Wonder What The King Is Doing Today
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For November 24, 2024:
Wonder What The King Is Doing Today
by Chris Keating
John 18:33-37
Christ the King Sunday leaves most Americans in a curious place. Even though we tossed out the monarchists 250 years ago, we’ve spent much of the past centuries captivated by notions and fables of kings and queens.
We love to get up early to watch their marriages and tear up at their funerals. We follow their sordid affairs more closely than many keep up with their own extended families. Some have even said our Supreme Court imbued the presidency with royal authority this year.
We have compared John F. Kennedy to Camelot, and other leaders to Shakespearean kings. For example, Richard Nixon was long been compared to Shakespeare’s Richard II, and Donald Trump more recently to Macbeth or Lear, though its hard imagining Lear chomping down a Big Mac.
Throughout our history, we’ve associated political families with royal dynasties — note, for example, that 2024 was the first time since 1980 that neither a Bush, Clinton, or Biden was on our ballots. But despite this long fascination with royalty, most of us are stumped when Christ the King (or “Reign of Christ”) Sunday rolls around.
We may struggle with the perks and images of power attached to royals. We actively resist the violence associated with empire and have come to challenge the misogyny associated with monarchies. If we wonder what King Jesus is doing tonight, we can be assured he’s not sipping tea from a priceless cup poured by a servant.
“My kingdom is not from here,” Jesus told a confused Pilate. Their confrontation leads us to consider both our experience of presidents as kings, and what is expected from those of us who claim citizenship in Jesus’ reign.
In the News
From amirs to viceroys, world leaders come in all sorts of sizes, styles, and titles. No wonder Pilate seems to be frustrated by his quizzing of Jesus. Perhaps the Roman politician should have consulted the World Fact Book prior to beginning the interrogation. Nothing about Jesus’ manner or answers seem to suggest power.
Had Jesus been a bit more of a showoff, like Hassanal Bolkiah, the powerful Sultan of Brunei, Pilate might have better understood the kind of leader he was interrogating. Bolkiah, the longest reigning sovereign in the world, lives in a lavish palace of more than 21 million square feet. He also has the sort of sweeping authority leaders like Donald Trump seem to crave. Bolkiah’s official biography lists him as prime minister, defense minister, finance minister, and foreign minister. He is somewhat of an enigma. Not only is he among the richest persons of the world, Bolkiah remains a hardline Islamist leader who enforces death by stoning for those convicted of adultery or gay sex.
At the other extreme, perhaps, is King Frederick of Denmark, who ascended to the Danish throne in January following the abdication of his mother, Queen Margarathe II. Frederick was a shy but rebellious teenager who was frequently known as the “party prince” during the 1990s. Though his powers are less broad than an absolute monarch, King Frederick has shown interest in environmentalism and athletics. He has pledged to be a very “different kind of king,” reporters have said, and is often seen as less formal than his mother.
Formal power seems to be at the forefront of the incoming Trump administration. His victory over Vice President Kamala Harris has spawned speculation about what attracted voters. Was it misogyny, racism, or the triumph of toxic masculinity? Did the economy propel Trump supporters to the polls, or was Harris’ defeat the result of her condensed candidacy? Jeffrey Pfeffer, who teaches leadership at Stanford University, believes the real source of Trump’s success was his projection of power.
Years ago, Pfeffer predicted Trump’s narcissistic inclinations would create dedicated followers. Trump — whose name appears on products ranging from hotels, golf clubs, and even Bibles — wins, Pfeffer says, because of his manipulation of the “exposure effect.” People are drawn to self-aggrandizers like Trump (we’re looking at you, Elon Musk), in part because their overbearing nature instills confidence.
Trump has learned to make his lies work for him, too. Pfeffer, along with Pilate, believes truth telling is “overrated.” Trump, says Pfeffer, “did not write the best-selling business book of all time, as he claimed. And some aspects of his business acumen and success are clearly exaggerated — after all, Trump-named casinos went into bankruptcy.” None of that really matters, because “people want to be close to money and power and are therefore willing to either forgive those who have them or avert their gaze from their possessor’s misdeeds.”
