As we approach the Feast of Christ the King, celebrated on the last Sunday of October in the traditional Roman calendar (XXIII Sunday after Pentecost), the Church invites us to meditate on the kingship of Christ and His cosmic supremacy. The readings for this feast, particularly Colossians 1:12-20 and John 18:33-37, draw us into the mystery of Christ’s dominion over all creation and His unique kingship, which is unlike any earthly reign. These passages emphasize the preeminence of Christ and His kingdom, which is “not of this world” but is manifest in truth and sanctity.
“Giving Thanks to the Father” (Colossians 1:12-20)
In the letter to the Colossians, St. Paul presents a hymn of praise to Christ, who is “the image of the invisible God, the firstborn of every creature” (Col 1:15). This passage is a profound statement about the nature of Christ as the eternal Son of God, preeminent in creation and redemption. The Fathers of the Church provide rich commentary on this text, emphasizing the fullness of Christ’s divinity and His role in the restoration of fallen humanity.
St. Ambrose, for instance, reflects on the phrase “the image of the invisible God” by affirming that in Christ, we see the very essence and nature of God Himself. He writes: “Christ is not a mere likeness of God but the true manifestation of God’s substance, for He shares in the Father’s nature” (De Fide, I.15). By participating in Christ, believers are also given the privilege of being “partakers of the inheritance of the saints in light” (Col 1:12). This is a reminder that our destiny, as members of the Body of Christ, is to share in the eternal glory that belongs to the Son.
Moreover, St. John Chrysostom elucidates the meaning of Christ being “the firstborn of every creature” by explaining that this title signifies His preexistence and sovereignty over all creation, not that He is a creature Himself. Chrysostom states: “The term ‘firstborn’ denotes His priority and authority over creation; it does not imply that He is part of creation, but that He stands above it as its origin and source” (Homily on Colossians). Christ’s kingship is thus established as universal, extending over all things “visible and invisible” (Col 1:16), including spiritual powers and principalities.
“My Kingdom Is Not of This World” (John 18:33-37)
In the Gospel of John, we find Pilate questioning Jesus about His kingship, asking, “Art thou the King of the Jews?” (John 18:33). Jesus’ response clarifies the nature of His kingship: “My kingdom is not of this world” (John 18:36). The Church Fathers frequently interpreted this dialogue as a teaching on the spiritual nature of Christ’s reign. Unlike the temporal rulers whose power is derived from military might and political maneuvering, Christ’s kingship is characterized by truth, justice, and the pursuit of the divine will.
St. Augustine offers profound insight into this distinction, teaching that Christ reigns in the hearts of the faithful through love and truth, rather than by coercion or worldly power. He writes: “Christ is a king who is not proud, but humble; not destructive, but a builder of peace; He does not rule with force, but governs with the truth of His doctrine” (Tractates on the Gospel of John, CXV.2). The kingship of Christ, therefore, calls each of us to embrace a kingdom whose foundation is not worldly success but a life lived in accordance with the truth that He embodies.
Furthermore, St. Gregory the Great emphasizes that while Christ’s kingdom is not “of this world,” it certainly is “for this world.” The Gospel message transforms and sanctifies the world, renewing it from within. As St. Gregory explains: “Although the kingdom of God is not earthly, it extends into the hearts of men, converting them from sin to righteousness, thus making the world itself a reflection of the heavenly kingdom” (Homilies on the Gospels, XXXVI.10).
The Kingship of Christ in Light of XXIII Sunday after Pentecost
The celebration of Christ the King, situated at the conclusion of the liturgical year, draws our attention to the ultimate fulfillment of Christ’s reign. The readings for this Sunday, along with the liturgical texts, reinforce the Church’s teaching that Christ is the Alpha and the Omega, the beginning and the end of all things. As St. Cyril of Alexandria declares, “The power and sovereignty of Christ embrace all things; He is Lord of both the present age and the age to come” (Commentary on Luke, X.14).
The Feast of Christ the King is thus an opportunity for the faithful to renew their commitment to Christ, recognizing Him as the center of their lives and the ruler of their hearts. It is also a call to resist the false kingships of this world, which often tempt us with promises of power, wealth, or pleasure. The true kingdom, as St. Thomas Aquinas reminds us, is one in which we “seek first the kingdom of God and His righteousness” (Matt 6:33), trusting that all else will be given according to God’s providence.
Conclusion
In Colossians 1:12-20 and John 18:33-37, we find a compelling portrait of Christ as both the cosmic Lord and the humble King. His kingdom transcends earthly limitations and invites us into a relationship that transforms our very being. As we observe Christ the King Sunday, let us reflect upon the great dignity that comes with being called into Christ’s reign—a dignity that demands we live in accordance with His truth and spread His peace throughout the world. By embracing Christ as our King, we acknowledge that every facet of life belongs to Him, and in doing so, we prepare our hearts for the eternal kingdom where He will reign forever and ever.