Catechism Links [1]
CCC 440, 446-451, 668-672, 783, 786, 908, 2105, 2628: Christ as Lord and King
CCC 678-679, 1001, 1038-1041: Christ as Judge
CCC 2816-2821: “Thy Kingdom Come”
“Christ Wearing the Crown of Thorns, Supported by Angels” by Annibale Carracci, 1585-87 |
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.
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Commentary on Dn 7:13-14
An important element of this reading is the use of the title “Son of Man.” Jesus later used it and it was the most common way he referred to himself. This vision by Daniel was the scriptural link used by Jesus to explain his role in salvation; “the one like a Son of man received dominion, glory, and kingship; all peoples, nations, and languages serve him.” (In addition to John 1:51, see also Mark 14:62, Luke 22:69 and Matthew 26:64 all of which reference the attendance of heavenly powers.)
CCC: Dn 7:13 440; Dn 7:14 664
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Responsorial Psalm: Psalm 93:1, 1-2, 5
robed is the LORD and girt about with strength.
R. The LORD is king; he is robed in majesty.
And he has made the world firm,
not to be moved.
Your throne stands firm from of old;
from everlasting you are, O LORD.
R. The LORD is king; he is robed in majesty.
Your decrees are worthy of trust indeed;
holiness befits your house,
O LORD, for length of days.
R. The LORD is king; he is robed in majesty.
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Commentary on Ps 93:1, 1-2, 5
Psalm 93 is a hymn of praise commemorating Yahweh as king. The external revelation of God mentioned in Sirach 1:1-10 is celebrated in this song of praise. The image of God’s throne on high, repeated here, reinforces God’s omnipotence.
“'The Lord is king': literally, 'the Lord reigns.' This psalm, and Psalms 47; 96-99, are sometimes called enthronement psalms. They may have been used in a special liturgy during which God's ascent to the throne was ritually reenacted. They have also been interpreted eschatologically, pointing to the coming of God as king at the end-time.” [5]
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Reading II: Revelation 1:5-8
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.
"the one who is and who was and who is to come, the almighty."
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Commentary on Rv 1:5-8
This vision of St. John of the return of Jesus as King is very straightforward. One of the more significant verses is: "'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.'" Alpha and Omega are first and last letters of the Greek alphabet. These words are used again later in Revelation (Revelation 22:13) and were predicted by Isaiah (Isaiah 41:4), a clear reference to Christ’s Kingship.
CCC: Rv 1:6 1546, 2855; Rv 1:8 2854
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Gospel: John 18:33b-37
"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."
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Commentary on Jn 18:33b-37
In St. John’s description of the interrogation of Jesus by Pontius Pilate, we hear Jesus’ reluctant admission of his kingship. He clarifies that he is not a threat to civil authority, something about which Pilate would have been most worried. If Jesus was attempting to usurp authority from Caesar the act was treason. His statement: “My kingdom does not belong to this world.” changes the character of the Lord’s kingdom from a physical monarchy to one of spiritual rule.
"Those who expected the Messiah to have visible temporal power were mistaken. ‘The kingdom of God does not mean food and drink but righteousness and peace and joy in the Holy Spirit' (Romans 14:17). Truth and justice, peace and joy in the Holy Spirit. That is the kingdom of Christ: the divine activity which saves men and which will reach its culmination when history ends and the Lord comes from the heights of paradise finally to judge men." [6]
CCC: Rv 1:6 1546, 2855; Rv 1:8 2854
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Reflection:
[1] Catechism links are taken from the Homiletic Directory, published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014.
[2] The picture is “Christ Wearing the Crown of Thorns, Supported by Angels” by Annibale Carracci, 1585-87.
[3] S.S. Commemoratio
[4] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[5] NAB footnote on Ps 93.
[6] St. J. Escriva, "Christ is Passing By" p.180.
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