Christ the King

Sermon preached by Anne East
Readings: Jeremiah 23: 1-6, Colossians 1: 11-20, Luke 23:33-43

I have been reading ‘Ghosts of Empire’, by Kwasi Karteng. Published in 2010, it is an interesting and informative book. I would say that the author has a future as a writer of political history.

There’s quite a lot about ‘kingship’ in it — for one of the ways the British managed their Empire was to cultivate local rulers, chieftans , maharajas, kings, and endow them with the trappings of monarchy on behalf of the Great White Queen, Victoria. So in Ghosts of Empire we read which rank of Indian princes were entitled to  a 9 gun, or 21 gun or 31 gun salute. (Victoria herself had 101).

Then there was King Mindon, the last king of Burma, who possessed a white elephant, and as long as he was Lord of the White Elephant, he was deemed to be a just ruler and the equal of any monarch in the world.

(The idea that being the Lord of the White Elephant conveys such status is intriguing, and I’m sure there must be a novel or at least a poem in that title somewhere)

Today we celebrate the Feast of Christ the King. We are at a transition point in the church calendar, next Sunday is the beginning of Advent and we start a new church year. So today, like New Year’s Eve, we can reflect. Christ’s reign takes on special meaning when understood within the context of the whole narrative of his birth, life, suffering, death and resurrection which we celebrate each year. The Christ who rules over all creation enters the world as a vulnerable baby. The Christ who is hailed as a king suffers a cruel death at the hands of the state.

Kings usually ascend to their thrones by genetic inheritance. They are normally descendants of a particular line of people. We have been very focussed in this country recently on the role of royalty and a royal family and a slimmed down monarchy. ‘Kings R Us’ we might say.

The early Israelites did not have a king, they were under the protection and patronage of The Lord, Yahweh. God was in control: “I myself will gather the remnant of my flock . . . I will bring them back to their fold . .” says the Lord, in our reading from Jeremiah. But the people wanted a man-king, God’s deputy if you like, who shall “reign as king and deal wisely, and shall execute justice and righteousness in the land.”

We are well aware, in the context of leadership, of the risk of the dynamics of power, people taking advantage of their positions and serving their own narrow interests, whether in ancient Israel or in the modern world.

But hear what the priest and theologian W H Vanstone wrote about the kingship of Christ:

Thou art God; no monarch Thou
Thron’d in easy state to reign;
Thou art God, Whose arms of love
Aching, spent, the world sustain.

Jesus is not the kind of king most people expect. He does not rule by threat or military domination or acquisition, his authority is not sustained by asking homage from others. He ‘hung out’ with the poor and marginalised, and then he hung on a cross. The majesty of this king is revealed not when we look up but when we look down, seeing someone who is deeply humiliated, tortured, mocked.

So here is the question: Why, on beholding this grim scene, organised by the Romans to deter insurrections, why did the thief ask, “Jesus remember me when you come into your kingdom?” What has this dying thief seen and recognised? Where. why, how does he see a ‘king’ nailed on the cross beside him?

This record of this conversation only occurs in Luke’s gospel. And it’s given rise to a number of theories from commentators who felt compelled to offer an explanation for the thief’s request — he’d met Jesus before, he’d heard him speak, he knew his reputation. Well, maybe.

Jesus had spent his life teaching about the kingdom of God, preaching liberation to captives, healing those who were sick. Jesus had challenged the unjust treatment of women, talked of the need for patience with children, accused the religious authorities of lacking good faith. His ministry had been controversial, powerful and world altering.

But at that place, Golgotha — ‘called The Skull’ — where is the evidence that such a kingdom exists, has ever existed, or ever will exist? The thief asks, nonetheless.  “.remember me when you come into your kingdom.”

And he addresses Christ simply as ‘Jesus’, no royal title, no ‘Master’ / Teacher / Rabboni / Lord’. Simply ‘Jesus’ in the way one person might address another. The name ‘Jesus’ means ‘God will save’. That is the name, that is the hope of the dying man. And in this absolutely hope-less moment, salvation breaks through: ‘Today you will be with me in Paradise’.

‘Today’ does not mean ‘the day after yesterday’ or the ‘day before tomorrow’, Luke is not referring to the current 24 hour period. Spiritual time is not linear time. The king on the cross. God’s salvation fractures time.

So here’s the next question: where do YOU see signs of the kingdom?

Where did you see the Kingdom of God last week?

If you’d dropped into church on Tuesday morning when the Toddler group was here? Or if you’d joined the Lunch on the Lane on Thursday? Seen the rows of high chairs for the babies, or our older guests  with their walking frames?

Or if you are walking in Putney Park Lane mid morning when the carers from Paddock School are taking their students for a walk  . . .is that the Kingdom of God?

Jesus talked more about the kingdom of God than any other topic: He describes it as having different rules and expectations from the rules and expectations of humanity. It’s like the love and forgiveness freely given to an errant son; it’s like a shepherd who cares so much for all his sheep that when one is lost goes and searches and does not give up until the sheep is found; it’s like a rich man who gives a party and when the invitees are too busy to attend opens his doors to the poor, the blind and the lame.

This is not a kingdom which needs to exhibit a white elephant to prove its justice and right-doing. This is a kingdom of Love — a place where God dwells. And it is in Jesus that the means and making of this kingdom are to be found. Paul tells the Colossians that to follow Jesus, to proclaim Christ as King, is to live one’s life in a new way, to take on the values and standards that reflect Christ’s character.

This is the Kingdom we are building, this is the king we serve. May it be so.  Amen