Sermon – Matthew 25.31-46, P29, YA, November 22, 2020

Tags

Christ the King, crisis, election, God, Good News, Jesus, mend, pain, pandemic, peace, Sermon, Thanksgiving, weary

Once upon a time, “there was a cobbler who lived alone in his shop with one window that looked out on the street.  His wife and children had all died and he asked God, “Holy One why have you so long delayed your coming?  I have almost given up hope in seeing you.  Please come to my humble shop this day and show me your face.”

Outside on the street the cold winter brought snow.  Through his window he saw a beggar who shivered in the cold.  The cobbler invited the beggar into the shop to warm him and offer a meager meal from his shrinking larder.  The beggar thanked him and left.

As the day passed, a few customers came with repairs they needed for their shoes and harnesses.  A young boy sought shelter from the cold and snow.  The child’s feet were wrapped in old dirty rags and stuffed with paper.  Into the shop he invited the boy.  After making him some warm milk and a sandwich from the little food he had he went to his closet and found a pair of shoes that [had] belonged to his son.  He fit the shoes to the boy.  Grateful, the boy left with a promise to return to visit him.

It was approaching dusk and the cobbler despaired of a visit from the Lord.  A woman with her young babe appeared in front of the window.  She was dressed in a thin piece of cloth and she looked as if she might freeze to death.  The cobbler invited her into his shop.  Wary of the old man, she hesitated at the door, but feeling the warmth within she stepped across the threshold.  The cobbler made her some tea and went to his closet to find a heavy woolen cloak that [had] belonged to his wife.  Giving her the cloak the woman thanked him and after he shared the rest of his larder with her, she left with the child.

The sun descended and left the cobbler bereft.  “Why didn’t you come and visit me today,” the cobbler asked?  There was a voice that spoke to him in his humble shop:  “But I did come to you.  When you invited in the beggar, the boy, and the mother and her child, I was there with you.  In each of their faces you looked into my eyes.”[i]

I don’t know about you, but the last eight months have been exhausting.  Every week I look at the lessons and newspaper and hope for some good news – some glimpse of the face of Jesus.  But every week, the news somehow seems worse.  This week has been no different, with suffering hitting us at both the macro and micro levels.  Our country is in an existential crisis about the Presidential election.  Although many commentators seem to think things will work out, at question is the very foundation of democracy – elections where the votes of the people matter and where the peaceful, respectful exchange of power can happen.  We have managed to successfully do this for over two hundred years, and somehow, this year we cannot seem to hold to our founding principles.  Meanwhile, on the micro level, we are approaching a national holiday of Thanksgiving – a holiday characterized by the gathering of peoples around a table, not unlike our own Eucharistic feast.  And yet, flights are being cancelled, car keys are being put down, and painful calls of cancellation are being made.  Once again, this pandemic is crushing our rituals, forcing us to stay apart from one another.

So, when I picked up the Biblical texts for today, remembering this is Christ the King Sunday, I could not have been more relieved.  I am ready for the shepherd of Ezekiel who seeks out the lost, binds up the wounded, and feeds us on the good pasture – all while destroying the fat sheep and feeding them justice!  I am ready for the Psalmist’s invitation to bow down before the Lord our Maker – the king above all gods, the one in whose hands are the caverns of the earth, the heights of the hills, the sea, and the dry lands!  I want to hear the beauty of the song, King of Glory, King of Peace.  I want a god who will take all of this away – the strife, fighting, suffering, weariness, and make everything better.  I want to see Christ the King!

But nothing is ever easy with Jesus.  When we call out for Jesus, Jesus tells us in the gospel today that he is already here – here with us when we feed the hungry, sate the thirsty, welcome the stranger, clothe the naked, and visit the sick and imprisoned.  To our wearied selves, who just want a victorious king to fix things, our king reminds us today that relief is not found in power grabs and punishments.  As the founder of The Catholic Worker, Peter Maurin, once explained, the social policy Jesus gives us for the renewal of the world is works of mercy.[ii] 

Our lives right now are upended.  Even doing the literal work of the cobbler from that story may not seem possible in these times of social distancing.  But the good news we hear today is peace will not come from powerful, political overpowering.  Peace and relief in these times will come from loving the vulnerable, tending the weak, serving those suffering more deeply than we can imagine.  Like the cobbler in his grief, we may not be able to see those in need in this pandemic.  But they are there, with us, every day.  And it is there, we will see the face of Jesus.  There, God will soothe our pain.  There, the Holy Spirit will mend our weariness.  There is our peace.  Thanks be to God. 

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[i] Leo Tolstoy, “Martin the Cobbler,” as retold by Bob Stuhlmann in “Goat Cheese And Starfish: For November 23, 2014,” posted on November 18, 2014, as found at http://storiesfromapriestlylife.wordpress.com/2014/11/18/goat-cheese-and-starfish-for-november-232014/ on November 20, 2020.

[ii] Stanley Hauerwas, Matthew:  Brazos Theological Commentary on the Bible (Grand Rapids:  Brazos Press, 2006), 212.

Sermon – Luke 23.33-43, P29, YC, November 24, 2019

Tags

Christ the King, cross, fairness, humility, image, Jesus, justice, king, Mr. Rogers, need, Sermon, victory, want

Fifty-one years ago, Mister Rogers Neighborhood debuted on public television.  Many people criticized the show, saying the show was too slow and too boring to keep children engaged.  For critics, children’s programming needed to be loud, action-packed, full of silly gimmicks, perhaps with a few characters that were made fun of or teased.  Knowing how frenetic young children can be, television producers had decided to mirror young children’s behavior in their television programming.  But not Mr. Rogers.  In the midst of frenetic behavior, Mr. Rogers sought a different environment for his show – something slower and more thoughtful, something kind and engaging, something simple and attentive.  Critics said the show would never last, that Mister Rogers Neighborhood was not what children wanted.