There you have it: Trump as all powerful sultan seems to sit well with many of his voters. And that seems to be the message Trump is conveying in his transition back to the White House. He’s turned Mar-a-lago into a newfound “muscle beach,” by flexing the raw power of cabinet appointments. He’s pushing for the Senate to allow him to make recess appointments to eliminate public hearings, and appears to see Congress as nothing more than a rubber stamp to get what he wants.
Freed from the constraints of truth, Trump seems emboldened by the pursuit of populism at the expense of constitutional separation of power. All of it seems aimed at extending the dominance of his conservative viewpoints. For many, it appears as if Trump is a long-awaited savior.
Robert Jones, president of the Public Religion Research Institute (PRRI) believes Trump figured out how to use his lack of religious background to gain support from Christians. “I think he realised it was going to be a bit of a stretch to argue that he himself is a religious man, but instead he adopted a quid pro quo approach,” said Jones.
Jones believes Trump used the declining interest in religion in his favor. “Trump’s message was: ‘I know you're in decline, I know your numbers are waning. I know your children and grandchildren aren't affiliated with your churches anymore, but if you elect me, I'm going to restore power to the Christian churches,” he says.
So there it is: A chameleon king, a shape-shifter who knows that truth is secondary to power. He’s neither the all-powerful sultan nor the party prince, but he is also far from the sort of king John would have us consider on this Reign of Christ weekend.
In the Scriptures
John 18 marks the shift from Jesus’ dialogue in the upper room and his prayer for the disciples to his arrest and detainment. He is no longer free to go or linger with his friends. Instead, beginning at 18:12, he is seized and brought before the religious authorities. After both Anna and Caiaphas have had their turns with Jesus, he is transferred to Pilate.
The shadows of Thursday are giving way to the early morning lights of Friday. This is not, according to John, the day of Passover, but rather the day of preparation. John’s focus on this detail departs from the synoptics, seemingly to emphasize that Jesus will be crucified at the same time the lambs are slaughtered for Passover.
Pilate is the consummate politician — smooth, pragmatic, and more concerned about immediate outcomes than long-term results. He sees that the case against Jesus is anemic, at best. Yet the leaders are insisting that Jesus be tried on a capital offense. Pilate, who has no concern or understanding of religious claims, pursues a purely political line of attack. His disregard of Jesus is strong. Mark Vitalis Hoffman, in Feasting on the Gospels, suggest that we might better phrase Pilate’s question to Jesus in verse 33 as “You are the king of the Jews?” He fails at understanding who Jesus really is — a mistake repeated by countless succeeding generations.
The flimsy charges are built not around truth, but on a desire to maintain position. Pilate cannot be bothered. He is less concerned about truth than he is about keeping peace. Jesus’ declaration that “his kingdom is not from this world” soars over Pilate’s head, and the Roman eventually hands him over to be crucified. Truth has no place in this world.
In The Sermon
A solid sermon on Christ the King Sunday might begin with a short history lesson. Remind the congregation that the day is relatively new to the liturgical calendar. Specifically, explore the history of its institution by Pope Pius IX as a day intended to address the world’s fascination with nationalism. Barely a hundred years later, that is still a concern, though the faces of nationalism have changed.
Jesus’ arrest and trial are captivating, though listeners may need a bit of assistance in understanding why we might be listening to this story months before Easter. The kingdoms we are most interested in at the moment are football games and family dinners. Longing for relief from a grueling national debate over politics, congregations may not be fully accepting of the theological importance of the reign of Christ.
Yet the matters explored in this week’s text are critical. John would remind us that truth is always on the line, and that conspiracy theories have always been poised to replace the promises of abundant life. John’s reminder that God abides in a broken and pain-filled world is a word we need to hear. Allow the sermon to explore questions of truth. Follow those questions until the relevant choice becomes crystal clear: Will we abide with the king who comes to bring us life, or will we listen to another voice? Jesus has made it clear that the thief comes to kill and to steal, but that he comes to bring life.
That is what the king is doing today, and it is the mission King Jesus offers to the church in every age.
* * * * *
SECOND THOUGHTS
The Hope We Need
by Katy Stenta
Revelation 1:4b-8
In the aftermath of the current election, a lot of people tried to comfort one another by stating that “Jesus is Lord” or “God is in control.” Saying that, in the end, God is the one who still has the final say in our lives. Though this is true, it may not be enough for those who are facing real and present danger. The trans support hotline reports that calls spiked 700% after the election, as individuals fear what the Republican sweeps mean for their safety, mental health, and lives. In Revelation, God emphasizes not that God is Lord, but that God is the beginning and the end, the Alpha and the Omega.
