Reign of Christ
In this gospel reading we find Pilate shuttling to and fro between the Jews who refuse to enter a Gentile building and Jesus who is captive on the inside. Pilate asks Jesus about the nature of his kingship.
Our own society has been debating its traditional link with the constitutional monarchy; many feel predisposed towards a republic. Images of monarchs who exercise real power, who are other than figureheads, seem very remote to many of us. On the festival of Christ the King, how are we to talk of his kingship in a meaningful and helpful way?
Talk of kingship is talk about power and the way it is perceived and exercised.
The Roman Empire would perceive any claim to kingship within its boundaries as treasonous – a point that the Jews are quick to make against Jesus.
Jesus claims in this reading that his kingdom is “not from this world”. Was that just to placate Pilate? Should we then assume that this means “otherworldly” in the sense that it has no connection with this world? That it offers not threat to worldly powers and structures?
Maybe we could explore the idea that “not from this world” suggests that Jesus might be challenging models of kingship, authority and power that we take for granted. His model of leadership, of authority and of kingship might well be derived from the model of service rather than rule. The power that Jesus exercises is the power of suffering love.
To remove Jesus’ “kingship” to another world prejudices the concern that God has for justice and mercy in this world. It compromises the words in the Kingdom prayer which speak of the will of God being done “on earth” as in heaven. Maybe the kingship that Jesus offers is indeed subversive and threatens the very nature of all systems and structures, “principalities and powers.” Does the simple slogan “Jesus is Lord” come close to saying this, providing we bear in mind James Dunn’s warning, “a slogan is strong when it is a vital expression of a fundamental principle; a slogan is dangerous when it becomes merely the instrument of a mindless fundamentalism”?
– Unity and diversity in the New Testament.
If Jesus is Lord, what other lords compete for our allegiance and commitment?
To what degree should our lifestyle and commitment to Jesus threaten and challenge established structures and systems?
How might this influence a Christian’s willingness to be involved in the political process?
The writer of Revelation paints on the big canvas, Jesus is described as “the ruler of the kings of the earth”. Through Jesus we are united to the God who encompasses all things:
“the Alpha and the Omega,” the beginning and the end. We are also formed in a community of faith – a kingdom, those who are witnesses of a new way – a new heaven and a new earth – a transformation of all things.
Kingdom of another world
kingdom of another sphere
differences unimaginable
Willing exile
in our suffering midst
Grief of separation
tears cruelly
heart longs to return
Knowing the end
he steps forward
to meet it
unflinchingly
Sacrificial Lamb
pure beauty
faces horror
and reaches
for the cup
(c) Anna Johnstone
I suspect that the Festival of All Saints is little celebrated in our (Presbyterian) church most of us are probably more familiar with its ghoulish predecessor: All Hallows Eve (Halloween).
All Saints Day became a celebration of the lives of those who became special examples of Christian living and dying. The following day (Nov 2nd), All Souls day, became a day of celebration for all those who died in the faith of Christ. Our own reformed understanding of “saint” is closer to the latter and draws from the New Testament description of all those who are followers of Christ.
Perhaps we can do justice to both. While being thankful for all those who have shared Christ’s companionship, we all have those who have been mentors for us in the faith journey. We could take time to remember them, the ways they influenced our lives and then ponder the impact for good or ill of our own “sainthood” and ponder how others may remember us.
All the readings in their way highlight the conviction that death does not have the last word. Death is “swallowed up” to use Isaiah’s vivid phrase. God’s people have a future.
The gospel speaks of resuscitation rather than resurrection – Lazarus received a reprieve rather than a commutation of the final sentence! What does the Christian understanding of resurrection mean for you?
Is it a matter of personal “survival” only or about the transformation of creation? What about the “new heavens and the new earth” of which the writer of Revelation speaks?
Does our hope embrace the fact that nothing will be lost to God?
“Nothing is lost to the heart of God,
nothing is lost forever;
God’s heart is love, and that love will remain,
Holding the world forever.
No impulse of love, no office of care,
No moment of life in its fullness,
No beginning too late, no ending too soon,
But is gathered and known in its goodness.
