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Sunday Homily - 24 November 2024 - XXXIV Week in
Ordinary Time (B) - Solemnity of Christ the King of the Universe
Mass Readings: Dan
7:13-14 Ps 92 Rev 1:5-8
Jn 18:33-37
Key Verse to Meditate: Pilate
therefore entered again into the Praetorium, and summoned Jesus, and said to
Him, "Are You the King of the Jews?" (Jn 18:33).
Dear
Brothers and Sisters in the Lord,
Today,
the Church celebrates the Solemnity of Christ the King, the ruler of the
universe. This Sunday also marks the conclusion of the liturgical calendar.
Next Sunday, with the beginning of Advent, we will embark on a new liturgical
year. Christ’s kingdom is one of mercy, justice, and love—a
kingdom that transcends earthly powers and calls us to live in its light. Jesus
came to establish a different kingdom on Earth, a kingdom purely based on the kingdom
values of forgiveness, mercy, love, justice and peace (cf. Is 9:5-6).
Christ Jesus spoke
of the heavenly kingdom and spoke of giving witness to the kingdom value of
truth. Today, as we celebrate the Solemnity of Christ the King, we are invited
to reflect on Jesus’ kingship. Unlike worldly kings, who often rule with power,
wealth, or domination, Christ’s kingship is rooted in truth, service, and
sacrificial love. This feast, instituted by Pope Pius XI in 1925, reminds us to
recognize Christ as the center of our lives and the true ruler of our hearts.
The First Reading: The Son of Man
In
the prophecy of Daniel (Dan 7:13-14), we see a majestic vision of "one
like a Son of Man" coming on the clouds of heaven, to whom dominion,
glory, and kingship are given. This vision points to Jesus, whose kingdom is
universal, everlasting, and indestructible. Unlike earthly rulers, whose reign
is fleeting, Christ's dominion is eternal. This challenges us to anchor our
faith in His kingdom, which offers hope and justice, especially in a world
often marked by chaos and inequality.
In
the Old Testament, this title ‘Son of Man’ immediately reminds us of the
messianic figure spoken of by Daniel in the first reading of today (one like a
“son of man” came with the clouds of heaven -Dan 7:13-14) and in a reference to
the prophet Daniel himself in Dan 8:17. In the Psalms, the title simply refers
to the ideal man (Ps 8:4, 80:16; 144:3). But in the New Testament, in all four
Gospels, Jesus uses this remarkable title ὁ υἱὸς τοῦ ἀνθρώπου for himself (Mt
8:20; 9:6; 11:19; Mk 2:28; 8:31; Lk 5:24; 6:5; 7:34; 9:22; 12:8; 17:22; Jn
3:13). The self-designation of Jesus as the “Son of Man” that occurs frequently
in the synoptic Gospels focuses more on Christ’s divinity than his
humanity. This title also emphasizes
both His messianic identity and His solidarity with humanity.
The
occurrences of the title “son of man” (ben Adam)
being addressed to prophet Ezekiel occurs about eighty-seven times in the book
of prophet of Ezekiel. This is one of
the features that make Ezekiel unique among the Old Testament prophets. The
Prophet Ezekiel being addressed as “son of man” in the vison is to single him
out from the divine beings that appear in this theophany as well as to
distinguish his mortal nature among the divine beings (Ezek 2:3-4). In Hebrew, the usage of the phrase, “Son of,”
literally means “Partaking of the nature of.” In other words, Ezekiel as a “son
of man” suggests that he has the nature of a human being and therefore this
address of God to prophet Ezekiel, makes him a human representative before God
on behalf of the Israelites.
But
there is a difference when this title is used for Christ the Lord in the Bible.
The prophet Ezekiel was only a prophet and a messenger of God’s word. but this
title “Son of Man,” in the Gospels which Jesus frequently uses as we see it in
the Gospel of Luke (Lk 5:24; 6:5; 7:34; 9:22; 12:8; 17:22), emphasizes both his
messianic identity and His solidarity with humanity. C. L. Blomberg sees a three-dimensional
aspect to the “son of man” sayings in the Gospel, namely, they present Jesus in
his earthly role, highlight his suffering, and also point to his glory.
According to him, the term “Son of Man” when used for Christ, actually focuses
on the exaltation and pre-existence of Jesus, who was present in God’s heavenly
throne room and given everlasting authority over all the world.
Jesus’ Authority to Forgive Sins
In
the New Testament, Christ, the Son of God, is uniquely portrayed as possessing
divine authority to forgive sins. This authority is evident in His teachings
and actions, particularly in His parables and miracles.
In
the parable of the two creditors, Jesus illustrates that a servant who is
forgiven a great debt by the king responds with deeper love and loyalty toward
his master (Lk 7:40-43). Similarly, in the parable of the unforgiving servant,
the king shows immense mercy by forgiving a servant's massive debt. However,
the forgiven servant is later punished severely when the king learns of his
refusal to extend the same mercy to a fellow servant (Mt 18:23-35). These
parables highlight not only the value of forgiveness but also the expectation
that those who receive mercy must, in turn, show mercy to others.