Jesus comes not only as a king, which is a term that Americans wrestle with on many levels, but as a savior and suffering servant that is not white, rich, or dominant. He comes as one who walks with the lowly and marginal. Brandon Ambrosio talks about how God is not a political leader. Nadia Bolz Weber talks about how the powers and principalities who were the great politicians of Jesus’ time exist only as footnotes to the story of Jesus Christ. Jesus does not work as a politician, but against them. God is on the journey with us. Jesus became human to experience what we experienced, precisely because God is not controlling what we do. We are not God’s puppets or remote-controlled characters in a video game world. We have free will and choices.
Jesus is the beginning and the end, but also in the margins — creating us along the way, “making us to be a kingdom.” He is with every trans person calling, with every desperate immigrant on the border, with every undocumented individual, with every person longing for a warm, safe home to sleep at night. Jesus wants safety for the mentally ill and food for the hungry child. Jesus wants pregnant people to be able to make medical decisions for themselves and free and safe medical care for all. We are talking about the savior who regularly walked around feeding and healing people for free. In this way, Jesus is “a faithful witness,” so that we can see the work that needs to be done.
Churches are not here solely to work through systems, but to find ways to establish justice, no matter what, so argues Rev. William J. Barber II when he talks about not quitting in the wake of a difficult election. Faith means figuring out what the next step is and then doing it. Some people will find ways to move out or move on for their safety, but many will not have that privilege or luxury. The work of building stronger communities, through mutual aid, is still necessary. God is with us not only when things end, but also when it’s time to start the new things that need to begin. Here is the hope that we need. It is not easy, but God is here, not to lord over us, but to walk with us along the way, through the very human, Jesus Christ.
ILLUSTRATIONS
From team member Mary Austin:
John 18:33-37
What is Truth
Jesus tells a bewildered Pilate that he has come to testify to the truth. Barbara Brown Taylor notes that preachers take up this task every week, and walk a fine line between public truth and private truth. She observes that when she was a regular preacher, she was “in the business of telling the truth that is public. In sermons, Sunday school lessons, prayers alongside hospital beds and ten-minute speeches to the Rotary Club, my job has involved mining some nugget of truth that will ring true for all within the sound of my voice. As often as I have begun with something that is true for me, I have never allowed myself to stop there. My rule for public truth telling is simple: only say “I” when you are reasonably sure that those listening to you can say “me too.” No one needs to hear what you learned about God on your solo trek up Everest. What you learned while walking the dog is far more helpful, especially if your route runs through the neighborhood.”
In worship, she says, “individuals may release their fragile hold on “my truth” for an hour or two in order to explore the time-traveling, ego-rattling, neighbor-loving dimensions of “our truth” instead. As anyone who has ever been part of a congregation knows, this has less to do with being of one mind than it does with being of one body. The deepest truth any congregation has to tell is that those who do not agree on much of anything can still care for one another through almost everything, thanks to the ministering Spirit in their midst.”
Truth, as Jesus models it for us, leads us there.
* * *
John 18:33-37
What Kind of King?
When Pilate meets Jesus, he’s puzzled about what kind of king Jesus might be. We often are, too. Steve Garnaas-Holmes says, “Until we see the throne of the Holy One rightly, we see nothing.”
He adds that we need to look for what Pilate can’t see. The throne is “an upturned five-gallon bucket on a street corner, a bed in the locked ward, a cot in a refugee camp. A cell. A wheelchair. This is where the Mystery abides. The burning Sun of Life, the hand that spins the universe, the uncontainable Heart of Grace, will not be confined to the familiar, the comfortable, the esteemed. A pretty face, elegant mastery, even wisdom, these are distractions, little baubles outside the temple. The Ferocious Glory will not be packaged. Look in the yellowed eyes, the matted hair. Listen to the strange accent, the halting speech, or mangled speech, or none. The Infinite One is there. Maybe hardest of all, look at that annoying co-worker, the boss from hell. No one, no one, is exempt. No matter whose presence you are in, you are always as close to the throne of heaven as you think you are.”
