No Kings . . . Except One

Christ the King (Proper 29C)

Jeremiah 23.1-6; Colossians 1.11-20; Luke 23.33-43

St. Gregory’s, Long Beach

 

Today we celebrate the feast of Christ the King. For those who are more politically engaged, the irony will not be lost that we celebrate this day at a time which has seen not one but two public calls for protest and action in what have been termed “No Kings” days—one in June and one in October. Protests against the increasing tyrannical actions of our current administration in Washington, DC. While organized as protests against an American president, these actions were actually international in nature, with protests occurring around the world—although, depending on the form of government in those places, the protests carried such names as No Tyrants Day or No Dictators Day.

 

Truth be told, the celebration of Christ the King Sunday on the veritable heels of international protests against kings, dictators, and tyrants is coincidental, although in keeping with the original intent of this celebration. Christ the King Sunday was established precisely because of concerns on the part of the Roman Catholic Church regarding the rise of nationalistic political movements and all that goes with them. Although, while still relevant today, those original concerns leading to the establishment of Christ the King Sunday were not raised recently, but rather 100 years ago.

 

Christ the King Sunday was instituted by Pope Pius XI in 1925, in response to increasing secularism, ultra-nationalism, and authoritarianism following World War I. A time not unlike the one we find ourselves in currently, both nationally and globally. The intent of Christ the King Sunday was to remind the faithful that, while living in the secular world, our ultimate authority is not the State, but God. Our ultimate authority is not a president or a monarch or a dictator, but rather Christ the King. And that our priorities are to be aligned accordingly. The priorities that are outlined in the teachings of Holy Scripture. Most notably the Gospel of Jesus Christ. The priorities being most eloquently summarized in the Great Commandment: to love the Lord our God with all our heart and with all our soul and with all our mind and with all our strength, and to love our neighbor as ourselves. The priorities that are further emphasized in our own baptismal covenant: to strive for justice and peace among all people and to respect the dignity of every human being.

 

Our Scripture readings for today offer some interesting, if not challenging, imagery to help us more fully appreciate and understand what the concept of Christ the King means for us. Particularly in the times in which we live.

 

Our Old Testament reading from the Prophet Jeremiah invokes the image of a leader of the people being a shepherd. In this passage, Jeremiah is speaking to the people during the time of the Exile. He starts by noting that the fall of Judah and the subsequent exile in Babylon is due to failed leadership and the corruption of Judah’s kings. Because of this failure on the part of secular leadership, God promises to step in: “Then I myself will gather the remnant of my flock out of all the lands where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. I will raise up shepherds over them who will shepherd them.” Effectively God’s condemnation of corrupt secular leadership and the observation that the only way God’s people will truly flourish is under the leadership of a shepherd whom he will anoint. As Christians, we see in this image of a shepherd the one we call the Good Shepherd: Jesus Christ.

 

Our Epistle reading from Paul’s letter to the Colossians provides one of many New Testament images of Christ as a king. In conveying to the Colossians what Christ’s resurrection means to them, Paul writes that “the Father . . . has enabled you to share in the inheritance of the saints in the light. He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins.” Not only using the image of Jesus Christ as king but also highlighting the hallmarks of Christ’s kingdom: redemption and forgiveness.

 

What it means for Christ to be king is masterfully presented in our Gospel reading: in Luke’s account of Jesus’ crucifixion. While challenging to see kingship demonstrated in an account of barbaric torture and execution, in his crucifixion, we nonetheless see signs of who Jesus is as king—of what kind of king he is. But, peeling back the layers, we also see a demonstration of how his kingship differs radically from secular kingship. Particularly kingship as represented by that of the day: the Roman Empire. We see the stark contrast between secular kingship and Christ’s kingship.

 

When it comes to the Roman Empire, this story of Jesus’ crucifixion presents a portrait of earthly kingship in the extreme. We know that first century Palestine was occupied by the Roman Empire. A regime characterized by oppression of the people by imperial functionaries and local puppet leaders. This was how the Empire operated. But when it came to Palestine, there was one area where Rome did not exercise quite as much oppression as it did in other parts of the Empire. At least not directly. When it came to Judaism, the primary religious expression of this area, the Empire took more of a hands-off approach. This was primarily because of the unique nature of Judaism and the Jewish people. Unlike in other areas of the Empire, religion, culture, society, and politics were intricately woven together in Judaism. Attempts to eliminate Jewish religious expression in favor of Rome’s pantheon of gods would have resulted in mass revolt. You just could not separate religion from the culture and society of this part of Palestine.

