Religion usually feels old. Like, ancient-stone-and-dusty-incense old. But the Feast of Christ the King is actually a relative newcomer to the Catholic calendar, and its origin story is way more radical than most people realize. It wasn’t dreamed up by medieval monks in a cloister.
It was a middle finger to dictators.
Honestly, if you look at the timing, it makes total sense. We’re talking 1925. Europe was a mess. Fascism was rising in Italy under Mussolini, and the world was still reeling from the sheer, bloody pointlessness of World War I. Secularism wasn’t just a trend; it was becoming a weapon used by governments to demand total, unquestioning loyalty from their citizens.
Pope Pius XI saw this happening and decided he needed to make a statement. He wasn't just talking about heaven. He was talking about who actually owns your soul and your daily life right now.
The Political Firestorm Behind Quas Primas
When Pius XI sat down to write the encyclical Quas Primas, he wasn’t just doing "churchy" stuff. He was reacting to a very specific, very scary reality. In Mexico, the government was literally hunting priests during the Cristero War. In Russia, the Soviet Union was solidifying a militantly atheistic state.
The Pope looked at the world and saw "The Reign of Carelessness." People were treating faith like a private hobby you do on Sundays, while letting the state dictate their morality the rest of the week.
He established the Feast of Christ the King to remind people that no president, no king, and no dictator has the final say. It’s a bold claim. It says that if a law is unjust, it doesn't matter who signed it—it's void before a higher power. This isn't just theology; it’s a manual for civil disobedience.
Think about the Cristeros in Mexico. Their battle cry was "¡Viva Cristo Rey!" (Long live Christ the King!). They weren't fighting for a political party. They were fighting for the right to believe that something existed above the government. Many of them went to the firing squads with that phrase on their lips. It’s heavy stuff.
Why the Date Keeps Changing
If you’re confused about when this feast actually happens, join the club. It’s moved around.
Originally, Pius XI put it on the last Sunday of October. He did that on purpose. He wanted it to happen right before All Saints' Day, basically saying that Christ’s glory is what makes the saints possible. Plus, it was a direct counter-programming to "Reformation Sunday."
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But then 1969 happened.
The Church did a massive overhaul of the calendar (the Novus Ordo). They moved the Feast of Christ the King to the very last Sunday of the liturgical year. Now, it serves as the "Grand Finale." It’s the Sunday before Advent begins. The vibe shifted from a defensive political statement to a cosmic "end of the world" celebration.
Lutherans, Anglicans, and many Presbyterians liked the idea so much they started celebrating it too. It’s one of those rare moments where different denominations actually agree on a "new" holiday.
It’s Not About Crowns and Capes
When we hear "King," we think of Disney movies or the British Royal Family. That’s a mistake here.
In the context of the Feast of Christ the King, the imagery is deliberately upside down. The Gospel readings for this day almost always focus on two things: Christ being crucified or Christ acting as a shepherd.
It’s weird, right? You celebrate a King by reading about a guy getting executed by the state.
But that’s the whole point. The "Kingship" being celebrated is one of service and sacrifice. It’s a total subversion of how we usually think of power. In a world where "might makes right," this feast claims that "love makes right."
The Social Impact You Won't Hear in a Homily
Most people think this is just a day for singing "Crown Him with Many Crowns" and going home to eat roast beef. But the implications are actually kind of stressful if you take them seriously.
If Christ is King, then:
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- Your bank account isn't yours.
- Your political party isn't your master.
- Your national identity is secondary to your humanity.
Theologians like Henri de Lubac and later, even Ratzinger (Pope Benedict XVI), argued that the Feast of Christ the King was a "liberation" from the ideologies of the 20th century. It was a way to say "No" to the totalizing claims of the state.
Even today, in places where religious freedom is under fire, this feast feels incredibly relevant. It’s a reminder that the "powers that be" are temporary. They’re rentals.