* * *
Revelation 1:4b-8
Waiting
The book of Revelation foretells the coming of Jesus in all the glory of God. Until that day comes, people of faith are people who wait. Edward Hays notes what we all know, that waiting is painful, and also necessary for our growth.
He says, “In marriage, art, work, sports, and prayer, we must learn how to suffer the time of growth. This doing of nothing: isn't that just plain old back porch procrastination? Can't patience be seen as only the intentional putting off until tomorrow that which should be done today? Procrastination is a love affair with tomorrow, which is that golden day when we will change, pray more, read, fix the back door, play with the children, or take our wife out to dinner. Procrastination is not a virtue; it is a form of being asleep.”
In contrast, “Patience is vigilant waiting, a waiting that is full, pregnant with dreams, hopes, ideas, and with peace. Such a waiting is not resignation, as when we resign ourselves to the fates. Patience is loving and dynamic surrender. In Islam, this type of patient surrender is expressed in the term Inshallah which means 'God willing.' Such a surrender is possible when we have the awareness that our life is part of a cosmic interlocking system which is itself composed of complex countless other systems. Such patient waiting can be a consciousness that we are not in control; we are not a king or god.”
Waiting, he says, “is a prayer of communion with the rest of the cosmos.” Even so, come, Lord Jesus.
* * *
Psalm 132:1-12 (13-18)
Rest
The psalmist says an interesting thing as they talk about a temple, a home, for God. “Rise up, O Lord, and go to your resting-place,” the psalmist prays. Even God gets to rest. In the fullness of the reign of Christ, there will be enough rest for everyone, including God. Thinking about the Sabbath, Harvey Cox writes that the Hebrew word for God's resting used in the fourth commandment literally means “to catch one's breath.” He suggests that God and people are essentially meant to do nothing but “breathe” during this time, as a source of renewal. The psalmist suggests that the same rest will happen when we reach God’s full reign.
* * *
Psalm 132:1-12 (13-18)
Winter Rest
Christ the King Sunday comes (in the Northern Hemisphere) during some of our shortest days and longest nights. The psalmist talks twice about God resting, including God’s voice saying, about Jerusalem, “This is my resting-place forever; here I will reside, for I have desired it.”
Katherine May writes that we feel this same pull toward rest in the short, darker time of winter. “In summer, I average six or seven hours’ sleep a night, but in winter it’s closer to nine. As soon as the sun goes down, I start thinking about going to bed. Early nights are a habit inherited from my mother’s side; none of us are night owls, but neither are we particularly larks. We all need to sleep. I have travelled through distinct phases in my attitude to this: As a child, I found it highly congenial that my grandparents tucked themselves up at the same time as me; as a young adult, I thought it was hilariously tame. As I got older, I found my own urge to sleep more and more inconvenient, and dreamed of unlocking the extra time that, say, a five-hour night would bring. Becoming a parent cured me of that. Some people thrive on a little sleep deprivation, but I do not. I now know that I can achieve far more after nine hours than I can in the spare time afforded by a short night. Sleeping is my sanity, my luxury, my addiction.” (from Wintering)
* * *
Psalm 132:1-12 (13-18), Revelation 1:4b-8
Looking Back, Looking Ahead
The psalmist looks back to God’s promises, saying, “The Lord swore to David a sure oath from which he will not turn back: ‘One of the sons of your body, I will set on your throne.” This promise guides the nation’s understanding of the future. In Revelation, John of Patmos looks to the future coming of Jesus, announcing, “Look! He is coming with the clouds; every eye will see him, even those who pierced him.”
In a graduation speech, Paul Hawken found a similar balance.
He told the new graduates, “When asked if I am pessimistic or optimistic about the future, my answer is always the same: If you look at the science about what is happening on earth and aren’t pessimistic, you don’t understand the data. But if you meet the people who are working to restore this earth and the lives of the poor, and you aren’t optimistic, you haven’t got a pulse. What I see everywhere in the world are ordinary people willing to confront despair, power, and incalculable odds in order to restore some semblance of grace, justice, and beauty to this world. The poet Adrienne Rich wrote, “So much has been destroyed I have cast my lot with those who, age after age, perversely, with no extraordinary power, reconstitute the world.” There could be no better description. Humanity is coalescing. It is reconstituting the world, and the action is taking place in schoolrooms, farms, jungles, villages, campuses, companies, refugee camps, deserts, fisheries, and slums.”
