Sunday,
23 November 2025 – XXXIV Sunday – Solemnity of Christ the King of the Universe (C)
Mass Readings:
2 Sam 5:1-3; Ps 122; Col 1:12-20; Lk 23:35-43
Key Verse to Meditate:
"Jesus, remember me when you come into your kingdom." (Lk 23:42)
Dear Brothers and
Sisters in the Lord,
Today
the Church celebrates the Solemnity of Christ, the King of the Universe. This
Sunday also marks the end of the liturgical year, and next Sunday, with the
beginning of Advent, we will enter a new liturgical cycle. When we pray the
Lord’s Prayer, we say: “Your
kingdom come. Your will be done, on earth as it is in heaven” (Mt
6:10). But what does it truly mean to pray that God’s kingdom may come? The
Jewish people expected a Messiah who would deliver them from the oppression of
the Roman Empire. Yet Jesus revealed a different vision: He told Pilate, “My kingdom is not from
this world. If my kingdom were from this world, my followers would be fighting
to keep me from being handed over to the Jews. But as it is, my kingdom is not
from here” (Jn 18:36).
The First Reading
In the
first reading, David is anointed king over all Israel, uniting the tribes under
one leader, symbolizing God’s plan of unity for His people. This account
highlights the importance of obedience and trust in God’s chosen leader.
David’s kingship points forward to Christ, the eternal King, whose reign brings
peace, justice, and salvation to all. The elders’ recognition of David
emphasizes the role of communal discernment and acceptance of God’s will. True
leadership in God’s kingdom is rooted in service, humility, and fidelity to
God, not self-interest. The anointing of David reminds us that God calls each
of us to participate in building His kingdom through our lives, and we are
invited to recognize Christ as our King, aligning both our personal and communal
lives with His reign.
David’s
anointing teaches us the importance of unity under God’s guidance and the power
of faithful leadership. It reminds us that God works through human
collaboration, and obedience to His will is the foundation for justice and
peace. As David led with humility and service, we are called to follow Christ
with the same fidelity, contributing to God’s kingdom through our daily lives.
Leadership in God’s kingdom is not about authority or prestige, but about
selfless love, discernment, and a commitment to the common good. Christ, the
eternal King, is the ultimate fulfilment of this vision, uniting all under His
mercy and truth.
The Second Reading
In his letter to the Colossians,
St. Paul affirms the centrality of Christ’s sacrifice for the salvation of the
world: “For
in him all the fullness of God was pleased to dwell, and through him God was
pleased to reconcile to himself all things, whether on earth or in heaven, by
making peace through the blood of his cross” (Col 1:19-20). The
passion and death of Christ reveal God’s healing power and the forgiveness of
sins: “He
was wounded for our transgressions, crushed for our iniquities; upon him was
the punishment that made us whole, and by his bruises we are healed”
(Is 53:5). Christ’s promise to the repentant thief, “Truly I tell you,
today you will be with me in Paradise” (Lk 23:43), demonstrates the
immediacy and universality of God’s mercy for those who turn to Him in faith.
The
Gospel Reading
On the
Solemnity of Christ the King, St. Luke presents to us the scene of the
crucifixion, where Jesus is mocked even as He hangs upon the Cross. Above His
sacred head was an inscription that read: “This is the King of the Jews” (Lk
23:38). What was intended as both a mockery and the supposed justification for
His execution in fact reveals a profound truth. The accusation of the Jewish
leaders was that Jesus had claimed to be the King of the Jews.
We recall
the moment when Pilate questioned Jesus: “Are you the King of the Jews?”
(Jn 18:33). Jesus replied with deep solemnity, “My kingdom is not of this
world… My kingdom is not from here” (Jn 18:36). Though Pilate recognized
the superficial and baseless nature of the charges brought by the leaders, he
nevertheless exercised his Roman authority and issued the formal inscription: “Jesus
of Nazareth, the King of the Jews” (Jn 19:19).
This
inscription—INRI (Iesus Nazarenus, Rex Iudaeorum)—was written in
Aramaic, Latin, and Greek so that all who passed by, regardless of language or
background, might read it. When the Jewish leaders protested and demanded that
it be changed to, “He said, ‘I am the King of the Jews,’” Pilate
responded firmly, “What I have written, I have written” (Jn 19:21–22).
This inscription, meant merely as a legal charge or even derision, becomes a
providential and public declaration of Jesus’ true kingship. The Cross, which
was meant to be a throne of shame, is revealed as the throne of the true
King—whose kingdom is eternal, whose authority is divine, and whose reign is
established through sacrificial love.
A Line of Three Groups of people
A line of three groups of people like the religious
leaders, the Romans soldiers and the two thieves, scoff, mock and blaspheme Jesus.
The reactions of the crowd reveal their
misunderstanding of His mission. The rulers and the soldiers mocked Him and
said, “He
saved others; let him save himself if he is the Messiah of God, his chosen
one!” (Lk 23:35) and “If
you are the King of the Jews, save yourself!” (Lk 23:37). One thing
we notice in these sentences is the verb, ‘to save’ almost four times.
This is
another moment of temptation for Christ, yet He remains steadfast in doing the
will of the Father: “My
food is to do the will of him who sent me and to complete his work”
(Jn 4:34). Jesus never sought to impress others through displays of power; His
kingdom is not about domination but about love, humility, and obedience to God.
Paradoxical
Recognition of Kingship
The
passion narrative—His arrest, trial, and crucifixion—reveals that Jesus was
subjected to intense mockery, often centered on His claim to kingship. In the
Gospels of Matthew and Mark, we see Roman soldiers dressing Him in a scarlet
robe, placing a crown of thorns upon His head, and kneeling before Him in
derision, saying, “Hail, King of the Jews!” (Mt 27:29; Mk 15:18). Even
the passersby mocked Him, taunting, “Let the Christ, the King of Israel,
come down now from the cross, that we may see and believe” (Mk 15:32).