How It’s Celebrated Around the World
It isn't just a quiet prayer. In many cultures, this is a massive, loud, public event.
In the Philippines, massive processions take over the streets. People carry statues and banners, literally reclaiming public space for their faith. It’s a visual way of saying, "This city belongs to God, not just the bureaucrats."
In Poland, they took it a step further. In 2016, they officially "enthroned" Jesus as the King of Poland in a ceremony attended by the President. Now, that’s controversial. Some people love it as a national identity thing; others think it blurs the line between church and state too much. But it shows that the Feast of Christ the King still has teeth. It’s still causing arguments.
In Latin America, the day is often linked to social justice. If Christ is the King of the poor, then a government that neglects the poor is committing treason against the King. It turns a "religious" holiday into a platform for human rights.
The Liturgical Color: White and Gold
You’ll notice the priests wearing white or gold. It’s the color of joy, purity, and victory. It’s a stark contrast to the purple of Advent which starts just seven days later. It’s like a final burst of light before we enter the quiet, expectant darkness of the Christmas prep season.
Common Misconceptions
People get this feast wrong all the time.
First, it’s not about wanting a theocracy. The Church isn't saying we should have a King-Priest running the DMV. Rather, it’s about "the internal rule." It’s about who sits on the throne of your heart. (Yeah, that sounds cheesy, but that’s the technical theology).
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Second, it’s not a celebration of "triumphalism" in the sense of bullying others. It’s actually meant to be a humbling reality check for leaders. If you’re a boss, a parent, or a politician, this feast reminds you that you’re an under-manager. You’re accountable.
Third, some think it's an "ancient" tradition. Nope. Your great-grandparents might be older than this feast. It was established by Quas Primas on December 11, 1925. It’s a modern response to modern problems.
What You Can Actually Do This Week
If you want to lean into the spirit of the Feast of Christ the King without just sitting in a pew, here’s the "expert" take on practicing it:
Audit your loyalties. Take ten minutes. Look at your social media feed or your recent stress levels. What is actually "ruling" you? Is it the news cycle? Is it your boss? Is it your need for approval? The feast is a "reset button" for your priorities.
Read the history of the Cristeros. Look up Graham Greene's The Power and the Glory. It’s a novel, but it captures the gritty, messy reality of what it meant to hold onto the "Kingship of Christ" when the government made it illegal. It'll give you a lot more respect for the holiday than a gold-leafed prayer card ever will.
Perform an act of "subversive" service. The King we’re talking about washed feet. Do something for someone who can’t do anything for you. Help someone that your "side" of the political aisle usually ignores. Break a social boundary in the name of compassion.
Examine the "Common Good." Pius XI wrote about how "the King" desires the welfare of all, not just the elite. Check out a local charity that handles basic needs—food, shelter, dignity. Support them. That’s more "Christ the King" than any parade.
Prepare for Advent. Recognize that this feast is the "bridge." It’s the transition from seeing God as the ruler of history to seeing God as a tiny, vulnerable baby in a manger. The contrast is the whole point of the Christian story.
The Feast of Christ the King isn't just a day on the calendar. It’s a challenge. It asks a very simple, very uncomfortable question: "Who’s really in charge of your life?"
Most of us don't like the answer. but that’s exactly why we need the reminder every year.
Practical Next Steps
- Check your local parish or church schedule for the last Sunday of November (or the last Sunday of October if they follow the Extraordinary Form). These services often feature the "Act of Dedication of the Human Race to the Sacred Heart of Jesus," which is a foundational text for this feast.
- Download the encyclical Quas Primas. It’s surprisingly readable for a 100-year-old document. It spells out exactly why the Pope thought "secularism" was the greatest threat to human happiness.
- Reflect on the "End of Time." Since this feast marks the end of the liturgical year, it's a traditional time to reflect on your own mortality and the "final things." Set aside 15 minutes for a personal "end of year" review of your spiritual goals before Advent starts.