Christ the King Sunday
1 Samuel 8: 1- 22; John 18:33-37; Rev 1: 4b-8
Are there any advantages in being subject to another?
Would you vote for a republic? Or, would you keep the Sovereignty of the UK? A question that may seem irrelevant to us, but I suspect that we too will face another referendum in the future. But this sermon is not about that. It is about the heart of the matter, that is, how we view our independence, whether collective or individual. Our independence is so important to us. We might ask, ‘Is there any advantage in being subject to another?’
Being subjects of a monarch goes against the very notion of independence, individualism and democracy. The problem lies in the simple dichotomy we construct: this either or. The reality is different. We can never be entirely independent of others. We cannot be an island unto ourselves. If it were possible we would become a desert island bereft of friends and support. On reflection there needs to be a balance between independence and subjection. There have been moments in my life where I have been dependent upon others. There have been times when I have been subject to another’s leadership. This has not necessarily been a bad thing; in fact often it has been to my advantage and my growth enabling me to stand alone, which sounds contradictory. So the matter is very much a question of balance and what the outcomes of my independence or subjection might be.
This Sunday begs these questions. Our texts raise the questions about our views on our independence or our subjection to a sovereign. Our New Testament texts, or Christian Scriptures as some prefer to call them, speak of Jesus as King. Pilate asks Jesus if he is the King of the Jews. The book of Revelation declares Jesus to be the ‘ruler of the kings of the earth’. A theme Handel beautifully expresses in his oratorio Messiah. Now in each instance the notion of Jesus as king is political. Pilate wants to know if Jesus is king to ascertain whether Jesus constitutes a threat to the Roman Emperor. A king other than Caesar would be making a counter claim for the people’s loyalty, unless that king was a vassal king. The writer of Revelation is explicitly making such a claim in stating that Jesus is the ruler of the kings of the earth’: ‘the alpha and the omega’ of life [Rev 1: 5,8]. Politics are at the heart of Jesus’ kingship.
For the people of Jesus’ time it was solely a choice between Caesar or Christ. This was a life and death choice. To whom are you giving your allegiance? Today it is so easy for us because we are given the lie of secularism. That is, we are told that religion is a private affair so you can be loyal to your family, your tribe and your nation and still have your faith. Your faith is a private matter society tells us. Christ Jesus is not a private matter for one simple reason – to be Christian is to live the Christian life out in public. It is either King Jesus or yourself. It is either King Jesus or your country. It doesn’t always follow that your country, albeit Christian, is Christian. Two examples of that dilemma in the Western World were Nazi Germany and Apartheid South Africa. Both countries had and have strong Christian traditions. Both governments of the day used the Church and most Christians supported the political order of Nazism and Apartheid respectively.
Kingship was not always the metaphor God used to self-describe. In the days of Samuel the governance of the land was through the prophet-priest. His sons were expected to take up the mantle of leadership, but they behaved badly. The people asked for a king. In Samuel’s dying days he was asked to be a kingmaker. Samuel was not happy. He saw the dangers that come with earthly kings. He understood that absolute power could so easily corrupt the king. By the way I would argue that the longevity of the English monarchy is due to the checks and balances placed on England’s kings, which began with the 13th Century Magna Carta. The Jews wanted a king. For Samuel the Law of God meant God alone was king. In the end God allowed the people to have their way. It is not without significance that their outstanding kings were those who were humble and godly in their practice.
This stuff about King Jesus is very important. Jesus does not deny that he is king. What he insists upon is that his kingship is not like that of the world’s kingships. He tells Pilate that if his kingship was like that of the world he would have an army and they would defend him. Jesus is not saying that his kingdom is not of the world, but that it is from heaven. His kingdom is directed by the truth, love and grace of God. He doesn’t and won’t allow his followers to behave like the followers of earthly kings. And he goes on to define his work as a witness to the truth. Here the concept of truth goes beyond the notion that truth is making sure that what you say corresponds to what is. For Jesus truth is the essence of divinity. We read that Jesus comes full of grace and truth [Jn 1:8,14]; that Jesus is the truth [14:6]; and, that the Spirit is the Spirit of Truth [16:13].
What is the nature of this king Jesus? This last Tuesday, during the weekly time set aside to pray, I sat here in the sanctuary area contemplating how I might share afresh this old theme of King Jesus. I wondered how I could visaulize this concept. The notion of Jesus the Crucified one as the king of all the rulers of the world seem so far from our comprehension. I sat and gazed at the lit candle. The flame burned strong and true. Its brightness spoke to me of God’s word of truth and slowly the scene before me provided the visualization tool I was searching for. And my eyes rose to take in the Sanctuary cross dominating the scene. The Cross with its concealed light sends rays of light that bounce off the wall giving a glow to the cross. The candle flame and the Cross both give light. The light of the candle is caught up in the Cross. One cannot separate the light and the Cross because they are the same. Their nature is to burn bright and give light. Both are self-sacrificing. The candle burns giving light but slowly diminishes. The Cross represents the self-giving love of Christ for us. The candle and the cross are one metaphor: they speak of the self-less gift of love God has given us in King Jesus. The light represents God’s word of truth and power. The Cross reminds us of sacrifical redeeming love of God. (Look afresh at the Christ candle and Cross – the image of King Jesus.)
Jesus’ kingship was a life of submission to Love. Love is God. King Jesus was both subject to God and God with us. This is Jesus’ kingship and we are asked to follow in his footsteps. We are asked to submit our wills to his way of love where we will gain far more than whatever we may conceivably have lost in subjecting ourselves to this king – King Jesus.
“Dame Julian of Norwich tells us that Our Good Lord showed Himself to her in different ways. One was His sweet incarnation, when He was born of His mother. Another was His blessed Passion, when He showed Himself dying on the Cross. Another time, she saw Him as if in a point, that is, His presence as Creator in everything, upholding it. At other times, He showed her Himself reigning as a king. But the way He showed Himself to her most often as a King reigning in the human soul. There he has fixed His resting place, and His royal city: and out of this worshipful throne He shall never rise, nor move His dwelling-place from it for ever.” [F H Drinkwater, A37. P. 113]
At one of the settlements on a Red Indian reservation, where the Roman Catholic priest was able to visit the Catholics only rarely, a Government agent came as usual. He had things to give away, waistcoats and shirts and tobacco.
To one old man, who was a Roman Catholic, the agent jokingly said, ‘Your priest doesn’t look after you, he doesn’t seem to have brought you any presents, does he?’
The old man pointed to his bare chest, ‘Can you see into my soul?’
‘No, I can’t,’ said the agent.
‘Well, if you could you would see the beautiful white garment that God gave me when the Blackrobe baptised me. And every time he comes he washes it clean for me in the blood of Jesus Christ. And when he gives me Communion, He puts Jesus Himself into my heart. Your tobacco soon goes off in smoke, and your shirts soon wear out, but the presents that the Blackrobe brings will stay with me and take me to heaven. [A44 p.133]
I know to whom I am willing to subject myself. I am happy to have a king to kneel before. The road may not be easy but the company is glorious and the future incredible.
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Peter C Whitaker, Leighmoor UC: 25/11/2018
/ www.leighmoorunitingchurch.org
