Prof. Matthew UMUKORO

 “Are you the King of the Jews?” Pilate asked, looking straight into Jesus. And Jesus answered, “Thou sayest it” (Luke 23:3). That was during the manipulated trial of Jesus who was falsely accused of making that claim in order to condemn him.

Although he was greeted as King of the Jews at birth by the three visiting Magi (Matt.2:2), Jesus never openly proclaimed himself as such during his public utterances. The very idea of a rival king being born in accordance with previous prophecies provoked Herod into committing the Massacre of the Innocents in order to destroy the Infant Jesus. And the inscription written by Pilate and placed above the cross read: JESUS OF NAZARETH, THE KING OF THE JEWS, in Hebrew, Greek, and Latin (John 19:19-20).  But the chief priests asked Pilate to modify the statement as follows: “Write not, The King of the Jews; but that he said, I am King of the Jews”, but Pilate adamantly answered: “What I have written I have written” (John 19:21-22).

        Thus, from birth to crucifixion, the basic controversy surrounding Jesus was his presumed status as King of the Jews. But Jesus himself told Pilate: “My kingdom is not of this world: if my kingdom were of this world, then should my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence” (John 18:36). Pilate then wondered, “Art thou a king then?” (37). So, the fact of claiming to have a kingdom at all, whether or not of the Jews, was the sticky issue. It was more of a political trial, at the end of which Pilate was to declare: “I find in him no fault at all” (John 18:38). Why, then, did Pilate find it difficult to release the innocent one? Rather than release Jesus in accordance with the custom at passover, he released Barabbas, the robber, while the innocent one was handed over to the executioners. 

Justice continues to be perverted till date. How many innocent ones are lying in jail today at the instance of latter-day Pilates, while the corrupt criminals are walking the street free? The judiciary also brazenly upholds rigged elections, denying the people of their electoral choice.

        Jesus Christ was born a King, lived as a King, died and resurrected as a King to save mankind. His kingship transcends the narrow confines of secular kingdoms, but encompasses both heaven and earth, for all eternity. The Book of Revelations describes him as “KING OF KINGS, AND LORD OF LORDS” (Rev. 19:16).  As the Second Person of the Holy Trinity, he was there at inception, he is alive today, and shall reign eternally. He is to be adored and worshipped for ever and ever.

        This is the reason for the Christmas season, when Jesus incarnated as man. The Infant Jesus stands for hope: hope for the renewal of the lost promise of Eden, and the defeat of Satan’s temptation by the coming of a second Adam into the world ravaged by sin. Man does not live by bread (or apple) alone. Thus the annual recollection of Christ’s nativity holds for humanity the promise of eternal salvation. This is why the liturgical year is celebrated with the Feast of Christ the King, which usually falls on the last Sunday before Advent. As an Internet source puts it, this Feast “proclaims Christ’s universal sovereignty, reminding Christians of their loyalty to him and the hope of God’s eternal kingdom as the year’s cycle concludes before preparing for the coming of the Messiah at Advent.”  We have gone beyond the limited concept of the King of the Jews, to the eternal King of all humanity. It is the most important Feast of the year usually marked by elaborate ceremonies and processions through major cities of each Diocese, as a means of proclaiming this unique Kingship to Christians and non-Christians alike. Subtle conversions to Catholicism often take place in the process, as Christ’s universal sovereignty is publicly acclaimed and recognised.

        Every true Christian is expected to take Christ as his or her personal King and Saviour. This is the most important indication of giving one’s life to Christ, in subscription to the Creed of initiation. Disbelief in the Kingship of Christ amounts to sacrilegious sin against the Holy Trinity, and a denial of Christ’s one-time sacrifice for human salvation. Christ’s Kingship has both divine and spiritual dimensions, and points forward to the eschatological anticipations of the Last Days and Final Judgement, with the Second Coming of Christ. 

        But here is Kingship with a difference; Kingship subsumed in utter humility. “The Son of Man came not to be served but to serve, and to give his life as a ransom to many” (John 3:13, Matt. 20:28). Hence, according to the Catechism of the Catholic Church, “the true meaning of his kingship is revealed only when he is raised high on the cross. Only after his Resurrection will Peter be able to proclaim Jesus’ messianic kingship to the People of God” (CCC, par. 440, p.128).

        Immediately after the Last Supper, Jesus rose and, armed with a bowl of water and towel, washed and cleaned the feet of his disciples, including that of Judas, the one the devil was to use to betray him. Peter initially objected, but when made to know it was a compulsory gesture, was ready to offer his hands and head for washing in addition (John 13:4-9). 

Explaining his action afterwards to his disciples, Jesus said: “Ye call me Master and Lord: and ye say well; for so I am. If I then, Your Lord and Master, have washed your feet; ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, the servant is not greater than his Lord; neither he that is sent greater than he that sent him” (John, 13:13-16). Equality of all is the guiding principle.

        In consonance with the example of Christ, the Pope, in his papal kingship, regards himself as the Servant of the servants of God. The essence of Christ’s eternal Kingship is service and humility. All earthly kings and secular authorities should take a cue from the divine Kingship of Christ in order to make the world a better place.