St. John the Evangelist

St. John the Evangelist
Waikouaiti

Saturday 19 November 2011

November 20 NOTES FOR REFLECTION The Feast of Christ the King

November 20                         NOTES FOR REFLECTION        The Feast of Christ the King

Texts: Ezekiel 34:11-16; Ephesians 1:15-23; Matthew 25:31-46

Theme:  Final Answer?  [Think Chris Tarrant on Who wants to be a Millionaire (U.K.).  Is that your final answer?  Today, the last Sunday of our present Liturgical Year, we come to give our final answer to the question that confronts us over and over again: who is Jesus?

Introduction.  Our answer, of course, is that he is Christ the King; but what exactly do we mean by that?  Part of the problem is that we have a rather different view of kings and queens than in former times.  We are used to "constitutional monarchs", whose powers are carefully circumscribed by law.  Whatever else we mean when he acknowledge the kingship of Christ, we surely do not mean that he is a constitutional figurehead!  What we do mean is not easy to put into a word or phrase.  Perhaps the best we can do is draw a composite picture based on today's readings.  Like David before him, Christ is in one sense a Shepherd-King, the image underlying both our first lesson and the gospel (in part).  Something far more all-encompassing is envisaged by our lesson from Ephesians: words like "sovereign", "universal" and "victorious" come to mind (as does the U.K. National Anthem – Send him victorious, happy and glorious, long to reign over us...  The gospel adds a further facet to our composite image, that of the head of the judicial system – or president of the International Court of Justice, perhaps, as he will exercise judgment over all nations, while simultaneously acting like a shepherd at the drafting gate.

Background.  The question of Jesus' real identity features in almost every episode in the gospel narrative up to and including the Transfiguration.  Then it fades from sight until the Passion story begins with Christ's arrest and trial.

Using Luke's gospel as an illustration, we might begin with the Annunciation.  Because of Mary's response we tend to focus on the biological question; and on Mary's acceptance of God's will.  But the angel gives us some very important information besides.  The child's name is to be Jesus; and he will be called Son of the Most High.  Even before his conception, there is the angelic clue to the dual nature of Christ.  The baby is to be both human (named Jesus) and divine (the Son of the Most High).  He is also to ascend the throne of David, but his reign will last for ever.  When he is born he is acclaimed by the angel as "Saviour" and "Christ the Lord", but when the shepherds go to the stable what they see is Mary and Joseph and the baby lying in the manger.

The Presentation in the Temple continues the dual theme, as Mary and Joseph fulfil the requirements of the law in respect of the new-born baby, while Simeon the prophet and Anna the prophetess see the divine significance of this baby. Thirty years later Jesus of Nazareth presents himself as one of a large crowd for baptism in the Jordan; but a voice from heaven proclaims "you are my Son, whom I love; in you I am well pleased."  St Luke follows with Jesus' genealogy: "he was the son, so it was thought, of Joseph...".

And so to the wilderness where the devil homed in on this very question of identity: "if you are the Son of God..." and we will hear echoes of this in the Passion Narrative: "if you are the king of the Jews, save yourself..."

When he preaches in his hometown the crowds ask themselves, "isn't this the carpenter's son?" before taking offence and trying to throw him over a bluff.  When he exorcises demons and evil spirits they know exactly who he is; but everyone else struggles with his identity.  His disciples and the admiring crowds are constantly bewildered by the quality of his teaching, his healing gifts and his power over the natural elements.  "Who is this man that even the winds and the sea obey him?"  His opponents are outraged by his assurance that sinners are forgiven: "who is he to forgive sins; only God may do that!

Along the way Jesus gives himself a variety of titles, the Son of Man being the most common; but he also refers to himself as "the lord of the Sabbath" and the bridegroom, and acknowledge that he has a reputation for being "a drunkard and a glutton" because he doesn't follow the extreme asceticism of John the Baptist.  Others call him Rabbi (Teacher) or hail him as a great prophet.

In the Herod's dungeon, beset by doubt, John the Baptist sends emissaries to ask Jesus, "Are you the one who is to come or should we expect someone else"; while upstairs in the palace Herod himself is going slowly mad struggling with the same question: Some were saying John has been raised from the dead, others that Elijah had appeared, and still others that one of the prophets from long ago had come back to life.  The disciples had heard the same rumours; but then Jesus asked them, "Who do you say I am?"  and Peter spoke for all of them, "You are the Christ."

And so to the Transfiguration where the voice from heaven was heard again: "This is my Son, whom I have chosen; listen to him."  And that seemed to have finally settled the issue, until it arises again in the Sanhedrin, and the interrogation before Pilate.  As mentioned above, the mockers took their cue from the devil's approach in the wilderness:  "He saved others; let him save himself, if he is the Christ of God, the Chosen One."   "If you are the king of the Jews save yourself."  "Aren't you the Christ?  Save yourself and us!"  Pilate made his view clear:  The notice read 'This is the King of the Jews'; and the centurion at the foot of the cross made up his mind.

