Introduction
The Feast of Christ the King was established by Pope Pius XI in 1925 as an antidote to secularism, a way of life that leaves God out of man’s thinking and living. The feast is intended to proclaim Christ’s dominion over individuals, families, society, governments, and nations.
In 1925, all of Europe was reeling from the nightmare memories of what they then called “The Great War”: an explosion of hatred, blindness, and violence that wiped out much of the European population. Nationalism and fascism were on the rise. In the midst of these ideological marches and hate-filled speeches, the pope’s new message of justice, peace, community, and love ignited a new spark. By initiating this feast, the Chruch wanted to take our worship of Jesus beyond the privacy of our hearts, proudly proclaiming his public sway as well.
Originally celebrated on the last Sunday of October, it was transferred after Vatican Council II to the last Sunday of the Liturgical Year, the Sunday before Advent.
“God did not intend Israel to have a kingdom. The kingdom was a result of Israel’s rebellion against God…. The law was to be Israel’s king, and, through the law, God himself…. God yielded to Israel’s obstinacy and so devised a new kind of kingship for them. The King is Jesus; in him God entered humanity and espoused it to himself. This is the usual form of the divine activity in relation to mankind. God does not have a fixed plan that he must carry out; on the contrary, he has many different ways of finding man and even of turning his wrong ways into right ways…. The feast of Christ the King is therefore not a feast of those who are subjugated, but a feast of those who know that they are in the hands of the one who writes straight on crooked lines.” —Pope Benedict XVI
1st Reading – 2 Samuel 5:1-3
In those days, all the tribes of Israel came to David in Hebron and said:
“Here we are, your bone and your flesh.
In days past, when Saul was our king,
it was you who led the Israelites out and brought them back.
And the LORD said to you,
‘You shall shepherd my people Israel
and shall be commander of Israel.’”
When all the elders of Israel came to David in Hebron,
King David made an agreement with them there before the LORD,
and they anointed him king of Israel.
In today’s first reading, all the tribes of Israel ask David to be their king.
In those days, all the tribes of Israel came to David in Hebron
Hebron was a city in the hill country of Judah, about 20 miles south of Jerusalem.
Hebron had a long history as a sacred shrine: It was the place where Abram had built an altar to the Lord (Genesis 13:18) and also the place where Sarah was buried (Genesis 23:19).
and said: “Here we are, your bone and your flesh.
The people acknowledge the intimate bond they share with David. They are his bone and flesh, his very kin.
In days past, when Saul was our king, it was you who led the Israelites out and brought them back.
They recognize David as a worthy leader, recalling that when Saul was king, David was able to attract bands of people who would follow him wherever he led.
That loyalty to David was a threat to King Saul’s sovereignty at the time; now, it is an asset to David’s power.
And the LORD said to you, ‘You shall shepherd my people Israel and shall be commander of Israel.’”
The people acknowledge that although they are anointing David as their king, are merely confirming God’s choice.
The image of a shepherd recalls David’s original profession and conveys the notion of a ruler who governs not for his own advantage but for the welfare of his subjects.
The image of a commander (nāgîd) is one who leads by going before the people. This is a king that serves alongside his people, not one who is distant and aloof.
When all the elders of Israel came to David in Hebron,
The elders were probably the leaders of the individual tribes who came together to make decisions for all. In a very real sense, they were the ones who governed the northern kingdom.
King David made an agreement with them there before the LORD, and they anointed him king of Israel.
David enters into covenant with the elders, in the name of the people they represented, and they anoint him as king. This is a significant tribal ceremony with tangible repercussions: the elders were relinquishing a significant part of their own authority and power.
David is now an “anointed one”, chrīstós in Greek. A thousand years before the birth of Jesus, David was the first great “Christ,” or anointed ruler of Israel.
David went on to become the greatest king that Israel ever had. Later, God promised David that his kingdom will be secure forever (2 Samuel 7:8-17). It was because of this promise that the Jews expected another anointed one from David’s line, another Christ, to save them from the Romans.
2nd Reading – Colossians 1:12-20
Brothers and sisters:
Let us give thanks to the Father,
who has made you fit to share
in the inheritance of the holy ones in light.
