HOMILY 34TH SUNDAY OF ORDINARY TIME
CHRIST THE KING, BUT NOT THE SORT OF KING EXPECTED
THE GOOD AND JUST ONE UNJUSTLY CRUCIFIED
Lk 23.35-43 2Sam 5.1-3 Col 1.12-20
The Church’s liturgical year rolls around yet again, as we approach Advent and Christmas, conluding Year C of Luke’s Gospel, and back into Mark’s for Year A, as the cycles go on.
This is a 20th century feast, proclaimed in 1925 by Pope Pius XI, in reaction to the horror of the human suffering and losses of World War I, along with the disappearance of 4 monarchies in Europe, and also in response to the perceived increasing secularism and atheism. But there was a triumphalist emphasis on the kingly reign of Christ over all, with Vatican II providing a more balanced perspective on Jesus as the Suffering Servant as well, sharing our human experiences, and so the image of the Cross stands out.
As Claude Mostowik MSC says: “We are invited to reflect deeply on who Christ is for us, the nature of his presence, that we may reorient our lives around the power of mercy, kindness, peace and service – not domination and control. To do this, Luke transports us to the unlikely place of Jesus’ crucifixion to manifest God’s power in the face of apparent defeat, to give birth to a reign of gentleness, kindness and forgiveness… The feast challenges any attempt to make Jesus a supporter of empire or prosperity gospel teaching and institutions that focus on accumulation and profit, rather than care for God’s people and Mother Earth.”
The Gospels for Christ the King differ markedly. From Matthew’s Last Judgement scene with Michelangelo’s fertile imagination and fearsome artistry on the Sistine Chapel ceiling, to Luke’s portrayal of the brutality of the Crucifixion, which we have today, to John’s decription of the scene with Jesus before Pilate, prior to his own unjust conviction, where he confirms his identity as king, but not of this world, but as one who witnesses to the truth, spoken by him, where all are called to hear his voice and respond in faith.
In our Catholic tradition, in particular, the image of the crucified Jesus is just part and parcel of our growing up, which we tend to take for granted. At the same time, when we think about it, it’s quite a horrific depiction of inhumanity, where such torture can be inflicted on another human being, especially one who is innocent. In more recent times, I have been asked by primary aged students why this could have happened to a good person like Jesus? To them, it’s just not right or fair, and one can only agree!
Yet, it is more than just a historical event. It’s at the heart of our theology and faith, that in life, crosses are faced by us all in different ways, and there is nothing right or good about suffering, but mortality faces us all in the end. Jesus leads us in the direction of living life well here and now as best we can, and shows us the way to fullness of life in the end.
Today we have a response in faith from the so called ‘Good Thief’, although we don’t know what he had been up to, except that he admits he deserves his punishment, although crucifixion is a rather drastic and sadistic sentence.
There is a sequence here, where Luke begins with the ordinary people standing by silently, with the religious leaders as the main taunters, having a go at Jesus, telling him to save himself, Then the soldiers come into it, as the agents of crucifixion, ironically giving Jesus his true title as King of the Jews, but without any comprehension. After all, they are just doing their job, obeying orders. The apparently unrepentant ‘bad thief’ comes next, further verbally attacking Jesus, giving him the title ‘Christ’, telling him to save himself.
It is the second thief who reflects the turning point here, as he acknowledges Jesus by name, without qualification, and asks for acceptance into his kingdom, where Jesus readily responds in the affirmative.
Kingship in the Old Testament meant a responsibility to care for those in need, and to protect them. Social security was non-existent, and so the vulnerable were totally dependent on a benevolent and compassionate leader, who was prepared to follow through on his obligations, as leader, with a concern for all, not just the high and mighty and wealthy.
The first reading about David’s appointment as king portrays him in the image of a shepherd, moving from being a simple shepherd boy, to the leader of his people, with a concern for each individual, much as the conscientious shepherd was one who kept an eye out for all of his flock. This is presumably why Jesus uses the same metaphor for himself as Good Shepherd, which goes for us too, as we continue his ministry of service.
The Jerome Biblical Commentary today’s says: “Those who contemplate this scene of faith know that Jesus crucified is all that is denied of him… The ‘good’ criminal initiates the positive responses to Jesus. Luke’s soteriology and theology of the cross find powerful dramatic expression in this ‘gospel within the Gospel’… Jesus’ kingly rule is begun by his death and resurrection… The criminal has deep faith that the dying Jesus is truly a king and can dispense the pardon and mercy that only a king can… This aspect of salvation is also present in Jesus’ table fellowship with sinners and his restoration of unclean folk to be with their fellow human beings.”
Local late great scripture scholar, Frank Moloney SDB, whose funeral was last Monday, says of this passage: “No matter what his defects may have been, he is prepared to accept his sinfulness, and turn to Jesus for mercy and salvation… The Lucan Jesus makes it clear his mission is not to save himself, but to go on saving others. Through the saving event of the cross, he returns to the Father, in the company of those he has saved.”
And so, as disciples of Jesus, we continue in his company as people of God, continuing to build his Kingdom of reconciliation, justice, love and peace in our own lives, as we respond positively to his Gospel, following his example as Servant King.
john hannon 23rd November 2025