On this Christ the King Sunday, the final Sunday of the Church year, this Sunday of jubilant triumph, we find a similar conundrum.  As we read from Luke’s gospel, we do not find Christ the King on a throne – we find him on a cross, leaders scoffing at him, soldiers mocking him, a criminal deriding him, and a crowd of people just standing there watching.  Nothing about today’s lesson connotes victory or royalty.  Jesus’ critics put a sign over his head that read, “This is the King of the Jews.”  The inscription is written as a declarative statement, but I wonder if there should have been a question mark at the end of that sentence.  This is the King of the Jews?  This is what royalty looks like?  This is what a savior is to you?

Of course, I am not sure the people of God were any surer about what having a king should be like.  The people of God never really had a king until they reached the Promised Land.  They saw the neighboring countries with their armies and their admirable kings, and they wanted one for themselves.  That was their first mistake.  God granted them a king to rule over them, but inevitably, the kings, like all humans, were flawed – some more than others.  Hence, there are four books in the Hebrew Scriptures about the kings who ruled and the judges who tried to correct their behavior.  Most of the kings were corrupted by power, money, and greed.  Many abused the people.  Even the most revered king, King David, was a mess.  He was the one who coveted Bathsheba, slept with her, and then killed her husband when he got her pregnant and realized he would not be able to get away with it.

Having been through a horrible patch of awful kings, the prophets predicted the coming of a Messiah – the king of kings and Lord of lords.  This king would be triumphant and would make the people of Israel dominant at last.  You can imagine that with such a great promise, the people of Israel are not too pleased with the man who finally claimed be the Messiah.  Nothing about Jesus says “king.”  He is nonviolent, hangs out with sinners of all sorts, and travels with a sorry band of misfits.  Even his grand entrance into Jerusalem where he is heralded as a king is not so grand – he rides in on a donkey, for goodness sake!  This could not possibly be the king Yahweh had promised them.

And yet, this is exactly the king God sends.  The Lord, who never wanted God’s people to have an earthly king anyway, makes a king that represents everything that is kingly:  a man who loves the poor and cares for the sick, a man who sees through the pretenses of the temple and calls for authenticity, a man who loves deeply and forgives infinitely.  So why are the people of God not excited about this king?  Why can they not love this countercultural king as much as the king they think they need?

In talking to a William & Mary student a couple of weeks ago, I was reminded of one of the first Political Science classes I took in college called Political Theory.  When we started reading the first book in our Political Theory class, I knew I was in trouble.  We read John Rawls’ A Theory of Justice.  In the book, he presents the best way to create a just political system.  He imagines gathering a random, diverse group of people who are essentially blindfolded about what their lot in life will be.  They have no guarantees about whether they will be old or young, rich or poor, male or female, member of a minority group or not.  In the midst of this blindness, the people gathered are given the task to create a set of rules to govern society.  Rawls’ basic argument is that if those people are truly blind about what their lot in life will be, they will be more likely to come up with a system of governance that is the fairest for all – since no one would want to take a chance on being the one victimized by an unfair system.  Although I appreciated what Rawls was saying, I was immediately annoyed at his argument.  How could we ever recreate a system of justice from scratch, and truly blind anyone enough to create such a system?  The entire premise seemed impossible, and thoroughly frustrating.  Needless to say, my focus in Political Science did not become Political Theory!

That being said, many years later, I think I may finally understand what Rawls was trying to communicate.  Our political system, or even this earthly life in general, is governed by a set of human-made standards that do not look out for the poor, create injustices, and benefit very few.  This is why so many of us get frustrated when we talk about justice or trying to make a difference – we see the system of injustice that fights against us and we can end up feeling helpless.  This is the very injustice that our king – Jesus – comes to fight.  Maybe Rawls saw this too.  Perhaps this world we can only achieve through blindness is the same world Jesus could see through God’s eyes.

In Rawls’ argument, when the blinded people make the rules, and then have their blindfolds removed, some are relieved to be well-off and others are dismayed to see themselves in poverty or at a disadvantage.  But all have some sense of acceptance because the rules they made do not make rich-life as advantageous and do not make poor-life as unbearable.  This is the kind of fairness into which Jesus invites us.  Jesus shows us a world where a humiliated man can look at his persecutors and forgive them.  Jesus shows a world where a man is willing to suffer for the salvation of others.  Jesus shows us a world where even a criminal can see truth in the last hour, can admit his guilt, and turn to Christ for leniency.

This is why we celebrate Christ as King today:  not because he is victorious in putting us in control over others, but because he invites us into a life that evens the playing field – the life of the kingdom of God.  There are certainly going to be days when we wish Jesus would just mount a mighty horse and triumph over evil.  Lord knows, in these days of political strife, of country-wide division and derision, of a time in our country where we say nasty things to one another, and the actions of the other side (whichever side we see as “the other”) are seen as the cause of all our troubles, we could use a Messiah, a king to come in and just “fix it” – to be a decisive, strong, powerful king to clean the slate.  But what Christ the King Sunday invites us to remember is we do not need a king on a throne; we need a king on a cross who enables us to create a world of fairness here and now – a world that is much more similar to the kingdom of God than the kingdom of humankind.

