CHRIST’S KINGSHIP AND THE REJECTION OF WORLDLY POWER
First Reading: Daniel 7:13-14
Responsorial Psalm: Psalm 92(93):1-2,5
Second Reading: Apocalypse 1:5-8
Gospel: John 18:33-37
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The modern era often centers worldly and secular power on control, material wealth, and dominance, rather than truth, justice, and respect for human dignity. This is evident in the early 20th century, when totalitarian regimes like Mussolini’s fascism, Hitler’s Nazism, and Stalin’s communism rejected God and placed human authority above everything else. These systems of power suppressed religious freedom, exploited the weak, and caused widespread suffering. It was in response to these growing threats that Pope Pius XI, in 1925, instituted the Feast of Christ the King. He wanted to remind the Church and the world that all true authority comes from God and is perfected in Jesus Christ, the King of the Universe. In his encyclical “Quas Primas,” Pope Pius XI accentuated that peace and justice could only exist when individuals and nations submitted to the reign of Christ. He warned that worldly power without God leads to chaos and division, stating, “The peace of Christ in the reign of Christ” (Pax Christi in regno Christi). The Pope proclaimed this feast to challenge the rising secularism and materialism of his time, showing that Christ’s kingship is not based on force or wealth but on truth, love, and self-sacrifice. Through this celebration of Christ the Universal King, the faithful are called to reject the false promises of worldly power and to live as members of Christ’s eternal kingdom, which is grounded in God’s justice and mercy. On this ground, “the rejection of worldly power” becomes the central theme of today’s Solemnity of Christ the King.
The theme of rejecting worldly power finds a strong foundation in the First Reading from the Book of Daniel (7:13-14). The context of this reading was during a time of deep crisis and oppression for the Jewish people, offering a message of hope and divine intervention. Traditionally set during the Babylonian exile, the book reflects the challenges of maintaining faith under foreign domination. However, its apocalyptic tone, with symbolic beasts representing successive empires, speaks especially to the period of intense persecution under Antiochus IV Epiphanes in the 2nd century BC. Antiochus desecrated the Jerusalem Temple and sought to impose Hellenistic practices, threatening the Jewish identity and faith. The earlier part of Daniel 7 presents a vision of four beasts rising from the sea, symbolizing chaotic and oppressive world powers. In contrast, the “Son of Man” vision in verses 13-14 offers a starkly different image of kingship—one of divine origin, justice, and eternal authority. Thus, Daniel’s prophetic vision in today’s first reading portrays “one like a Son of Man” coming with the clouds of heaven, presented before the “Ancient of Days” and given everlasting dominion, glory, and kingship. This passage, written in Aramaic, uses the term kebar enash (כְּבַר אֱנָשׁ), translated as “one like a Son of Man,” drawing attention to a figure who is both divine and truly human. This vision directly contrasts earthly kingships, which rise and fall through conquest and power, with the eternal reign of God’s chosen King, whose authority transcends human systems and is rooted in God’s will.
The term dominion (shalit – שָׁלִיטָא) is also pertinent here. It illustrates not just political control but a divine and universal authority that cannot be usurped or overturned. In context, Daniel’s vision comes at a time of oppression under foreign empires, particularly the Seleucid rule, and offers a message of hope to the faithful. It assures them that worldly powers, no matter how dominant, are fleeting compared to the everlasting kingdom of God. This dominion is further described as one that all peoples, nations, and languages will serve (ipalchon – יִפְלְחוּן), pointing to a universal kingship where service is not coerced but willingly rendered – a kingship based on truth and love rather than fear and force.
This vision ties beautifully into the Responsorial Psalm (Psalm 93:1, 1-2, 5), which exults, “The Lord is King; with majesty enrobed.” Here, the Hebrew word for “majesty” (ge’ut – גֵּאוּת) denotes exaltation and grandeur that belong only to God. Unlike human rulers who seek to clothe themselves in the trappings of wealth and power, the Lord’s kingship is inherently majestic, reflecting his unshakeable justice and holiness. The psalm affirms that God’s throne is established “from of old,” denoting the eternal and unchanging nature of his rule, which Daniel’s vision also underlines.
The theme of rejecting worldly power by presenting Christ as a King whose authority is rooted in truth rather than earthly might is further understood in the Gospel Reading (John 18:33-37). The setting is the trial of Jesus before Pilate, a Roman governor who represents the pinnacle of worldly power. Pilate’s questioning of Jesus – “Are you the King of the Jews?”- illustrates a misunderstanding of Christ’s kingship. Pilate envisions kingship in the terms of the Roman Empire: political dominance, military power, and territorial control. Jesus, however, redirects the conversation to a deeper reality, stating, “My kingdom is not of this world” (John 18:36). The Greek term used here for “world” (kosmos – κόσμος) signifies not only the physical world but also the corrupt systems of power and authority that dominate human affairs. By this, Jesus declares that his reign is fundamentally different from the coercive and temporal rule of worldly kingdoms.
