Pope: Jesus knows that God’s kingdom is different kind
Pope Benedict celebrated Mass in St Peter's Basilica this morning to mark the final Sunday of the liturgical year - the solemnity of Christ the King. Concelebrating with the Pope were the six new cardinals who received their red hats at the concistory on Saturday.
In his homily the Pope told the new cardinals they had the demanding responsibility of making God's Kingdom known in the world - not a kingdom of political power obtained through weapons and violence, but a kingdom of truth, love and service.
The Pope said: "We invoke the kingdom daily in the prayer of the “Our Father” with the words “Thy kingdom come”; in effect we say to Jesus: Lord, make us yours, live in us, gather together a scattered and suffering humanity, so that in you all may be subjected to the Father of mercy and love."
Below is the full text of Pope Benedict's Holy Mass on the Solemnity of Jesus Christ the King:
Your Eminences,Dear Brother Bishops and Priests,
Dear Brothers and Sisters,
Today’s Solemnity of Christ, King of the Universe, the crowning of the liturgical year, is enriched by our reception into the College of Cardinals of six new members whom, following tradition, I have invited to celebrate the Eucharist with me this morning. I greet each of them most cordially and I thank Cardinal James Michael Harvey for the gracious words which he addressed to me in the name of all. I greet the other Cardinals and Bishops present, as well as the distinguished civil Authorities, Ambassadors, priests, religious and all the faithful, especially those coming from the Dioceses entrusted to the pastoral care of the new Cardinals.
In this final Sunday of the liturgical year, the Church invites us to celebrate the Lord Jesus as King of the Universe. She calls us to look to the future, or more properly into the depths, to the ultimate goal of history, which will be the definitive and eternal kingdom of Christ. He was with the Father in the beginning, when the world was created, and he will fully manifest his lordship at the end of time, when he will judge all mankind. Today’s three readings speak to us of this kingdom. In the Gospel passage which we have just heard, drawn from the account of Saint John, Jesus appears in humiliating circumstances – he stands accused – before the might of Rome. He had been arrested, insulted, mocked, and now his enemies hope to obtain his condemnation to death by crucifixion. They had presented him to Pilate as one who sought political power, as the self-proclaimed King of the Jews. The Roman procurator conducts his enquiry and asks Jesus: “Are you the King of the Jews?” (Jn 18:33). In reply to this question, Jesus clarifies the nature of his kingship and his messiahship itself, which is no worldly power but a love which serves. He states that his kingdom is in no way to be confused with a political reign: “My kingship is not of this world … is not from the world” (v. 36).
Jesus clearly had no political ambitions. After the multiplication of the loaves, the people, enthralled by the miracle, wanted to take him away and make him their king, in order to overthrow the power of Rome and thus establish a new political kingdom which would be considered the long-awaited kingdom of God. But Jesus knows that God’s kingdom is of a completely different kind; it is not built on arms and violence. The multiplication of the loaves itself becomes both the sign that he is the Messiah and a watershed in his activity: henceforth the path to the Cross becomes ever clearer; there, in the supreme act of love, the promised kingdom, the kingdom of God, will shine forth. But the crowd does not understand this; they are disappointed and Jesus retires to the mountain to pray in solitude (cf. Jn 6:1-15). In the Passion narrative we see how even the disciples, though they had shared Jesus’ life and listened to his words, were still thinking of a political kingdom, brought about also by force. In Gethsemane, Peter had unsheathed his sword and began to fight, but Jesus stopped him (cf. Jn 18:10-11). He does not wish to be defended by arms, but to accomplish the Father’s will to the end, and to establish his kingdom not by armed conflict, but by the apparent weakness of life-giving love. The kingdom of God is a kingdom utterly different from earthly kingdoms.
That is why, faced with a defenceless, weak and humiliated man, as Jesus was, a man of power like Pilate is taken aback; taken aback because he hears of a kingdom and servants. So he asks an apparently odd question: “So you are a king?” What sort of king can such a man as this be? But Jesus answers in the affirmative: “You say that I am a king. For this I was born, and for this I have come into the world, to bear witness to the truth. Every one who is of the truth hears my voice” (18:37). Jesus speaks of kings and kingship, yet he is not referring to power but to truth. Pilate fails to understand: can there be a power not obtained by human means? A power which does not respond to the logic of domination and force? Jesus came to reveal and bring a new kingship, that of God; he came to bear witness to the truth of a God who is love (cf. 1 Jn 4:8,16), who wants to establish a kingdom of justice, love and peace (cf. Preface). Whoever is open to love hears this testimony and accepts it with faith, to enter the kingdom of God.