He added, “There is a rabbinical teaching that says if the world is ending and the Messiah arrives, first plant a tree, and then see if the story is true. Inspiration is not garnered from the litanies of what may befall us; it resides in humanity’s willingness to restore, redress, reform, rebuild, recover, reimagine, and reconsider. “One day you finally knew what you had to do, and began, though the voices around you kept shouting their bad advice,” is Mary Oliver’s description of moving away from the profane toward a deep sense of connectedness to the living world.”
John and the psalmist both call us forward to the fullness of God’s promises.
* * * * * *
From team member Tom Willadsen:
Christ the King/Reign of Christ Sunday
Many Protestant congregations do not observe Christ the King/Reign of Christ Sunday, the last Sunday in the liturgical year. Its theme is eschatological, which today’s readings demonstrate. People who grew up in the United States may have a hard time imagining a king, queen, or monarch of any kind. We proudly fought a revolution against King George. At our founding we created a novel form of government, whose officials were to be elected by (some of) the people. Our constitution forbids the granting of titles of nobility.
No Title of Nobility shall be granted by the United States: And no Person holding any Office of Profit or Trust under them, shall, without the Consent of the Congress, accept of any present, Emolument, Office, or Title, of any kind whatever, from any King, Prince, or foreign State. (US Constitution, Article I, Section 9, Clause 8)
Not only does the Constitution forbid, a close reading shows that US citizens are forbidden from accepting titles of nobility from other nations, without Congressional approval.
Our hostility and distrust of royalty was present before our founding. Give some special thought to how to present the concept of Christ the King to a congregation of lifelong Americans.
* * *
Psalm 93
The power of water
Way back in seminary my Baptism and Eucharist professor instructed us that in baptism, water did not symbolize cleansing, but destruction. Water symbolizes chaos, disorder, and destruction from the very start of the Bible. God’s Spirit hovered over the watery chaos before the first moment of Creation. When God got disgusted with humanity God sent a flood, water from above and water from below to blot out most of creation, though the fish were probably thrilled.
When the Hebrews fled slavery in Egypt, the Lord parted the Sea of Reeds, so the Hebrews walked through on dry ground, but the water returned and drowned Pharoah’s cavalry.
The liturgy I use for baptism says that one is baptized into “Christ’s death and resurrection,” a symbolic drowning. The Book of Order says the water in baptism should be “visible and generous.” My B&E professor said, “It should convey the peril of water.”
This fall the southeast United States was hit by two powerful hurricanes. While the wind caused extensive damage, it was the water — storm surge, rain, rising rivers, flash floods that caused more property damage. Ashville, North Carolina was especially hard-hit by the remnants of Hurricane Helene. Many people were swept away in the floods; some bodies will never be found.
A close look at Psalm 93:4-5 will show the awesome power of the Lord. The Lord rules over even the roaring floods!
* * *
John 18:33-37
Insurrection
In today’s gospel lesson, Jesus does not say, “I am king of the Jews,” but in not saying it, he admits to being king of the Jews.
“…anyone claiming kingship without Roman permission would have been regarded as a potential or actual insurrectionist. The ruler(s) of the Jewish territories owed their primary loyalty to Rome.” (The Jewish Annotated New Testament, New Revised Standard Version, Amy-Jill Levine and Marc Zvi Brettler, editors, New York: Oxford University Press, 2011, p. 191n)
Jesus says, “my kingdom is not of this world,” which is a rebuke to Christian nationalists, who contend, falsely, that the United States was founded as a Christian nation, and their charge and mandate is to return the country to its Christian roots.
* * *
2 Samuel 23:1-7
King David’s final words
While David’s speech is not a last will and testament as a modern American would understand one, they convey some of the same tone and sentiment. For perspective, you might want to look at Isaac’s last words to Esau (Genesis 27:12), Jacob/Israel’s (Genesis 49:1-17), and Moses’ (Deuteronomy 33).
* * * * * *
WORSHIP
by George Reed
Call to Worship
One: Our God is king and is robed in majesty.
All: God has established the world; it shall never be moved;
One: Your throne, O God, is established from of old; you are from everlasting.
