The liturgical Feast of Christ the King gives our celebration an especially significant background, outlined and illuminated by the Biblical Readings. We find ourselves as it were facing an imposing fresco with three great scenes: at the centre, the Crucifixion according to the Evangelist Luke's account; on one side, the royal anointing of David by the elders of Israel; on the other, the Christological hymn with which St Paul introduces the Letter to the Colossians. . .
We must begin from the central event: the Cross. Here Christ manifests his unique Kingship. . . St Cyril of Alexandria comments: "You see him crucified and you call him King. You believe that he who bears scoffing and suffering will reach divine glory" (Comment on Luke, Homily 153). According to the Evangelist John, the divine glory is already present, although hidden by the disfiguration of the Cross. But also in the language of Luke, the future is anticipated in the present when Jesus promises the good thief: "Truly, I say to you, today you will be with me in Paradise" (Lk 23: 43). St Ambrose observes: "He prayed that the Lord would remember him when he reached his Kingdom, but the Lord responded: Truly, I say to you, today you will be with me in Paradise. Life is being with Christ, because where Christ is, there is his Kingdom" (Exposition of the Gospel according to Luke, 10, 121). The accusation: "This is the King of the Jews", written on a tablet nailed above Jesus' head thus becomes the proclamation of the truth. . .
If we now cast a glance at the scene of the royal anointing of David presented in the First Reading, an important aspect on royalty strikes us, namely, its "corporative" dimension. The elders of Israel go to Hebron, they seal a covenantal pact with David, declaring to consider themselves united to him and wanting to be one only with him. If we relate Christ to this image, it seems to me that this same covenantal profession applies very well precisely to you, dear Cardinal-Brothers. You too who form the "senate" of the Church can say to Jesus: "Behold, we are your bone and flesh" (II Sam 5: 1). We belong to you, and we want to be one only with you. You are the Shepherd of the People of God, you are the Head of the Church (cf. II Sam 5: 2). In this solemn Eucharistic celebration we want to renew our pact with you, our friendship, because only in this intimate and profound relationship with you, Jesus, our King and Lord, does the dignity that has been conferred upon us and the responsibility it bears have sense and value.
There now remains for us to admire the third part of our "triptych" that the Word of God places before us: the Christological hymn of the Letter to the Colossians. First of all, we make the sentiments of joy and gratitude that pour forth from it our own, for the fact that the Kingdom of Christ, the "inheritance of the saints in light", is not only something seen from a distance but a reality in which we are called to partake, into which we have been "transferred", thanks to the redemptive action of the Son of God (cf. Col 1: 12-14). This graced action opens St Paul's soul to the contemplation of Christ and his ministry in its two principal dimensions: the creation of all things and their reconciliation. The first aspect of Christ's Lordship consists in the fact that "all things were created through him and for him... in him all things hold together" (Col 1: 16-17). The second dimension centres on the Paschal Mystery: through the Son's death on the Cross, God has reconciled every creature to himself, has made peace between Heaven and earth; raising him from the dead he has made him the firstborn of the new creation, the "fullness" of every reality and "head of the [mystical] body", the Church (cf. Col 1: 18-20). We find ourselves again before the Cross, the central event of the mystery of Christ. In the Pauline vision the Cross is placed within the entire economy of salvation, where Jesus' royalty is displayed in all its cosmic fullness.
This text of the Apostle expresses a synthesis of truth and faith so powerful that we cannot fail to remain in deep admiration of it. The Church is the trustee of the mystery of Christ: She is so in all humility and without a shadow of pride or arrogance, because it concerns the maximum gift that she has received without any merit and that she is called to offer gratuitously to humanity of every age, as the horizon of meaning and salvation. It is not a philosophy, it is not a gnosis, even though it also comprises wisdom and knowledge. It is the mystery of Christ, it is Christ himself, the Logos incarnate, dead and risen, made King of the universe. How can one fail to feel a rush of enthusiasm full of gratitude for having been permitted to contemplate the splendour of this revelation? How can one not feel at the same time the joy and the responsibility to serve this King, to witness his Lordship with one's life and word?. . .
In conclusion, I would like to mention an aspect that is strongly united to this mission and that I entrust to your prayer: peace among all Christ's disciples, as a sign of the peace that Jesus came to establish in the world. We have heard the great news of the Christological hymn: it pleased God to "reconcile" the universe through the Cross of Christ (cf. Col 1: 20)! Well then, the Church is that portion of humanity in whom Christ's royalty is already manifest, who has peace as its privileged manifestation. It is the new Jerusalem, still imperfect because it is yet a pilgrim in history, but able to anticipate in some way the heavenly Jerusalem. Lastly, we can here refer to the Responsorial Psalm 121, belonging to the so-called "Song of Ascents". It is a hymn of the pilgrims' joy who, going up toward the holy city and having reached its doors, address the peace-greeting to them: shalom! According to popular etymology Jerusalem is interpreted as a "city of peace", whose peace the Messiah, Son of David, would have established in the fullness of time. We recognize in Jerusalem the figure of the Church, sacrament of Christ and of his Kingdom.