So why do we honor this not-so-kingly king today on the last day of the liturgical year?  I think the very best reason we close one year and prepare to start another with today’s gospel lesson is so that as we can more humbly approach the Christ Child.  If we can imagine ourselves gathered around that manger on that most holy of nights, not eager for vindication, but instead humbled by the path we will all walk with this king, then we enter into Advent with more reverence, less arrogance, and a healthy dose of gratitude.  This king – Christ the King – is the most sobering, challenging, merciful, joyous, steadying king for which we could hope.  He is not the king we always want, but he is certainly the king we always need.  Today we celebrate the wise gift by God of a true King – a king who makes us all better versions of ourselves, who helps us see there are no easy solutions, and who encourages us to embrace justice as fairness, not justice as vindication.  Our invitation today is to take a seat at the foot of the cross, to prepare our place in the hay surrounding the manger, to change out our shoes, to take off our jackets and zip up our cardigans, and to make a calm, quieter space for ourselves to hear how a real king can help us create not the kingdom we may want, but certainly the kingdom we need.  Amen.

Sermon – Matthew 25.31-46, P29, YA, November 26, 2017

Tags

American, Christ the King, Christian, feeding, God, imprisoned, Jesus, king, kingdom of God, Messiah, naked, politics, Sermon, sick, stranger, Thanksgiving, thirst, vocation

This past weekend we celebrated one of the most significant American holidays.  Thanksgiving has evolved over time, but generally involves people gathering with family, friends, or neighbors over a meal to give thanks for the blessings of life.  The concept sounds rather innocuous, but the meal can be fraught with challenges.  A few days before Thanksgiving this year, I caught the results of a poll.  The poll said almost 70% of people were hoping to avoid talking about politics with their family this Thanksgiving holiday.  According to the survey, the percentage of people wanting to avoid talking about politics is one of the highest in years.  Even though the numbers are unprecedented, the results are probably not a surprise to anyone here.  Politics is one of those topics polite conversations are supposed to avoid anyway.  But given the especially high tensions of our political climate lately, I can totally understand why almost three-fourths of us would want to avoid talking about our country’s deep divisions and political differences.  No need to ruin a day of attempted unity with a conversation about the very thing that divides us most deeply.

So, on the Sunday following the day when everyone wants to avoid talking politics, what are we going to do?  Talk politics.  Now before you get too anxious, do not worry.  We are not invited to talk American politics.  Today, our readings invite us to talk about biblical politics.  Today, we celebrate Christ the King Sunday – the last Sunday in the liturgical year before we start Advent next week.  The feast of Christ the King is not actually that old of a feast.  Pope Pius XI established the feast day in 1925 in response to growing secularism and a deemphasis on the primacy of Christ.  At the time, Europe was seeing a rise in non-Christian dictators, many of whom were seeking to influence authority over the Church.  Pope Pius wanted to remind the Church who was the head of the church, and the primacy of Christ for the Church’s identity.  Establishing Christ the King Sunday was not only a bold move by Pope Pius, the feast day was also needed if the Church were going to remain loyal to its identity.

The historical setting of the creation of the holiday is not all that unique from the biblical struggle with kingship.  If you remember, God is not at all on board when the people ask for a king.  You see, the people of God have already been on a long journey.  Abraham had settled them in a faraway land, which God had promised would be their land.  But famine struck, and the people were forced to flee to Egypt for sustenance, submitting themselves to a pharaoh – a new king of sorts.  For a while, that arrangement was not so bad.  But a new pharaoh meant a harsh life of enslavement.  So, God once again led the people out of the rule of a king, into the wilderness and eventually the promised land.  And what do the people ask for upon their arrival?  A king!  You see, they have been watching the other nations who have kings, and they want their own.  God wants them to see how God is their king.  But eventually God submits, giving them their hearts’ desire.  As predicted, an earthly king does not go well.  Sure, there are moments of enjoyment and blessing.  There are even some kings who do well – king David and Solomon.  But even the good kings come with human flaws.  As time goes on, the bad kings outnumber the good ones, and eventually the kingdom of God is ripped apart, and the peoples are scattered.

That is where we pick up things today in Ezekiel.  Recognizing the earthly kings have not worked so well, God promises to take the throne back, to become the people’s king once again.  God becoming king means the people will be gathered once again in their promised land.  They will have their wounds bound, their stomachs filled, and their thirst quenched.  They will return to an abundant land, with the rule of a comforting shepherd.  The promise to the wearied people of God is assuring and soothing; a balm to a scattered, disheartened people.  Their failures are ever before them:  their insistence on an earthly king have gotten them where they are today.  But admitting failure hardly seems onerous with the promise of redemption by God.

By the time we get to our gospel reading today, the people are yet again under an oppressive rule.  Rome has put her heavy hand on the people of God, and their hoped-for Messiah has not arrived.  The expectation of the Messiah was for a mighty, God-ordained leader who would vindicate the people, and establish a time of prosperity, power, and peace.  There are rumors that Jesus might be that Messiah, but much of what he has to say does not jive with what they are expecting.  Take today’s lesson, for example.  Jesus tells them the reign of God will entail feeding the poor, giving drink to the thirsty, welcoming the stranger, clothing the naked, tending the sick, and visiting the imprisoned.  Those are all certainly good things to do, but they are not exactly what the people are thinking of when they imagine a Messiah.  Though those tasks are noble, they do not indicate a people who have triumphed over oppressive rule.

I suspect we know a little about that sense of disappointment and disorientation.  Now I know I said I was not going to talk about politics, but stay with me for a bit.  You see, no matter who our leader is, we will never be truly happy with an elected, human leader.  Human leaders, like those leaders in the times of Ezekiel are flawed.  Think of your favorite president in American history – the president that really represented the goodness of American ideals.  Think of all the great things he did, the advancements he made, the ways in which he made us a better country.  Now, in balance with all that goodness, think of all the flaws he had.  Every president had them.  For every advancement he made, there was an advancement he neglected.  For every inspiring quote he had, there were things he said that would make us shudder.  For every injustice he corrected, there were injustices he ignored.