All: You are more majestic than the thunders of mighty waters.
One: Your decrees, O our God, are very sure.
All: Holiness befits your house, O Lord, forevermore.
OR
One: The Christ of God comes to bring God’s reign to fullness.
All: We bow before the Christ who saves us.
One: The Christ comes and bows before us to wash our feet.
All: We do not understand a ruler who serves.
One: Learn from Jesus what it means to be first by being last.
All: With God’s help we will learn to serve as Jesus served.
Hymns and Songs
All Hail the Power of Jesus Name
UMH: 154/155
H82: 450/451
PH: 142/143
GTG: 263
AAHH: 292/293/294
NNBH: 3/5
NCH: 304
CH: 91/92
LBW: 328/329
ELW: 634
W&P: 100/106
AMEC: 4/5/6
Renew: 45
Jesus Shall Reign
UMH: 157
H82: 544
PH: 423
GTG: 265
NNBH: 10
NCH: 300
CH: 95
LBW: 530
ELW: 434
W&P: 341
AMEC: 96
Renew: 296
Lift High the Cross
UMH: 159
H82: 473
PH: 371
GTG: 826
AAHH: 242
NCH: 198
CH: 108
LBW: 377
ELW: 660
W&P: 287
Renew: 297
Alleluia, Alleluia
UMH: 162
H82: 178
PH: 106
GTG: 240
CH: 40
W&P: 291
Renew: 271
At the Name of Jesus
UMH: 168
H82: 435
PH: 148
GTG: 264
LBW: 179
ELW: 416
W&P: 321
Renew: 133/279
Christ, Whose Glory Fills the Skies
UMH: 173
H82: 6/7
PH: 462/463
GTG: 662
LBW: 265
ELW: 553
W&P: 91
When Morning Gilds the Skies
UMH: 185
H82: 427
PH: 487
GTG: 667
AAHH: 186
NCH: 86
CH: 100
LBW: 545/546
ELW: 853
W&P: 111
AMEC: 29
Lord, Whose Love Through Humble Service
UMH: 581
H82: 610
PH: 427
CH: 461
LBW: 423
ELW: 712
W&P: 575
Renew: 286
Rejoice, the Lord Is King
UMH: 715/716
H82: 481
PH: 155
GTG: 363
NCH: 303
CH: 699
LBW: 171
ELW: 430
W&P: 342
AMEC: 88/89
O Master, Let Me Walk with Thee
UMH: 430
H82: 659/660
PH: 357
GTG: 738
NNBH: 445
NCH: 503
CH: 602
LBW: 492
ELW: 818
W&P: 589
AMEC: 299
All Hail King Jesus
CCB: 29
Renew: 35
I Exalt You
CCB: 34
Renew: 44
Music Resources Key:
UMH: United Methodist Hymnal
H82: The Hymnal 1982
PH: Presbyterian Hymnal
GTG: Glory to God, The Presbyterian Hymnal
AAHH: African American Heritage Hymnal
NNBH: The New National Baptist Hymnal
NCH: The New Century Hymnal
CH: Chalice Hymnal
LBW: Lutheran Book of Worship
ELW: Evangelical Lutheran Worship
W&P: Worship & Praise
AMEC: African Methodist Episcopal Church Hymnal
STLT: Singing the Living Tradition
CCB: Cokesbury Chorus Book
Renew: Renew! Songs & Hymns for Blended Worship
Prayer for the Day/Collect
O God who is Sovereign over all that you have made:
Grant us the wisdom to see in Christ our King
one who rules in love and servitude;
through Jesus Christ our Savior. Amen.
OR
We praise you, O God, because you are sovereign over all that you have created. Out of love you made all that was, and is, and ever will be. Help us to honor the Reign of your Christ as one who rules in love and servitude. Amen.
Prayer of Confession
One: Let us confess to God and before one another our sins and especially when we transform Jesus into one who rules like humans.
All: We confess to you, O God, and before one another that we have sinned. We have made the Reign of Christ in the image of human power instead of God’s power of love. We have made him into a petty tyrant who seeks revenge instead of the loving shepherd who calls his sheep home. We have forgotten that even as he reigns the marks of the nails are still in his hands and feet. We act as if all he taught us is over with and that it never reflected the true nature of God and of our lives. Forgive us and call us back to worship the one who reigns in loving service; call us back to the one who walked among us in humility. Amen.