In
the Old Testament, particularly in the Book of Daniel, the title "Son of
Man" is used without any direct reference to the authority to forgive
sins. The prophetic vision in Daniel 7:13-14 depicts the "Son of Man"
as one to whom dominion, glory, and kingship are given. However, the text does
not specify the nature of this authority, nor does it mention forgiveness.
In
contrast, the New Testament reveals Jesus, the Son of Man, as exercising the
divine prerogative to forgive sins—a power traditionally understood to belong
to God alone. In Luke 5:24, Jesus openly declares His authority to forgive
sins, saying:“But to prove to you that the Son of Man has authority on earth to
forgive sins,” He said to the paralytic, “I tell you, get up, take your
stretcher, and go home.”
The
Greek term for authority, ἐξουσία (exousía), used in Luke 5:24, is linked to
the dominion described in Daniel 7:14, where the "Son of Man" is
granted everlasting power. However, Jesus’ authority to forgive sins is a
significant development beyond Daniel’s vision. In forgiving the sins of the
paralytic, Jesus not only demonstrates His divine authority but also reveals
His mission: to forgive and to overcome sin.
This
act of forgiveness underscores Jesus’ unique identity as the one who shares in
God’s divine prerogative. By forgiving sins, Jesus declares His role as the
ultimate reconciler, bridging the gap between humanity and God. His actions
reveal that He has come to destroy the power of sin and to offer healing,
restoration, and salvation.
In
today’s second reading (Rev 1:5-8), Jesus is presented as the "faithful
witness," the one "who loves us and has freed us from our sins by His
blood." His kingship is characterized by redemption, not coercion. He does
not demand allegiance through fear but invites us into a relationship of love.
St.
John affirms that Jesus is the one "coming with the clouds" and will
rule over the kings of the earth. His credentials are extraordinary: He is the
"firstborn from the dead" and the one who has liberated us from our
sins. By His redemptive act, He has made us a kingdom of priests serving God
the Father.
The
Lord God declares His ultimate identity: "I am the Alpha and the
Omega," says the Lord God, who is and who was and who is to come, the
Almighty (Rev 1:8). This declaration reminds us that glory and dominion belong
to God forever. As His faithful followers, we are called to worship Him as our
Savior and Lord until the end of our lives.
The Gospel Reading: Are You the King of the Jews?
In
today’s Gospel (Jn 18:33-37), Pilate asks Jesus a direct and politically
charged question: “Are you the King of the Jews?” Jesus responds profoundly,
“My kingdom is not of this world.” He explains that His kingdom is not
established by armies or political power but is founded on the eternal
principle of truth. Jesus declares, “Everyone who belongs to the truth listens
to my voice.” When Pilate presses further, asking if Jesus is a king, He
replies: "You say that I am a king. For this I was born, and for this I
came into the world, to testify to the truth. Everyone who belongs to the truth
listens to my voice" (Jn 18:37).
Jesus’
kingship is radically different from any earthly notion of kingship. It is a
kingdom of peace, justice, and truth. As today’s liturgical preface for the
solemnity beautifully describes, Christ’s kingdom is one of truth and life,
holiness and grace, justice, love, and peace. This concept of a kingdom is
entirely foreign to Pilate, who can only conceive of power in political terms.
A Kingdom of Truth
Pilate
expected Jesus to be a political rebel and anticipated a political answer.
Instead, Jesus reveals that Pilate is far removed from His heavenly kingdom.
When Pilate insists, Jesus explains that His mission is to testify to the
truth. This truth is not abstract; it is incarnate in Jesus Himself, as He
earlier proclaimed: "I am the way, the truth, and the life" (Jn
14:6).
The
Magi, at the time of Jesus’ birth, came seeking the "King of the
Jews" (Mt 2:1-2), recognizing a kingship unlike any other. Jesus’ kingdom
is not about dominion over territories but about bearing witness to the truth.
Those who belong to the truth-those transformed by God’s grace-hear His voice
and become part of His kingdom.
When Pilate, after finding no fault in Jesus, presents Him to the crowd as "the King of the Jews," the people choose Barabbas, a known bandit, over the King of Truth. This rejection underscores humanity’s frequent failure to recognize the true king and His heavenly values.
Jesus Came to Bear Witness to the Truth
Jesus’
kingship is rooted in His mission to reveal the truth. Pilate, tragically, does
not understand what truth is (Jn 18:38). He fails to grasp the significance of
Jesus, the Jews, or the deeper spiritual debate unfolding before him.
For
Jesus, the truth is everything. Throughout His life, He testified to the truth:
The truth about God the Father, the truth about eternal life, the truth about
humanity’s struggle in this world and the truth about life, death, and salvation.
The mission of the King of the Universe is to lead us into the truth and bear
witness to it (Jn 8:44-45). Those who accept this truth are liberated by it: "You
will know the truth, and the truth will set you free" (Jn 8:32).
