Though it never made the American Film
Institute's recent list of the 100 best movie quotes, Mel Brooks' remark
in "The History of the World, Part 1" - "It's good to be
the king!" - seems to fit snugly into Sunday's Feast of Christ the
But it also creates a huge problem. One of the
misunderstandings that haunts the celebration of Christ the King revolves
around how we think of kings and queens. If our concepts are fueled by
centuries-old western European idea of royalty, we'll miss most of what
our sacred authors are conveying when they speak about God or Jesus as king.
When we read the story of the establishment of
the Jewish monarchy in I and II Samuel, and then explore the various
biblical laws that apply to these leaders, we discover that no one in Israel
was ever permitted to be an absolute ruler. Their power was limited by Torah
regulations, and they were given a job description emphasizing their
obligations to the helpless in the realm.
For instance, three groups of people could
knock on the palace door day or night and be granted an audience with the
king: widows, orphans and resident aliens. In each case, these individuals
had no one to defend their rights. The king was expected to fill that role.
Many kings, of course, never worried about any
of those biblical expectations. That's why Ezekial, planning for Israel's
return from exile, reminds his audience that some monarchs scattered instead
of shepherded their people (Ez 34: 11-12, 15-17).
The situation was so bad that the prophet
expects Yahweh to now step in and take the place of such tyrants. "I
myself," Yahweh promises, "will look after and tend my
sheep....The lost I will seek out, the strayed I will bring back, the
injured I will bind up, the sick I will heal,...shepherding them
Jesus employs a parallel image in Sunday's
well-known Gospel (Mt 25: 31-46). The "king" in the story rewards
those who, like good Jewish kings, care for the helpless. It's the hungry,
thirsty, stranger, naked, sick and imprisoned who most need help. In the
same way, those sent into the "eternal fire prepared for the devil and
his angels" are people who refuse to assist the helpless.
The irony of this passage is that the king not
only champions the cause of those with no clout, but also actually
identifies with them. That reminds me of the grade school students some
years ago who so identified with a classmate who had lost her hair due to
chemotherapy that they shaved their own heads. That's why Jesus can state,
"What you did or did not do for one of these least ones, you did or did
not do for me!"
Such identification provides a key for
understanding the second reading (I Cor 15: 20-26, 28). Those who dare to
become one with Jesus will discover that they've also become part of the
life-giving force He brought into the world.
Paul expresses this experience in classic
terms: "For just as in Adam all die, so too in Christ all shall be
brought to life, but each one in proper order; Christ the firstfruits; then,
at His coming, those who belong to Christ....For He must reign until He has
put all His enemies under His feet. The last enemy to be destroyed is
Sounds beautiful, but there's just one
problem. Jesus' plan for ridding the world of death demands that His
followers die with Him. It's not necessarily by physically dying that one
achieves life, but by dying enough to become one with those around us. That's
why we constantly must return to the revolutionary concept ex-pressed in the
Gospel. One best receives life by giving life to others.
Christians can certainly resonate with Mel
Brook's pleasure in being king. But if we're not a good king for others,
we can't possibly identify with the ancient Jewish kings - and
especially not with Christ the King.