Lectionary: Proper 29(B), Reign of Christ
Text: Revelation 1:4b-8; John 18:33-37
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| Christ and Pilate (17c. Flemish) |
But a careful reading shows that Jesus does take a position.
Yes, the position Jesus takes is neither for nor against Rome, at least in the
usual sense, but he takes a third position that goes beyond normal human assumptions
of politics and rule. I would even identify as Jesus being anti-political in
his response. Jesus does not claim to be the king of the Jews. Thus, he is not specifically
for the Jews, and therefore, he is not against Rome. But Jesus claims a
kingdom. Therefore, he is simultaneously against all human systems of nations,
states, rulers, and forms of governance. The kingdom of God is, in one sense,
not in competition with human rule, but in simultaneously, completely against
it.
As followers and disciples of Jesus Christ, those of us who claim
to be Christians should have the same perspective on human systems of authority
and rule that Jesus had. While we must live in the present world, we cannot
hold and declare allegiance to any human ruler, state, or nation. If we
seriously live out this principle, I suspect we will be looked upon with
suspicion and could quite possibly experience some form of persecution. But
most of us, me included, prefer a more comfortable and stable life and so we
make compromises. We need to be reminded of Jesus’ words that his followers
must “take up their cross daily” and “lose their lives” (Luke 9:23-24).
The last book of our Bible, which we call Revelation,
was written to Christian communities that were tired of being looked upon with
suspicion, experiencing difficulties in getting along with the rest of Roman
society, their neighbors, and possibly experiencing persecution sometimes. The
main accusation that is directed against these churches is that they have compromised.
John, the Revelator, reveals to the Christian communities what is going on, both
visible and unseen, and exhorts them to return to full, undivided allegiance to
Jesus Christ and to him alone.
The gospel account of John does not have much to say about
the description of the kingdom of God. However, the other gospel accounts
contain descriptions, many which are couched in the language of parables. A
summary of God’s kingdom from these texts is that it arrives quietly, subtly,
and slowly; it is not accompanied by huge proclamations, power, might, or
conquering; and it is most easily found and entered by those who in this world,
are powerless, weak, humble, persecuted, marginalized, oppressed, victimized,
abused. The entire concept of power is turned upside down in God’s kingdom: the
servants are kings, the poor are wealthy, there is no hierarchy of power, those
who give up their lives gain it, those who sought no recognition or reward
receive them.
When some modern Christians envision Christ’s return and
reign in power, they picture a conquering king, slaying his enemies and using a
type of military power and might to destroy all who oppose him. There is a
blood bath where power and authority are imposed, and fear is driven into any
who might be wavering. Christ reigns with absolute authority that none dare
question.
It is my emphatic belief that this is not the correct
picture of Christ’s reign as king.
The reign of Christ in his kingdom is for him to serve all
who are there. Power and authority are not imposed onto his subjects. Power is
not used to coerce or intimidate. Authority is not used to invoke fear. The
only power Christ has is the persuasive power of infinite love.
In the gospels, Jesus tells his hearers that the kingdom of
God is already among them, and therefore also among us. Like the parable of the
mustard seed, it may only be a sprout, but it has the potential to grow. But It
can only grow when we are fully committed to the kingdom and Christ’s way of
persuasive love. We cannot advance Christ’s work and grow his kingdom by
employing the methods and tactics of this world. We should be cautious and
skeptical about blindly adopting practices that might be successful in
business, government, and other organizations. We need to ask the question,
“What kind of power dynamics is assumed and promoted by this practice?”
As much as we might wish to see our church grow and the way
of Christ embraced more broadly, Revelation offers yet another sobering
insight: nothing that is formed by this world, governments and businesses,
certainly, but yes, even churches, will never be transformed into the kingdom
of God. Babylon, Revelation’s code for abusive power, is within all
human-originated structures.
What all this tells me is that the kingdom of God cannot be
identified by physical boundaries. It does not have visible boundaries. None of
us can state for certain who is in and out. It is not limited to those who have
and profess “correct” beliefs. It is far broader and more inclusive than any of
us can possibly imagine.
That isn’t to say there is no boundary. The inhabitants of
God’s kingdom, the New Jerusalem, must be protected from harm. Therefore, any
who seek to use and abuse others are excluded from the New Jerusalem. Those who
seek to have power over another are excluded.
Where does this leave us, we who live in the in-between,
already in God’s kingdom yet still physically living in this world?
First it should give us hope. When we don’t see the world
becoming more just and equitable, we don’t need to lose hope because we know
that this world’s systems will never be transformed into the kingdom of God.
The flip side of this is a warning. We should not place our
hope for a better future in this world’s systems. Christianity cannot be
imposed into the world’s systems to turn them into a part of the kingdom of God.
“Christianizing” power systems cannot transform them into God’s kingdom. In
fact, doing this is very much the definition of Babylon.
This isn’t to say that we should give up on making this
world a better place. We can and should do what we can to effect governance and
policies that are more just and equitable, create a world that is more humane
and livable, reduce fear and violence, and improve human relationships and
acceptance of one another. We do this while cognizant that this will not
transform the present world into the kingdom of God. Thus, we do not lose hope
when our efforts seem so meager against a storm of opposition. But like Jesus,
we bring compassion and relief wherever we are able.
On this Christ the King Sunday, we are reminded of what
Jesus said.
“My kingdom doesn’t originate from
this world. If it did, my guards would fight so that I wouldn’t have been
arrested by the Jewish leaders. My kingdom isn’t from here.” (John 18:36 CEB)
Take everything you know about how earthly kings, prime
ministers, and presidents wield power. Turn that upside down. A powerless
individual, at least in our eyes. That is Jesus Christ the King. He
relinquished power and allowed himself to be crucified. That is our calling to
follow Jesus as his disciples.
Take everything you know about the most powerful nations and
empires and how they managed and maintained their power: the Roman Empire, the
British Empire, the many other European colonizing powers, Japan, Russia,
China, and yes the United States. Turn that upside down. Powerless nations and
empires that wouldn’t last many days. Yet that is how the kingdom of God works:
by giving away power so that more can be served and receive the benefits of the
kingdom.
We must resist the temptation to see God’s kingdom and
Christ’s reign as they are like what we know about kingdoms and kings. Doing so
only increases our compromise into Babylon.
I suggest that like Jesus, we become anti-political against the
powers of this world.
![Andreas F. Borchert [CC BY-SA 3.0 de (https://creativecommons.org/licenses/by-sa/3.0/de/deed.en), CC BY-SA 4.0 (https://creativecommons.org/licenses/by-sa/4.0) or GFDL (http://www.gnu.org/copyleft/fdl.html)]](https://upload.wikimedia.org/wikipedia/commons/2/27/Toomyvara_St._Joseph's_Church_Window_Tu_Rex_Gloriae_Christe_by_William_Earley_1933_2010_09_08.jpg)
