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1) In the time of the patriarchs, the Messias is announced as the
Savior of the world, during the time of the kings He is described as
king, Son of God, and priest; in fact, His passion or sacrifice
are foretold. His royal dignity and universal power are proclaimed in
the following text: "In His days shall justice spring up, and
abundance of peace, till the moon be taken away. And He shall rule
from sea to sea, and from the river unto the ends of the earth.
Before Him the Ethiopians shall fall down... the kings of the
Arabians and of Saba shall bring gifts. And all kings of the earth
shall adore Him, and all nations shall serve Him. For He shall
deliver the poor from the mighty, and the needy that had no
helper.... And He shall save the souls of the poor.... For
Him they shall always adore.... And in Him shall all the tribes
of the earth be blessed; all nations shall magnify Him,"[2357]
Likewise it is said: "The kings of the earth stood up, and the
princes met together, against the Lord and against His
Christ.... He that dwelleth in heaven shall laugh at them...
and trouble them in His rage. But I am appointed king by Him over
Sion, His holy mountain, preaching His commandment. The Lord
hath said: "Thou art My Son, this day I have begotten Thee.
Ask of Me, and I will give Thee the Gentiles for Thy
inheritance. ' "[2358]
Also the prophet announces the Messias as king in this text: "For a
child is born to us, and a son is given to us, and the government is
upon His shoulder, and His name shall be called Wonderful,
Counsellor, God the Mighty, the Father of the world to come, the
Prince of Peace."[2359]
And similarly another prophet speaks of a stone that struck the
statue, and the stone became a great mountain and filled the whole
earth, which is a symbolical announcement that Christ's kingdom is to
replace all other kingdoms and be preferred to them.[2360]
One of the minor prophets describes also the powers of this king,
saying: "Rejoice greatly, O daughter of Sion.... Behold, thy
King will come to thee, the just and Savior, He is poor and riding
upon an ass and upon a colt, the foal of an ass."[2361] This
prophecy is quoted by the Evangelist: "Behold thy king cometh to
thee sitting upon an ass."[2362]
New Testament. Here Christ's universal kingdom is more clearly
affirmed. It is, indeed, first of all declared by the angel
announcing Christ's birth to the Blessed Virgin, and saying:
"The Lord God shall give unto Him the throne of David His father
and He shall reign in the house of Jacob forever."[2363]
Christ Himself says: "All power is given to Me in heaven and in
earth,"[2364] which means right over all nations, so that
nations are under obligation to hear His teaching, for He says:
"Teach all nations,"[2365] and they must observe His laws,
to which they are subject after having been baptized, for He says:
"Baptizing them in the name of the Father and of the Son and of the
Holy Ghost, teaching them to observe all things whatsoever I have
commanded you."[2366]
This universal power of Christ includes both angels and the elect,
for He says: "He shall send His angels, and shall gather together
His elect."[2367] This universal power extends to demons,
whom Christ rejects by His power, and it also includes all created
beings, inasmuch as miracles were worked over all creatures, which
absolutely obey Him.
The Fourth Gospel frequently refers to Christ's kingdom,
especially in this text, when "Pilate said to Jesus: "Art Thou
the King of the Jews?' Jesus answered: "My kingdom is not of
this world. If My kingdom were of this world, My servants would
certainly strive that I should not be delivered to the Jews; but now
My kingdom is not from hence. ' Pilate therefore said to Him:
'Art Thou a king then?' Jesus answered: "Thou sayest that I am
a king.... Everyone that is of the truth heareth My voice.
"[2368] Therefore His kingdom is of a higher and universal
order. Likewise Pilate orders the title to be inscribed on the
cross, "King of the Jews, " in three languages: Hebrew, Greek
and Latin;[2369] that is, as Bossuet says, in the language of
God's people, in the language of philosophers, and in the language
of imperial power, jurists, and statesmen.
Finally, St. John the Evangelist particularly exalts Christ the
King, whom He calls: "beginning and the end, King of kings, and
Lord of lords, the supreme Judge, who renders to each according to
His works, the Prince of the kings of the earth."[2370]
St. Paul in one of his epistles also often speaks of Christ's
universal reign; in fact, he even points out why Christ is the
universal king, because He is: (1) the natural Son and heir of
God; (2) the Redeemer. As for the first reason, he says: "In
these days, [God] hath spoken to us by His Son, whom He hath
appointed heir of all things... who sitteth at the right hand of the
majesty on high."[2371] The second reason is given as follows:
"Who is He that shall condemn Christ Jesus that died, yea, that
is risen also again; who is at the right hand of God, who also maketh
intercession for us?"[2372] And again he says: "For He must
reign. All things are put under Him,"[2373]
The liturgy often recalls the title of King as in the hymn, "Thou
art the King of glory, Christ,"[2374] and the antiphon, "O
King of nations,"[2375] and in the invocation, "Christ the
King, Ruler of nations, let us adore."[2376] In the
liturgy, Christ is called King of angels, of apostles, of martyrs;
moreover, Christ conquers, Christ reigns, Christ commands. In
the symbol of faith, we chant: "Whose reign will never
end."[2377] That Christ is King is therefore of
faith.[2378]
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