Feast of Christ the King
The most renowned scripture scholar of the 20th century, Rudolf Bultmann, had this to say about the first generation of believers: "After the death and resurrection of Jesus, the preacher became the preached."
It was a concise, catchy way of describing the 180-degree revolution, from the Jesus who walked this earth, to the Jesus who lives in and with his people. We move from the Jesus of history to the Christ of faith.
During His brief earthly ministry, Jesus of Nazareth preached a message that centered on God's presence among us. After His resurrection, they began to preach the Jesus who in his own person, perfectly embodied that presence. The Jesus they knew in history; and the Jesus they experienced in faith after the resurrection. They cast around for titles to convey the meaning of this revolution. 'Jesus Christ is the faithful witness, the firstborn of the dead, and ruler of the kings of the earth.' 'He is the Alpha and the Omega.' And so on. Christ the King was just one of the many titles used.
The feast of Christ the King is the most recent feast in honor of the Lord. This feast was instituted by Pope Pius XI on December 11, 1925. It's rare to have a feast commemorating one of the many titles the Scriptures give to Jesus. For example, there's no feast of 'Christ the Teacher', 'Christ the Prophet' or 'Christ the Shepherd'. Why Christ the King?
Historians point out that lots of things were afoot in 1925 to put Christ's kingship on the agenda. The Church had steadily been losing its political clout; its civil authority over a large section of Italy had been forcibly terminated in 1870. By the beginning of the 20th century, almost every "Catholic" king and queen had been replaced with democracies. The world is recovering from the most terrible war the human race had ever experienced. Yet new and more menacing voices still were emerging from the wings. The proper exercise of power would soon again become an urgent issue. This new feast reflects the Church's need at the time.
But, by emphasizing Jesus as King, the Church chose to stress the title that demands most explanation. The teachings and ministry of Jesus are seriously at odds with what we think about kingship. Though some of the authors of Scripture refer to Him as a king, they're always forced to give a new definition to the term.
That's why the Gospel Jesus is never given the title without some clarification. For example, when Pilate (in Mark, Matthew and Luke) asks Jesus, "Are you a king?" His response is , "It is you who say so!" , in other words, -- "That's what you say! I've never called myself a king."
Even in this Sunday's Gospel (John 18:33-37), when Pilate asks, "Are you the king of the Jews?" Jesus contrasts His idea of kingdom with Pilate's: "My kingdom does not belong to this world....As it is, my kingdom is not here."
Even when the Roman procurator thinks he's succeeded in forcing Jesus to admit He has a "kingly agenda," Jesus gives a completely different interpretation of His mission: "For this I was born and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice."
In establishing this feast, Pius X1 attempts to focus the mind of the Church on the nature and source of real power and real authority. Of course we immediately associate kings and kingdoms with pomp and power, with parasites rather than with paradise. In the case of Jesus on the cross, nothing could be further from the truth. Images of pomp and power are the very opposite of what Jesus taught and preached. The scene depicted in today's gospel is as far removed from an earthly throne as you are likely to get. Jesus is dying on the cross and he enters into a dialogue of mercy with his two fellow criminals. Pius XI was proposing a new model for leadership: 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 tells us explicitly that he came 'not to be served but to serve and to give his life as a ransom for many.' As he told Pilate at his trial, his 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.