St. Thomas the Apostle Parish Pastor: Fr. John Lyons

Preparing for Sunday Finding Intimacy with God, in everyday life

November 22, 2015 Solemnity of Christ the King

DNL 7:13-14; PS 93:1, 1-2, 5; REV 1:5-8; JN 18:33-37

Very Rev. Joseph A. Pellegrino

Lord, You have created us in Your image. We open ourselves now to the true depth

and passion of that statement. Help us, Lord, to notice how You are speaking to us.

Open our hearts and minds to new insights. Amen

The Solemnity of Christ the King of the Universe:

The Testifier to the Truth

A few years ago, I attended the YMCA Mayor’s Prayer Breakfast in Clearwater and was

electrified by the speech given by the Keynote Speaker, Retired Lt. General Gary H. Mears. General

Mears spoke the need to restore truth to our society. He began by mentioning that a sign was found in

the Nazi soldiers’ quarters in Auschwitz that said something to the effect, “All who arrive here are to

be deceived.”

Hitler said that the bigger the lie, the more people will believe it. Joseph Goebbels, his

propaganda minister, expanded this to, “If you tell a lie big enough and keep repeating it, people will

eventually come to believe it. The lie can be maintained only for such time as the State can shield the

people from the political, economic and/or military consequences of the lie. It thus becomes vitally

important for the State to use all of its powers to repress dissent, for the truth is the mortal enemy of the

lie, and thus by extension, the truth is the greatest enemy of the State.”

This was at a time of war, and indeed people can quote Senator Hiram Warren Johnson of

saying after World War I that the first casualty of war is the truth. But the determination to reject truth

did not end with wars. In our own times, political correctness is a higher value than the truth. An

example of this is historical revisionism, such as that which eliminates God from Thanksgiving and

turns the feast into a meal of pilgrims thanking Native Americans. The lie, that God had nothing to do

with Thanksgiving, is seen by many as a value because it respects the concerns of atheists as well as

promotes respect for Native Americans. A similar effort is made to eliminate Christ from Christmas,

transforming Christmas from the Birth of Christ to the winter holidays, out of concern for the

sensibilities of non-Christians. Christmas is the celebration of the Birth of Christ. To decide that it is

anything else is a lie.

Certainly many politicians are the masters of the lie, creating lies about their rival’s positions

and then telling them over and over until a large group of people are convinced there must be some

truth to the statements. Integrity often takes a back seat to the value of electing a particular candidate.

The question is often asked: Does absolute truth exist? Some would claim that it does not.

They state that truth is whatever a person makes it to be. Relativism is the only truth promoted by

many if not most of our institutions for higher, or in their case, lower learning. Sadly this includes

many of our Catholic colleges and universities.

Absolute truth does exist. But where can it be found? Truth can be found in Jesus Christ.

Often at the beginning of Mass, I like to say, “Yours is the truth that gives meaning to the very concept,

Truth.” In today’s Gospel we hear Jesus saying to Pilate, “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." Jesus was

proclaiming that the spiritual is infinitely more valuable than the physical, that the Kingdom of God

was infinitely superior to anything man could create, and that those who were committed to God would

recognize the voice of truth. Jesus is our King not just in a figurative sense, something we say but

don’t really mean, but in the very reality that the Truth of God with all its ramification is the only truth

that can be found in the world. Nothing in the world matters other than that which comes from God

and that which leads to him. We are committed to the Truth. We are committed to Jesus Christ. His is

the Truth that gives meaning to the very concept, Truth.

Earlier in the Gospel of John, the Gospel of this Sunday’s reading, Jesus said, “If you remain in

my word, you will truly be my disciples, and you will know the truth, and the truth will set you free.”

(John 8:31-32) Set us free from what? Set us free from a life of deceit, where people routinely lie to

others and even more frequently lie to themselves. For example, a person has serious moral problems.

You can fill in the blank about whatever these problem may be. He routinely lies to others by creating

the persona of a moral person. He also lies to himself saying that he is not all that bad. He is very

much a slave to his own immorality. But then, through the grace of God, the person commits to Christ.

He is no longer satisfied with claiming to be a Christian but is determined to live as a Christian. Now

he faces up to his life, puts the truth before all else, and is finally freed from his immorality. The truth

of Christ has set him free.

