious blood that the King of the Nations shed for the salvation of the world ", in Lauda Sion :" In hac mensa novi Regis Novum Pascha novae legis phase vetus terminat "," New king, new life, new law is us given, new lamb and Easter supper ”.

20th century

Various offices have been assigned to Christ in the course of the history of theology: the offices of priest, prophet and king. The idea of ​​the Kingdom of God and, in connection with it, the title of Jesus Christ as King only became really significant for theology and liturgy at the beginning of the 20th century. Pope Leo XIII. consecrated humanity to the Sacred Heart of Jesus in the encyclical Annum sacrum in 1899 and designated Jesus Christ as "our King and Supreme Lord"; "The rulership of Christ also includes all individuals of Christian faith, so that the universality of the human race is really subject to the power of Jesus". The motif of the “social kingship of Christ” grew out of the devotion to the Sacred Heart, which was strongly propagated in the 19th century. The French Jesuit Henri Ramière founded in 1882 a society of the social rule of Jesus Christ , which in 1920 was renamed the "Brotherhood of the King of Christ".

Pope Pius XI , whose motto was: Pax Christi in regno Christi ("the peace of Christ in the kingdom of Christ"), derived in his encyclical Quas primas of December 11, 1925 the kingship of Jesus Christ from his essential equality with God and referred to the church father Cyrillus of Alexandria († 444), who had written: "Christ does not rule over all creatures as a result of forcible appropriation, not from another hand, but because of his being and his nature." The legislative, judicial and executive (punitive) power of kingship Christ is above all of a spiritual nature and concerns “spiritual matters”, but also extends to “temporal things”: it not only demands “of his followers that their hearts be detached from earthly riches and goods, that they show leniency that they hunger and thirst for justice, but also that they deny themselves and take up their cross ”. Men in their thinking and willing are subject to the spiritual kingship of Christ, the ruler over the spirits of men, just as they are subject to earthly authority in their external actions. Marked by the upheavals after the end of the First World War , the Pope wrote: “If the princes and the legally elected statesmen are convinced that they do not command so much by virtue of their own rights as rather on behalf of and in place of the divine King, so will they - as everyone can easily see - make holy and wise use of their authority and, in enacting and administering the laws, take into account the common good and human dignity of their subordinates ”; the result is calm and order in the state, unity and peace and general happiness.

Pius XI. connected with the establishment of the feast of Christ the King in 1925 the hope of overcoming "time errors" such as secularism as the root of all evil ("plague that has attacked human society") and the turning away of individuals and states from God. The Pope's words were understood as a claim “that states and state leaders have a duty to publicly acknowledge Christ”; The entire life of the state must be organized according to the principles of Christ, who is the "absolute master and owner" of the world, even if he has renounced the exercise of his earthly rule. The rulers of the state are only administrators of Christ, and the kingship of Christ gives the peoples a unity above them. The church was understood as “an independent society that has to exercise its office independently of the state” and cannot be dependent on state authority.

His successor Pius XII. honored the idea of ​​Christ the King in his inaugural encyclical Summi pontificatus in October 1939 and made it the leitmotif of his encyclical Sempiternus rex Christ in September 1951 . On October 11, 1954, with the encyclical Ad caeli reginam , he also justified the veneration of Mary as Queen through a new festival, Queen Mary, as had been desired in over a thousand petitions to the Pope since the introduction of the Christ the King in 1925.

For the Second Vatican Council, union “with her King in glory” is the goal of the Church after she has fulfilled her mission to “proclaim the kingdom of Christ and God and establish it in all peoples”; it represents "the seed and beginning of this kingdom on earth. While it gradually grows, it stretches out longing for the completed kingdom".

liturgy

Liturgically, the appreciation of the kingship of Christ in the church year of the Roman Catholic Church comes into play several times in addition to the feast of Christ the King, which is celebrated today on the last Sunday of the church year:

  • The Advent is expected the arrival of the next king, John the Baptist appears as Missus Dominicus.
  • On the feast of the Epiphany , to which the three kings worship, the King of Peace appears. It was regarded as the actual royal festival until the introduction of the festival of Christ the King. Christ's royal dignity is also revealed at the baptism of Jesus and the wedding at Cana .
  • On Palm Sunday , Jesus is welcomed as King in Jerusalem: “Hosanna! Blessed be he who comes in the name of the Lord, the King of Israel! "( Jn 12,13  EU )
  • In the Paschal Mystery , the kingship of Jesus Christ before Pilate is attested as Christ's victory over death by the cross: Mors et Vita duello conflixere mirando; Dux vitae mortuus regnat vivus. “Death and life wrestled in a miraculous duel. The prince of life who died rules alive [now]. "(Easter sequence)

Christ the King worship

Songs

The theme of "Christ the King" is reflected in several liturgical chants.

