Through this Eucharistic celebration, we pray that the whole world may recognize and imitate the humility of Christ the Universal king, who did not seek political power but a kingdom of love and peace.
DOCTRINE AND FAITH
(Daniel 7,13-14; Revelation 1,5-8; John 18, 33-37: Solemnity of Christ, the King, 21st November, 2021)
On this last Sunday of the liturgical year the Church invites us to celebrate Christ the King of the universe. The conclusion of the story will be the definitive and eternal reign of Christ. He was at the beginning with the Father when the world was created, and He will also be at the end to judge all men.
Today's three readings speak to us of this kingdom. The first is Daniel’s prophecy, who in a night vision contemplates one similar to a son of man, who receives all power from God. The second is an acclamation of the Apocalypse, which recognizes Christ as the King who communicates his royal power. The Gospel is a passage from the passion according to St. John in which Jesus, with an impressive dignity, declares that he is a king, but not a political king.
In the Gospel episode, Jesus finds himself in a humiliating situation - that of being accused - before the Roman power. He was arrested, tied up, insulted, accused, and now his enemies hope to obtain the condemnation of the cross. They presented him to Pilate as one who aspires for political power, as the self-styled king of the Jews. The Roman procurator carries out his investigation and asks Jesus: Are you the king of the Jews? Jesus does not answer immediately, but first of all asks Pilate a question: Are you saying this on your own, or did others tell you about me? Pilate replies: Am I a Jew? Your people and the high priests have handed you over to me; what have you done? Pilate did not fale initiative of Jesus' trial, but the leaders of the Jews did, who handed Jesus over to him as a dangerous man, an enemy of Roman power. This is a very strange, scandalous situation, but one that is often repeated in human history. Very generous people, who are committed to the good of others, are often criticized and accused; they also try to condemn them, to prevent their action, which disturbs the powerful, the rich and those who want to keep their privileges. Jesus then answers Pilate's question, stating that his kingdom is not a political kingdom: My kingdom is not of this world; if my kingdom were of this world, my servants would have fought so that I would not have been handed over to the Jews; but my kingdom is not from here. It is clear that Jesus has no political ambition. After the multiplication of the loaves, the people, enthused by the miracle, wanted to take him to make him king, to overthrow the Roman power in Palestine and thus establish a new political kingdom, which would be considered as the kingdom of God. But Jesus knew that the kingdom of God is of a, completely, different kind, it cannot be based on weapons and violence. So, he retired to the mountain to pray, disappointing the crowd. Now, before Pilate, he points out that in Gethsemane his disciples did not fight to prevent him from being arrested: If my kingdom were of this world, my servants would have fought so that I was not handed over to the Jews. In the account of the passion, we see that the disciples also had political ideas and were thinking of Jesus’ kingdom on earth established by fight with weapons. In Gethsemane, Peter had drawn his sword and started the fight, but Jesus had to stop him. Jesus did not want to be defended with arms, but wanted to do the Father's will and establish the Father's kingdom, not by means of arms, but by means of the greatest generosity, the gift of his own life. The kingdom of God is a completely different kingdom from the earthly, political one. Surprised by what Jesus says, Pilate draws the conclusion: So you are a king? A king of another type, but in any case, guilty, Jesus replies in the affirmative: You say it: I am a king. Political power is not the only kind of power: there is a much more valid power, which is not obtained by human means. Jesus came to receive this power by bearing witness to the truth. He says to Pilate: For this I was born and for this I came into the world: to bear witness to the truth. Obviously, here he is referring to divine truth; he does not intend to speak of some scientific truth, but of a deeper truth, that of God: a truth that, in reality, is the revelation of love. The truth proclaimed by the New Testament is that God is love (cf.] John 4, 8.16) and wants to establish a kingdom of love in the world. Certainly, God wants to establish a kingdom of justice and holiness in the world, but first of all a kingdom of love. Whoever is open to love listens to Jesus’ testimony and welcomes it, and thus enters the kingdom of God. In this humiliating situation before Pilate Jesus manifests his glory: the glory of loving to the extreme, giving his life for the people he loves. This is the revelation of Jesus’ kingdom, this kingdom of truth and love is an ever-extending kingdom which will ultimately constitute one kingdom. Kingdoms founded on the power of arms are fragile: after a certain time, more or less long, they are overthrown, and their places are taken by force by other political powers, as we can see even today. But Jesus, power cannot be overthrown by the force of arms, because it is a profound power, which has its roots in the hearts of people and which places those who welcome him in a wonderful condition of peace and fullness.
In the first reading, the prophet Daniel foretells the power of one like a son of man: Behold, appearing in the clouds of heaven, one like a son of man; he came to the old man and was presented to him, who gave him power, glory and kingdom; all peoples, nations and languages served him; his power is an eternal power, which never sets, and his kingdom is such that it will never be destroyed. The prophet's words could easily be misunderstood, for he used the terms of the current language without bothering to distinguish between power based on truth and divine love and power based on force of arms and human ambition. However, they make it clear that Jesus’ power is a power that never sets, an eternal power that will never be destroyed, precisely, because it has the only valid foundation, that of truth and love.
In the second reading the author of the Apocalypse affirms that we too participate in the power of Christ. In the acclamation addressed to him who loves us and freed us from our sins with his blood, he declares that he has made us a kingdom of priests for his God and Father. It is a kingdom of priests, a kingdom founded on relationship with God, and not a political kingdom. With his sacrifice, Jesus obtained for us a deep relationship with God, a filial relationship, a relationship of mutual love, and this gave us real power over the world. If we are truly disciples of Jesus, our existence leaves a trace in the world and we become the light of the world, because gradually we introduce more justice, love and peace.
The author of the Apocalypse then announces the second coming of Jesus, to judge men and establish the kingdom of God forever: "Here he comes in the clouds and everyone will see him". This image corresponds to Daniel’s vision, who spoke of one like a son of man coming in the clouds of heaven. Even those who pierced him and all the nations of the earth will beat their breasts for him. Jesus gives us the grace of conversion, which is the precondition for the establishment of his kingdom. At the end he proclaims: I am the Alpha and the Omega, He who is, who was and who is to come, the Almighty! Jesus, the Son of God, of the same substance as the Father, is he who is, who was and who comes to establish his kingdom of truth and life, holiness and grace, justice, love and peace. +John I. Okoye.
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