34TH SUNDAY OF ORDINARY TIME HOMILY – YEAR B 2024
CHRIST THE KING – BUILDING A KINGDOM OF JUSTICE, LOVE, PEACE AND TRUTH!
Jn 18.33-37 Dan 7.13-14 Apoc/Rev 1.5-8
Pope Pius XI proclaimed Christ the King as a feast in 1925, post-World War I, where there had been such a massive loss of life, of an estimated 16 million people, 20 million people wounded, including 8 million permanently disabled in some way, and that’s not to consider those permanently emotionally traumatised by war. There had been so much mass suffering after 4 years of grinding warfare, with troops as cannon fodder, facing new fangled weapons of destruction of life and property, with no ultimate positive outcome, except that peace had finally come with Armistice Day, after a pointless war between so-called Christian nations or empires, most of which had collapsed by the end of it all.
“The Pope asserted that the most effective defence against the destructive forces of the age is the recognition of the kingship of Christ.” It can only be presumed that the Pope was hoping for the person of Jesus to be a focus for universal peace and acknowledging our common humanity, across national boundaries and borders. All to no avail by 1939, when World War II began, the deadliest military conflict in human history, where another 70-85 million were killed, not to forget the enduring, long-lasting suffering and trauma.
And here we are in a world still racked by conflicts between nations and different ethnic and religious groups. Meanwhile, this feast is meant to remind us of the need for peace and good will, as we hope for this world to become a better place and safe home for the 8 billion humans on this planet, despite the ongoing problems.
Last year, the Gospel for this feast was Matthew’s description of Jesus’ image of the Last Judgment with the separation of the sheep and the goats, the simple criterion being whether or not basic human needs had been served, from hunger to thirst to welcoming the stranger, to clothing the naked, visiting the sick and in prison, otherwise described as the corporal works of mercy. This is the easy one to preach on, although we can’t take Michelangelo’s artistic interpretation and his fertile imagination literally!!
Next year, the Gospel is from Luke, depicting Jesus on the Cross being taunted, with the 2 criminals alongside, one recognizing his innocence, with Jesus’ promise of paradise.
This year, Year B, we move to John’s account of Jesus’ trial before Pilate, acknowledging he is indeed a king, but not in the terms Pilate or Jesus’ opponents understand. He poses no threat to Pilate’s authority and power, and Pilate seems to realize that, looking for ways of resolving the situation without resorting to the death penalty for Jesus as an innocent victim here. Yet, he feels he has to appease the accusers, and let them have their way, ironically, for the sake of peace. Basically, he sells his soul, caving in to the capricious will of those determined to have Jesus permanently removed from the scene, and so seeking all sorts of false justifications for his conviction.
Gina, a good friend of mine, who is a keen lateral thinker, is very critical of Pilate getting so much press, as in every time we say the Creed! She thinks he should be downgraded and his name omitted, but it does go back to the early Councils of the Church, and so it’s considered a bit difficult to give him a miss! One would think he’d be surprised at being remembered so prominently down through the ensuing centuries, as he was a relatively junior governor in Judea, in the pecking order of the Roman Empire of the time.
The 1971 rock opera, Jesus Christ Superstar, even has Pilate passing the buck, sending Jesus off to minor King Herod, who asks for signs and wonders, asking Jesus to walk across his swimming pool, then sending him back to Pilate!! And also in 1971 musical Godspell was launched, but Pilate misses a guernsey there! What is interesting is that these shows were such big hits, highlighting the relevance importance of the life and message of Jesus, expressed in somewhat contemporary terms.
At the same time, Professor Google tells me that the Ethiopian Orthodox Tewahedo Church “believes Pilate became a Christian and venerates him as a martyr and a saint, a belief which is historically shared by the Coptic Church.” Whatever about the facts or the truth of the matter, it’s an interesting twist on what might have happened to him later on, as he faded out into history.
Evangelist John has him presenting a scourged Jesus, after torture, to the crowds, who have been swayed, by what might be called populist religious leaders, to seek his condemnation. As Pilate asks cynically a key question, “What is truth?”, there is a suggestion of early notions of fake truth, being whatever one wishes to believe, rather than face the undeniable fact that throughout his ministry, Jesus had taught, preached and lived a Gospel message of good news for all, a call to faith in a God of love and life, of compassion and forgiveness.
The main cause of his demise was in speaking the truth to power, primarily to the religious leaders of the day, their primary concern being their positions and external religious ritual observance, but with little or no understanding, concern or compassion, for those subject to their authority. Their hypocrisy has been exposed by Jesus and they deeply resent it.
Meanwhile, Jesus stands firm before all, proclaiming his innocence, throughout the proceedings, yet fully aware and anticipating the inevitable outcome, but all in his own time, as he has fulfilled his public ministry, and commissioned his followers to continue his mission. And so, here we are today, gathered in faith and committed to mission in a most imperfect world.
Dali’s image of Christ of St John of the Cross (show image) evokes the thought of Jesus overlooking humanity from above, evoking John’s Gospel notion of the crucified Christ drawing all to himself, rising above the imperfections and sufferings of flawed humanity below. It offers a sign of hope and peace for those who believe, despite the obstacles and crosses which arise along the path of life as disciples.
Says feminist theologian ES Fiorenza: “The one who reigns proclaims wholeness, healing and spiritual power, not as hierarchical power, as power over, but as power for, an enabling power.” And as Claude Mostowik MSC concludes: “This is how we experience this reign. It is here and now.” Still, the Jesus message and mission endures, and it’s up to you and me to apply it in our lives, to respond in faith, word and action.
john hannon 24th November 2024