That is the funny thing about being both an American and a Christian.  Though we have probably structured the government with the most potential for justice and balanced leadership, we still fall short of the goal – because we are human.  And because nothing we make or conceive or structure will be perfect, we lean into our Christian identity for guidance, comfort, and strength.  You see, the only king who will ever bring about a perfect kingdom is Christ.  And yet, even “perfection” is redefined by Christ.  The kingdom of God is not reproduced through democracy, socialism, monarchy, oligarchy, or totalitarianism.  The perfect system in Christ involves each us feeding the poor, giving water to those who thirst, welcoming the stranger, clothing the naked, tending the sick, and visiting the imprisoned.

I can imagine what you are thinking, because I am thinking the same thing.  Those jobs all sound nice, but how do we ensure justice, safety, and structure?  How do we govern?  The good news is, just as we talked about last week, we all have a vocation.  If feeding, sating, welcoming, clothing, tending, and visiting are the parameters of perfection, we are each to use our gifts to achieve that perfection.  So maybe your vocation is to physically feed the poor and sate the thirsty.  Maybe your vocation is to advocate for those in prison.  Maybe your vocation is to govern with the intention of creating laws that will tend the sick and clothe the naked.  How we approach perfection will vary widely, but that we strive toward perfection is what Christ asks today.  Christ is not actually all that worried about who our king is or what kind of government we choose.  Christ is concerned that our lives reflect his true kingship over us.  Christ wants us to live lives that, upon observation by others, make obvious who is our king.

Our invitation this week is to take stock of our daily living, making sure we have aligned our lives with the kingdom of God.  If you have gotten off track, there is time and support for correcting course.[i]  If you have mastered feeding the hungry, but are not so great at welcoming the stranger, this community is here to help you expand your kingdom work.  And if you are not sure you can get on board with this kingdom work at all, you may need to do what we all avoided this Thanksgiving – get to a table and start talking politics.  Jesus promises to be with us, joining us in the conversation, blessing our ponderings.  With Christ the King on our side, the work does not feel like work, the conversation does not feel like a curse, and the results produce much more for which to be thankful.  Amen.

[i] Stanley Hauerwas, Matthew:  Brazos Theological Commentary on the Bible (Grand Rapids:  Brazos Press, 2006), 212.

Sermon – Luke 23.33-43, P29, YC, November 20, 2016

Tags

Christ the King, cross, darkness, forgiveness, hope, Jesus, king, kingdom of God, kingdom of man, light, love, politics, Sermon, shine, thief, tired, weary

Today I have a confession.  I am tired.  After the election two weeks ago, and struggling to understand how vastly different the kingdom of God is from the kingdom of man, I found myself not emboldened, but just tired.  As our country and the world has tried to absorb what America’s decision means, as sides seem to dig in their heels – identifying all sorts of ways in which their side has been right, and as uncertainty, instead of peace, seem to rise, I find myself, quite simply, tired.  I was certainly given some opportunities for redemption.  Our Celebration of a New Ministry filled with me such joy that the evening felt like a redemptive group hug.  While reading the psalms appointed for evening prayer this week, I found several verses full of righteous indignation and a call against enemies.  The words felt cathartic, but later, left me feeling empty, as I know vengeance is not the answer.  Even at our Clergy Conference this week, we took some time to talk about how to navigate the results of the election as leaders of churches.  Though I appreciated the gift of that time from the Bishop, I could tell that most of us were filled with the same uncertainty that everyone else is feeling.  And, like a dutiful priest, I keep trying to stay tuned in to the news so that I am sure we are being relevant – but that, too, makes me tired.

As I turned to our gospel lesson for today, I was hoping for some bit of encouragement – some promise that everything would be okay.  Knowing today is Christ the King Sunday, the last Sunday in the liturgical year whose text should bring into focus the point of a year of journeying with Christ, I had hoped that there would be some sort of rallying text that would invigorate me and shake me out of my emotional and spiritual exhaustion.  But instead, on this day when we honor Christ our King, what is the image we are given?  A beaten, humiliated, ridiculed, discredited, shameful shell of a man, hanging on a cross, defeated in the approaching death.  We do not get Christ risen from the grave today – the ultimate Easter message.  No, today we get Good Friday – our hoped-for Messiah, seemingly defeated on the cross.  Of course, he dies with great dignity, forgiving sinners until the very end, welcoming the repentant even on their last breath, resisting every urge strike back or at least refute the charges against him.  He dies with dignity, but he dies nonetheless.

As we close out this liturgical year and prepare to begin a new year with the season of Advent, I have been thinking a lot about the other version of Christ we will soon be talking about – the Christ Child.  As I meditated on Christ the King, imagining his battered body, whose mother is not far away, I wondered if she too is thinking back to those early days with her infant.  I imagine every mother has some hopes and dreams for whom her child might become.  Maybe they have specific hopes of power and influence for their child.  Certainly, at the very least, they hope their child will be a decent, respectful human being.  But Mary could be tempted to dream much more for her child – shepherds, angels, and wise men told her to expect great things.  I wonder how she sits at that cross, devastated at what had come of her son’s journey.  Of course, her son never really had an overwhelmingly positive journey.  He was run out of towns; people were constantly trying to trick him into saying something incriminating; though those who were healed were often happy, more often, people were upset about Jesus’ healing ministry; and although they had that parade just a few days ago for her son, how quickly they had turned against him.  As she sits at the foot of that cross, I wonder if she is, at the root of her being, just plain tired.

I have often thought it is strange how the cross, and not the empty tomb is our primary Christian symbol.  That we use an instrument of death as our sign for victory is rather odd.  But today we do not just honor Christ’s death on the cross; we honor how he died on the cross.  Even in death Christ our King managed to love his neighbor – even the really bad neighbors.  Even in death, Christ managed to love God – inviting God to forgive even the most hateful behavior.  Even on the cross, Jesus never loses his focus.  Jesus never gets tired.