He delivered us from the power of darkness
and transferred us to the kingdom of his beloved Son,
in whom we have redemption, the forgiveness of sins.
He is the image of the invisible God,
the firstborn of all creation.
For in him were created all things in heaven and on earth,
the visible and the invisible,
whether thrones or dominions or principalities or powers;
all things were created through him and for him.
He is before all things,
and in him all things hold together.
He is the head of the body, the church.
He is the beginning, the firstborn from the dead,
that in all things he himself might be preeminent.
For in him all the fullness was pleased to dwell,
and through him to reconcile all things for him,
making peace by the blood of his cross
through him, whether those on earth or those in heaven.
Today’s second reading contains both an exhortation to give thanks and a hymn celebrating the excellence of Christ.
Brothers and sisters: Let us give thanks to the Father, who has made you fit to share in the inheritance of the holy ones in light.
The Colossians are invited to thank God for three blessings.
First, the blessing of a share in the inheritance of the saints. Inheritance is a family privilege, not a benefit for servants and slaves (see Romans 8:17).
“Why does he call it an inheritance? To show that by his own achievements no one obtains the kingdom, but as an inheritance is rather the result of good fortune, so in truth it is the same principle here. For no one leads a life so good as to be counted worthy of the kingdom, but the whole is his free gift.” [Saint John Chrysostom (ca. 392 AD), Homilies on Colossians 2]
He delivered us from the power of darkness
Second, deliverance from darkness, or sin.
and transferred us to the kingdom of his beloved Son,
Finally, transference into the kingdom of God’s Son.
Note that in all cases the initiative is from God the Father – he made us fit, he rescued us, he brought us into the kingdom. Like the Israel of old, we have been delivered from captivity.
in whom we have redemption, the forgiveness of sins.
Paul claims that it was through the blood of this Son that redemption was won and sins were forgiven. This is certainly reason to be grateful!
He is the image of the invisible God,
Paul transitions into what may have been a primitive Christian hymn, possibly having its origin in the liturgy. The christology in this hymn of praise is referred to as high christology, meaning that it extols the divine character of Christ rather than his human nature.
The hymn opens by declaring that Jesus is an image of God. An image can either represent something or it can be a visible manifestation of it. It’s clear from this passage that the latter is intended: Christ is more than a mere symbol, he is a visible manifestation of the invisible God.
To say that Christ is the image of God is not meant to limit our understanding of God; rather, it extols the person of Christ.
the firstborn of all creation.
Paul uses several striking terms to characterize Christ: firstborn, the beginning, head of the church. Each adds a significant dimension to our understanding of Christ.
Like “image,” “firstborn” can also be understood in two ways. It can refer to priority in time, or to primacy in importance. As the context which follows shows, the reference is not to Christ as the first created being, but to the sovereignty of the power he exercises. Here, firstborn is a high-Christology title; that is, it is claiming that Christ is divine.
For in him were created all things in heaven and on earth, the visible and the invisible, whether thrones or dominions or principalities or powers; all things were created through him and for him.
Christ occupies a place of preeminence over all of creation; in fact, creation is dependent upon him. He is the agent through whom all was created, and he is also the goal of all creation.
Note that Christ’s rule extends over the angelic realm as well (dominions, principalities, powers).
He is before all things, and in him all things hold together.
“Paul did not say ‘He was made before all things,’ but that ‘He is before all things.’ He is not only the maker of all, but also He manages the care of what He has made and governs the creature, which exists by His wisdom and power.” [Theodoret of Cyr (ca. 450 AD), Interpretation of the Fourteen Epistles of Paul, On Romans]
He is the head of the body, the church.
Paul shifts his focus and ties creation together with redemption. Using the metaphor of the body, he depicts both the union that exists between Christ and the Church and the preeminence that is Christ’s, as head of that body.
He is the beginning, the firstborn from the dead, that in all things he himself might be preeminent.
Redemption is accomplished through Christ’s resurrection (“firstborn from the dead”). Christ is both the first one raised and the one through whom all others will be raised.
For in him all the fullness was pleased to dwell,
Finally, as the manifestation of the invisible God, the fullness of God dwells within Christ.