-Colin Gibson
It took a lot, Lord
to convince them
They’d seen eyes
ears
legs
made new
but surely
there was a limit
a full stop
after death
that couldn’t
be changed
If you’d gone earlier
they could have claimed
Lazarus hadn’t really died
but four days
ruled out any doubt
Wonder what they expected
as the stone
was moved?
That you’d overstepped
the mark
this time?
That you’d look
pretty stupid
as the smell
hit you?
Were there some
who secretly hoped
against all odds
that you’d come up
with the goods again?
I’m glad they finally believed, Lord
though it took
an extreme example
to free them
into truth
Lazarus
emerging from darkness
into light
was a trump card
Suddenly you held
all the aces
as a picture
of our future
was painted
in their present
© Anna Johnstone
The gospel has Jesus fielding a sympathetic question from a religious leader - a respite in what had been thus far a hostile and contentious debate. Jesus is asked for his opinion about which is the greatest commandment. He responds with the traditional form of Shema -(Deuteronomy 6:4) and adds to it the words of Leviticus 19:18: Love of God enfolds love of neighbour as well.
The scribe is impressed and makes an enthusiastic response of his own which carries on the theme of Jesus rather like a new instrument picking up the theme in a concerto. "In fact love is greater than the whole sacrificial system!"
Jesus has the closing word with a comment that this scribe is not far from the kingdom of God.
Interesting to see the way that Jesus draws from the existing tradition - rather than come up with some novel expression. Perhaps he is simply exposing its heart.
That love for God, neighbours, and ourselves are at the centre of faith - how many times do we need to hear that? Constantly!
How do we use it as a filter to evaluate how we live and behave as a faith community in this world?
How does love stand in relation to law? If the two conflict which do we modify or abandon?
How do we embrace the fullness of love- love of God and love of self and neighbour with the whole-hearted energy that Jesus' words invite? An answer may be seen in the opening story of Ruth and the way she expresses her commitment to Naomi.
"Wherever you go I will go. Your people will be my people. Your God will be my God!"
The way Ruth's commitment to Naomi is expressed is indicative of this energy.
The story of Ruth also challenges narrow views about where this love may be found. Here it is outside the boundaries of the people of God. Ruth, a woman from a people with a history of conflict with the Israelites, yet having married an Israelite man, embraces her mother in law and her mother-in-law's faith.
Today's Psalm, as does Jesus, reinforces the link between love and justice. The Lord has a concern for "the fatherless, the widow and the oppressed". Ponder our own understanding of God's love and whether it has this robust edge?
However we respond to the sacrificial imagery of Hebrews, we find the writer reminding us of the cost of Jesus' love and Jesus' own embracing of that cost - a commitment of heart, soul mind and strength.
It strikes me
that these words
are messengers of peace
They don't speak
of impossible achievements
of peaks of excellence
few of us have scaled
Instead they speak of acceptance
of who we are right now
of where we are
on the journey
Too often we flay ourselves
with critical thoughts
of inadequacy
comparing ourselves with others
and falling far short
God, you made me unique
You don't measure up
against others
and pronounce me lacking or superior
You only look to see
how much of my heart
how much of my understanding
how much of my strength
is directed to you
is flowing to you
is full of you
I glimpse the liberty this offers
and thankfully choose
to walk the way of freedom
(c) Anna Johnstone
Three women
lost their three men
Triple blow for Naomi
first her husband
then her two sons
Grief bonded the women
and they left for Naomi's home-land
Then Orpah returned to her own parents
but Ruth, widowed, childless
revealed in poignant words
her love and commitment
Wherever you go
I shall go
your people
shall be my people
your God
shall be my God
Willing to forsake
all she knew
all she had
all she could have had
seeking only to comfort and console
she began an uncertain future
among unknown people
in an unknown land
unaware of the blessings
hidden ahead
(c) Anna Johnstone
He died
when he was forty three
My father
leaving my mother a widow
and me fatherless
immigrants in this new land
At seventeen, I'd only known you
a short time
and this was the first promise
I ever had from you
I remember reading this psalm
and telling you plainly
that it was a picture
of us
and that I expected you
to do what you'd said
It sounds so brash, God
but you were all we had
and I was too naive
to decorate my words
I've watched you
keep every promise
providing tenderly
for many needs
over many years
My own Boaz
with handsome face
and loving heart
helped me dig foundations
pour concrete
build fences
still my soul-mate
still your gift
I'm so thankful, God
for your amazing faithfulness
and goodness
to Ruth
to me
to all those
who will follow us
until the end
of time
(c) Anna Johnstone
The gospel continues with Jesus engaged in dispute with the religious authorities. He directs his criticism at the posturing and piety of some of the leadership. He condemns their preoccupation with appearances and their injustice toward the poor. It is very often these poor, rather than they, who are the models of true piety. They give everything. The wealthy give out of their abundance.