One: Christ our humble Lord forgives us and welcomes us home. Receive the grace and mercy that is offered and share it with others.
Prayers of the People
Praise and glory to you, O God, whose love supports all of creation. Glory to you who raises up your Christ as the one who reflects your loving nature perfectly.
(The following paragraph may be used if a separate prayer of confession has not been used.)
We confess to you, O God, and before one another that we have sinned. We have made the Reign of Christ in the image of human power instead of God's power of love. We have made him into a petty tyrant who seeks revenge instead of the loving shepherd who calls his sheep home. We have forgotten that even as he reigns the marks of the nails are still in his hands and feet. We act as if all he taught us is over with and that it never reflected the true nature of God and of our lives. Forgive us and call us back to worship the one who reigns in loving service; call us back to the one who walked among us in humility.
We give you thanks for the Christ who comes among us and shows us how to live fully into a life filled with you and your love. We thank you for teaching us to walk in ways that lead to peace, joy, and community. We remember those who have heard Christ’s voice and have shown us by their lives how to live in Christ fully.
(Other thanksgivings may be offered.)
We pray for our world which is consumed by power and greed. We pray for those who are victims of the actions and inaction of others. We lift up to you those who face violence and hatred so that others can gain power and wealth. We pray for justice and mercy in your world.
(Other intercessions may be offered.)
Hear us as we pray for others: (Time for silent or spoken prayer.)
All these things we ask in the name of our Savior Jesus Christ who taught us to pray saying:
Our Father....Amen.
(Or if the Our Father is not used at this point in the service.)
All this we ask in the name of the blessed and holy Trinity. Amen.
* * * * * *
CHILDREN’S SERMON
Follow the Leader
by Dean Feldmeyer
John 18:33-37
YOU WILL NEED: Two crowns, one in a size to fit you and one to fit a child. (I usually get mine from Burger King but you can also find easy to copy patterns on the internet.)
When the children have gathered at the front of the sanctuary, you, wearing your crown, say:
Today is a special day in the church. It's Reign of Christ Sunday, or what some people call “Christ the King” Sunday. It's the last day of the church year (next Sunday we start the Christmas season called Advent) and the day when we remind ourselves that it is Jesus who is our true king.
What do you think a king is? What does a king do?
Well, that's right, kings do lots of things. Some kings are good kings, and some aren't so good, but the best kings are leaders of their people. They lead the people by showing them how a good person lives. So, let's pretend I'm your king and you are supposed to follow me because I'm the leader.
Okay, everyone line up behind me here and follow me, doing everything I do.
(Move around the front if the sanctuary doing silly walks, and crazy gestures, making sure the children follow and ape your movements. Then give the other crown to one of the kids and have them be the king/queen for a few minutes.)
Well, that was fun. So, today is the day when we remember that Jesus is our king and our leader and we, because we are Christians, follow him and do as he does. Quickly, what are some of the things Jesus does that he wants us to do — (be kind, love one another, heal the sick, feed the hungry, and so on).
That's right! And by doing those things we show the world and celebrate the fact that Jesus is our king and our leader.
(End with a prayer asking God for help us follow Jesus as we go for the into the new church year.)
* * * * * * * * * * * * *
The Immediate Word, November 24, 2024 issue.
Copyright 2024 by CSS Publishing Company, Inc., Lima, Ohio.
All rights reserved. Subscribers to The Immediate Word service may print and use this material as it was intended in sermons and in worship and classroom settings only. No additional permission is required from the publisher for such use by subscribers only. Inquiries should be addressed to or to Permissions, CSS Publishing Company, Inc., 5450 N. Dixie Highway, Lima, Ohio 45807.
- Wonder What The King Is Doing Today by Chris Keating based on John 18:33-37.
- Second Thoughts: The Hope We Need by Katy Stenta based on Revelation 1:4b-8.
- Sermon illustrations by Mary Austin and Tom Willadsen.
- Worship resources by George Reed.
- Children’s sermon: Follow the Leader by Dean Feldmeyer based on John 18:33-37.