This absolute fullness (pleroma) residing in Christ means that everything that makes God to be God resides in Jesus. Only in Christ’s kingdom do we find majesty without tyranny, power without domination, glory without terror.
and through him to reconcile all things for him,
In this capacity, Christ is the agent of reconciliation, a reconciliation with a universal scope. It includes all created things in heaven and on earth, things visible and invisible.
making peace by the blood of his cross through him,
The means of this reconciliation that Christ brings is the blood of the cross. The sacrificial death of the human Jesus becomes the means through which the cosmic Christ reconciles all creation with God.
whether those on earth or those in heaven.
“I believe that when our Lord and Savior came, Abraham, Isaac, and Jacob were blessed with God’s mercy. Previously they had seen His day and rejoiced (John 8:56). It is not believable that they did not profit from it later, when He came and was born of a virgin. And why do I speak of the patriarchs? I shall boldly follow the authority of the Scriptures to higher planes, for the presence of the Lord Jesus and His work benefitted not only what is earthly but also what is heavenly. Hence the blood of His cross, both on earth and in heaven.” [Origin (after 233 AD), Homilies on Luke 10,3]
On the feast of Christ the King, we recognize the firstborn on the cross. We give thanks that we have been forgiven for our sins and join the whole church in praising Christ, our king.
Gospel – Luke 23:35-43
The rulers sneered at Jesus and said,
“He saved others, let him save himself
if he is the chosen one, the Christ of God.”
Even the soldiers jeered at him.
As they approached to offer him wine they called out,
“If you are King of the Jews, save yourself.”
Above him there was an inscription that read,
“This is the King of the Jews.”
Now one of the criminals hanging there reviled Jesus, saying,
“Are you not the Christ?
Save yourself and us.”
The other, however, rebuking him, said in reply,
“Have you no fear of God,
for you are subject to the same condemnation?
And indeed, we have been condemned justly,
for the sentence we received corresponds to our crimes,
but this man has done nothing criminal.”
Then he said,
“Jesus, remember me when you come into your kingdom.”
He replied to him,
“Amen, I say to you,
today you will be with me in Paradise.”
Today’s gospel reading is a scene from the crucifixion, one of both contempt and faith. In the deep irony that is so much a part of the gospel, Jesus is ridiculed for being who he really is.
It’s only at the end of the narrative, when speaking to the one person who doesn’t jeer him, that Jesus speaks with the royal authority that it is his.
The rulers sneered at Jesus and said, “He saved others, let him save himself if he is the chosen one, the Messiah of God.”
When the reading begins, Jesus has already been crucified. The rulers sneer at Christ as he hangs on the cross, turning his own claims against him. It’s clear that they regard Jesus as an imposter, believing that God would never allow the Messiah to be crucified.
They do not realize the error =in their messianic understanding and expectations. Jesus is a king, but he will not use his power to save himself. Luke’s gospel has shown that Jesus overcame the temptation to use his power in self-serving ways before his public ministry ever began (Luke 4:1-13).
Even the soldiers jeered at him. As they approached to offer him wine they called out, “If you are King of the Jews, save yourself.”
The Roman soldiers echo the mockery of the Jewish leaders. Because the concept of a Messiah was foreign to them, they are focused instead on his claim to royalty.
There is much symbolism in the act of giving Jesus wine. Other translations tell us that this was sour wine, which corresponds with Psalm 69:21 (69:22 in the New American Bible). John 19:30 tells us that Jesus drank this sour wine from a sponge on a hyssop branch, which is what the Israelites used during the first Passover to sprinkle the blood on their doorposts and lintel.
Above him there was an inscription that read, “This is the King of the Jews.”
It was a Roman custom to display the crime of the condemned person so the passersby could both jeer the criminal and be sobered by the ghastly punishment
Again, the massive irony here is that he is, in fact, the King of the Jews. True to the paradox of the gospel, what was intended as derision actually became a proclamation of faith.
Now one of the criminals hanging there reviled Jesus, saying, “Are you not the Messiah? Save yourself and us.”
Even one of the two criminals crucified alongside Jesus adds to the public humiliation. It’s unclear whether he is mocking Jesus or truly held out hope that he was the Messiah and could save them. If the latter, like the Jewish leaders, his messianic expectations were of a military ruler that would come with brute force.