The call Christ vincit, Christ regnat, Christ imperat (literally "Christ conquers, Christ reigns, Christ commands", compare also God's hymns number 560 and 629.5: "Christ victor, Christ King, Christ Lord in eternity") is about 750 tradition of Laudes regiae . In the Middle Ages, other church Latin verses appear that refer to the kingship of Christ, such as in the sequences Dies irae and Victimae paschali laudes as well as in the processional hymn Gloria, laus et honor .

  • Hymn of the procession on Palm Sunday Gloria, laus et honor (9th century):
    • Rex Christe ( King Christ )
    • Israel es do Rex ( You are Israel's King )
    • Rex benedicte ( Blessed King )
    • Rex bone ( Good King )
    • Rex clemens ( benevolent king )
  • Easter sequence Victimae paschali laudes (11th century):
    • Tu nobis victor rex miserere ( You victorious king, have mercy on us )
  • Dead sequence of the Requiem Dies irae (13th century):
    • Rex tremendae maiestatis ( king of terrible forces )

In 1888 the hymnologist Guido Maria Dreves composed the text of the song of Christ the King, Praise be to you, Herr Jesu Christ , which was set to music by Josef Venantius von Wöss in 1928 , who added the refrain “Christ the King, Hallelujah” to his composition.

The hymn O thou my Savior high and dear by the Jesuit and philosopher Erich Przywara (1889–1972) is also closely linked to the festival secret. The refrain of the six stanzas begins with the words "Christ, my King". In the sixth stanza the term "Christ the King" is used explicitly.

Feast of Christ the King

Pope Pius XI began the feast of Christ the King with his encyclical Quas primas of December 11, 1925 for the 1600th anniversary of the Council of Nicaea in 325, a few years after the fall of kingdoms and empires with the end of the First World War . It was first celebrated on the last Sunday in October, since the liturgical reform of the Second Vatican Council it has been celebrated on the last Sunday of the church year at the end of November.

Youth movement

The veneration of Christ the King played a major role in the Weimar Republic and during the Nazi era among Catholic youth. Contrary to the leader cult of the secular society in the 1930s, young Catholics set an example against the ideology of National Socialism with processions and celebrations . Since the beginning of the 20th century, on Trinity Sunday, the Sunday after Pentecost , the Catholic youth associations had celebrated the so-called Confession Sunday in central locations . In the context of church services with flag delegations and by wearing their uniforms , they confessed their belonging to Jesus Christ and in this way offered a sign against the dictatorial, fascist society culture. When the National Socialists set the Reichssportfest on this date, the youth associations had to evade. Instead, they chose the Feast of Christ the King on the last Sunday in October as the date for Confession Sunday.

Church patronage

  • Christ the King's Church in Bischofsheim

  • Christ the King Church Stuttgart-Vaihingen

  • Christ the King's Church Wildenwart

  • Christ the King Church Saarbrücken-St. Arnual

On November 21, 1926, what was probably the first Christ the King's Church was consecrated in Bischofsheim near Mainz . In 1928 consecrations in Stuttgart-Vaihingen and Leverkusen-Küppersteg followed . A year later, on October 27th, a church was added in Rosenheim, Bavaria , and on July 15th, 1934, the church in neighboring Wildenwart was granted patronage. The direct planning for the Christ the King's Church in Saarbrücken began as early as 1924 with the founding of the Church Building Association; the consecration took place on the Christmas King's Festival in 1929. On July 23, 1929 in the Icelandic capital Reykjavik , the Landakotskirkja the Christ the King patronage ordained, now Cathedral of 1968 established the diocese Reykjavik . The Christ-König-Kirche in Frankfurt-Praunheim was consecrated in 1930, as was the Christ-König-Kirche in Bremen- Rönnebeck . The foundation stone for the Christ the King's Church in Hauenstein in the Palatinate was laid on October 18, 1931. In Austria an agreement was reached for the Friedenskirche Linz-Friedenskirche in Linz on May 1, 1934 on the patronage of Christ the King. The consecration took place on November 25, 1934.

