CHRIST THE KING
(Cycle
B)
Revelation
1,5-8
John
18,33b-37
In the last Sunday of the
liturgical year the Church celebrates the royalty of Christ, Lord and Savior of
all of humanity. The kingdom of Christ
is a kingdom of love, of justice and of peace that is founded on the revelation
of God’s love and is expressed through the installation of a new order of
relationships among men and women. The
kingdom of Christ is the inauguration of an alternative plan in history on the
part of God, which has been entrusted by the Father to the Son of man and to
the people of believers. The feast of
Christ the King is, therefore, a call to collaborate actively in the creation
of this new humanity.
The first reading (Dan 7,13-14) places us before one of the most
fundamental texts of the book of Daniel.
The seventh chapter marks the beginning of the second part of the work,
the most difficult and obscure, which contains the celebrated apocalyptic
visions of Daniel. After the apparition
of the four monstrous beasts that come out of the ocean (Dan 7,1-8) that
represent the four empires that from the time of Nebuchadnezzar oppressed the
chosen people, Daniel contemplates how the last beast, that was “fearful, terrifying, very strong” (Dan 7,7)
is judged by God (Dan 7,9-12). It is an
allusion to the pagan king Antiochus Epiphanes, that dominated Israel from 175
to 164 BC. His reign was imposing the
Hellenistic culture upon the Hebrews in all of its totality. It was imposed with violence on the people,
invading and covering even the religious camp, until the point of persecuting the
Hebrews that remained faithful to the religion of the Fathers. Every empire, by its very nature, tends to
divinize itself and to impose itself with power in every area of existence,
including cultural and religious aspects.
To
every empire, no matter how strong it may be, succeeds another, to such a point
that the cycle of oppressive powers seems to never end. In the book of Daniel, nevertheless, the
series breaks thanks to an intervention of God. This is the great hope that generates the book. Only God can place an end to the terrible
and cruel monster of inhuman power.
Daniel, in effect, contemplates that before the throne of God “the beast
was put to death, and its body destroyed and committed to the flames” (Can
7,11). It is in this moment when Daniel
contemplates the vision of the Son of man (vv. 13-14). Originally, this figure represented all the
people of the poor and of the just that received from God definitive power. The vision of the son of man that receives,
“power, glory and kingship,” to which “all peoples, nations and languages
became his servants”
(Dan 7,14), represents the triumph of
the saints of the elected people, for which the promise of a definitive
liberation by God is announced.
Nevertheless,
in the posterior Jewish literature and in rabbinical writings, the concept of
the “kingdom of the saints” of which the book of Daniel spoke centered in upon
the figure of a definitive king, with messianic qualities. The mysterious figure came to evoke,
therefore, the Messiah. While the four
beasts came from the “sea,” symbol of disorder and of evil, the Son of man
comes “on the clouds of heaven” (Dan 7,13), that is to say, from the world of
divine transcendence. He approaches an
“Ancient One”, in other words, to the presence of the eternal god and from him
receives royal power. Daniel indicates
to us at the end the qualities of his reign:
“his rule is an everlasting rule which will never pass away, and his
kingship will never come to an end” (Dan 7,14). The kingdom of the Messiah is universal and eternal; it is
opposed to the inhuman powers of this world and enjoys forever the protection
of God.
The second reading (Rev
1,5-8) offers us a very beautiful text about the glory and lordship of
Christ, inspired and illuminated by the prophecy of Daniel that helped so much
the primitive Church to affirm its faith in the parousia and in the final
victory of Christ. The author of
Revelation gives to Christ some titles of great theological depth (Rev 1,5):
Jesus Christ is the “faithful witness” that has revealed to men the mystery of
God who is love; “the First-born from the death” that proceeds a multitude of
brothers and sisters in divine glory; and the “Ruler of the kings of the
earth,” whose power transforms effectively all of human history according to
the plan of God. He it is “who loves
us,” in the present of each day; “he has washed away our sins with his blood,”
through is liberating sacrifice in favor of God’s plan; “he has made us a line
of kings, priests to serve his God and Father,” establishing us in history as
active and effective collaborators of his kingdom (Rev 1,6). God, “the Alpha and the Omega,” of history,
beginning and end of all that exists (Rev 1,8) present Christ as the omnipotent,
that at the end of history will be revealed as Lord and universal Judge, “on
the clouds” as the Son of Man of Daniel.
Taking in those that “pierced him,” that is, those who were his
historical enemies, and all “the races of the earth” will lament for his cause
(Rev 1,7).
The gospel (Jn 18,33b-37) takes
us to the Praetorium of Pilate during the passion of the Lord. The question of Pilate is central for the
theology of John’s gospel: “Are you the
king of the Jews?” (Jn 18,33 b). Jesus
responds affirmatively explaining that his kingdom is not of this world (in
Greek: ouk ek tou kosmou) (Jn
18,36). The Greek expression wants to
indicate that his kingdom is not of earthly origin nor is manifest like the
earthly kingdom. Jesus does not search
out his own glory, he does not have guards to defend himself, nor does he
impose himself despotically (v. 36).
His kingdom comes from above (first reading). Jesus affirms clearly that he is king (v.
37). Before Pilate, that represents the
power of this world, Jesus declares besides that his mission is “to bear
witness to the truth.” His kingdom is
constructed and extends in the measure in which men and women accept the
“truth,” term that in John’s gospel means the full revelation of the goodness
of the Father. Whoever accepts this
radical truth that Jesus has revealed to us and places it as the foundation of
all of his or her existence accepts the kingdom of Christ. Starting with Jesus, power remains overcome
by the entrance of love in the world.
The
lordship of Christ is giving of totally and complete love, “obeying the Father
until death, even death on a cross) (Phil 2,8). Christ is king in the measure in which he is not everything which
the world designates with the term king.
Jesus is king in that love is opposed to power. For this reason, whoever accept Christ as
king, are called to negate “the truth” of power, that is, they have the mission
of overcoming its logic which imposes and oppresses. The very Church participates in the power of Christ not serving
herself from humanity, but serving humanity (Mk 10,41-45). And every Christian lives the mystery of the
royalty of Christ living in the light of the kingdom of God, and eternal
kingdom that is opposed to every type of domination and violence (first
reading), a kingdom of love and of definitive salvation (second reading),
a kingdom of truth and of justice (gospel).