Sunday, November 25, 2012

Christ the King

The 34th Sunday in Ordinary Time

The Feast of Christ the King

Gospel John 18: 33b - 37
Pilate said to Jesus, "Are you the King of the Jews?"
Jesus answered, "Do you say this of your own accord, or have others told you about me?" Pilate replied, "I am not Jewish, am I? It is your own nation and the chief priests who handed you over to me. What have you done?" Jesus answered, "My kingdom is not of this world.If my kingdom did belong to this world, my attendants would be fighting to keep me from being handed over to the Temple authorities. But as it is, my kingdom is not here." So Pilate said, "Then you are a king?" Jesus replied, "You say I am a king. I was born and came into the world for one purpose-- to bear witness to the Truth. Everyone who seeks the truth listens to my voice."

On this, the last Sunday of the Church’s liturgical year, the Feast of Christ the King, we have heard the Gospel reading about the Last Judgment. It is an extraordinary text which is not just about a future moment in history, but about the very essence of being a follower of Jesus Christ today. It is a challenge to each of us and to our Christian community to remember that being a Christian is never just something inward looking. The Christian life is never self-centered. God is love and the Christian life can only be a life which reflects that love. The Christian cannot be unconcerned about or uninterested in those around us, especially those who are marginalized.

There are many examples in art and literature which would tend to depict the last judgment as a terrible and frightening moment in which God appears as a cold judge, separating people into different categories and separating them from him and from each other for all eternity. The first thing that we have to remember is that the judgment is not about how we respond to a collection of abstract or arbitrary rules and norms; it is primarily about how we respond in love to the God who is love.

The judgment is about love, rather than just being about rules and norms. We will be judged by how we have loved and especially about how we have loved not just those near and dear to us but by how we have loved the most marginal, the people with whom we would often not normally have any contact. Jesus lists those who in his own time were the most marginal: those who suffered hunger or thirst, the naked, the stranger, the sick and those in prison. That original list is certainly not off the mark regarding our own times: we can think of those who hunger and are without nurture, physical our spiritual or those who thirst for meaning and hope in the confusion of our world.

We can think of those who those who are exposed with little cover and protection to the rough elements of our times, not just climatically but also economically, or emotionally; we can think of those who are treated as strangers, when they do not fit into how we define the categories of respectability and being like ourselves. We can think of those who are physically in our prisons but also of those who are trapped in the many prisons of human suffering or oppression or anguish or distress. These are the ones with whom Christ identifies himself. If we do something for the most marginalized then we do so because we encounter Christ in them.

The Gospel is however telling us something deeper: if we wish to look for symbols of God, if we want to know who God is, then we should not turn to the powerful, but to those who have no outward earthly support. The poor and the marginalized reveal to us who God is; they are symbols and sacraments of God. The marginalized are also, one can say, sacraments of sin, not in the sense that finding oneself on the margins is the fruit of personal sinfulness, but rather that the plight of the marginalized and our lack of concern for them reveals to us many of the fruits of sin and evil that still exist in our world and about which we as followers of Jesus Christ must be concerned.

The Gospel of the Last Judgement is not just about our own life but about the care of the Christian believer about the roots of marginalisation. The believer cannot but be concerned about models of society which alienate men and women from attaining the fullness of their dignity. In this context I cannot but express my own concern about the plight of prisoners in today’s The judgment mentioned in the Gospel is not just about a future surprise for those who have failed to respond to the call of Jesus.

There is no evidence in our Gospel reading to imagine that those who come to the valley of judgment come already designated or identifiable as sheep or goats. They all enter identical; just human beings one like the other. It is the encounter with the Lord which brings discernment into what their lives are about: any encounter with the Lord results in a judgment, discernment about where our lives are focused.

Put in another way, the judgment about how we lead our lives is not something which takes place in the distant future and which leaves time for us to put off decisions. The encounter with the Lord today and in our everyday circumstances shows up in the light the many notes of darkness in our lives, the darkness which springs when we fail in love.