iconography

Christ on the Cross with a Royal Crown ( Volto Santo von Lucca ), 13th century
  • The forms of representation of Jesus Christ as a pantocrator , created around the 5th century, are iconographically not clearly defined. There are also images of Christ enthroned, which typologically can be classified as Pantocrator .
  • Christ as a powerful ruler is an iconographic motif that has been attested as Majestas Domini many times since Carolingian times. Christ is enthroned on the Sphaira or a rainbow segment, depicted are apocalytic-eschatological elements such as Alpha and Omega or visions ( Rev 21,6  EU ; Isa 66,1  EU ; Isa 6  EU ; Ez 1  EU ; Rev 4  EU ). Christ is flanked by four figures, most of whom are interpreted as evangelists . In Ottonian times , Christ held the orb in his left hand. In addition to the depiction of Majestas Domini , there was the image of Christ Enthroned, without apocalyptic symbols sitting on the emperor's chair.
  • With representations of the crowned Christ, elements of the imperial iconography were transferred to Christ in pre-Carolingian times . Ottonian and Romanesque crosses then even show the crucified ( Crucifixus ) with a crown. In the late Middle Ages this corresponds to the type of Salvator mundi .
  • During the Gothic period the motif of the suffering Christ dominated, but the depiction of the king was also preserved, especially in depictions of the coronation of Mary , in which the Christ crowning the Mother of God also wears a crown. Albrecht Dürer shows Christ the King in his Apocalypse on the sheet The Animal with the Lamb Horns .

literature

  • Eckhard Bieger: The church year to look up. Origin - meaning - customs. 4th edition. Butzon & Bercker, Kevelaer 1997, ISBN 3-7666-9961-X , p. 211.
  • Florian Michel: The Feast of Christ the King: liturgy in the field of tension between piety and politics. In: Communio. International Catholic Journal 36 (2007) pp. 66-80
  • Ildefons Herwegen : The Kingship of Christ and the Liturgy. In: Ildefons Herwegen: Old sources of new strength. Collected Essays. 2nd ed., Düsseldorf 1922, pp. 147-168.
  • Heinrich von Meurers: The kingship of Christ. In: Pastor Bonus Vol. 37 (1926), pp. 10-38.
  • Heinrich von Meurers: To prepare for the feast of Christ King's Day. In: Pastor Bonus Vol. 37 (1926), pp. 380-390.