Finally, we might note one common theme in all the resurrection appearances: his nearest and dearest had great difficulty recognising him.  Is he the gardener?  Is he a ghost?  Is he really the Lord?   Questions of identity surround him still.

Ezekiel.  The classic picture of God's pastoral care for his people no doubt inspired Jesus' parable of the Lost Sheep, and, perhaps, today's gospel story.  An emphasis is placed on searching out the strays and returning them to the flock.  But there is one element in God's approach to animal husbandry that would strike the Kiwi farmer as strange.  God will cull, not the weaklings and poor feeders of the flock, but the sleek and the strong.  Social justice is a central concern for our Shepherd-God (v.16).  Notice, too, the strong strain of separatism and isolationism that runs through this passage, especially verse 13.  The universal vision of multiculturalism that we find in Isaiah is not evident here.

Taking It Personally.

·       Take some time to ponder this image of pastoral care.  Do you find it comforting or overbearing?  Is there something of the 'Nanny State syndrome' here?  Read Psalm 139 and ponder the same issues.

·       Have you had a period in life when you strayed from the flock?  Did you have a feeling that someone was searching for you to bring you back?  How would you have reacted if someone from the local church had come looking for you?

·       How did you get back?  Was it your own initiative or was someone else involved?  What sort of reception did you get from the rest of the flock? 

·       Looking back now, do you believe that God was concerned and caring for you while you were straying?  Is there any particular experience you can recall that would suggest God was looking after you then?

·       Are you concerned for those who have strayed from the flock?  What can you do about it?

·       Take all these things into prayer.

Ephesians.  This is surely one of the most wonderful passages in the whole of Scripture!  [In fact, the whole epistle is pretty wonderful!]  But also pretty challenging!  It is intended to awaken us to the reality of the present, whereas we seem to suppose that much of our relationship with God is on hold until after we have died.  As St Paul gives thanks for the believers in Ephesus we learn two great things about them: their faith in the Lord Jesus and their love for all the saints.  That's a pretty good start!  And yet St Paul seeks more for them.  He asks for the spirit of wisdom and revelation for them so that they may know God better.  [Notice, he does not pray for an increase in intellectual capacity so that they may know more about God.]  Then he prays that "the eyes of your heart may be enlightened" – again, a spiritual rather than a physical faculty – so that they may know the hope to which they have been called and the resurrection power that is available to them.  And all this is overseen by the ascension and glorification of Christ in whom all things are brought together, as manifested in the Church.  Wow!  And wow again!

 

 

Taking It Personally.

·       This is definitely a passage for lectio divina.  Read it through every day this week slowly, word by word, phrase by phrase, as you take it in.  Make a note of any particular bit that really strikes you.

·       Put yourself in the place of an Ephesian believer hearing this prayer for you.  How do you feel about that?

·       Reflect on your faith in the Lord Jesus, and your love for all the saints.  How do they measure up?

·       Pray for yourself what St Paul has prayed for the Ephesians.  Ask God for the spirit of wisdom and revelation so that you may know him better.

·       How would you describe the hope that you have from your faith.?   Read 1 Peter 3:15, and imagine that someone has sincerely asked you to explain why you hope in Christ.  How would you respond?

Matthew.  There are many puzzles with this story.  It probably started life as a straightforward parable, but has somehow become a little more autobiographical as it developed.  Track the language as it changes back and forth.  For instance, the first three verses, 31-33 are talking about the Son of Man; but verse 34 starts with the king.  The people respond by calling him Lord, and that continues with the two exchanges.  Meanwhile, the imagery is once again pastoral – the Son of Man/King/Shepherd is standing at the drafting gate, it appears, separating the sheep from the goats – but finishes in classic form with eternal judgment.  And at first glance, we are confronted with judgment based on good works – long condemned by the Church as the Pelagian heresy!  The key is to be found in Christ's complete identification with the poor and needy.  He does not say, "it is as if you did it for me", but "you did it for me".

Taking It Personally.

·       Ponder the thought that you, and every other person, is a unique manifestation of Christ.  Try this week to remind yourself that when you speak to someone, or have any other interaction with someone, you are speaking to, or interacting with, Christ.  Reflect later what difference that made in your attitude with those other people.

·       Notice that both groups were surprised.  Neither had seen Christ in the people they served or ignored.  What can you learn from that?

·       Can you still see Christ in someone who reacts ungratefully or rudely towards you?  [Not all the poor and needy are also polite and loving!]

·       Looking back over the last month, have you been more a sheep or a goat?

 

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