Introduction
The Feast of Christ the King was established by Pope Pius XI in 1925 as a response to the rise of secularism, nationalism, and ideologies that diminished or rejected Christ’s authority and presence in public and personal life. Pope Pius XI saw this solemnity as a reminder to the faithful that Christ reigns as king over all creation, both spiritual and temporal, and that his kingdom is one of justice, peace, and love.
Originally celebrated on the last Sunday of October, it was transferred after Vatican Council II to the last Sunday of the Liturgical Year, the Sunday before Advent.
The readings on this solemnity highlight the eternal kingship of Christ and his role in salvation history as the one who will come again in glory to judge the living and the dead.
1st Reading – Daniel 7:13-14
As the visions during the night continued, I saw
one like a Son of man coming,
on the clouds of heaven;
when he reached the Ancient One
and was presented before him,
the one like a Son of man received dominion, glory, and kingship;
all peoples, nations, and languages serve him.
His dominion is an everlasting dominion
that shall not be taken away,
his kingship shall not be destroyed.
As discussed last week, the Book of Daniel is an example of apocalyptic literature. It was written to offer hope to persecuted Jews during the rule of Antiochus Epiphanes.
This week’s reading is part of a larger vision where Daniel sees a sequence of kingdoms represented by beasts, each symbolizing earthly powers that rise and fall. In contrast, this passage introduces a figure “like a son of man,” who is presented before the “Ancient of Days” (i.e., God) and receives eternal authority and dominion.
This scene is understood in both Jewish and Christian traditions as a prophetic vision pointing to the future Messiah and the establishment of a divine kingdom.
If it seems familiar, we referred to these verses in our study of last week’s gospel, when Christ described the coming of the Son of Man as an apocalyptic event.
As the visions during the night continued,
Daniel is witnessing a series of interconnected visions that occur throughout the night. Visions and dreams were thought to be avenues of divine revelation (Genesis 15; Job 33:15).
I saw one like a son of man coming,
The Aramaic bar enash, translated here as “one like a son of man” is literally “one in human form,” or “son of weak man.” This contrasts sharply with the powerful, monstrous beasts representing earthly kingdoms in Daniel’s earlier visions (Daniel 7:1-8), suggesting humility rather than raw power.
on the clouds of heaven;
The Son of Man is described in mythic and royal tones, beginning with the fact that he comes on the “clouds of heaven.” Clouds are the most frequent accompaniment of a theophany, or revelation of God (Exodus 13:21-22, 19:9; Matthew 17:5).
This cloud imagery indicates that the figure has been raised up by God while also sharing the human condition.
when he reached the Ancient One and was presented before him,
The figure is presented to the “Ancient of Days,” a title for God that highlights his eternal nature, wisdom, and sovereignty, as well as the stability and permanence of his rule (in contrast to the impermanence of earthly kingdoms).
The Son of Man is presented before God in the manner of courtly decorum, where one would not simply approach a ruler but would be presented by an attendant.
the one like a Son of man received dominion, glory, and kingship; nations and peoples of every language serve him.
The Son of Man is installed by God as ruler over the entire universe.
His dominion is an everlasting dominion that shall not be taken away, his kingship shall not be destroyed.
This universal and eternal kingdom signifies divine sovereignty, peace, and justice — themes central to the Jewish concept of the Messianic Age and the Christian understanding of Christ’s reign.
This authority was not attained by military conquest or political alliance but was granted by God.
2nd Reading – Revelation 1:5-8
Jesus Christ is the faithful witness,
the firstborn of the dead and ruler of the kings of the earth.
To him who loves us and has freed us from our sins by his blood,
who has made us into a kingdom, priests for his God and Father,
to him be glory and power forever and ever. Amen.
Behold, he is coming amid the clouds,
and every eye will see him,
even those who pierced him.
All the peoples of the earth will lament him.
Yes. Amen.
“I am the Alpha and the Omega,” says the Lord God,
“the one who is and who was and who is to come, the almighty.”
Our second reading from Revelation is a powerful passage proclaiming the sovereignty and eternal kingship of Jesus Christ, making it highly fitting for the Feast of Christ the King.
Like the Book of Daniel, Revelation is apocalyptic literature. It was written to people suffering persecution under the Roman emperor Domitian (d. 96 AD), urging them to remain faithful and to have hope.
The source of this hope is Jesus Christ, “ruler of the kings of the earth.”
