Christ the King
CHRIST THE KING (C) S. Margaret's Budapest
Readings: Jeramiah 21: 1 -6; Colossians 1:11-20; Luke 23:33-43
This OT reading today from the prophet Jeremiah is a messianic oracle - i.e. it foretells the coming of Jesus Christ as the Saviour. It was written some 2,500 years ago in what were troubled times for Judah. The oracle is one of reproach directed at the rulers of Judah (refered to as the shepherds) for their scattering of the flock (i.e. the people, God's people). God then promises to place a member of David's family (a righteous Branch) to reign over a restored people, a new Israel . This ruler will be righteous, (i.e. he will be in right relationship with God), one who will exercise justice and wisdom in his dealings, in contrast to the puppet king Zedekiah who was currently on the throne. This figure is much more like Jesus than much of the militaristic and nationalistic expectations of some later messianic prophetic writing. Naturally Jeremiah saw all this in terms of the Israel and Judah he knew, but renewed and cleaned up, a fitting people for God. This is the reason for our referring to the Church a s the new Israel of God when we assess Jesus, and the outcome of his ministry, in relation to the OT prophetic writings. There is another interesting aspect to the concept of the restored Israel in this passage: 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, .... Some Christians have seen this as implying that all Jews have to return to Israel before the Last Day, and that the Christian Church must work at this in order to bring in the Kingdom. So they expend vast sums of money bringing Jews from the Ukraine and elsewhere to Israel. It seems to me that there are greater priorities on our resources when we pray, Thy kingdom come, thy will be done.
The line of David the King was where most prophets looked for the source of a new and restored messianic kingdom. However, David was an earthly king and pastor to God's people. Jesus indeed was of David's line, but his coming brought a new vision of kingship. Jesus is the king who was crucified as a criminal, whose glory belongs to a different sphere: it is glory gained through humiliation, pain, and obedience. Membership of this kingdom demands a radical shift of viewpoint. The language of S. Paul's letter to the Colossians is the language of this conversion, this 180° turn-around; of the shift from darkness to light, from being powerless to accepting God's strength; from the authority of darkness to the kingdom of God's beloved Son, symbolized by the saints in light. S. Paul piles up words of authority, power, glory, might, as he struggles to express the totality of God's enabling power. As we change our allegiance from the world to God, so we experience change within ourselves - we become empowered wher e before we were powerless. It is a process, conversion is a process, a walk of faith. It happens as we surrender and acknowledge our own helplessness, powerlessness, and our unfittedness for citizenship of the kingdom of God.
Being made strong with all the strength that comes from his glorious power prepares us to endure everything with patience, says S. Paul. We have spoken about this before. Living in the kingdom is not easy, because it takes place while we are living in the world, amongst the pressing and attractive values of the world. To remain in God's kingdom we need God's strength if we are to continue true. Jesus needed this endurance as he faced the inevitable consequences of his life and work; so did the martyrs of the early Church, so do the martyrs in various parts of the world today. Yes, people die and suffer persecution for being Christian still. And so do we need endurance as we face the daily temptations of the world around us. Together with endurance is patience. Patience is the attitude which enables us day by day to get along with others who hold to different ideas and values, and do not belong to the sphere to which we have transferred our allegiance, the kingdom of God. Patience is one of the gifts of the Spirit we are told (Gal. 5:22). These virtues of patience and endurance are linked a number of times by S. Paul. He had found by experience that he needed both together. They belong together in the lives of those committed to the kingly rule of Jesus the Christ.
S. Paul urges us to give thanks to the Father, who has enabled you to share in the inheritance of the saints in light. Of ourselves we are in sufficient, powerless. When we realize this, then God can empower us. The passage says that our 'part and lot' is that of light. It is Jewish term for 'what is apportioned to us'. it is traditional language expressing the idea of conversion as an empowering act of God. When moral unfitness is acknowledged, then he brings us as converts into the sphere of light. S. Paul then takes us into a credal passage based on a series of relative clauses retailing God's activity in relation to conversion. He has rescued us ... and transferred us .... in whom we have redemption, the forgiveness of sins. So conversion means deliverance from the power of evil, described here as the power of darkness. The convert comes under authority of a new king, Jesus, and lives in a new kingdom, the kingdom of God. Redemption is another Jewish word indicating release from bondage. Sin, and the o ften crippling guilt which accompanies it, are amongst our worst bondages; conversion to kingdom life, and the sacramental life of the Church, can deal with this. When we pray Your kingdom come, your will be done, one thing that we are praying for is that those in darkness may experience conversion, may experience the light of Christ. When we talk about conversion we are talking about something that God does in us, when we acknowledge our need. Then we experience his power, change our allegiance, and enter a new sphere - that of the kingdom of God. When we understand what conversion is, and how it takes place, it is easier to witness to it more readily and effectively.
The Gospel illustrates something of the nature of Jesus' kingship. His mockers wanted a show of earthly strength; they would only willingly give allegiance to a king who could save himself. It is this death on the cross which is the most telling illustration of the difference between the world's kingdoms and the kingdom of God.This is utter and complete defeat; but is by way of this death that God's kingdom is achieved. Had Jesus saved himself in worldly terms, he would have failed to bring true salvation. Incidentally, in his death, and in his attitude to the two criminals, he shows the twin virtues of patience and endurance. Jesus himself shows what is required of those who are being converted into his kingdom. The inscription over his head on the cross was intended to be belittling - in reality it was a brief factual statement. Jesus was consistent with it in terms of his own understanding of the nature of his kingdom. The second criminal was accepted and promised entry into the kingdom simply because h e was aware of his need for help and his own guilt. This promise of a place in his kingdom is one that Jesus holds out to everyone and anyone who desires it and admits their need. The authority displayed by Jesus, even here through his pain, is worthy of note. This second criminal gets more than he expected or asked for - he got it as a free gift - he had nothing left to offer Jesus except his change of heart. Jesus' kingdom is a fact, and only he can grant entry to it. This he does, freely, to those who seek truly.
In his reply Jesus used the word Paradise. The word comes from a Persian root meaning a garden or park. The Greek OT, (Septuagint) took it over and used it for the Garden of Eden - and also later for the future bliss of God's people. In the NT it is used quite loosely of the heavenly bliss. The point is that Jesus used the usual language of his own time to guarantee a place with himself hereafter. Such a guarantee on Jesus' lips gives us a sure and certain hope. This too is part of our potential witness.
Today, Jesus says to the criminal, you shall be with me in Paradise. 'Today' is the time of the kingdom which has already broken into this world in Jesus, the only one by which we can be saved (Acts 4:12). Do we really know who we see as we look at the cross - a criminal, a good man, albeit somewhat mentally disturbed, or, Christ the King? Can we say, knowing our need and acknowledging our unworthiness, ... remember me..... ? It is here, under the cross, that the Lordship of Christ the King takes root and must be recognized. It is here under the cross that the Church gathers, a community of the needy and guilty, like the second criminal, called to salvation. Help us Lord, one and all, to choose the royal road of the second criminal.
