The feast of Christ the King is a relatively recent feast. It was instituted in the 1925 by Pius X1. It is often remarked today that this feast is now at odds with our political and social reality: at a time when monarchies have disappeared throughout the world, and especially throughout Europe, the Church institutes the Feast of Christ the King. While there may be a valid observation, the intentions of the pope at the time lay in a very different direction. He was trading in two concepts connected with a Christian understanding of kingship. The first concept was a medieval one: in the medieval world, the king was a vital link between God and his people. He was almost a divine figure, a sacramental symbol; he was anointed king at his installation in the same way as priest are anointed at their ordination. This anointing authorised the king to make representation to God on behalf of his people on the one hand and, on the other hand, it enabled him to reveal the will of God to his people. To the medieval way of thinking, the King formed a bridge between God and man, and, to the medieval mind at any rate, it was the most natural bridge imaginable. His office was sacramental, in a strong sense, his power and influence was not confined to this world. Consequently, Pope Pius decided to revive this ancient symbol. Perhaps this ancient imagery of kingship held some promise in attempting to understand the relationship of Christ to the world of the 20th century.

But his second reason for introducing the feast is far more interesting and perhaps far more significant. As you know, in the 1920s Europe was just beginning to rise from the ashes of the Great War, as they then called it. The human race had witnessed destruction and barbarity on an entirely new and frightening scale. Over ten million human beings died as a direct consequence of combat. The 1914-1918 war was billed as 'the war to end all wars'. This earth shattering event, combined with the Russian Revolution of 1917, generated fear, fatigue and great pessimism among the peoples of western Europe. Yet by 1925, a mere seven years after the ending of this major calamity, a new and more lethal polarisation was emerging. In the confused and humiliating aftermath of defeat, a new and very dangerous set of demagogues were already emerging as potential leaders in many parts of Europe. And the impulse, the driving force behind such an unprincipled quest for power was simply the love of power.

That then is the immediate background to the institution of this Feast of Christ the King. Of course among the many functions of the king is that of lawmaker and judge. King's Law and King's Justice must be seen to be observed and, if not observed, to be imposed. On of the first functions of the King was to judge. So our gospel reading today is the final royal judgement scene from Matthew's gospel. But the scene is forced. Matthew can't make up his mind whether he is dealing with a great King or a shepherd. This celestial figure will, Matthew tells us, separate men one from another as a shepherd separates sheep from goats. Our first reading too from Ezechiel outs before us a figure who is definitely more of a shepherd than a king: "I am going to look after my flock myself and keep all of it in view. As a shepherd keeps all his flock in view when he stands in the middle of his scattered sheep, so shall I keep my flock in view." However, Matthew's criteria for judgement has a stronger affinity with the shepherd's stall than the royal palace: How did you respond to the very basic needs of your brothers and sisters? How did you serve your brothers and sisters in their need?

In establishing this feast Pius X1 was making a point. He was proposing a new model for leadership, a model based ultimately on the beatitudes: the only power worth having, or worth fighting for is the privilege of serving our brothers and sisters. Power that hasn't service as its beacon is ultimately destructive. This is the clear teaching of Jesus who, by his own insistence, came 'not to be served but to serve and to give his life as a ransom for many.' He made this explicit at his trial before Pilate also. When asked by Pilate, 'Are you a king then?', Jesus replied, yes, but my kingdom is not of this world. This is the attitude that must inform those who follow in the steps of the master. We will be judged on the way we served our people, not on the way we ruled over our people.

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