Just like the kingdom of God is different, so is the king of God.  The people of God never really had a king until they reached the Promised Land.  They saw the neighboring countries with their armies and their admirable kings, and they wanted one for themselves.  That was their first mistake.  God granted them a king to rule over them, but inevitably, the kings, like any humans, were flawed – some more than others.  Hence, there are four books in the Hebrew Scriptures about the kings who ruled and the judges who tried to correct their behavior.  Most of the kings were corrupted by power, money, and greed.  Many abused the people.  Even the most revered king, King David, was a bit of a mess.  But Jesus is not like foreign kings or the kings of Israel.  Jesus’ kingship is different.  He loves the poor and cares for the sick, he sees through the pretenses of the temple and calls for authenticity, he loves deeply and forgives infinitely.[i]  And he never tires of being this kind of king.

For most of us, looking to Jesus as an example of how to rally out of our fatigue and weariness may feel overwhelming to our tired selves.  Instead, I found looking at the repentant thief to be helpful.  You see, the thief was probably tired too.  Anyone who is a thief has been hustling long before he gets caught.  He may have even been caught several times before for more minor offenses.  His arrest this time is different.  There will be no escape.  He will hang on that cross until he dies.  With the cruelty of the cross, and the pain of his body, also shining forth is an overwhelming sense of fatigue.  He too is tired.  Tired of running, tired of hustling, tired of the life that leads one to become a thief.  But even in his deep fatigue, he does something extraordinary.  When the other thief taunts Jesus, the repentant thief lets the other thief have it.  Hanging in agony, he looks outside himself, and refuses to stand for the hypocrisy of the other thief.  He decries the injustice of Jesus’ sentence, he wisely points out his own, as well as the other’s, culpability in sin, and then, without shame looks right at Jesus and asks Jesus to remember him.

Even at our most weary, tired states, when we feel like there is no hope, or when death feels ever present, Jesus invites us to keep shining our light for all to see.[ii]  Our gospel this week is full of people doing just that:  taking their world of hurt, pain, sadness, sorrow, defeat, seeming hopelessness, and turning toward the light.[iii]  Mary and the other women eventually find their light despite their fatigue.  The thief hanging in humiliation and death finds his light.  And Jesus, defeated in the eyes of all but the thief today, keeps shining his light until the bitter end.  Christ our King invites us to do likewise.  Of all people, Jesus understood being tired.  His cry out to God in prayer in the Garden of Gethsemane is a prayer of a tired man.  But Jesus stood up that night, all the way to the cross on Calvary and refused to let fatigue be an excuse for a world without love, hope, and forgiveness.  Our king may not look like other kings.  His story may be strange and full of contradictions.  But our king has the power to pull you out of darkness and drag you into the light.  But along the way, he is going to need you to shine your light too.  Amen.

[i] David Lose, “Christ the King C:  What Kind of King Do You Want?” November 14, 2016, as found at http://www.davidlose.net/2016/11/christ-the-king-c-what-kind-of-king-do-you-want/ on November 16, 2016.

[ii] Caroline Lewis, “Who and What is Your King?” November 13, 2016, as found at http://www.workingpreacher.org/craft.aspx?post=4754 on November 17, 2016.

[iii] Patrick J. Willson, “Homiletical Perspective,” Feasting on the Word, Yr. C, Vol. 4 (Louisville: Westminster John Knox Press, 2010), 337.

Sermon – John 18.33-37, P29, YB, November 22, 2015

Tags

ambiguity, angst, bizarre, Christ the King, communion, divinity, Eucharist, evil, faith, follow, Jesus, king, mystery, Pilate, Sermon, terrorism, uncomfortable, violence

Every once in a while, I am reminded of how bizarre our faith can sound to others.  When a child asks a seemingly basic question, or when a non-believing stranger asks me a question that is not easy to explain, I can imagine how strange my responses sound.  But having been raised in the faith, the strangeness never bothered me.  And if I really was not sure about something, I found myself comfortable with the explanation, “It’s a mystery.”

But lately, I have been barraged by incidents where “It’s a mystery,” just does not cut it!  The first instance was the First Holy Communion class I did with David and William a few weeks ago.  David and William actually went pretty easy on me.  But those classes are always challenging because they do not allow you to simply experience Holy Eucharist – I have to explain Holy Eucharist:  from why we process and reverence an instrument of death (the cross had the same purpose as our modern-day electric chair); to what to do when we don’t necessarily believe everything in the Nicene Creed; to why the priest holds out her hands during the Eucharistic prayer.  The second instance of “It’s a mystery,” not cutting it was in Bible Study class last week.  The group is reading John and John’s rather gory discussion of eating flesh and drinking blood.  The group wanted to know what Episcopalians believe about what happens to the bread and wine when the priest consecrates the elements – and how that differs from what other denominations believe.  I am fairly certain that if I had told the group that what happens in Eucharist is a mystery, they would not have let me off the hook so easily.  The final instance of “It’s a mystery,” not cutting it has been in reading the book, The Year of Living Biblically.  In this past week’s assignment, our author, A.J. Jacobs finally makes his way into the New Testament.  As an agnostic Jew, the author discusses his fears about trying to live the Bible literally if he cannot get behind the idea of Jesus as the Messiah and the idea of Jesus being both human and divine.  As a cynical New Yorker who confesses he has no desire to convert, I am sure my “It’s a mystery,” explanation would get him nowhere.

