The Solemnity of Christ the King

"My kingdom does not belong to this world"  --Jesus, The Gospel of John

There is that famous line from the Mel Brooks's movie History of the World: Part I,"It's good to be king!"  Being king brings up beautiful imagery of elaborate court ritual, absolute authority and feasting; sounds a lot like the institutional church!   But Jesus' words to Pilate betray this image of opulence.  When asked about his kingdom, Jesus replies, "My kingdom does not belong to this world" (New American Bible).  Another translation has it as "My kingdom is not of this world"(New International Version).  The sense of Jesus' reply is that his kingdom is neither the kingdom of Rome nor the kingdom envisioned by the religious authorities; both groups lose.

The Solemnity of Christ the King that embraces Jesus as king is relatively new.  It was established in 1925 to counter what the Church saw as an increasing tendency to worship human wisdom and power, which was loosely defined as modernism.  By later positioning the solemnity at the end of the Church's liturgical year in 1969, it further enhanced its standing as the summit of Christ's rule, and, implicitly, the Church as Christ's kingdom.

The songs and imagery associated with this celebration, however, often blunt the irony of Christ as king.  The usual image is of a resurrected, non-bloody, Jesus hovering (rather than being nailed) on the cross.  The image of Christ as king is ironic because he is the king with a crown of thorns with a procession of humiliation and a knightly court of cowards.  It seems, as St. Paul writes in his letter to the Corinthians  "For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God."

The ironic image of Jesus as king nailed to the cross speaks of a different kind of power than the power of earthly kingdoms.  In a general audience at the Vatican, Pope Benedict XVI suggests ". . .the Cross reveals ‘the power of God’ which is different from human power; it reveals, in fact, His love.” 

The power of God's kingdom as embodied by Jesus' death isn't exclusively revealed by the resurrection, although the saving power of God is most apparent here. It is the magnitude of God's love for His creation in self-sacrifice that shows Christ's true power as king.  

The ultimate love is the love that sacrifices self for another. This is the true power that defines Christ's kingdom.  This is why evil can never ultimately triumph over good; evil avoids self-sacrifice.  Evil always seeks what is best for the self over and against the other.  It destroys community and ultimately destroys itself.

Self-sacrificing love, on the other hand,  is the ultimate Christian act where one falls into the opened arms of Christ on the cross, trusting in the power of God's ability to bring life from death.  Christ's kingdom, indeed, is not of this world, but it is for this world.  Nothing is of more importance than conforming ourselves to this likeness of Christ as King.

Thirty-second Sunday in Ordinary Time

From Barrenness to Blessedness: Giving from One's Poverty

Today's gospel is a couple of stories sewn together by Mark.  The first story is about the victimizing of the poor by the religious authorities of Jesus' time, the scribes.  The poor were represented by the widows who had no social standing and were even less reputable if not associated with a man (husband, older brother, or father).  They were truly "the least and the last".  The focus of this story is the ostentatious behavior of the religious elite whose worship was more show than substance in their grand robes and places of honor at worship (as a priest, this part of the gospel always gets a little uncomfortable).  As is written: "They devour the houses of widows and, as a pretext recite lengthy prayers. They will receive a very severe condemnation".

Juxtaposed with this narrative is the account of the widow who gives what little she has, but is accorded greater praise than those who give much more but give from their abundance. The widow's gift is truly a sacrifice; the gift of the rich is simply for show.  These two elements of the narratives complement one another: sacrifice versus show.

Unfortunately, the deeper meaning of this gospel is often lost in how it is used to elicit more money from congregations--"Give till it hurts, like the widow."  But what Jesus is getting at is more profound than being generous with one's money. 

As our lives are gifts, it is incredible to realize that our blessedness lies not only in our talents and riches but also in our sheer incompetence.  I'm not suggesting that our gifts are worthless, but too often our gifts are where we find gratification for our egos.  We can easily lose our gratitude by hiding our incompetence and displaying our gifts, so that communities take on a competitive nature for a type of ego-gratifying perfection, whereas Gospel perfection comes in our vulnerability to one another---our willingness to share our weaknesses as well as our strengths.  God's great love of humanity resulted in his self-sacrifice in Christ.  Love compelled this.  We, too, when we are living from our love for one another don't hide behind our strengths and make a show of our competencies, but allow others to see our in-competencies as well; giftedness embraces both our strengths and weaknesses.  Paul's famously paradoxical statement now is a bit less paradoxical: "That's why I take pleasure in my weaknesses, and in the insults, hardships, persecutions, and troubles that I suffer for Christ. For when I am weak, then I am strong" (2Cor. 12:10).