It is easy for me and for you to decry the lies of other people, or of our society. It is far harder to

recognize the times that we are the liars. But, again by the Grace of God, when we do come to the

realization that there are many times that we are living a lie, we can find freedom in Jesus Christ. When

we have the courage to live as He called us to live, we can be people of integrity, people of the Truth.

Jesus Christ is our King. He frees us from lies. He gives us his truth. The Church year

concludes by summarizing Jesus’ life on earth in one simple statement: “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.”

May we have the courage to live the Truth of Christ, our King.

This material is used with permission of its author, Rev. Joseph A. Pellegrino, Diocese of St. Petersburg, FL

Solemnity of Christ the King – Cycle B

Note: Where a Scripture text is underlined in The information and commentary presented each

week on this page are notes for the Wednesday Scripture Class held

at St Charles Borromeo 1000 Goodyear Blvd Picayune, MS 39466 601-798-4779 Rev Mike

Snyder, Pastor. These notes are not intended to be used in isolation but as background

information for the readings and starting points for group discussion.

Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.

Introduction

Instituted by Pius XI in 1926, this feast was celebrated on the last Sunday of October to foster the awareness of Christ’s dominion over all people and to establish peace among nations. After Vatican Council II the feast was transferred to the last Sunday of the Liturgical Year, the Sunday before Advent, on which the human race is consecrated to the Sacred Heart through the Litany of the Sacred Heart and a prayer recited before the Blessed Sacrament.

This feast celebrates Christ’s Kingship in an altogether non-worldly way. Jesus was anointed by the Father with the oil of gladness as the Eternal Priest and Universal King. As Priest He offered His life on the altar of the Cross and redeemed the human race by this one perfect sacrifice of peace. As King He claims dominion over all creation that He may present to the almighty Father a Kingdom of truth and life, a Kingdom of holiness and grace, a Kingdom of justice, love, and peace.

1st Reading - Daniel 7:13-14

Last week we heard from Daniel’s fourth apocalyptic vision as our first reading and referred to our reading for today as part of our study of the Gospel. Today’s 1st reading is from Daniel’s first apocalyptic vision, the vision of the four beasts, which occupies all of chapter 7. The Jerome Biblical Commentary and The New Jerome Biblical Commentary both say that “all exegetes now agree that the four beasts of this vision stand for the four successive pagan empires:”

a) The Babylonians b) The Medes c) The Persians d) The Greeks

I am going to disagree. The Medes never occupied Jerusalem except as part of an alliance of Persians and Medes (call it Medo-Persian) under the leadership of Cyrus. I propose that the four successive pagan empires are instead:

a) The Babylonians b) The Medo-Persians c) The Greeks d) The Romans

Each of these pagan empires occupied Jerusalem and each of the occupations ended in conversion of the occupier:

a) Babylonians - Nebuchadnezzar - Daniel 2:47; 4:37 b) Medo-Persians - Cyrus - 2 Chronicles 36:23; Ezra 1:2 c) Greeks - Antiochus - 1 Maccabees 6:12-13 d) Romans - Constantine - A.D. 313

The first three occupations ended in conversion to Judaism while the 4th and final one ended in

conversion to Christianity.

Another, equally intriguing interpretation is that the 4th beast is the Maccabees. Although they

were Jewish and took over from the Greeks, they were not of Davidic descent and therefore were occupiers rather than the rightful inheritors of the throne. Their influence ended when the Temple was destroyed in A.D. 70.

Today’s reading occurs immediately after the fourth beast has been destroyed in Daniel’s vision.

13 As the visions during the night continued, I saw One like a son of man

In human form. An image appeared in the vision resembling a human being, just as the first four images resembled beasts.

coming, on the clouds of heaven;

From God. The four beasts had come “up from the sea,” from the powers of evil. Just as the four beasts are representative of kingdoms, the human form is not an individual but a symbol; a symbol of the kingdom of the saints of the Most High (verse 18).

The concept of the Son of Man eventually shifted from a figure of speech for the theocratic kingdom into a term for the messianic king himself. This change appears in Enoch, written a century or two before the time of Christ.

When he reached the Ancient One and was presented before him, 14

He received dominion, glory, and kingship; nations and peoples of every language serve him. His dominion is an everlasting dominion that shall not be taken away, his kingship shall not be destroyed.