To understand this better, we have to cast our minds to the Lukan account of the second temptation of Jesus (in Luke 4:5-6). Here, satan claims authority over “all the kingdoms of the world”. This was not a lie, neither was it a baseless claim, it was true especially when we return to the original Greek phrase used to describe his expression: “πᾶσαι αἱ βασιλεῖαι τῆς οἰκουμένης,” (pasai hai basileiai tēs oikoumenēs). Here, the Greek term “βασιλεία” (basileia, meaning “kingdom”) refers both to the authority or reign and to the actual territories governed. While “οἰκουμένη” (oikoumenē, meaning “inhabited world”) is often used in the New Testament to refer to the Roman Empire (e.g., Luke 2:1). Thus, Satan’s claim here is not abstract or false but concrete – he is pointing to the sociopolitical structures of the Roman world, the epitome of the world-power at that time when the Romans exerted world-power, and the regions they influenced were referred to as the Roman Empire – which included Europe, Asia (Asia Minor and Levant), and North Africa. The capital of this world-power was situated in Rome, the seat of the Emperor. The devil reminded Jesus that he was in charge of this powerful political system, and told Christ that he could hand it over to him if only he bowed to him and worshipped him, asserting that this power was “delivered” to him and that he can give it to whomever he wills, but Jesus rebuked him to worship the Lord God and serve Him alone.
From the established backdrop, we come to better understand that Jesus’ kingdom does not derive its authority from earthly structures. Instead, his reign is rooted in divine truth and love. The declaration “For this I was born, and for this I came into the world, to testify to the truth” (John 18:37) reveals the centrality of truth (aletheia – ἀλήθεια) in Christ’s mission. Truth here is not merely factual correctness but the ultimate reality of God’s plan for salvation – a reality that challenges the foundations of worldly power. It is interesting to note that John’s Gospel was written at a time when early Christians faced persecution under Roman rule. By presenting Jesus as a King who stands in opposition to the corrupt powers of the world, the Gospel offers a source of hope and encouragement to those who suffer for their faith. It assures the faithful that Christ’s kingdom is eternal and unshakable, even in the face of worldly oppression.
This Gospel also contrasts the temporal nature of Pilate’s authority with the eternal kingship of Christ. Pilate’s hesitation, evident in his repeated questioning, reflects the instability of human power when confronted with divine authority. Jesus does not deny his kingship but redefines it, making it clear that his reign is not about domination but about leading people into the truth and love of God. His ultimate enthronement is on the cross, where he triumphs over sin and death, solidifying his role as the King of all creation.
Concretely, the theme of rejecting worldly power by pinpointing the nature of Christ’s kingship as rooted in his sacrificial love and eternal authority is solidified in the Second Reading (Revelation 1:5-8). Here, John describes Jesus as “the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.” The Greek term martys (witness) stresses not only the act of bearing testimony but also the cost of that testimony – Jesus’ kingship is achieved through his martyrdom and his ultimate sacrifice on the cross. This stands in stark contrast to earthly rulers, who often consolidate power through coercion and violence. As the “firstborn of the dead” (prōtotokos), Jesus inaugurates a new creation through his resurrection, affirming that his reign is eternal and triumphant over sin and death. Earthly rulers may dominate for a time, but their power is finite, while Christ’s kingdom endures forever. John further captures Christ’s kingship by proclaiming him as the one “who loves us and has freed us from our sins by his blood.” The Greek term lyō (freed) conveys liberation, reminding us that Jesus’ rule is not marked by oppression but by redemption. Through his sacrificial death, Jesus has reconciled humanity to God and made us “a kingdom of priests” in service to the Father. This is a universal kingdom that transcends race, nationality, and politics, calling the faithful to live as holy witnesses of Christ’s truth and love. The vision culminates with the assurance of Christ’s return: “Behold, he is coming with the clouds, and every eye will see him, even those who pierced him.” This echoes the First Reading from Daniel, where the “Son of Man” comes on the clouds of heaven, linking the eternal kingship of Christ with Daniel’s prophetic hope. Even those who rejected or opposed him will ultimately acknowledge his sovereign authority.
Dear friends in Christ, today’s solemnity challenges us to live according to the values of Christ’s kingdom, rejecting worldly power and its often deceptive allure. True authority flows from God, and we are called to bear witness to this truth in every aspect of our lives. In a world that often celebrates success achieved through control, manipulation, or self-interest, Christians must offer an alternative: lives modelled on humility, service, and sacrificial love. The kingship of Christ invites us to reflect on how we use the influence we have – whether in leadership, relationships, or our daily interactions – and to ensure that it reflects the values of his eternal reign. It is a call to trust in the eternal kingdom of God, even when worldly powers seem overwhelming, knowing that Christ’s truth and love will ultimately prevail. Also, the readings provide hope for those facing oppression or injustice. Just as the original audience of Revelation was encouraged by the promise of Christ’s victorious return, we are reminded that no matter how powerful worldly systems appear, they cannot overcome the sovereignty of God.
The solemnity of Christ the King assures us that Christ’s kingdom, built on truth and love, is unshakable and eternal. As members of this kingdom, we are called to conform our lives with its values, bearing witness to the peace, justice, and mercy that only Christ can bring. This is not a passive call but an active mission to participate in Christ’s reign by rejecting false promises of power and living in fidelity to the truth of his gospel.
May the Lord bless His words in our hearts, through Christ, our Lord. Amen.
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Shalom!
© Fr. Chinaka Justin Mbaeri, OSJ
Seminário Padre Pedro Magnone, São Paulo, Brazil
nozickcjoe@gmail.com / fadacjay@gmail.com
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