The challenges of our faith are not limited to worship, Eucharist, and Jesus’ divinity.  Today we celebrate yet another bizarre element of our faith – Christ the King Sunday.  On this last Sunday of Pentecost, before we enter into the season of Advent, we declare Christ as our King.  On the surface, that is not a bizarre claim, I realize.  Many communities have kings, and the way we venerate Christ is not unlike the way many kingdoms venerate their kings.  Given the familiarity of that image, we might imagine that Christ the King Sunday is about regal processions, festive adornments, and praise-worthy songs.  In fact, we will do some of that today.  The problem though with Christ the King Sunday is not that Jesus is our King.  The problem is what kind of king Jesus is.

We have seen evidence of what kind of king Jesus is.  Most famously would be the Palm Sunday procession.  Jesus does not ride into Jerusalem on horseback with a sword and an army.  No, he rides into town on a borrowed donkey, accompanied by a little crowd – nothing newsworthy really.  There are other clues too.  There is that time when the Samaritans refuse housing to Jesus and his disciples.  The disciples ask, “Lord, do you want us to command fire to come down from heaven and consume them?”[i]  But Jesus just rebukes the disciples and keeps on going.  Even when Jesus knows Judas is going to betray him, he does not stop Judas.  Instead of stopping Judas or outing Judas, Jesus quietly lets Judas leave to betray him.

So we should not be surprised today at the interaction between Pilate and Jesus and why this passage, of all passages, should be selected for Christ the King Sunday.  Pilate is perplexed by this man who is being labeled (or more accurately, is being accused of having claimed to be) the king of the Jews.  So Pilate asks repeatedly whether Jesus is indeed the king of the Jews.  Jesus mockingly explains that if he were a traditional king, his people would be fighting to save him – which they are decidedly not doing.  Jesus cryptically further explains that his kingship does not look like kingship in the traditional sense – and in fact, his version of kingship is the only kind of kingship that can save anyone.  Violence, retaliation, and revenge will not work.[ii]  A battle of wills will not win control.  The only thing that will win is sacrifice, selflessness, and ceding.  Jesus will not overcome the evil of the world by matching wills with rulers like Pilate.  Jesus will only overcome by allowing himself to be overcome.  When we really think about Jesus’ kingship, his kingship is yet another bizarre thing about our faith.  Who pins their faith on a weak, non-violent, forgiving man?

Given the multiple terrorist attacks we have witnessed over the past week, the irony of Christ the King Sunday is not lost on me.  Just this past week, at Lunch Bunch, we were discussing the challenges of engaging in war to stop terrorism verses isolationism.  The discussion we had was the same discussion that hundreds of theologians have had for centuries.  I have even witnessed top scholars debate the ethics of intervention versus non-violence.  We watch Jesus turn the other cheek – in fact, Jesus tells us to turn the other cheek, give away our tunics, go a second mile, give to borrowers, and love our enemies.[iii]  But we watched what happened in World War II when we stayed out of the war as long as possible – a genocide happened.  And we have seen what sanctions do in foreign countries – though they are non-violent, the brunt of the restrictions hit the poorest of the country.  And yet, we are also only one country.  We cannot possibly fight every force of evil, have troops in every country, and wage war every time evil emerges.

This is one of those times when I would love to say, “It’s a mystery!”  We say that phrase because the answer is beyond our knowing – or because we just do not know the answer.  Any kind of guessing about “What Would Jesus Do,” is not likely to get us very far.  We know that Jesus does not fight Pilate today, and has no intention of answering evil for evil.  But we also know that Jesus is wholly other – the Messiah, the Savior, the sacrifice for our sins.  His death is different from our deaths, and the kingdom he brings is both already and not yet.

Despite the fact that I cannot give you answers about what we should do about ISIS, about terrorism, or about violence, what I can tell you is that the ambiguity of Jesus’ identity as Christ the King is actually good news today.  Now I know ambiguity does not sound like a gift.  But in this instance, I believe ambiguity is where we can put our faith today.  Ambiguity is a gift today because ambiguity makes us uncomfortable.  Because we do not have definitive answers, we are forced to stay in prayer and keep discerning God’s will in this chaotic world.  Because we do not have a king who answers violence for violence (which is quite frankly, a very easy black-and-white formula to replicate), we are forced to contemplate our faith in light of the world.  Because we follow Christ the King, we do not get to say, “It’s a mystery,” as an excuse not to wrestle.

As I think about the conversations I have had with David and William, with our Thursday Bible Study Group, and even the conversation I would have with A.J. Jacobs, I realize ambiguity is the most honest, vulnerable, real way we can start any conversation about faith and Jesus Christ.  And if we ever want a young person, a non-believer, or even someone wise beyond their years to trust that they can have an authentic, meaningful conversation with us about faith, then we have to be willing to step into the ambiguity of faith.  One of Jacobs’ advisors talks about the “glory of following things we can’t explain.”[iv]  That is what Christ the King offers us today – the opportunity to follow things we cannot always explain.  Jesus invites us share our ponderings and struggles with knowing this king who is sometimes counterintuitive.  He invites us to relinquish our angst about the ambiguity, and instead to celebrate the King of ambiguity.  Amen.

[i] Luke 9.54.

[ii] David Lose, “Christ the King B:  Not of this World,” November 16, 2015 as found at http://www.davidlose.net/2015/chirst-the-king-b-not-of-this-world/ on November 19, 2015.

[iii] Matthew 5.39-48.

[iv] A. J. Jacobs, The Year of Living Biblically (London:  Arrow Books, 2009), 203.