2nd Reading - Revelation 1:5-8

Today’s reading, from the book of Revelation, comes from the opening greeting and doxology; the portion of any letter which was designed to identify the writer and generally heaps flowery praise on the hearer to set the mood for the teaching which will follow. In this case, the writing is to the seven churches in the province of Asia. Although the seven churches are named, and it is evident from the descriptions which follow that he had these actual churches in mind, it is thought that the universal church is also being addressed; seven being the number of the covenant, the churches being in a circular pattern on a map, and other churches were known to exist in the area.

5 and from Jesus Christ, the faithful witness,

This is a reference to Jesus’ passion. The term “witness” (Greek: martyr) is one who is executed. The significance of Jesus as the “witness” is that He not only witnesses against those who are at war against God, but He also executes them.

the firstborn of the dead

By His resurrection from the dead, He has attained supremacy, having “first place in everything” (Colossians 1:18).

and ruler of the kings of the earth.

Jesus’ exaltation. He is the universal king now, in this age – sitting at His Father’s right hand while all His enemies are being put under His feet (Matthew 22:44; Mark 12:36). These three titles express the essential content of faith.

To him who loves us and has freed us from our sins by his blood,

The precise wording of this phrase is unique in the New Testament to the book of Revelation. The basic idea is early Christian tradition (see Romans 3:21-26; Galatians 2:20).

6 who has made us into a kingdom, priests for his God and Father,

Jesus’ work fulfills the covenant of Exodus 19:6 put into suspension by the sin of the golden calf. Being a kingdom means being under God’s rule rather than Satan’s. All those who hear and obey God’s word are priests: mediators between God and the rest of humanity. The Kingdom of God is at hand.

to him be glory and power forever (and ever). Amen. 7 Behold, he is coming amid the clouds,

This is one of the most familiar Biblical images for judgment. Here, it calls to mind Daniel 7:13, our first reading.

and every eye will see him, even those who pierced him. All the peoples of the earth will lament him.

Zechariah 12:10. These two Old Testament sayings had, by the time of this writing, been interpreted as prophesies of the return of the risen Jesus as judge (see Matthew 24:30).

Yes. Amen. 8 “I am the Alpha and the Omega,”

The first and last letters of the Greek alphabet; the beginning and the end. (see Isaiah 41:4; 43:10; 44:6; 48:12). The fact that both God and Christ claim “I am the alpha and the omega” proved difficult for some of the earliest commentators on Revelation. Although commentators struggled to explain how the same title could be applied both to God and to Christ, Revelation itself often says of each what can be said of the other, thus highlighting the intimacy of their relationship and the oneness of their nature. The Trinitarian formula wasn’t developed until the Nicene-Constantinoplian Creed (AD 381).

says the Lord God,

This is the first of only two passages in Revelation in which God is identified explicitly as the speaker (the other is 21:5-8). He is the eternal and unchangeable source and goal of all history (Romans 11:36).

“the one who is and who was and who is to come, the almighty.”

Gospel - John 18:33b-37

Because the Gospel of Mark is so short, and this being the last Sunday in the current cycle (Cycle B), we turn to the Gospel of John to see Jesus’ kingship described. Ordinarily when we think of kingship we imagine palaces, royal robes, sumptuous banquets, silver and gold, power and glory. But today we hear about truth, betrayal, blood, death and bitter lamentation

Jesus has been arrested and the High Priest Annas has finished his interrogation the previous evening, and finding nothing wrong, sent Him to another high priest, Caiaphas. We were told the night was cold, and twice Peter was described as warming himself near the charcoal fire. At daybreak (Good Friday) Jesus was brought to Pilate who was unable to secure a clear indictment from the crowd and so has summoned Jesus inside the praetorium (Roman courtroom) to make a private inquiry of Jesus.

The contempt with which Pilate and the Jews regarded one another is well known. Pilate’s questioning does not necessarily mean that he is unaware of the attitude of these men toward Jesus, but he is asking for a charge against him which will have validity in Roman law. This, Jesus’ enemies did not conclusively have, hence their initial effort to bluster Pilate into doing their will without hearing specific charges. Pilate has refused to involve himself under those terms and has forced the Jews to speak bluntly of their designs on Jesus’ life.

