The Solemnity of Our Lord Jesus Christ, King of the Universe
Today we celebrate the feast of Christ the King. Each liturgical year, we have a different set of gospel readings. For year B, which we have today, the word “king” and “kingdom” three times each. Also in this reading, the word “nation” appears. Pilate said to Jesus, “Your own nation and the chief priests handed you over to me. What have you done?" (Jn 18:35). Often, we completely de-politicize the gospel. However, think about it. Jesus was brought before the political establishment of the time, by the religious establishment of the time, to be judged, condemned, and finally crucified. Jesus’ condemnation and death as much a political event as it was a religious event.
Here are three points to consider as we celebrate Jesus Christ, king of the Universe.
“My Kingdom Is Not of This World”
When Pilate questioned Jesus, “Are you the king of the Jews?” Jesus did not deny that he was. Rather, he said: "My kingdom does not belong to this world” (Jn 18:36). Jesus’ response is significant because as a nation under Roman occupation, nationalistic sentiments were very high during Jesus’ time. Remember Barabbas who was released instead of Christ? He was in prison for insurrection (Mt 27:15–26). By bringing Jesus to Pilate and accusing him claiming to be king, the chief priests and elders were hoping that Pilate would condemn him for sedition. To Pilate’s relief and to the religious authority’s disappointment, Jesus rejected any nationalistic ambitions. As Jesus reiterated, “… my kingdom is not here.” (Jn 18:36). His vision was universal. His kingdom defied geographical boundaries. His kingdom was based on a totally different set of values, mainly love, humility, service, and self-sacrifice.
What does this mean for us? As people who live in this world and yet hoping to belong to Christ’s kingdom in the next, we have to be careful not to equate faith and nation. These days particularly, Christianity is being associated too closely with nationalistic and militaristic ambitions. The cross and the flag are being coalesced too easily. The Feast of Christ the King is an invitation to us to stay true to the vision Jesus had.
“Thy Kingdom Come!”
Every time we gather for mass, we pray the words that Jesus taught us to pray. We say, “Thy kingdom come!” What do we mean by these words? Jesus had a vision for his kingdom. When we pray, “Thy kingdom come,” how do we know that we are meaning the same thing that Jesus meant? Here is how.
During his lifetime and especially in teaching his apostles, Jesus gave us a glimpse of the kingdom Jesus proposed. We know that the kingdom Jesus proposed was not earthly; that he did not plan on enlisting his disciples in an armed rebellion, or that it included violence and war. He said to Pilate, “If my kingdom did belong to this world, my attendants would be fighting” (Jn 18:36). The kingdom he proposed was one where to be the first, his followers had to be the last (Mk 9:35); a kingdom where the master was the servant of all (Mk 10:45); a kingdom where saving one’s life meant losing it and losing one’s life for the sake of the kingdom meant saving it (Mt 20:16); a kingdom where a revolution lay in people loving their enemies, doing good to those who hate them, blessing those who curse them, and praying for those who mistreat them (Lk 6:27-28); a kingdom where everybody had their daily bread (Mt 6:11); a kingdom where the king ate and drank with the sinners, the poor, and those on the peripheries (Mt 9:11); a kingdom where people did not judge each other but left it to God (Mt 7:1); a kingdom where people did not serve God and mammon (Mt 6:24); a kingdom where the king gave up his life for the life of the world (Jn 3 16);. Is this what we mean when we pray, “Thy kingdom come?”
I hope that it is.
The Church: Kingdom or The Face of Christ?
In Christian history, the church was often equated with the kingdom of God. Conceptually, it is a good thought. Indeed, the church must mirror God’s reign. Later, the church became more realistic because she realized that she was both divine and human, holy and sinful, earthly and heavenly. In Catholic ecclesiology, the church is often referred to as a "sign of the kingdom of God," meaning that it is a visible representation of God's reign on earth, demonstrating the values and characteristics of that kingdom through the lives of its members and community practices.
The archdiocese of Cincinnati has invited all parishes to observe this Sunday as “Together Sunday.” It is an invitation to those who have been away, either from the Sunday celebration of the Eucharist or the Church, to reconnect with the faith community and with the Sacraments. Many people lost touch during COVID, for others life and its demands have come in the way, and many others believe that it is no longer necessary to be at Mass every Sunday. There are also those who feel alienated from the Catholic Church for theological and doctrinal reasons.
I am not sure how many folks today are at this Mass because someone reached out to you about “Together Sunday.” If you are here to reconnect with your faith, your Church, the Sacraments, the community, please know that we delight in your presence. After this Mass, I would to meet you personally and welcome you. I also want to thank those who did invite someone to join us today.
But more importantly, on this solemnity of Christ the Universal King, it is important to realize that the best way to welcome people is for the Church to be the face of Jesus Christ. If the Church can truly be the Sacrament of Christ’s love, mercy, compassion, peace, goodness, kindness – every Sunday will be a together Sunday. Whether the Church is called the kingdom of God or not is not the point. The point is whether the Church is the face of Christ to all people, at all times, and in every way.
The Eucharist is the face of Christ. The King breaks his body and sheds his blood for the life of the world. I hope this is what we mean when we pray, "Thy Kingdom Come!'
- Fr. Satish Joseph