If we rejoice in being of the same lineage and of the Royal Family of Our Lord Jesus Christ … we are obliged to take this filiation to its ultimate consequences in our daily existence, that is, living according to the Kingdom of Christ, and not according to the kingdom of this world.
Newsdesk (30/11/2024 13:35, Gaudium Press) Pope Pius XI teaches how, throughout history, the feasts of the Holy Church were born and added to the Liturgical Year, instituted and organized by the infallible Chair of Peter with the aim of benefiting the faithful according to the needs of each age. Thus, on December 11th, 1925, when the terrible and overwhelming wave of secularism that would invade all countries and lead humanity to turn its back on God was already being felt, at a time when many Catholics were giving their blood in defence of Christ and his Church, the same Pope proclaimed with his infallible voice: Christ is King! The Encyclical Quas primas, establishing the feast of the kingship of Our Lord Jesus Christ at the end of the Liturgical Year, had a special significance as an opposition to relativism and atheism: it declared to the world that everything has its end and its beginning in Christ, King of the Universe.
Jesus declares his kingship
In the first reading (Dan 7:13-14) of the Feast’s Liturgy, Daniel’s vision shows us Our Lord Jesus Christ in the manifestation of his regal greatness: “To him was given dominion and glory and kingship, that all peoples, nations, and languages should serve him” (Dan 7:14a).
Indeed, He is the glorious King, crowned in eternity and holder of authority over all creation. But, paradoxically, the Gospel of St. John presents the figure of this King in a situation of humiliation, with His hands tied, about to be scourged, crowned with thorns, condemned by His own people, crucified and killed. And then begins one of the most beautiful dialogues in all of Scripture.
The governor questions the Almighty
“Then Pilate entered the headquarters again, summoned Jesus, and asked him, ‘Are you the King of the Jews?'”(Jn 18:33). From the question, we realize that the governor had already heard the denunciations of the members of the Sanhedrin against the Divine Prisoner (cf. Mk 15:3; Jn 18:28-30) and wanted to know His intentions. Did He intend to ascend the throne of Israel and revolt the Jews against the rule of Rome (cf. Lk 23:1-2)? Had He in fact arrogated to Himself the title of Messiah when He was acclaimed by the crowds as the Son of David upon entering Jerusalem a few days earlier (cf. Mk 11:9-10)? Yet the Romans saw before them such a respectable, virtuous, balanced and submissive man! Was He really a revolutionary?
“Jesus answered, ‘Do you ask this on your own, or did others tell you about me?’ Pilate replied, ‘I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?'”(Jn 18:34-35).
The governor goes on to argue, claiming not to be concerned about the arrest of our Lord, who was handed over to him by the Jews themselves. This was the occasion chosen by Jesus to declare Himself King, despite being in circumstances that suggested the opposite. He had entered Jerusalem acclaimed as King, but such acclaim corresponded to a low, naturalistic and earthly conception of kingship. The nation wanted to carry in triumph a potentate of this world, a political messiah, who, aided by miracles, was supposed to obtain for them a strictly human salvation: the elimination of taxes and supremacy over the Romans.
In relation to this materialistic mentality, Our Lord will be a rock of scandal and a sign of contradiction (cf. Lk 2:34). In front of Pilate, the representative of the supreme power of the time, He will give a very different view of Himself and His regal authority – the only valid one – totally supernatural, which will be hated and persecuted by not a few throughout history, but will remain the sign of Christianity until the end of time.
The omnipotence of truth
“Jesus answered, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.’”(Jn 18:36)
One could perhaps conclude that, with this revelation, Jesus had renounced His dominion over the world. Such a statement makes no sense, given that He is the Omnipotent One, to whom the entire universe is subject. On the contrary, He wants to remind us that He is first and foremost the God-Man, as St. Thomas explains, citing St. John Chrysostom’s thoughts on this passage of the Gospel: ‘You ask if I am King, and I tell you that I am. But I am so by a divine power, for to this end I was born of the Father, of an eternal nativity, as God of God, as well as King of Kings.”
Therefore, the true scope of His declaration is this: ‘My Kingdom is not like the governments of this world, nor according to its maxims’. What’s more, as the Author of grace, and especially through the Redemption He will accomplish, Jesus is the King of hearts. He came to offer men supernatural sonship, which will not consist of adoption according to human concept, but of real participation in His divine nature, as the Apostle St. John will later say: “See what love the Father has given us, that we should be called children of God; and that is what we are” (1 Jn 3:1). Yes, children of God, heirs to the heavenly throne and princes of an eternal house!
We are of the lineage of the King
The Solemnity of Christ the King, inviting us to turn our attention and hearts to these grandiose panoramas, calls for the fulfilment of special responsibilities in our lives. Since we share in the divine nature and have become children of God through Baptism, among other privileges we are also entitled to His royalty, since, as well as being courtiers of Our Lord Jesus Christ, King of kings, we belong to His family as His true brothers, elevated to the rank of princes.
Therefore, if we rejoice in being of the same lineage and of the Royal Family of Our Lord Jesus Christ, temples of the Most Holy Trinity, we are obliged to take this filiation to its ultimate consequences in our daily existence, that is, living according to the Kingdom of Christ, and not according to the kingdom of this world.
By Msgr. João Scognamiglio Cla Dias, EP
Extracted, with alterations, from: New Insights on the Gospels, Vol. 4
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Compiled by Roberta MacEwan