We find this same perspective in the first reading we heard. The prophet Daniel foretells the power of a mysterious personage set between heaven and earth: “Behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. To him was given dominion and glory and kingdom, that all peoples, nations and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed” (7:13-14). These words present a king who reigns from sea to sea, to the very ends of the earth, possessed of an absolute power which will never be destroyed. This vision of the prophet, a messianic vision, is made clear and brought to fulfilment in Christ: the power of the true Messiah, the power which will never pass away or be destroyed, is not the power of the kingdoms of the earth which rise and fall, but the power of truth and love. In this way we understand how the kingship proclaimed by Jesus in the parables and openly and explicitly revealed before the Roman procurator, is the kingship of truth, the one which gives all things their light and grandeur.
In the second reading, the author of the Book of Revelation states that we too share in Christ’s kingship. In the acclamation addressed “to him who loves us and has freed us from our sins by his blood”, he declares that Christ “has made us a kingdom, priests to his God and Father” (1:5-6). Here too it is clear that we are speaking of a kingdom based on a relationship with God, with truth, and not a political kingdom. By his sacrifice, Jesus has opened for us the path to a profound relationship with God: in him we have become true adopted children and thus sharers in his kingship over the world. To be disciples of Jesus, then, means not letting ourselves be allured by the worldly logic of power, but bringing into the world the light of truth and God’s love. The author of the Book of Revelation broadens his gaze to include Jesus’ second coming to judge mankind and to establish forever his divine kingdom, and he reminds us that conversion, as a response to God’s grace, is the condition for the establishment of this kingdom (cf. 1:7). It is a pressing invitation addressed to each and all: to be converted ever anew to the kingdom of God, to the lordship of God, of Truth, in our lives. We invoke the kingdom daily in the prayer of the “Our Father” with the words “Thy kingdom come”; in effect we say to Jesus: Lord, make us yours, live in us, gather together a scattered and suffering humanity, so that in you all may be subjected to the Father of mercy and love.
To you, dear and venerable Brother Cardinals – I think in particular of those created yesterday – is is entrusted this demanding responsibility: to bear witness to the kingdom of God, to the truth. This means working to bring out ever more clearly the priority of God and his will over the interests of the world and its powers. Become imitators of Jesus, who, before Pilate, in the humiliating scene described by the Gospel, manifested his glory: that of loving to the utmost, giving his own life for those whom he loves. This is the revelation of the kingdom of Jesus. And for this reason, with one heart and one soul, let us pray: Adveniat regnum tuum – Thy kingdom come. Amen.
Following Mass for the feast of Christ the King on Sunday morning, Pope Benedict prayed the Angelus with faithful and visitors from around the world. Below is the full text of Pope Benedict's remarks before the Angelus prayer:
Dear brothers and sisters,
Today the Church celebrates Our Lord Jesus Christ, King of the Universe. This solemnity comes at the end of the liturgical year and brings together the mystery of Jesus “firstborn from the dead and ruler of the kings of the earth” (Collect Year B), extending our gaze towards the full realisation of the Kingdom of God, when God will be all in all (cf 1 Cor 15.28). Saint Cyril of Jerusalem says: “We announce not only the first coming of Christ, but also a second which is much more beautiful than the first. The first, in fact, was a manifestation of suffering, the second brings the diadem of divine kingship…..in the first, He was subject to the humiliation of the Cross, in the second He is surrounded and glorified by a host of angels” (Catechesis XV,1 Illuminandorum, De secundo Christi adventu: PG 33, 869 A). All the mission of Jesus and the contents of His message consist in announcing the Kingdom of God and implementing it among men through signs and wonders. “But – as the Second Vatican Council reminds us – above all, the Kingdom is made manifest through the person of Christ (Lumen gentium, 5), who established it through His death on the Cross and His Resurrection, whereby He showed Himself to be the Lord and Messiah, the High Priest for eternity. This Kingdom of God was entrusted to the Church, which is the “seed” and the “beginning”, and has the task of announcing it and spreading it amongst all peoples through the strength of the Holy Spirit. At the end of time, the Lord will deliver the Kingdom to God the Father and will present to Him all those who have lived according to the commandment of love.
Dear friends, we are all called to prolong God’s saving work by converting ourselves to the Gospel, by placing ourselves with conviction in the footsteps of that King who came not to be served but to serve and to bear witness to the truth (cf Mk 10.45, Jn 18.37). In this perspective I invite everyone to pray for the six new Cardinals whom I created yesterday, so that the Holy Spirit strengthens them in faith and charity and fill them with His gifts so that they may live their new responsibility as a further dedication to Christ and to His kingdom. These new members of the College of Cardinals well represent the universal dimension of the Church: they are pastors of the Church in Lebanon, in India, in Nigeria, in Colombia, in the Philippines, and one of them has been for many years in the service of the Holy See.
Let us invoke the protection of Mary Most Holy upon each one of them and upon the faithful entrusted to their care. May the Virgin help each one of us to live this present time as we await the return of the Lord, as we decisively pray to God: “Your Kingdom come”, and as we carry out those works of light which bring us ever closer to Heaven, knowing that, in the tormented affairs of history, God continues to build His Kingdom of love.