Jesus Christ is the faithful witness, the firstborn of the dead and ruler of the kings of the earth.
This opening verse presents Jesus with four titles: the “Christ,” “faithful witness,” the “firstborn of the dead,” and the “ruler of the kings of the earth.” These titles are high christology, meaning that they emphasize Jesus’ divinity and describing him in themes long associated with the Messiah:
- Jesus is Christ, the anointed one.
- As a faithful witness, he Jesus embodies God’s truth, revealing God’s nature and will to humanity.
- He is the firstborn of the dead, signifying his victory over death and his role in inaugurating the resurrection of the dead.
- He is the exalted ruler of the kings of the earth, the “king of kings.”
Notice how these titles collectively call to mind the death, resurrection, and ascension of Jesus. As witness (mártys in Greek, the root of the English word “martyr”), Jesus stands faithfully for truth, even to the point of death. Through his resurrection, he conquered death and was the first to rise from death to life. His ascension placed him at the right hand of God, where he rules over all.
To him who loves us and has freed us from our sins by his blood,
The author (Saint John) speaks in the name of all believers: he loves us, freed us, etc.
He also speaks of Jesus’ victory in the past tense, because it has already been accomplished: he has “freed us from our sins.”
who has made us into a kingdom, priests for his God and Father,
Through his sacrificial death, Christ redeemed us and made us “a kingdom, priests to his God and Father.” This image reflects the priestly identity of Christians, who are called to offer their lives in service to God.
This is a reference to Exodus 19:5-6, when God promised Moses that he would make the Israelites a kingdom of priests and a holy nation, a promise that found its deepest fulfillment in the salvific work of Christ.
to him be glory and power forever and ever. Amen.
Revelation 1:4-6 comprise one long sentence of introduction and greeting from John; this is the conclusion of that sentence.
Behold, he is coming amid the clouds, and every eye will see him, even those who pierced him.
Here, John depicts the triumphant return of Christ by calling on two biblical traditions: the Son of Man coming on the clouds from Daniel 7:13 (our first reading), and an unnamed victim of violence from Zechariah 12:10: They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son.
All the peoples of the earth will lament him.
The Second Coming will be visible to all — those who accepted him, those who rejected him, even those who never heard of him. The response will be one of both awe and contrition, as those who rejected him will now recognize His true authority.
This serves as both a warning and a reassurance, pointing to Christ’s eventual and undeniable reign over all.
Yes. Amen.
The affirmation of this is made in both Greek (“yes”) and Hebrew (“amen”).
“I am the Alpha and the Omega,” says the Lord God,
In this verse, God himself speaks, declaring, “I am the Alpha and the Omega,” the first and last letters of the Greek alphabet. Together they include all letters, and by implication, connote total inclusivity. He comprises everything that is.
“the one who is and who was and who is to come,
God transcends the limits of time.
the almighty.”
In Greek, Pantokratōr — the almighty, the ruler of all things, one not bound by time, space, or any earthly limitation.
Gospel – John 18:33b-37
Pilate said to Jesus,
“Are you the King of the Jews?”
Jesus answered, “Do you say this on your own
or have others told you about me?”
Pilate answered, “I am not a Jew, am I?
Your own nation and the chief priests handed you over to me.
What have you done?”
Jesus answered, “My kingdom does not belong to this world.
If my kingdom did belong to this world,
my attendants would be fighting
to keep me from being handed over to the Jews.
But as it is, my kingdom is not here.”
So Pilate said to him, “Then you are a king?”
Jesus answered, “You say 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.”
Our gospel reading presents Jesus standing before Pilate at his trial, asserting a kingship that transcends earthly realms.
This is one of the most dramatic scenes in the New Testament.
Pilate said to Jesus, “Are you the King of the Jews?”
Pilate, being unable to secure a clear indictment from the Jewish crowd, summoned Jesus into the praetorium (a kind of Roman courtroom) for a private inquiry.
The Jewish leaders presented Jesus to Pilate with claims that he was calling himself the “King of the Jews,” which they framed as a threat to Roman authority. This charge implied sedition or rebellion against Caesar, a serious offense under Roman law.
Jesus’ enemies are well aware of this, as we see in John 19:12 when they say, “If you release him, you are not a Friend of Caesar. Everyone who makes himself a king opposes Caesar.”
Pilate’s goal is to determine whether Jesus is the head of a nationalist movement that is possibly planning to revolt. That is the only charge in this case that the Romans would take seriously.
