As the liturgical year comes to its apex on the Solemnity of Christ the King. We are invited to ponder on the truth that is the coming of the Kingdom of God.

The Solemnity of Christ the King was first instituted in 1925 by Pope Pius XI in his encyclical Quas Primas. The aftermath of World War I, amidst other variables like the rapid and alarming popularity and rise of communism in Russia, inspired the Pope to address the increasing state of secularism and atheism in the world. According to Pope Pius XI (1925), “…these manifold evils in the world were due to the fact that the majority of men had thrust Jesus Christ and his holy law out of their lives.” (Para. 1) The only solution, was for humanity to find its peace and restoration in the “Kingdom” and the “Empire” of Christ the King (Para. 1).

The truth of Christ’s kingship is eloquently put forth by St. Cyril of Alexandria:

“…divine power in the incarnate Lord did not strive to express itself in contradistinction, or in opposition to other forms of life (including human consciousness), but on the contrary was the very context which allowed all other lifeforms to subsist and develop” (1995, p.37).

In this light, the dominion of Christ is not a military power that can be usurped, or rendered hostage by violence, nor does it exist to oppose what God our Father created, but that Christ the King has sovereignty and authority over his creatures, simply by his essence and nature. Pope Pius XI (1925) elaborates that,

“His kingship is founded upon the ineffable hypostatic union. From this it follows not only that Christ is to be adored by angels and men, but that to him as man angels and men are subject, and must recognize his empire; by reason of the hypostatic union Christ has power over all creatures. But a thought that must give us even greater joy and consolation is this that Christ is our King by acquired, as well as by natural right, for he is our Redeemer.” (Para. 13)

The term “hypostatic union” refers to the revealed theological truth that in Christ, One Person, subsists Two Natures: The Divine and the Human (Pace, 1910).

The Jews were expecting the Messiah to be a military leader who would help Israel regain her glory, but Christ’s kingship refers to an era of peace, joy, and justice that was heralded by Christ himself, and continues today as a working progress by the Church and the Faithful. This Kingdom that Christ establishes is not a mere earthly kingdom, but rather a reconciling with God our Father, and the bridging of an intimate communication between God and His people. This intimate relationship is realised and comes into fruition via Baptism, and membership as the Body of Christ, His Church (cf. CCC. 670, 782, 1427, & 1989).

The Lord’s Prayer, “thy Kingdom come” makes two requests of Christ: To assist us in building the Kingdom of God on Earth, and hastening His Second Coming at the end of time (Cf. CCC. 2818).

We have a sacred obligation to help Jesus build His Kingdom here on Earth.

By the Grace of God,

Brian Bartholomew Tan



Catechism of the Catholic Church. (n.d.). Libreria Editrice Vaticana.

Pace, E. (1910). Hypostatic Union. The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved November 19, 2021 from

Pope Pius XI. (1925). Quas Primas. Libreria Editrice Vaticana.

St. Cyril of Alexandria. (1995). On the Unity of Christ. (McGuckin, J. A. Trans.). St Vladimir’s Seminary Press. (Originally written in the 5th century.).