The Gospel of John is unique in that, unlike the other three gospels, John places Jesus’ death on the cross on a different date. The synoptic gospels (Matthew, Mark, and Luke) all show the Last Supper as being a Passover meal with Jesus’ sacrifice occurring the next day. John, because of his emphasis upon the Eucharist, places Jesus death at the same time as the sacrifice of the Passover lamb. Saint John draws heavily from Old Testament Passover imagery in his narrative:

Only in John do we hear Jesus being declared “The Lamb of God (John 1:29, 36).

John is very careful to place Jesus’ triumphal entry into Jerusalem on the day when the Jews are to procure the lamb for the Passover meal (Palm Sunday); they are to observe the lamb for four days to ensure that it is free from any blemishes before the animal is sacrificed (Exodus 12:3-6).

John has Pilate, after carefully examining Jesus, declare that He is without blemish: “he again went out to the Jews and said to them, ‘I find no guilt in him’” (John 18:38); “Once more Pilate went out and said to them, ‘Look, I am bringing him out to you, so that you may know that I find no guilt in him’” (John 19:4); “Pilate said to them, ‘Take him yourselves and crucify him. I find no guilt in him’” (John 19:6), at which point He is sent to be sacrificed. It is of Pilate’s examination of Jesus that we hear about today.

John goes on to report that Jesus’ sacrifice on the altar of the cross satisfies the requirements for the Passover lamb: “But when they came to Jesus and saw that he was already dead, they did not break his legs, but one soldier thrust his lance into his side, and immediately blood and water flowed out. ... For this happened so that the scripture passage might be fulfilled: ‘Not a bone of it will be broken’ [Exodus 12:46]” (John 19:33-34, 36).

All this is to show that Jesus becomes the sacrifice of the New Passover, the meal which Jesus promises in His Bread of Life Discourse (John 6:25-70). He becomes the meal which must be eaten if we are to be part of the covenant (Exodus 12:8).

33b [Pilate said to Jesus,] “Are you the King of the Jews?”

There is nothing in the preceding narrative which would prepare us for this question. Saint John presupposes that Pilate has obtained more precise information about Jesus than that contained in his discussion with the Jews in verses 30-32. Events such as those Saint John describes in 6:15 and 12:12 could have been used as a source of denouncing Jesus as the leader of a nationalist movement, the only charge that would be taken seriously by the Romans.

34 Jesus answered, “Do you say this on your own or have others told you about me?”

By replying with another question, Jesus is not refusing to answer – He is trying to make clear, as He has always done, that His mission is a spiritual one. [compare with Jesus’ response to Peter’s profession (Matthew 16:17)]. Pilate’s question is not an easy one to answer. To a Gentile, a king of the Jews is a subverter of the Empire. To a Jewish nationalist, the King-Messiah was a political-religious liberator who would obtain their freedom from Rome.

35 Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests handed you over to me.

Pilate’s scorn for the Jews is made evident. He is there to look out for the affairs of the Empire.

What have you done?”

Have you done something which should concern the Empire?

36 Jesus answered, “My kingdom does not belong to this world.

Jesus’ answer separates His kingship from anything that could threaten the Empire, since He claims that it can be proved that His kingship is not of this world. He has no followers fighting to secure His release. After the miracle of the multiplication of the loaves and fish, Jesus fled because the people wanted to proclaim Him an earthly king (John 6:15). However, Jesus did enter Jerusalem in triumph, and He did accept acclamation as King-Messiah (John 12:13). He acknowledges before Pilate that He is truly a king – but He also makes it clear that His kingship is not an earthly one.

If my kingdom did belong to this world, my attendants (would) be fighting to keep me from being handed over to the Jews.

Jesus’ reference to “the Jews” separates Him from those who have already rejected Him.

But as it is, my kingdom is not here.” 37

So Pilate said to him, “Then you are a king?”

Like a courtroom today, just answer “yes” or “no”. Pilate wants a direct answer.

Jesus answered, “You say I am a king.

In Pilate’s sense of the word, Jesus is not a king. In another sense, as Jesus has already implied by speaking of His kingdom, He is a king.

For this I was born and for this I came into the world, to testify to the truth.

He is not a worldly king, but a king who “came into the world” to testify to the truth. In the last verses we hear the Word in this gospel. (see John 1:14, 17; 8:32; 14:6; 14:17; 15:26; 16:13; 17:17-19)

Everyone who belongs to the truth listens to my voice.”