We have some pointed observations here to grapple with.
Our own "appearance" dominated culture. The culture of "spin" where reality and truth are casualties.
We could ponder two interpretative pathways when it comes to the story of the woman giving her offering. The first would be the question of who do we look to as models of piety? Jesus takes an incident that others might overlook and offers it to us as an ideal. The poor making their offerings to the Temple treasury. Giving that makes one vulnerable is costly giving. Giving out of a large surplus might appear generous but does not put a person's life on the edge as it would for the widow.
She gives all that stands between her and absolute poverty. Leaving all to follow Jesus has been a theme in the gospel - a life given rather than a life protected and cosseted. This will be important in the close of the age, as Jesus will go on to say in the next chapter of Mark (the gospel for next Sunday). Then it will be faith, a holding on until the end to God that will be the measure, not one's appearance or status or standing. We can reflect on a model of leadership that offers itself to people, that is compassionate, that "does justice and loves mercy..." - rather than that which feeds off people - either materially, emotionally or spiritually. The latter is exploitative, even abusive.
You might want to reflect on a second interpretative pathway. In this the woman becomes less a model of sacrificial giving and more an example of a victim of an oppressive system.
If the widow is now absolutely "penniless" who cares for her? Being a model of piety doesn't put food in her stomach that day or in the days to come. Already Jesus has condemned those who should be ensuring she is cared for exploiting her for their own gain. Where can she find justice? You might also ask questions about a system that both allows its leaders to exploit its most vulnerable participants and then extract the last of their means - all in the name of piety! Would we have expected Jesus to speak critically of a system that exploits and impoverishes rather than gives justice and compassion?
Where can Naomi and Ruth find justice? To a degree they have found it in a system of gleaning that makes provision for the needs of the poor. Now Naomi and Ruth devise a strategy to ensure that Boaz faces his responsibilities to his family - that he acts compassionately and justly. He does so, and as a result the child Obed, one who is named in the lineage of David, is born.
Some of the psalm for the day picks up the theme of appearances. No matter how impressive a structure - if it is built without the presence of God - if love, compassion and justice are absent - then it is an empty shell.
It's not the amount, Lord
that matters
The number of zeroes
on the cheque
won't impress you
for you own the cattle
on a thousand hills
You're the one
who planted treasure
beneath the earth
and waited excitedly
for its discovery
It's the heart you look at
appreciating that
the tiniest offering
coated with love
will totally eclipse
large monetary gifts
smothered with pride
You can't be bought, God
no-one can earn your approval
The widow gave her last mite
Your Son, his last breath
What do I give?
(c) Anna Johnstone
This is the last reading in Mark's gospel for the year and with its theme of hope anticipates the beginning of Advent on the 30th November. The debates concluded, Jesus is leaving the Temple when a chance remark by a disciple leads him to speak of the coming catastrophe that will leave the Temple derelict. Further conversation with the disciples leads Jesus to speak of the end of the Age - a turbulent and destructive time but only as a prelude to new beginnings. "These are the beginning of the birth pangs."(v8)
We are more comfortable with permanence, placing our security in things that endure, that are not subject to decay or deterioration. We feel threatened when structures that we cherish are challenged or swept away. What hope could there be for the Jewish community when its central icon was a pile of ruins! What cherished icons of our faith tradition or practice would we find it most difficult to lose?
Worth reflecting on the power to hold on to the hope of a new beginning. This can be difficult in the face of criticism and accusations of unreality and fantasising.
Finding our own way to say to people "Do not be alarmed" (v7) can be difficult. In the midst of their suffering how can we hold out hope for them without sounding like we are saying "Don't worry, be happy!"