The
mockery of the people and the inscription placed above the crucified Jesus
embody a profound divine irony. What appeared to be the total defeat of “Jesus,
the King of the Jews” becomes, by God’s providence, the very moment of His
enthronement as the King of the universe. On the Cross, Jesus exercised His
supreme authority not through worldly power, but through sacrificial love and
limitless mercy.
As Jesus
had already declared to Pilate, His kingship “is not of this world” (Jn
18:36). He came to establish the Kingdom of God by shedding His blood for the
salvation of all and delivering humanity from sin (cf. Mt 1:21). By enduring
mockery, pain, and humiliation, Jesus revealed to the world that true kingship
is manifested in self-giving love—a love that conquers sin and destroys death.
Thus, the
Cross becomes not the denial of His kingship but its most profound and
paradoxical revelation. There, lifted high above the earth, He stands revealed
as the true King—the King of the Jews, the King of all nations, and the King
of the entire universe—through His ultimate act of love and sacrifice.
The Attitude of the Criminals
Amidst this
mockery, we see the attitude of two criminals crucified along with Him. The
first thief mocks Jesus, unable to accept his own suffering, while the second,
repentant thief turns to Him with humility: “Jesus, remember me when you come into
your kingdom” (Lk 23:42) offering a profound, dying act of
adoration and acknowledgment of Jesus' genuine royal authority. Amidst the
crowd of unbelievers and mockers, the repentant criminal recognises the true
identity of Christ the Lord. And Jesus immediately assures him: “Truly I tell you,
today you will be with me in Paradise” (Lk 23:43). This encounter
teaches us the importance of humility, repentance, and trust in Christ’s mercy,
especially at the hour of death.
The Aspect of
Forgiveness
As we
celebrate the feast of Christ the King, we are called to reflect deeply on the
theme of forgiveness. Jesus stands as the ultimate symbol of God’s merciful
love. Even at His birth, the angel foretold His mission: “She will bear a son,
and you are to name him Jesus, for He will save His people from their sins”
(Mt 1:21). St. Paul echoes this mission, proclaiming: “He has rescued us from
the power of darkness and transferred us into the kingdom of His beloved Son,
in whom we have redemption, the forgiveness of sins” (Col 1:13-14).
Jesus the Friend of Sinners
Throughout
His ministry, Jesus reached out to sinners and the marginalized. He said, “The Son of Man came
eating and drinking, and they say, ‘Behold a man gluttonous, and a winebibber,
a friend of tax collectors and sinners’” (Mt 11:19; Lk 7:34).
Sinners and tax collectors gathered around Him, and He welcomed them without
hesitation. “Now
while He was at table in the house, it happened that a number of tax collectors
and sinners came to sit at the table with Jesus and His disciples”
(Mt 9:10). Even in situations where society would judge, such as when He
visited Zacchaeus, Jesus chose mercy over judgment: “He has gone to be the
guest of a man who is a sinner” (Lk 19:7). For Jesus, sharing God’s
forgiveness often took precedence over physical healing, as He Himself asked: “Which of these is
easier: to say, ‘Your sins are forgiven,’ or to say, ‘Get up and walk’?”
(Mt 9:5). His mission was clear: “The
Son of Man came to seek out and to save the lost” (Lk 19:10).
Unconditional Forgiveness
Jesus’
forgiveness was unconditional and inclusive. To the adulterous woman, He said, “Neither do I condemn
you. Go your way, and from now on do not sin again” (Jn 8:11). To
the paralytic lowered before Him, He declared, “My son, your sins are forgiven”
(Mk 2:5). Even in His final hours, hanging on the cross, Jesus forgave His
persecutors: “Father,
forgive them; they do not know what they are doing” (Lk 23:34),
while the soldiers cast lots for His garments.
This
feast reminds us that Christ reigns not by power or force but through mercy,
love, and forgiveness. As His disciples, we are called to imitate Him, offering
compassion to others, especially those who hurt or offend us. True kingship, as
shown by Christ, is a reign of mercy, and our participation in His kingdom
involves embracing forgiveness in our own lives and extending it to others.
Points for Personal Reflection
Often in
our lives, we face the temptation from the devil to prove our greatness and
boast of our achievements. We try to impress others and seek human approval.
Yet, we often forget that we are called to stand in humility before God, who
has given us everything we need. Remember what St. Paul said: “Am I now
seeking human approval, or God’s approval? Or am I trying to please people? If
I were still trying to please people, I would not be a servant of Christ”
(Gal 1:10).
May
we, like the repentant thief, always pray to Christ: “Jesus, remember me
when you come into your kingdom” (Lk 23:42). Let us remember that Jesus is
a King who pardons and shows mercy to all who turn to Him with a humble heart.
Conclusion
Today,
as we celebrate Christ the King, we are reminded that His reign is not about
power, domination, or human acclaim, but about mercy, forgiveness, and selfless
love. Just as David was anointed to unite the people of Israel, Christ calls
each of us to be part of His kingdom, living lives rooted in service, humility,
and fidelity to God. On the cross, Jesus shows us the true nature of kingship:
enduring suffering, forgiving enemies, and bringing salvation to all who turn
to Him. The prayer of the repentant thief, “Jesus, remember me when you
come into your kingdom”, invites us to place our trust wholly in Christ,
knowing that His mercy is boundless. As we conclude this liturgical year, let
us recognize Christ as the eternal King in our hearts and lives, striving to
reflect His love, justice, and forgiveness in all that we do, and aligning our
actions with His reign of peace and salvation.