Sermon – Luke 23.33-43, P29, YC, November 24, 2013

Tags

Christ the King, Jesus, John Rawls, justice, kingdom of God, kings, need, political science, Sermon, want

Today we celebrate Christ the King Sunday.  This is the last Sunday in the liturgical year, before we start the Church’s new year with Advent.  You would think on this last Sunday of the liturgical year, after having marked the birth of the Christ Child, journeyed through Epiphany, waded through Lent and Holy Week, celebrated Eastertide, and learned through Christ’s ministry during the season of Pentecost, that this very last Sunday would be some sort of culminating day – where we celebrate what the life in Christ is really about.  So what is our gospel lesson today?  A story of Christ on the cross, being ridiculed and humiliated.  Not exactly the happiest way to end the year, and certainly not the text most of us would choose to summarize a cycle celebrating Christ or even the way we might prepare ourselves for entering into Advent.

I have been thinking about Christ as King all week.  Not being able to shake that grim image of a bloodied, battered, berated king hanging on a cross, I began to think about what else we know about kings in Scripture.  The people of God never really had a king until they reached the Promised Land.  They saw the neighboring countries with their armies and their admirable kings, and they wanted one for themselves.  That was their first mistake.  God granted them a king to rule over them, but inevitably, the kings, like any humans, were flawed – some more than others.  Hence, there are four books in the Hebrew Scriptures about the kings who ruled and the judges who tried to correct their behavior.  Most of the kings were corrupted by power, money, and greed.  Many abused the people.  Even the most revered king, King David, was a bit of a mess.  He was the one who coveted Bathsheba, slept with her, and then killed her husband when he got her pregnant and realized he would not be able to get away with it.

Having been through a horrible patch of awful kings, the prophets predicted the coming of a Messiah – the king of kings and Lord of lords[i].  This king would be triumphant and would make the people of Israel dominant at last.  You can imagine that with such a great promise, the people of Israel are not too pleased with the man who finally claimed be the Messiah.  Nothing about Jesus says “king.”  He is nonviolent, hangs out with sinners of all sorts, and travels with a sorry band of misfits.  Even his grand entrance into Jerusalem where he is heralded as a king is not so grand – he rides in on a donkey, for goodness sake!  This could not possibly be the king that Yahweh had promised them.

And yet, this is exactly the king that God sends.  The Lord, who never wanted God’s people to have an earthly king anyway, makes a king that represents everything that is kingly:  a man who loves the poor and cares for the sick, a man who sees through the pretenses of the temple and calls for authenticity, a man who loves deeply and forgives infinitely.  So why are the people of God not excited about this king?  Why can they not love this countercultural king as much as the king they think they need?

When I was in college, one of the first Political Science classes I took was called Political Theory.  When we started reading the first book, I knew I was in trouble.  We read John Rawls’ A Theory of Justice.  In the book, he presents the best way to get to a just political system.  He imagines gathering a random, diverse group of people who are blind about what their lot in life will be.  They have no guarantees about whether they will be old or young, rich or poor, male or female, member of a minority group or not.  In the midst of this blindness, the people gathered are required to make up a set of rules to govern society.  Rawls’ basic argument is that if those people were truly blind about what their lot in life would be, they would be more likely to come up with a system of governance that is the fairest for all – since no one would want to take a chance on being the one victimized by an unfair system.  Though I appreciated what Rawls was saying, I was immediately annoyed at his argument.  How could we ever recreate a system of justice from scratch, and truly blind anyone enough to create such a system?  Since that seemed impossible, the whole premise was frustrating to me.  Needless to say, my focus in Political Science was not Political Theory!

That being said, many years later, I think I may finally understand what Rawls was trying to communicate.  Our political system, or even this earthly life in general, is governed by a set of human-made standards that do not look out for the poor, that create injustices, and that benefit very few.  This is why so many of us get frustrated when we talk about justice or trying to make a difference – we see the system of injustice that fights against us and we can end up feeling helpless.  This is the very injustice that our king – Jesus – comes to fight.  In fact, I am now curious to know whether John Rawls and Jesus were perhaps acquainted.  Though he professed to be an atheist, early in his life Rawls considered becoming an Episcopal priest.  Perhaps this world that we can only achieve through blindness is the same world that Jesus could see through God’s eyes.

In Rawls’ argument, when the blinded people make the rules, and then have their blindfolds removed, some are relieved to be well-off and others are dismayed to see themselves in poverty or at a disadvantage.  But all have some sense of acceptance because the rules they made do not make rich-life as advantageous and do not make poor-life as horrible.  This is the kind of fairness Jesus invites us into.  Jesus shows us a world where a humiliated man can look at his persecutors and forgive them.  Jesus shows a world where a man is willing to suffer for the salvation of others.  Jesus shows us a world where even a criminal can see truth in the last hour, can admit his guilt, and turn to Christ for leniency.

This is why we celebrate Christ as King today:  not because he is victorious in putting us in control over others, but because he invites us into that life that evens the playing field – the life of the kingdom of God.  There are certainly going to be days when we just wish that Jesus would mount a mighty horse and triumph over evil.  But most days we realize that what we really need is a king who enables us to create a world of fairness here and now – a world that is much more similar to the kingdom of God than the kingdom of humankind.

So why do we honor this not-so-kingly king today on the last day of the liturgical year?  I think the very best reason we close one year and prepare to start another with today’s gospel lesson is so that as we can more humbly approach the Christ Child.  If we can imagine ourselves gathered around that manger on that most holy of nights, not eager for vindication, but instead humbled by the path we will all walk with this king, then we enter into Advent with more reverence, less arrogance, and a healthy dose of gratitude.  This king – Christ the King – is the most sobering, challenging, merciful, joyous, steadying king for which we could hope.  He is not the king we always want, but he is certainly the king we always need.  Today we celebrate the wise gift by God of a true King – a king who makes us all better versions of ourselves.  Amen.

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[i] Revelation 19.16.

