Sermon, Reign of Christ (B)

 This morning is the last Sunday of the liturgical year – and as such, it is the Sunday we celebrate the Reign of Christ!

Sometimes called Christ the King, this is a fascinating feast. While the feast itself was declared only in 1925, it has its roots way back in the patristics, who gave us the articulation of the hypostatic union.

And what those fancy words mean is this:

Jesus, the Christ, was both fully human, and fully divine, at the same time.

So the historical human of Jesus and the divine presence of the Messiah, the Christ, could not be distinct from each other.

And the reason for this feast’s development was that Pope Pius XI was countering the distressing uprising in nationalism and individualism in the world, that he saw the faithful turning solely to themselves, and away from God. And he wanted to do something about that.

So: Christ is the king: the Lord, the Master, the one who holds dominion over all things and all times. Fully human, fully divine; fully reigning over the cosmos.

That’s a powerful statement!

Because the implications of that mean that what Jesus said on earth, in his human form, was the word of God.

Well, duh; you may be thinking. Of *course* Jesus speaking was the word of God. He was THE WORD, after all.

Except: It’s not quite the way people were expecting.

The prophets: Daniel, Isaiah, all of them – spoke of the Messiah in the context of a regent, a king; in fact the King of Kings.

The king of Kings and Lord of Lords! The one who will have dominion and glory ascribed to him; the one who will reign triumphantly forever and ever amen! GLORY!

The one who will turn everything around and fix broken systems, and destabilise biased structures, and bring in the era of full peace and love and justice. GLORY!

We hear in Daniel the entrance of the King: it resembles a SuperBowl Half-time show: throne of fiery throne and wheels and the very divine presence is on fire! And more attendants and servants and helpers than can be counted. GLORY!

And to this awe-inspiring presence is given glory and dominion and kingship! And not just in one area, but everywhere: “that all peoples, nations, and languages should serve him.”

And this kingship is not temporary: “His dominion is an everlasting dominion that shall not pass away”

And this dominion cannot be overcome: “and his kingship is one that shall never be destroyed.”

GLORY!

But.

That’s not quite the world we’re living in now, is it.

And, in fact, it wasn’t the world that Jesus was living in, either.

We know this from his own words, his own example, his own life – and death.

The world of Jesus was one without consistent belief, or structure, or leadership. Government was a life-and-death situation; and even Pilate – who we hear about in the Gospel passage – he wasn’t a king.

He was an egotistical, selfish, power-hungry earthly ruler.

And he used his position to do his best to intimidate, and dominate, anyone – and everyone – that came to him. Even in his questions: Are you the king? he asks – and when Jesus doesn’t cower, Pilate isn’t pleased.

He loses his authority in the conversation with Jesus when he – the questioner – becomes the one answering questions.

Pilate’s world is turned upside down.

Jesus asks him if he’s asking his own questions: basically, suggesting that Pilate isn’t able to ask questions on his own: as maybe he can’t think for himself, and needs his advisors.

Pilate’s rash reply that he’s not a Jew both assures Jesus that the question wasn’t his own, and that Pilate is acknowledging that he does not have universal authority. How awkward for the ruler, to be so unsettled by one who has been brought to him, unarmed and bound. How difficult for the ruler, who is used to domination and fear-tactics, to have one who appears the weaker of the two, to come with a natural dominion.

I find it interesting that Jesus then re-directs the conversation further, in speaking about his kingdom. And Pilate, unwittingly, goes along with the deflection, asking again if he’s a king. This is not, in case you were wondering, great political strategy: Pilate has effectively renounced his grip on the discussion here.

And how glorious – GLORY indeed – for Jesus to state to Pilate exactly what Pilate needed to hear: ““You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth.”

For Jesus is giving that dual reality: for this I was born: in humble human form.

For this I came into the world: as a timeless divinity, choosing to enter this realm at this time.

Oooh. We know who has the upper hand in this one, now, don’t we!

And then the power: the presence of God is to testify to the truth.

So let’s think about truth for a moment:

Truth: the state of being true: meaning something is authentic; genuine; factual; actual.

Truth is not subjective: saying “I speak my truth” that is not based in reality or fact, is not true – no matter how nicely wrapped up it may seem.

Truth is not malleable; truth is not subjective to our whims and preferences.

Truth is truth:

And yes, we all have different perspectives based on our experiences and connections, but the truth is the truth.

And Jesus came: as ruler of the cosmos: to tell the truth. To testify to the truth. To be remembered for the truth.

And this is where the Gospel writer gives us a gorgeous insight into the reign of Christ versus the reign of the earthly:

For when Jesus says to Pilate:

“Everyone who belongs to the truth listens to my voice.”

He is not saying that people will listen to him because he tells the truth, or that they will listen to him and learn the truth; the emphasis is on the truth, and how to access it.

“Everyone who belongs to the truth listens to my voice.”

For the truth of God is about relationship with the divine: it is about loving and serving God, and loving and serving God’s world. It is about acting in the world in a way that testifies to the truth of God’s redemption and salvation and – yes – GLORY!

And what a great reminder for us today: and every day.

WE, as people of faith, belong to the truth.

Because of this, we can hear the voice of Jesus.

We hear that voice calling us, compelling us, to seek ways to serve.

The voice challenges us, invites us to bring the kingdom of God ever closer to the earthly realm.

The voice beckons us, sings to us, to live into the mission of love: for the sake of the one who first loves us.

The voice of truth is testifying in our lives – and we chose to give glory to GOD.

The voice of truth is echoing in our hearts – and we chose to give dominion to God!

The voice of truth is energising our souls – and we chose to give kingship to God.

So as we move forward – let us do so in the world but not OF the world.

Let us live with grace knowing not just who we are but WHOSE we are.

Let us live the delight of being in the kingdom and household of the author and perfector of our faith.

Let us live in the triumphant mystery of truth; knowing that truth is not WHAT we seek but WHO we seek: Jesus, the person and holy Lord of all.

And in that truth: let us live celebrating the eternal reign of Christ.

GLORY ALLELUIA!