A sermon preached by the Revd Professor Allen Brent in St Edmund’s College Chapel, Christ the King, Year B
Today we celebrate the end of the Church’s year with the festival of Christ the King, celebrating Christ’s final coming as king of the nations and Lord of the ages. The image of Christ the King, and the Last Judgement is expressed starkly in Matthew’s parable of the Sheep and the Goats. Here the King presides at the seat of judgement, sending those whom he judges off on his right hand or his left as his judgement separated the sheep from the goats.
But this is not the scene with which we end this Liturgical year in St John’s gospel this evening.. The scene for this year’s lectionary is of Christ the King, in chains before the judgement seat of Pontius Pilate, Pontius Pilate, representative of Rome’s imperial power over the nations of the world. Jesus stands before him, not as judge and ruler of the world and of the ages but as the man of Galilee, in weakness and in defeat. How many pretenders to a crown, how many rebels against Roman rule, had stood in that position before a Roman emperor or before a magistrate that represented his imperial power? What kind of king was this?
And in this scene, St John reveals the nature of Jesus’ kingship and its contrast with the kingship of this world. It is a nettle grasped in the Fourth Gospel that the Synoptic Gospels, the first three Gospels, prefer to circumvent. These gospels repeat often Jesus claim to be Son of Man and Messiah but only use the title of ‘king’ once in the words written above the cross by the mob. But St John admits that Jesus fled from the crowds after the Feeding of the Five Thousand because he feared that they would come and make him a king by force. And so Christ as Christ the King, according to St John, now before Pilate declares the character of his kingship.
Jesus declares that his kingdom is not of this world otherwise his servants would fight that he be not arrested. And in perplexity Pilate, with all the cunning of political debate and the art of forensic rhetoric replies in triumph ‘ah, not of this world then…. So you are a king?’ Brilliant cross examination, brilliant eliciting of an admission of guilt. But the man of Galilee, in weakness and in defeat, responds ‘for this purpose I was born, for this I came into the world, that I might bear witness to the truth- all who are of the truth hear my voice.’ It now becomes clear and Jesus makes his case. His kingdom is not of this world, he is from a higher world where truth is found, where the unchanging realities of truth and goodness are to be found, only to be poorly reflected in this transient and changing world of sense and of sight. He is the king of that true and real world that he brings into this world of time and space, of sense and sight. And all who are of that world, where true and sure, unchanging realities are found, hear his voice.
And Pilate, with a politician’s contempt of anything that is not practical cynicism, sneeringly asks ‘what is truth,’ and turns his back on Jesus. And in so doing he turns his back on him who is the Way, the Truth, and the Life.
And it is here that we experience St John’s highly developed sense of irony.
For Pilate throughout has thought that he is the judge. He is here now passing sentence upon Jesus before him in bonds. But what he has just done is not judge Jesus, not passed sentence upon him, but rather he has judged, he has sentenced himself. He has seen the light of the world, and turned his back on him who is the way, the truth, and the life. It is Jesus who is working his judgement of the world in this scene.
In St John’s gospel it is made clear that the coming of the kingdom of God is not wholly future. Jesus continually talks about ‘judgement,’ ‘being lifted up or exalted’, ‘being glorified.’ But the Christ of the Fourth Gospel claims that the judgement of the world is not wholely future, it is beginning now in the present. Jesus judged the world, not by raising his voice and majestically condemning or acquitting, but by his presence. The light shines in the darkness, but the darkness cannot overwhelm it. Jesus claims not to judge, yet human beings are judged by their reaction to the Light of the World, the Word made flesh walking amongst them. As the light shines in the darkness, so those who hate the light flee from it, those of the light come to the light. The Great Assize, the separation of sheep and goats does not simply take place on the Last Day. It is happening now before our eyes, in the present. Jesus speaks of the ‘hour that is now come for the Son of Man to be glorified.’ It is now that the ‘prince of this world will be cast out.’ Not once for all at some final judgement day but now that process is beginning, already it has become to happen. And that happens when Jesus power and glory shines forth from the cross.
In the Fourth Gospel, when Jesus speaks, groups begin to form in perplexity and make various and different responses that forever misunderstands or understands only partially the claim that Jesus makes.
Jesus frequently makes the claim that the Son of Man must be lifted up, or the Son of Man must be glorified. And the Jews in perplexed exasperation frequently ask the puzzled question, what do these words mean, who is this Son of Man. The Son of Man must be ‘glorified,’’ will come with clouds and great glory on the Last Day. The Son of Man must ‘be lifted up.’ Of course, on the Last Day, Christ will be exalted, the Ruler of the Nations, Christ the King. But St John makes clear that Christ’s coming is not wholly future, it begins now. And at the last Christ was to be seen in weakness and defeat, finally a bloody dying figure ‘lifted up’ upon a cross. And if we have eyes to see it, this is the beginning of his victory, of his glory, and of his reign. Is the human reaction to turn away in disgust or contempt? Or is it to grasp the mystery and fall down on our feet in worship and adoration. The cross judges us, you see, and we sentence ourselves by the way that we respond.
‘If I be lifted up from the earth, I will draw all people unto me.’ The Son of Man would gather the elect on the last day. But when we lift up the cross as this triumphant sign, when we proclaim Jesus’ real presence in the bread and wine of our sacramental life and in the waters of baptism, then we come, from all nations and all culture, to the banquet that is the Mass that is the foretaste of the marriage supper of the Lamb, the Kingdom prepared for all human kind.
May Christ give us his grace to welcome his coming to us at this Advent and Christmas.