Sermon – John 18.33-37, P29, YB, November 25, 2012

Tags

Christ the King, Jesus, king, Sermon

When I say the word “king,” what words come to mind?  Perhaps these words would be on your list:  ruler, power, authoritative, supreme, distant, dictator, or my personal favorite, Elvis.  Kings are something of a foreign experience to us, since we are a country that was founded on getting rid of kings.  Our presidents are the closest things we have to kings, but the modern presidency is not really like a kingship.  Yes, the president is a ruler, but the president is elected and is balanced in power by the Congress and Supreme Court.  Yes, the president has power, but a president can also be impeached or not reelected.  So when we think of kings, we may have to think back to a king who did have some influence over our lives – King Henry VIII.  If you remember, King Henry was the king who wanted to divorce his wife so that he could remarry.  When the Pope refused the King’s request, King Henry not only divorced his wife anyway, he also started a revolution that led to the Anglican Church – our mother Church as Episcopalians.  If that is not power, I do not know what is!

Today, the Church celebrates Christ the King Sunday.  You would think on such a day, we would be hearing a text that glorifies Jesus, or that marks Jesus’ victory – such as the triumphal Palm Sunday lesson or an Easter or Ascension text.  Instead, we get the story of Jesus on trial with Pilate.  Jesus does not really look victorious in this passage – he has been humiliated, beaten, and is now being mocked by Pilate.  This is not exactly the image of Christ we may have had for Christ the King Sunday.  In fact, between Jesus and Pilate, Pilate plays the more stereotypical role of king.  Pilate uses power and authority for selfish ends with no concern for building community.  He hoards power and lords his power over people even to the point of destroying them, on a cross or otherwise.  Meanwhile, Jesus empowers others and uses his authority to wash the feet of those he leads.  He spends his life on them, and he gives his life to bring life.  Pilate’s rule brings about terror, even in the midst of calm.  Meanwhile, Jesus’ rule brings peace, even in the midst of terror.  Pilate’s followers imitate him by using violence to conquer and divide people by race, ethnicity, and nations.  Jesus’ followers put away the sword in order to invite and unify people.  Pilate’s authority originates from the will of Caesar and is always tenuous.  Meanwhile, Jesus’ authority originates from doing the will of God, and is eternal.[i]

So if Jesus as a king is so different from any kings that we know, why do we label and celebrate Christ the King?  Christ the King Sunday is not that ancient of a concept in Church history.  In 1925, in the face of growing nationalism and secularism following World War I, Pope Pius XI established the feast of Christ the King.  The feast was meant to be a way of declaring where allegiances should be – not to a country, but to God.  Our allegiance should be to Jesus – our only ruler and power.  In a time of national pride, the Church boldly proclaimed, “We have no king but Jesus.”  Proclaiming Jesus as King is a fascinating reappropriation of the title “King.”  When the Church invites us to proclaim Christ as King, not only does the Church ask us to put Christ above any earthly ruler, the Church also asks us to redefine the concept of a king.  Jesus is a king who lays down his life for the sake of others; who endures humiliation and death for the salvation of people; who humbly cares for the poor, oppressed, imprisoned, and suffering.  This image does not sound anything like the image we have of a king; and yet, this is what we proclaim today.  Our king could have easily overtaken Pilate and even Caesar for that matter – but our king humbles himself to the point of death on a cross – because our King’s rule is both here and in the age to come.  This kind of king – who can save us from our sins through his death on a cross – is the only kind of king we really need.

In some ways, celebrating Christ the King this Sunday is most appropriate.  We are at the end of our liturgical year.  In this liturgical year, we journeyed toward and celebrated Christ’s birth; walked through the years of his ministry, teaching and healing; journeyed through his passion and death; and celebrated his resurrection, ascension, and gift of the Spirit.  Ending the liturgical year by declaring Christ as King is the way that the Church summarizes the whole of Jesus’ life.  This Jesus, who was born in lowly manger, who lived a humble carpenter’s childhood, who cared for and tended the least of these, who taught the disciples how to live a different kind of life, who made the ultimate sacrifice for us, and who rose victorious from the grave – this Jesus is the Christ we call “King.”  This humble, humbled, humbling Christ is the only ruler we call King.

So what does Christ being King mean for our lives today?  If Christ is King, then we are Christ’s people.  Those who have been baptized into Christ Jesus are, as the psalmist says, the people of his pasture and the sheep of his hand.  “Christ has made of us a people with his kingship.  And that kingship is unique, unlike any earthly kingship that is bound by geographic borders…  All are welcome, especially the chronically unwelcome ones.”[ii]  When we say that we are Christ’s people, we do not imply that we elected Jesus or that we hired Jesus as CEO.  We belong to Christ as his subjects – sharing the Eucharistic meal, sharing our lives, serving Christ as one, and resting our hopes in Christ.  Being the people of Christ impacts how we treat one another in this place, how we treat others outside of this place, and how we treat ourselves.

At the end of another Church year, having lived through another cycle of hearing the stories of Jesus’ life, of being taught again through his miracles and parables, we come together to proclaim the truth of Christ’s kingship.  After another year of living our own lives – burying our loved ones, baptizing our children, celebrating marriage, mourning broken relationships, welcoming new families and ministries, struggling and thriving – we bring all of our own experiences to the climax of this day as well.  We lay down all of this past year at the feet of the crucified, enthroned Christ, and we give thanks.[iii]  We are blessed to be a people ruled by a king who rules with love and mercy.  Being so blessed, we extend that kingly love and mercy to each other, to our neighbors, and to ourselves.  Amen.

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[i] Jaime Clark-Soles, as found on http://www.workingpreacher.org/preaching_print.aspx?commentary_id=1490 on November 23, 2012.

[ii] Mary W. Anderson, “Royal Treatment,” Christian Century, vol. 120, no. 23, November 15, 2003, 18.

[iii] Anderson, 18.