Hope can be challenged by a number of things; not least those who purport to speak in the name of Christ. How do we hear the voice of Christ in turbulent times? How does panic push us to grasp at any solution or listen to any voice that claims to speak in the name of Christ just because it seems to be loud and authoritative?
Also the temptation to be swayed and overwhelmed by the upheaval of the events themselves and simply despair. Most of us know little of the grim realities that Jesus speaks of. The media ensures that we know about rumours of wars but even the most vivid presentation still insulates us from the reality. Yet we still find ourselves suffering from compassion fatigue.
The story and song of Hannah which are the readings from the Hebrew Scriptures form a powerful connection with the gospel reading. Hannah's hope for a child had been shattered so many times - but her prayer and hope held her - prayer and longing so deep that words could not carry it. (1 Sam 1:13). Her song of jubilation (2:1-10) speaks of God as the only Rock, the only constant. All other systems and structures are provisional and impermanent. In words reminiscent of the Magnificat, Hannah speaks of justice for the poor - the great reversal. This hope she carries as deeply as her hope for a child.
"Hope we must carry, shining and certain
through all our turmoil, terror and loss,
bonding us gladly, one to the other,
till our world changes, facing the cross."
-Shirley Murray-
Their minds were fixed
on the temporal
the here and now
and talk of Temple destruction
alarmed them
Keen for specifics
they were unprepared
for your answer
grappling to understand
the pictures you painted
Today little seems to have changed
The world still moves
its inhabitants still fight
still the question
How long, Lord, how long?
Help us hang on
when darkness clouds our vision
Steady fearful hearts
with words of strength
Let hope on phoenix wings
rise from the ashes
of lives torn and bleak
so that we can face the future
knowing that you hold it
and that we are by your side
(c) Anna Johnstone
In this gospel reading we find Pilate shuttling to and fro between the Jews who refuse to enter a Gentile building and Jesus who is captive on the inside. Pilate asks Jesus about the nature of his kingship.
Our own society has been debating its traditional link with the constitutional monarchy; many feel predisposed towards a republic. Images of monarchs who exercise real power, who are other than figureheads, seem very remote to many of us. On the festival of Christ the King, how are we to talk of his kingship in a meaningful and helpful way?
Talk of kingship is talk about power and the way it is perceived and exercised.
The Roman Empire would perceive any claim to kingship within its boundaries as treasonous - a point that the Jews are quick to make against Jesus.
Jesus claims in this reading that his kingdom is "not from this world". Was that just to placate Pilate? Should we then assume that this means "otherworldly" in the sense that it has no connection with this world? That it offers not threat to worldly powers and structures?
Maybe we could explore the idea that "not from this world" suggests that Jesus might be challenging models of kingship, authority and power that we take for granted. His model of leadership, of authority and of kingship might well be derived from the model of service rather than rule. The power that Jesus exercises is the power of suffering love.
To remove Jesus' "kingship" to another world prejudices the concern that God has for justice and mercy in this world. It compromises the words in the Kingdom prayer which speak of the will of God being done "on earth" as in heaven. Maybe the kingship that Jesus offers is indeed subversive and threatens the very nature of all systems and structures, "principalities and powers." Does the simple slogan "Jesus is Lord" come close to saying this, providing we bear in mind James Dunn's warning, "a slogan is strong when it is a vital expression of a fundamental principle; a slogan is dangerous when it becomes merely the instrument of a mindless fundamentalism"?
- Unity and diversity in the New Testament.
If Jesus is Lord, what other lords compete for our allegiance and commitment?
To what degree should our lifestyle and commitment to Jesus threaten and challenge established structures and systems?
How might this influence a Christian's willingness to be involved in the political process?
The writer of Revelation paints on the big canvas, Jesus is described as "the ruler of the kings of the earth". Through Jesus we are united to the God who encompasses all things:
"the Alpha and the Omega," the beginning and the end. We are also formed in a community of faith - a kingdom, those who are witnesses of a new way - a new heaven and a new earth - a transformation of all things.
Kingdom of another world
kingdom of another sphere
differences unimaginable
Willing exile
in our suffering midst
Grief of separation
tears cruelly
heart longs to return
Knowing the end
he steps forward
to meet it
unflinchingly
Sacrificial Lamb
pure beauty
faces horror
and reaches
for the cup
(c) Anna Johnstone