Today, we celebrate the Feast of Christ the King. On the final Sunday of the Liturgical Year we remember that the history of salvation, the story of our God who accompanies us on our journey here on earth and throughout history, will only come to its conclusion when the salvation won for us by Jesus on the Cross is fully realized all over the world and within the entire creation. Christ’s kingdom will only be fully realized when our world fully witnesses to God’s kingdom: a kingdom of truth and life, a kingdom of holiness and grace, a kingdom of justice love and peace. The injustice and inequalities of our world tells us that we have truly much more to achieve.

Jesus’ kingdom is not of this world, but it is not outside this world entirely either. Jesus’ kingdom is already present in seed within our world, through the redeeming power of Jesus’ death and resurrection. It is a kingdom which can be anticipated, even in our time, through grace and holiness, when we as believers attempt to shape our lives in terms of that truth and life, that justice, love and peace which are the signs of the kingdom and of God’s presence.

The Feast of Christ the King is a celebration of community, of community living in harmony and rejecting all forms of division and violence. For many generations this Church has been a place where the values of God’s kingdom have been taught and lived out. As we dedicate this refurbished Church we thank God for the good things we have inherited from those who went before us. We commit ourselves to keep the values we inherited from them alive into the future. We commit ourselves to pass on to the coming generations the same vital Christian values.

The judgment narrative reminds us that the sinfulness in our lives is what causes division and thus separates us from God and from each other for all eternity. The Eucharist is what unites us. The theme of the Eucharistic Congress shows us how the unity which is built up in the Eucharist is the opposite of such separation with God and such division among ourselves. It is communion with Christ and with one another.

May this renewed altar be the place where for years to come this Christian community will be a place of sharing and communion for all, of renewal in our Christian life and of great blessing for all who come here.

St. Valentine Faith Community
Mass: 10AM Every Sunday
2670 Chandler Avenue
Suite 7 & 8
Las Vegas, NV 89120
702-523-8963 Rev Sue Provost, Pastor

"This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. " (1 John 4:9-10)

1 comment:


    What is the meaning of calling on the name of the Lord? Many assume that believing in Jesus and saying a form of a sinner's prayer constitutes, calling on the name of the Lord. The problem with that theory is none of the conversions under the New Covenant support that assumption. Not one time is anyone ever told to believe and say the sinner's prayer in order to be saved.

    The apostle Peter on the Day of Pentecost quoted the prophet Joel, Acts 2:21 And it shall come to pass that whoever calls on the name of the Lord shall be saved." (NKJV)

    The apostle Peter preached the first gospel sermon under the New Covenant. Peter did not tell the 3000 converts to believe and say the sinner's prayer.

    Peter preached the death, burial, and resurrection of Jesus. He preached Jesus as both Lord and Christ. When they heard this they asked Peter and the rest of the brethren what they should do?(Acts 2:22-37) Peter told them what to do. Acts 2:38 Peter said to them, "Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.(NKJV)

    How did the 3000 on the Day of Pentecost call on the name of the Lord and become saved?
    1. They believed that Jesus was both Lord and Christ.
    2. They believed that God raised Jesus from the grave.
    3. They repented. Repentance is a change of heart. Repentance means to be converted so that God may forgive your sins. Repentance is to make the intellectual commitment to turn from sin and turn toward God. (Acts 3:19, Acts 2:38)
    4. They were immersed in water (baptized) so that their sins could be forgiven.

    How did the 3000 on the Day of Pentecost not call on the name of the Lord?
    1. They did not say a sinner's prayer.
    2. Not one person was asked to pray for forgiveness.
    3. Not one single man was told to be baptized as a testimony of his faith.
    4. No one was told that water baptism was a just an act of obedience.
    5. No one was informed they were saved the very minute they believed.
    6. Not one person was told that water baptism was not essential for the forgiveness of sins.
    7. Not one person was told to be baptized so they could join a denominational church.

    Jesus said he that believes and is baptized shall be saved. (Mark 16"16) Jesus did not say he who believes and says a sinner's prayer shall be saved.

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