Web links

Individual evidence

  1. ↑ Joachim Gnilka : Jesus Christ. I.3. Jesus christ . In: Walter Kasper (Ed.): Lexicon for Theology and Church . 3. Edition. tape 5 . Herder, Freiburg im Breisgau 1996, Sp. 813 . Ferdinand Hahn : Christological majesty. Your story in early Christianity. Vandenhoeck & Ruprecht, Göttingen 1966, p. 189.
  2. ^ Joseph Ratzinger, Benedict XVI .: Jesus of Nazareth. First part: From the baptism in the Jordan to the transfiguration. 3rd edition, Herder Verlag, Freiburg im Breisgau 2008, p. 317, on the story of temptation p. 67, on moving into Jerusalem p. 111.
  3. ↑ Ferdinand Hahn: Christological Highness Title. Your story in early Christianity. Vandenhoeck & Ruprecht, Göttingen 1966, pp. 120f, with reference to Günther Bornkamm and Ernst Käsemann .
  4. ↑ Michael Theobald : Kyrios . In: Walter Kasper (Ed.): Lexicon for Theology and Church . 3. Edition. tape 6 . Herder, Freiburg im Breisgau 1997, Sp. 558 .
  5. ↑ Christoph Joosten: The Christ the King Festival. Liturgy in the field of tension between piety and politics. Francke, Tübingen 2002, ISBN 3-7720-3271-0 (dissertation, Bochum 2000; 444, XXXIX p.)
  6. ↑ Daniele Menozzi: Sacro Cuore, un culto tra devozione interiore e Restaurazione cristiana della società. Rome 2001, quoted by Florian Michel: The Feast of Christ the King: Liturgy in the field of tension between piety and politics. In: Communio. International Catholic Journal 36 (2007) pp. 66–80, here p. 67.
  7. ↑ Heinrich von Meurers: The Kingship of Christ. In: Pastor Bonus Vol. 37 (1926), pp. 10–38, here p. 30.
  8. ↑ Second Vatican Council , Constitution Lumen Gentium No. 36: “Christ, obedient to death and therefore exalted by the Father (cf. Phil 2: 8–9  EU ), entered the glory of his kingdom. Everything is subjected to him until he submits himself and everything created to the Father so that God may be all in all (cf. 1 Cor 15: 27-28  EU ). He communicated this authority to his disciples so that they too would be placed in royal freedom and, through self-denial and a holy life, completely defeat the kingdom of sin in themselves (cf. Rom 6:12  EU ), so that they, by being Christ also serve in others, lead their brothers to the king, whom to serve to rule / to be king ( regnare ) means, with humility and patience. "
  9. ↑ 2 Cor 6.18  EU , Rev 1.8 EU , 4.8 EU , 11.17 EU , 15.3 EU , 16.7.14 EU , 19.6.15 EU , 21.22 EU .
  10. ^ Rainer Warland: Pantokrator. II. Historical-theological. In: Walter Kasper (Ed.): Lexicon for Theology and Church . 3. Edition. tape 7 . Herder, Freiburg im Breisgau 1998, Sp. 1320 .
  11. ^ Translation into German in the version used in the liturgy of the Easter Vigil.
  12. ↑ Heinrich von Meurers: The Kingship of Christ. In: Pastor Bonus Vol. 37 (1926), pp. 10-38, here pp. 28f.
  13. ↑ Annum Sacrum No. 3, quoted from Florian Michel: Das Christkönigsfest: Liturgy in the field of tension between piety and politics. In: Communio. International Catholic Journal 36 (2007) pp. 66–80, here p. 70.
  14. ↑ Cyril of Alexandria: In Joannis Evangelium, lib. XII, C. XVIII, 38. PG 74, 622. See: Pope Pius XI .: Quas primas No. 13
  15. ↑ Quas primas No. 15.
  16. ↑ Heinrich von Meurers: The Kingship of Christ. In: Pastor Bonus Vol. 37 (1926), pp. 10–38, here p. 32, according to P. Réginald Garrigou-Lagrange OP: La vie spirituelle.
  17. ↑ Quas primas No. 19.
  18. ↑ Quas primas No. 24.
  19. ↑ Heinrich von Meurers: To prepare for the feast of Christ King's Day. In: Pastor Bonus Vol. 37 (1926), pp. 380-390, here pp. 384f.
    Heinrich von Meurers: The kingship of Christ. In: Pastor Bonus Vol. 37 (1926), pp. 10–38, here p. 32.
  20. ↑ Florian Michel: The Christ the King Feast: Liturgy in the field of tension between piety and politics. In: Communio. International Catholic Journal 36 (2007) pp. 66–80, here p. 71.
  21. ↑ Second Vatican Council: Dogmatic Constitution Lumen Gentium No. 5.
  22. ↑ Ildefons Herwegen: The Kingship of Christ and the Liturgy. In: Ildefons Herwegen: Old sources of new strength. Collected Essays. 2nd edition, Düsseldorf 1922, pp. 147–168, here p. 150.
  23. ↑ Heinrich von Meurers: The Kingship of Christ. In: Pastor Bonus Vol. 37 (1926), pp. 10-38, here pp. 24f.
  24. ^ RP Feder (1952), quoted in Florian Michel: The Christ the King's Festival: Liturgy in the field of tension between piety and politics. In: Communio. International Catholic Journal 36 (2007) pp. 66–80, p. 78 Note 5.
  25. ↑ a b c Markus Bautsch: Praise you, Herr Jesu Christ , January 2017, accessed on March 6, 2017
  26. ^ O thou my savior high and high , sins942.ch, song book, accessed on November 21, 2017
  27. ↑ Florian Michel: The Christ the King Feast: Liturgy in the field of tension between piety and politics. In: Communio. International Catholic Journal 36 (2007) pp. 66-80.
  28. ↑ E. Lucchesi Palli: Art. II.E.2) Christ - Pantocrator . In: Engelbert Kirschbaum SJ (Ed.): Lexicon of Christian Iconography. Special edition, Herder-Verlag, Rome - Freiburg - Basel - Vienna 1994, first volume, Sp. 392f.
  29. ↑ Peter Bloch : Art. III. The image of Christ in the art of the Carolinian, Ottonian and Romanesque epochs. In: Engelbert Kirschbaum SJ (Ed.): Lexicon of Christian Iconography. Special edition, Herder-Verlag, Rome - Freiburg - Basel - Vienna 1994, first volume, Sp. 401–404.
  30. ^ Anton Legner : Art. IV The image of Christ in Gothic art. In: Engelbert Kirschbaum SJ (Ed.): Lexicon of Christian Iconography. Special edition, Herder-Verlag, Rome - Freiburg - Basel - Vienna 1994, first volume, column 416.423.