The King Who Forgives
On
this feast of Christ the King, we are invited to reflect on an essential aspect
of His kingship: forgiveness. Throughout His mission, Jesus embodied and shared
the unconditional forgiveness of God. His mission statement, as He declared,
was: "The Son of Man came to seek out and to save the lost" (Lk
19:10). Jesus is the ultimate symbol of God’s merciful love. He understood that
humanity’s greatest need was not merely physical healing but the forgiveness of
sins (Mt 9:5). Even before His birth, His mission was revealed by the angel: "She
will bear a son, and you are to name him Jesus, for he will save his people
from their sins" (Mt 1:21). St. Paul affirms this mission, proclaiming: "He
has rescued us from the power of darkness and transferred us into the kingdom
of his beloved Son, in whom we have redemption, the forgiveness of sins"
(Col 1:13-14).
Jesus and His Ministry of Reconciliation
Throughout
His ministry, Jesus extended God’s mercy to sinners and tax collectors, showing
them that they had a special place in God’s heart. He offered forgiveness in
ways that were both transformative and liberating. To the woman caught in
adultery, He said: "Neither do I condemn you. Go your way, and from now on
do not sin again" (Jn 8:11). To the paralytic brought to Him by friends,
He said: "My son, your sins are forgiven" (Mk 2:5). Even in His final moments on the cross, Jesus
demonstrated His boundless mercy by forgiving His offenders: "Father,
forgive them; they do not know what they are doing" (Lk 23:34). St. Paul,
in his letter to the Colossians, emphasizes the profound truth of Christ's
sacrifice: "For in Him all the fullness of God was pleased to dwell, and
through Him, God reconciled all things by making peace through the blood of His
cross" (Col 1:19-20). The prophet Isaiah had already foretold this
redemptive act, declaring: "He was wounded for our transgressions, crushed
for our iniquities; upon Him was the punishment that made us whole, and by His
bruises, we are healed" (Is 53:5). To the repentant thief crucified beside
Him, Jesus offered the ultimate assurance of forgiveness and eternal life: "Truly
I tell you, today you will be with me in Paradise" (Lk 23:43).
Points for Reflection
Jesus – A Different King
Jesus
was not a king born in a palace but in a manger among domestic animals. He was
a king who chose the least place in the social order (Mt 20:28, Mk 10:45, Jn
13:1-17). Instead of wearing a crown of gold, He wore a crown of thorns. Rather
than being carried by others, He carried the cross of a criminal and died on
that cross as though He were a criminal.
He
owned no property of His own; as He said: “The Son of Man has no place to lay
His head" (Lk 9:58). He died as a penniless preacher and was buried in a
borrowed tomb (Lk 23:50-56). Jesus came not to bring a sword but to bring peace
(Mt 10:34-36). His mission was to bring peace to the world (Lk 2:14; Jn 20:21),
and above all, to save humanity from sin and eternal death (Mt 1:21).
Thus,
Jesus’ kingdom is not one of power and exploitation built on violence but a
kingdom of peace, love, and justice. He died not only as the King of the Jews
but as the King of all nations. His victory over sin, Satan, and the powers of
the world was achieved through His death on the cross and His glorious
resurrection.
Christ the King of Forgiveness
Jesus’
kingship is not about domination or earthly power but about reconciliation and
redemption. He seeks not to rule over us with fear but to lead us into the
freedom of God’s love through forgiveness. His acts of mercy invite us to be
reconciled with God and with one another. In His kingdom, forgiveness is not a
weakness but the greatest strength—a divine power that heals and restores.
To live by the Truth: As
followers of Christ the King, we are called to Live by Truth. In a world filled with relativism and
falsehood, we must anchor ourselves in Christ, who is "the way, the truth,
and the life." This requires courage to witness to our faith in both word
and deed.
To Serve Others: Secondly, Christ’s
kingship is one of service and sacrifice. We are called to emulate His example
by serving those in need, particularly the marginalized and the forgotten.
To Hope in His Reign: Thirdly,
amid uncertainties, we can take solace in the assurance that Christ reigns. His
kingdom is not about earthly triumph but about eternal salvation.
The
interaction between Jesus and Pilate challenges us to reflect on our
understanding of kingship. Pilate represents the worldly pursuit of power and
control, while Jesus embodies the divine mission of service and truth. In our
lives, do we listen to the voice of truth, or are we swayed by the noise of the
world?
St.
John reminds us that Christ is not only the King of the present but also the
"Alpha and Omega," the Lord of all time. Are we prepared to let this
King transform our lives through His love and mercy?
Do
you recognize that the Lord Jesus has been given all authority and power to
reign over heaven and earth? Is your life submitted to the Lordship of Christ?
Do I live bearing witness to the truth? As the believe of Jesus Christ, what is
truth for me?
When
we pray our father, we say, your kingdom come. Your will be done, on earth as
it is in heaven (Mt 6:10). What is the meaning of praying that God’s kingdom
may come?
As
we celebrate this solemnity, let us renew our commitment to Christ as our King.
The psalmist reminds us to sing of God’s majesty and power: "The Lord is
king; He is robed in majesty." This is not an image of a distant ruler but
of a King intimately involved in the lives of His people. As we proclaim Christ
as King, we are called to allow His majesty to shine in our actions, words, and
commitment to His truth. Let us enthrone Him in our hearts and allow His truth,
love, and peace to guide our lives.