Jesus answered, “Do you say this on your own or have others told you about me?”
Jesus’ response shifts the focus back to Pilate, challenging him to reflect on the source and meaning of the accusation. By questioning Pilate’s motives, Jesus underscores the contrast between earthly and divine understandings of kingship.
By replying with another question, Jesus is not refusing to answer but rather clarifying the question. The answer to the question in its current form is “yes and no.”
Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests handed you over to me. What have you done?”
Pilate’s dismissive tone reveals his detachment from Jewish concerns and his frustration with the situation. By stating, “I am not a Jew, am I?” Pilate distances himself from the religious implications of the accusation.
Pilate’s question, “What have you done?” invites Jesus to explain his actions, but it also exposes Pilate’s limited understanding of the events leading to this moment.
Jesus answered, “My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here.”
Jesus does not deny that he is a king, although he is not the kind of king that Pilate has in mind. He clarifies this by contrasting his reign to the kingdoms of this world: It does not need to be forcefully defended by its subjects.
The repetition of “not of this world” dispels any notion of rebellion against Rome. This is certainly corroborated by his accurately pointing out that no followers are fighting to secure his release. Jesus is defenseless.
Jesus isn’t saying that he has enacted a purely spiritual or otherworldly kingdom, but rather that his reign does not operate according to the world’s criteria of power and dominance.
So Pilate said to him, “Then you are a king?”
Pilate seizes on Jesus’ implied acknowledgment of kingship. He wants a positive affirmation of this, a direct answer: yes, or no.
Jesus answered, “You say I am a king.
This is at most a reluctant affirmative. The emphasis is on the pronoun “you,” implying that the statement would not have been made if the question had not been asked.
For this I was born and for this I came into the world, to testify to the truth.
Jesus reframes the concept of kingship in terms of his mission, which is to bear witness to the truth — a divine reality rather than political dominion.
Truth is the foundation of Christ’s kingdom and determines who will enter it.
Everyone who belongs to the truth listens to my voice.”
This is an implicit challenge to Pilate (and indirectly, to all of us): If you belong to the truth, you will listen to me.
The truth is that Jesus is not only the king of the Jews but the king of the whole human race.
Connections and Themes
Today’s feast celebrates the kingship of Jesus and marks the end of the liturgical year. Those things may seem unrelated, but they are intimately related.
- The enthronement of Christ. Each of the readings depicts the enthronement of Christ, the Messiah-King. In Daniel’s vision (Daniel 7:13-14), we see the Son of Man exalted and enthroned with everlasting dominion, a kingdom that embraces all nations and will never be destroyed. This prophetic imagery is fulfilled in Jesus, who, in the Book of Revelation (Revelation 1:5-8), is revealed as the Alpha and the Omega, the ruler of kings, and the One who reigns by conquering sin and death through His sacrificial love.
In the second reading, Jesus not only reigns as King but also shares his kingdom with his followers, making them a kingdom and priests for his God and Father. This recalls the Mosaic tradition, where the Israelites were called to be a kingdom of priests and a holy nation (Exodus 19:6). Through Christ, this calling is fulfilled as his people are drawn into his priestly mission to sanctify the world and proclaim the glory of God.
In the gospel reading, Jesus redefines kingship, standing before Pilate to declare that his kingdom is not of this world. His authority is rooted in truth, not power or force, and his reign transforms the hearts of those who listen to his voice.
- The end. The Solemnity of Christ the King marks the culmination of our annual theological journey, completing the mysteries of Christ we have contemplated throughout the liturgical year. From the joyful anticipation of his birth at Advent to the glory of his unending reign, this feast stands as the crown of our reflections on the life, death, and resurrection of Jesus. Celebrated at the close of the liturgical year, it prepares us to begin anew, poised to enter Advent with fresh anticipation for his coming.Yet, this celebration is not only the conclusion of our yearly cycle but the fulfillment of all history. The enthronement of Christ as King is the destiny toward which all creation has been moving, the ultimate revelation of God’s plan of salvation. His kingdom is a kingdom of truth and life, of holiness and grace, of justice, love, and peace.
We approach our King not with fear but with trust and love, for he has already demonstrated the depth of his care by handing himself over to suffering and death so that we might live. On this feast day, we look forward to the time when his glory will be fully revealed. Then we will all be gathered into the eternal embrace of God, singing his praise forever.
Sunday Readings 