Jesus implicitly calls on Pilate to take a stand – on the side of truth and life, or with those who have rejected Him. St. Charles Borromeo Catholic Church, Picayune, MS http://www.scborromeo.org

[B] Christ the King Hans Urs von Balthasar Daniel 7:2, 13-14; Revelation 1:15-8; John 18:33-37

1. Christ first makes himself known as King in his Passion. Up to this point he always slipped away when

people tried to make him king—such attempts were merely misunderstandings On 6:15). But now, as he

approaches his crucifixion, he can and must reveal himself for who he is: the origin and goal of the world, as

the Book of Revelation names him. The unavoidable misunderstandings no longer matter: Pilate will fail to

comprehend the essence of his claim to kingship, the Jews will reject him. But he persists: "You say that I am

a king" because I "came into the world to testify to the truth". The truth is the Father's love for the world,

which the Son represents in his life, death, and Resurrection. The Cross is the proof of the truth that the

Father loves his creation so much that he permits even this to happen. And the inscription Pilate has

placed on the Cross in the three world languages of that time unwittingly proclaims this truth to everyone.

One can certainly say that Jesus, who was humbled to the point of crucifixion, has been installed as ruler

of the whole world through his Resurrection from the dead. But this is only possible because he was

chosen for this kingship from all eternity, indeed, he always possessed this kingship insofar as the creation

of the world would never have taken place without foreknowledge of his Cross (1 Pet 1: zo-21). He is

given an honor which he always possessed.

2. "His Kingdom shall not be destroyed" Daniel's vision in the first reading offers images for the words of

the Gospel reading: the Father will bestow the dignity of an eternal Kingdom on the Son in a timeless

moment—for we cannot distinguish between a plan of creation and a plan of redemption here. "All peoples,

nations, and languages must serve him": in the Old Covenant this is said with reference to the Cross; in

Revelation the same thing is said of the "Lamb who was slain".

3."I am the Alpha and the Omega." In the second reading it is the resurrected Lord who, even as judge of the

world, remains the "pierced One", who calls himself the "ruler of all creation", the King per se, the "ruler

over the kings of the earth". Yet because he, the One who revealed himself a king before Pilate, has "freed

us from our sins by his own blood", he has made us redeemed ones into "kings before God, his Father", into

kings who, like him, are also "priests"—because we rule only by spiritual authority. This refers not to the

earthly office in the Church but to the priesthood of all genuine believers. As king, Christ says of himself:

"He is, he was, he is to come." His transtemporality ("he is") is at the same time the historically unique

fact of his suffering and death ("he was"), which, as such, is always coming at us head-on.

F r o m L i g h t o f t h e W o r d b y H U v o n B a l t h a s a r © 1993, San Francisco: Ignatius Press, Used with Permission, All Rights Reserved

Father Phillip Bloom

All or Nothing (Homily for Christ the King)

Bottom line: This Sunday Jesus shows himself as a humble king - and he invites us to accept his rule in every

aspect of our lives.

I'd like to begin with a humorous story. Once a priest was giving a homily and as he went on, he

became more animated. He made a sweeping gesture - and knocked his papers from the pulpit. He

scrambled to pick them up, then asked, "Now, where was I?" A voice from the congregation responded,

"Right near the end!" [Hat Tip to Fr. Joe Robinson. The joke is from his book "Guiding Light - Reflect

on the Word."]

Well, we are at the end - not of the homily, but of the liturgical year. On this final Sunday we celebrate

the Feast of Christ the King. We acknowledge Jesus as king of the universe, of the earth and of our

lives.

To accept Jesus as king has huge implications. If you saw the movie, "For Greater Glory," you know

that our Mexican brothers and sisters went to their death with these words, "Viva Cristo Rey." Long

live Christ the King! A young father named Luis Magaña, a 14-year-old boy, Jose Sanchez and a priest

in his mid-thirties, Fr. Miguel Pro - when they were told to bow before the government, they all said: I

am a loyal son of Mexico, but I belong first to Jesus. Viva Cristo Rey! These three - Blessed Luis

Magaña, Blessed Jose Luis Sanchez del Rio and Blessed Miguel Pro - represent hundreds who gave

their lives for Christ in the late twenties.