 

Which actually led to an uneasy collaboration between the occupying Roman forces and the Temple authorities. The Romans let the Temple continue to operate as long as the Temple authorities kept the people in line and not revolting against their Roman oppressors. Which ultimately is how Jesus, a thorn in the side of the Temple authorities, came to be crucified by the Romans. Not only did Jesus challenge and criticize the Temple authorities and their interpretation of Judaism, he was getting more and more popular doing so. In time, the Temple authorities determined that they needed to get rid of Jesus. Not only because of his challenges to their authority, but also because of fears that his growing band of followers might get out of control and threaten the uneasy peace established between the Temple and the Roman authorities. So, they hatched a plan: bring Jesus up on religious charges of blasphemy, combined with hints of treason and insurrection against Rome. Jesus’ claims of being the Son of God fulfilled both conditions. Blasphemy against to the Jewish God and treason for equating himself with the emperor, who was viewed as being a god. Win-win for both the Temple authorities and for the Romans. And the punishment? Crucifixion.

 

Crucifixion was a form of execution reserved for political criminals, traitors, and insurrectionists. The very act and implementation of crucifixion meant to send a message about the power of the Empire and the powerlessness of the people. Crucifixion was designed to humiliate and discredit those who were condemned. And, in the process, to intimidate and sow fear among the people. Thereby projecting an image of imperial power in a very cruel and tangible way.

 

Crucifixion would have been a particularly terrifying, intimidating, cruel, and disgraceful form of death for devout Jews. Deuteronomy chapter 21 talks about execution: “When someone is convicted of a crime punishable by death and is executed . . . you hang him on a tree . . . for anyone hung on a tree is under God’s curse” (Deut 21.22-23). The image of being crucified, of dying on a cross, calling to mind the image of being hung on a tree, and thereby being under God’s curse. All meant to disregard and deny the humanity of one so executed. To separate such a one from God’s love and mercy. And in the case of Jesus, particularly to deny any claims or perception of divinity and royalty. Not just the death itself, but every action that led up to it. The actions of the Temple authorities as they “scoffed at him, saying, ‘He saved others; let him save himself if he is the Messiah of God, his chosen one!’” The actions of the Roman soldiers, who “also mocked him, coming up and offering him sour wine, and saying, ‘if you are the King of the Jews, save yourself!’” They even hung a sign over his head which read “This is the King of the Jews.” All to mock and discredit his alleged kingship. And it was not just the authorities. He was even mocked by the criminals condemned to die with him: “Are you not the Messiah? Save yourself and us!”

 

Although, in the case of Jesus, his royal status and role as the Messiah, the Savior, were not denied, but rather were demonstrated as he hung on the cross. The mocking of the religious leaders, the Roman soldiers, even the criminals, announced in an ironic way the true identity of Jesus. Everything about Jesus’ crucifixion and the subsequent resurrection actually served to deny and discredit the Temple leaders and the Empire, pointing to a reversal of their authority and to confirmation of Jesus’ kingship. While the Empire sought to exercise domination, Jesus through his ministry demonstrated servant ministry. While those present at the crucifixion engaged in mockery, Jesus through his ministry and even on the cross demonstrated kindness. While the Empire, particularly through crucifixion, exercised cruelty, Jesus through his life and ministry demonstrated mercy and compassion. While the Empire sought to instill fear through crucifixion, Jesus through his example called his followers to courage. Servanthood, kindness, mercy and compassion, calls to courage: all attributes of Jesus’ kingship. All in defiance of the authorities of the day.

 

Given who he is, how he lived his life, we have a king who refuses to use his powers to seek vengeance against his opponents, against his persecutors. Rather, throughout the crucifixion scene, from start to finish, Jesus demonstrates forgiveness. As he was being hung on the cross, Jesus prayed, “Father, forgive them; for they do not know what they are doing.” And before his death, he said to the criminals condemned with him, “Truly I tell you, today you will be with me in Paradise”—granting them forgiveness of their crimes and eternal salvation.

 

Throughout the crucifixion, the authority of the Temple and of Rome mocks the kingship of Jesus. In his death, it appears that the authority of the Temple and of Rome have prevailed. Yet, on the third day, the tables were turned, mocking the authority of both Temple and Empire. Proving once and for all, that the ways of the secular world do not prevail. Ultimately rendering the authority of both Temple and Empire impotent. Proving that, despite the mocking, the humiliation, the cruelty, the efforts at domination, Christ the King is raised. Christ the King lives.

 

We live in a world and a time in which our secular authorities seek to exercise increased domination over our lives. Authorities who, by their actions, mock what we believe and hold dear. Authorities who exercise their power with cruelty. Authorities who use fear and intimidation to get their way. Through his life and ministry, through his death on the cross, and through his resurrection, Christ has demonstrated what true authority, what true kingship, looks like. Pointing to a kingdom not of domination, but of servanthood; not of mockery, but of kindness; not of cruelty, but of mercy and compassion; not of fear, but of courage. This is the king and the kingship we anticipate and prepare for in the coming season of Advent, and in our ongoing lives of faith. This is our true king who will lead us back to the right path. One in which we have no king, we follow no king, we bow to no king, except one: Christ the King.