THE COUNTER-CULTURAL KINGDOM

The Solemnity of Our Lord Jesus Christ, King of the Universe: Daniel 7:13-14, Revelations 1:5-8, John 18:33b-37

There are currently 45 monarchs in the world. Monarchs like the emirates and sultanates of Saudi Arabia and Oman) still wield actual authority. Other monarchs have a much lesser role. Some monarchies are reminders of a bygone history (King of England and the commonwealth countries), or). Some step in only when a crisis strikes (Japan, Denmark). In most cases, however, they are tourist attractions. The English monarchy, for example, generates an estimated 600 million euros annually through tourism. So, when monarchies and monarchs seem no longer relevant, what is the point of the Solemnity of Christ the King? The clue is in the Gospel. “My kingdom does not belong to this world”. No, Christ’s Kingdom isn’t just a ‘super spiritual reality’. His Kingdom does not belong to this world, but it is certainly relevant to our history and world. It is a counter-cultural Kingdom that rejects the symbols, customs, values, and traditions of our earthy kingdoms to propose an alternative vision of practising authority.  

1. Not violence, but sacrifice: 

Jesus declares, “If my kingdom did belong to this world, my attendants would be fighting to keep me from being handed over to the Jews”. While earthly kingdoms are built on the violence of war, threats, and subjugation, the Kingship of Jesus is founded on Christ’s ultimate sacrifice on the cross. Following the logic of kenosis, Jesus does not resist his passion nor incite his disciples to fight on his behalf. His kingdom “suffers violence” (Matthew 11:12) and does not promote it. As the second reading affirms, Christ’s voluntary self-offering “made us into a kingdom, priests for his God and Father”. It is not a coincidence that John situates the discussion about Jesus’ Kingdom in the passage of his trial and execution. Pilate, the Roman governor of Judea enquires Jesus about his kingdom before handing him over to a violent death. Interestingly though, Pilate, in John’s Gospel, isn’t a bad guy. He declares Jesus’ innocence on four different occasions (18:38, 19:4,6,12). He declares Jesus’ innocence on four different occasions: “I find no case against him” (18:38). “Look, I am bringing him out to you to let you know that I find no case against him” (19:4). “Take him yourselves and crucify him; I find no case against him” (19:6). “Pilate tried to release him, but the Jews cried out” (19:12). He failed, however, to embrace the counter-cultural nature of the Kingdom of God. He could not break free from the culture of violence nor enter the logic of the Cross’ sacrifice. To protect his ‘power’, Pilate chooses to deliver Jesus to the culture of violence.

2. Not here, but everywhere:

Jesus tells Pilate, “But as it is, my kingdom is not here”. The Kingdom of God is not a geographical entity defined with boundaries, identities, or fences. It is not a political entity either that can be identified with a nation, empire, government, or union of states. Gone are the days when the Church thought of itself as a Christian theocracy (Christendom) that sought to build a Christian Kingdom (through violent and non-violent means) with Rome as its centre. We believe and proclaim that the Church is a sign, sacrament, and servant of the Kingdom of God. The Church strives to manifest God’s Kingdom as a dynamic reality of God’s presence and power over and above the barriers of religion, race, nationality, caste, and other identities. The Church, which is both a saint and a sinner, does not seek to replace the Kingdom of God but to conform to it. The Kingdom is not an enhanced or glorified vision of the Church or society but a promise of a new reality that is reflected (imperfectly though) in the Church. As an imperfect manifestation of the Kingdom, the Church strives to translate Jesus’ vision of God’s Kingdom into a historical and salvific reality for all peoples and ages.

3. Not titles, but testimony:

Origen of Alexandria, a 2nd century Church Father called Jesus the Kingdom in person (autobasileia). The kingdom is not a sovereign entity but a person. Jesus is the ‘Kingdom’ and therefore the Kingdom of God is a veiled Christology. Today’s readings affirm that he is the Son of man, the alpha and the omega endowed with dominion, glory, and kingship. Interestingly though, Jesus was never obsessed with titles, which are so dear to our earthly kingdoms. When the devil tempted him saying, “If you are the Son of God, turn this stone into bread or throw yourself down”, he did not oblige. At Calvary, when bypassers said, “If you are the Son of God, come down from the cross”, he did not oblige again. To Jesus, testimony to the truth mattered more than his titles. He says, “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”. Titles, though important to earthly hierarchies, have no place in the Kingdom of God. God does not value our labels (reverend, eminence, or lordship) as much as he values our testimony to the Kingdom values of love, justice, and mercy.

May the counter-cultural model of Jesus’ Kingdom inspire us to embrace sacrifice, practice inclusivity, and testify to the truth.