Now, you and I are not facing that kind of persecution. No one here (as far as I know) is talking about

putting people to death for their faith. We are, however, facing growing pressure to restrict our faith -

to compartmentalize our lives, to put our faith in a box. We Americans have economic, social,

educational and political lives - and for most of us, also a "religious life." Yet more and more we hear,

"keep your religion to yourself." The problem is that Jesus directs our lives not only when we pray, but

also when we work, when we talk with others, whatever we do.

Jesus will accept the smallest act of conversion, turning toward him. Still, he will not rest until the

commitment becomes total. He knows that anything less will not bring peace. It is all or nothing. If I

follow Jesus, he must become king of my entire life. That includes my money, family, friendships,

studies, politics, sexuality. Jesus is king - he means to rule in every dimension of my life - and yours.

Like Rhett Butler, Jesus is a relentless suitor. Even a tiny response delights him, but in the end he

wants all. He sees clearly that only he can fill our restless hearts.

This does not mean Jesus imposes himself or that we impose on others. Imposition takes away

something essential - freedom. You will notice that Jesus declares himself king only at the moment

when he is most powerless. Do you remember last summer when Jesus multiplied the loaves and fish?

The people wanted to make him king, but he fled from them. His kingship does not involve violence

and imposition.

Today, however, when Jesus stands powerless before Pilate - who represents the might of Rome - Jesus

looks him in the eye and says, "I am king."

Jesus is king, a humble king, yes, but still king above every other. We heard today that Jesus is the

Alpha and the Omega, the beginning and end of all that exists. As king of the universe he is naturally

meant to be king of earthly rulers - and of your life and mine: Not just when we pray, not just when we

go to Mass (for sure, that's a darn good start) but also every moment of every day.

You and I have to make a choice. We are in a spiritual battle - and we have to decide, choose a banner.

Are we going to place ourselves under the banner of Christ or the banner of Satan? Do not fool yourself

- there is no third alternative. Sometimes a guy will try to stand apart and say, "I did it my way." That

guy may be in for a shock. When he dies, Satan may meet him with a grin, "You thought you were

doing it your way. All the time you were doing it my way. Come on in."

We have to choose - I will say more about that next week - but I would like to conclude by telling

about a man who made a decision in a dramatic way. This is a true story:

The man was on a business trip in El Paso, far from his wife and children. He especially missed his

three-year-old daughter, whom he adored. That night he had a horrible dream. In it he was seated on a

staircase, holding his dying daughter in his arms. He could do nothing for her and was sobbing bitterly.

When he awoke, he immediately called his wife in California. She assured him everything was OK, the

children were fine – and reminded him that it was 2 in the morning.

Still agitated, he called his father who lived in another country. His dad was surprised to get a call in

the middle of the night, but also happy to hear his son's voice. The man told his father about the terrible

dream. His dad spoke some profound, powerful words, "Hijo mio, my son, remember that everything

you have, everything you cherish – even your daughter – is only yours on loan. Jesus has entrusted

your family to you – and you must give him thanks every day for such beautiful gifts. And care for

them in Jesus name."

When he hung up the phone, the man knelt by his hotel bed and prayed. "Jesus, protect my family.

Help me be a good husband and a good father. I am grateful for all you have given me. I acknowledge

you as my Lord and King."

This Sunday Jesus shows himself as a humble king - and he asks us to accept his rule in our families

and in every aspect of our lives. We cannot withhold something and still come to him. It is all or

nothing. Like Blessed Luis Magaña, Jose Sanchez and Miguel Pro, like the man in that lonely hotel, we

want to say, Viva Cristo Rey. Long live Christ the King. Amen.

Father Phillip Bloom is Pastor of St. Mary of the Valley © 2009-2015 St. Mary of the Valley Catholic Church Monroe, WA. All Rights Reserved.

Fr. John Riccardo

What Does it Mean to be a King?

Today, as we heard earlier, we are celebrating the Feast of Christ the King, the end of the year for the

Church, and next week we begin the Season of Advent leading up to the joyful celebration of

Christmas.

How fitting on this particular feast that we also celebrate today a baptism. This is fitting because

baptism makes each one of us to be priests, prophets and kings. Did you know that? Did you know all

of us here are priests? Yes, I’m an ordained priest, ordained to serve you, but before I was ordained a

priest I was already a priest by baptism. And the task given to me that day, and to all of us, was to offer

a sacrifice to God. That’s what priests do; they offer sacrifices. The sacrifice you and I are called to

offer to God is, quite simply, our whole lives, given back to Him in great gratitude and with great trust;

to let Him be glorified in and pleased by all we do. Or at least try to live this way.