The other, however, rebuking him, said in reply, “Have you no fear of God, for you are subject to the same condemnation? And indeed, we have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal.” Then he said, “Jesus, remember me when you come into your kingdom.”
In a story found only in Luke’s gospel, the second criminal crucified with Jesus defends him. Note that he recognizes both the innocence of Jesus and his kingly character. The dying criminal then goes further and professes a degree of eschatological hope. Remarkably, he seems to have believed that somehow Jesus would reign as king even after his death.
He replied to him, “Amen, I say to you, today you will be with me in Paradise.”
Not only does the second criminal not ridicule Jesus, he accepts his own imminent death as just payment for his crimes. In the eyes of Jesus, this appears to be enough, for he promises the man immediate entrance into paradise.
In Jewish eschatological tradition, the time of fulfillment was envisioned as a return to the pristine innocence and peace of primeval time. This is seen in Jesus’ use of the term paradise, which is the word used in the Septuagint to describe the Garden of Eden. By placing this word on Jesus’ lips, Luke implies that Jesus’ death reverses the effects of sin.
Using this image of Eden, Jesus here assures the dying criminal that he will be granted entrance into Jesus’ kingdom. Even from the cross, Jesus rules with authority.
Actually, it is precisely from the cross that Jesus rules with authority, because it was through the cross that he entered into his kingdom.
Connections and Themes
The readings for this week are chosen in an unusual way; they are intended to create a collage of images that capture one or more characteristics of Christ’s kingship. Each image in some way significantly reinterprets the concept of king, investing it with new meaning. Gathered together, they create a kind of litany that extols the kingship of Christ.
Shepherd and commander call to mind the care and protection that Christ lavishes on those who place themselves under his care, who recognize his voice and follow him wherever he goes. According to this metaphor, the kingly rule of Christ is characterized by tenderness, not by the exercise of power.
King of Israel is, in the reading from 2 Samuel, a sign of universal rule. David was of the tribe of Judah and had been called to rule over the southern tribes. Now he is asked to extend his rule over people who were not his own. So it is with the reign of Christ. It extends to all, even to those who are not his original people.
Image of the invisible God acclaims the divine origin of Christ and, by extension, the divine origin of the rule he exercises over all. The dominion of Christ includes everything over which God reigns.
Firstborn of all creation places Christ over the entire created world. Just as Christ tenderly cares for his sheep as a shepherd, he similarly tends the garden of the world over which he rules.
Source of all created things acknowledges both the sovereignty of Christ and his importance as the model after which all things were fashioned. In other words, creation mirrors the image of Christ the King. This is but another reason to cherish it.
Head of the body, the Church, underscores the intimacy and interrelationship that exist between Christ and all those who are joined to him through faith and baptism. This image challenges any idea of a distant and disinterested ruler. Just as a body needs a head, so a head needs a body.
Firstborn of the dead not only acclaims Christ’s resurrection, it also guarantees the resurrection of those who will follow him into death. Christ is a king who shares all of his privileges with others.
Crucified King is clearly the image that reinterprets all the other images. It strips all honor and glory that flow merely from the office of king, leaving only the honor and glory that come from the exercise of dedicated leadership. For the sake of his sheep Jesus willingly endured humiliation and death. Nailed to the cross, his outstretched arms embraced women and men from every corner of the world. In his own body the created world was beaten down, only to rise again in glory. As head of the Church, he became a victim so those who constitute his body could be spared many of the horrors he willingly endured. Finally, having conquered death by dying himself, he entrusts to all people the power over death he has won for them. He first exercised this authority as he hung dying on the cross, which will forevermore be seen as his glorious throne.
In the last words of the gospel reading, the words with which the entire liturgical year is brought to completion, Jesus opens the gates of his kingdom to a repentant sinner: “Today you will be with me in Paradise.” These are the words we all long to hear, words that are charged with power when spoken by the one who is King over us all.
The fact that Jesus forgives sinners is emphasized throughout Luke’s gospel; the Church chooses to join Luke in emphasizing this theme on the feast of Christ the King. In the gospel reading we see that Jesus did not come to save himself, but to save sinners, including us. Luke wants us to understand that the jeerer’s words are true: Jesus is king, not only of the Jews, but of the whole world. Christ, the king, has reconciled the world to God.
Sunday Readings 