Christ the King: November 20, 2005.

Ezekiel 34:11-16, 20-24

Psalm 95:1-7a

Ephesians 1:15-23

Matthew 25:31-46

"Whoever I am, I am thine."
--Dietrich Bonhoeffer, 1906-1945

First Reading

Gerhard von Rad in The Message of the Prophets (New York: Harper & Row, 1965) reminds us that the writer of Ezek 34:12 refers to the day of Yahweh in connection with a past event, rather than the way we commonly speak of the "Day of the Lord" as a future eschatological event. Chapter 34 is part of the exile and contains statements of hope and new possibility--of a return to former glory and security. In Ezekiel, these statements offer hope that the people in exile will receive the newness of God and act on the new historic possibilities. In 34:1-10, Ezekiel presents a harsh analysis of the shepherds (i.e., kings) who used their power and office in exploitative ways. In contrast, Ezekiel announces a new rule in which the shepherd will genuinely care for the sheep.

In Matthew, the "Son of Man" will hold the community and leaders accountable for their fidelity to Jesus' teaching. The Son of Man will also hold the church accountable, judging both the church's instinctive response to the gospel and how the church proclaims it. In other words, it's what people do that shows their fidelity.

So, on Christ the King Sunday, this is what we might preach: Fidelity to Christ holds amazing hope.

Pastoral Reflection

In addition to the biblical texts appointed for this day, we also hold the story of the historical context in which Christ the King Sunday came into existence. Christ the King Sunday is a relatively new development. It does not bear the history of many long-held church traditions such as All Saints or Christmas or Easter and does not possess the deep and traditional biblical backing of these celebrations. Pope Pius XI brought Christ the King Sunday into the church's liturgical year in 1925. He was attempting to do several things, but mainly to advance the message of God in Christ over and against that of the political forces moving in the world at that time--people like Mussolini and Hitler.

It was a time of focusing inward and rebuilding after the first Great War. People regarded some humans as saviors. The pope thought that the time was right for a refocusing on the One who is ultimately the king in our lives as people of faith. We, then, celebrate Christ as our king in order to help us realize that it is, first, Christ whom we serve. Further, we cannot serve some entities at the same time that we serve Christ. What do those contemporary golden calves look like? The economy? Soccer? Hate? Fear? Are you aware of the Last Six Words of the Church, "We've never done it that way before"?

On Christ the King Sunday, we preach of the future. We preach Jesus in this way. When Jesus describes himself as shepherd-esque, he echoes the images of Ezekiel 34. In that prophetic passage God declares, "I myself will search for my sheep ... I will rescue them from all the places to which they have been scattered on a day of clouds and thick darkness" (34:11-12). This divine shepherding turns out to be exercised through a restored Davidic kingship (the hopeful connection to history): "I will set up over them one shepherd, my servant David ... he shall feed them and be their shepherd. And I, the Lord, will be their God, and my servant David shall be prince among them" (Ezek 34:23-24). Is it any wonder that Jesus excited messianic speculation by claiming to be the good shepherd? His language was and is not simply that of a shoulder to cry on. Nor is it the language of one who promises simply to care for the souls of those who believe. Jesus' language was and is political talk. CGM