More concretely, or precisely though, we should say that we’re sharers in Jesus’ one priesthood, His

one prophetic life, and His one Kingship. But while some sense of understanding what a priest is and

does is there for many of us, Kingship is a lot more difficult, I think, especially for 21st century

Americans. I don’t know about you but at first hearing the readings, especially the first, are hard to

relate to, for we don’t have kings and pomp and majesty the way it’s described in Daniel. And what’s

more, many of us have more than a little bit of a bad taste in our mouths from various people in

authority over the years. And we can easily transfer all that on to God.

So, let me try to offer three simple points today. First, what is a King supposed to do? Second, how

does Jesus fulfill this? And third, what’s all this have to do with you and me today?

First, what are kings all about? Many of us probably picture a king as someone clothed in luxury,

sitting on a throne, being waited on hand and foot, and not having to really do anything. But at least

Biblically speaking, a king has in reality three primary responsibilities: 1) to look out for widows and

orphans, 2) to care for the poor, and 3) to go to war to protect his people.

How does Jesus fulfill all this? After all, He is the King of Kings, the only real King, the One who

reveals what true authority looks like and does. Let me focus just on that third responsibility, which is

emphasized in the Second Reading and Gospel today. The Second Reading tells us that Jesus, “the

ruler of the kings of the earth, loves us and has freed us from our sins by His blood (and) has made us

into a kingdom.” Why is Christ “the King?” Well, because He has gone to war for us. He didn’t sit at

home in heaven and send angels to fight for us, to save us from sin, to conquer death and to destroy our

ancient opponent, the devil. He did it Himself! He came here, born of the Virgin Mary, to do combat

for us. Yet, He taught and told parables and did miracles. But those aren’t the reasons He came. He

came to get His hands dirty, to get them bloody, in fact! Out of His extraordinary love for you and me

by name He came to do battle for us, to fight for us, to wage war for us. The cross is not some tragic

end to what could have been a rich life for Jesus; it’s the reason He came. He came to liberate, rescue

and free us, His creation, from the stronghold of death and the guilt of sin. And in doing so He has

shown us what a real King does: He protects, He defends, He fights for others, He has His eyes open

wide to those around Him who are defenseless, helpless and most in need.

So, finally, what does all this have to do with you and me, since by baptism we have all become sharers

in Jesus’ Kingship and made into a Kingdom? Well, it means that we, as the Body of Christ, are called

to have what the Church often refers to as a “preference for the poor.” That is, we are challenged to ask

the Holy Spirit to help us to look out into the world in which we live and with which we interact each

day and to see those who are most in need and to do something for them. It means to be involved in

defending human life from the moment of conception, and working to promote laws that ensure the

protection of every human being, especially those who are most in jeopardy – the unborn, the elderly

and the sick. It means to be involved in efforts to feed the hungry in our midst, to go through our

closets as they days get colder and provide out of our excess those who have nothing to keep them

warm. It means to get out of our comfort zones and make a phone call to someone grieving the loss of a

loved one, or stop by and visit someone recovering from surgery or chemo. It means reaching out to the

kid in school who doesn’t seem to have many friends or is struggling somehow. It means, in short,

having our eyes focused on others and their needs as opposed to being focused on me and my needs.

So what should we do with all of this? Well, let me simply suggest this. Let’s ask the Lord to help us

see this week someone who in some way needs to be defended or cared for, at work, in school, or at

home. And then let’s exercise our kingship and do something for them.

Fr. John Riccardo, Pastor of Our Lady of Good Counsel, Plymouth, MI

Responsorial Psalm Ps 93:1, 1-2, 5

R. (1a) The LORD is king; he is robed in majesty.

The LORD is king, in splendor robed;

robed is the LORD and girt about with strength.

R. The LORD is king; he is robed in majesty.

And he has made the world firm,

not to be moved.

Your throne stands firm from of old;

from everlasting you are, O LORD.

R. The LORD is king; he is robed in majesty.

Your decrees are worthy of trust indeed;

holiness befits your house,

O LORD, for length of days.

R. The LORD is king; he is robed in majesty. ©2015 United States Conference of Catholic Bishops