Wonder What The King Is Doing Todayby Chris Keating
John 18:33-37
Christ the King Sunday leaves most Americans in a curious place. Even though we tossed out the monarchists 250 years ago, we’ve spent much of the past centuries captivated by notions and fables of kings and queens.
We love to get up early to watch their marriages and tear up at their funerals. We follow their sordid affairs more closely than many keep up with their own extended families. Some have even said our Supreme Court imbued the presidency with royal authority this year.
We have compared John F. Kennedy to Camelot, and other leaders to Shakespearean kings. For example, Richard Nixon was long been compared to Shakespeare’s Richard II, and Donald Trump more recently to Macbeth or Lear, though its hard imagining Lear chomping down a Big Mac.
Throughout our history, we’ve associated political families with royal dynasties — note, for example, that 2024 was the first time since 1980 that neither a Bush, Clinton, or Biden was on our ballots. But despite this long fascination with royalty, most of us are stumped when Christ the King (or “Reign of Christ”) Sunday rolls around.
We may struggle with the perks and images of power attached to royals. We actively resist the violence associated with empire and have come to challenge the misogyny associated with monarchies. If we wonder what King Jesus is doing tonight, we can be assured he’s not sipping tea from a priceless cup poured by a servant.
“My kingdom is not from here,” Jesus told a confused Pilate. Their confrontation leads us to consider both our experience of presidents as kings, and what is expected from those of us who claim citizenship in Jesus’ reign.
In the News
From amirs to viceroys, world leaders come in all sorts of sizes, styles, and titles. No wonder Pilate seems to be frustrated by his quizzing of Jesus. Perhaps the Roman politician should have consulted the World Fact Book prior to beginning the interrogation. Nothing about Jesus’ manner or answers seem to suggest power.
Had Jesus been a bit more of a showoff, like Hassanal Bolkiah, the powerful Sultan of Brunei, Pilate might have better understood the kind of leader he was interrogating. Bolkiah, the longest reigning sovereign in the world, lives in a lavish palace of more than 21 million square feet. He also has the sort of sweeping authority leaders like Donald Trump seem to crave. Bolkiah’s official biography lists him as prime minister, defense minister, finance minister, and foreign minister. He is somewhat of an enigma. Not only is he among the richest persons of the world, Bolkiah remains a hardline Islamist leader who enforces death by stoning for those convicted of adultery or gay sex.
At the other extreme, perhaps, is King Frederick of Denmark, who ascended to the Danish throne in January following the abdication of his mother, Queen Margarathe II. Frederick was a shy but rebellious teenager who was frequently known as the “party prince” during the 1990s. Though his powers are less broad than an absolute monarch, King Frederick has shown interest in environmentalism and athletics. He has pledged to be a very “different kind of king,” reporters have said, and is often seen as less formal than his mother.
Formal power seems to be at the forefront of the incoming Trump administration. His victory over Vice President Kamala Harris has spawned speculation about what attracted voters. Was it misogyny, racism, or the triumph of toxic masculinity? Did the economy propel Trump supporters to the polls, or was Harris’ defeat the result of her condensed candidacy? Jeffrey Pfeffer, who teaches leadership at Stanford University, believes the real source of Trump’s success was his projection of power.
Years ago, Pfeffer predicted Trump’s narcissistic inclinations would create dedicated followers. Trump — whose name appears on products ranging from hotels, golf clubs, and even Bibles — wins, Pfeffer says, because of his manipulation of the “exposure effect.” People are drawn to self-aggrandizers like Trump (we’re looking at you, Elon Musk), in part because their overbearing nature instills confidence.
Trump has learned to make his lies work for him, too. Pfeffer, along with Pilate, believes truth telling is “overrated.” Trump, says Pfeffer, “did not write the best-selling business book of all time, as he claimed. And some aspects of his business acumen and success are clearly exaggerated — after all, Trump-named casinos went into bankruptcy.” None of that really matters, because “people want to be close to money and power and are therefore willing to either forgive those who have them or avert their gaze from their possessor’s misdeeds.”
There you have it: Trump as all powerful sultan seems to sit well with many of his voters. And that seems to be the message Trump is conveying in his transition back to the White House. He’s turned Mar-a-lago into a newfound “muscle beach,” by flexing the raw power of cabinet appointments. He’s pushing for the Senate to allow him to make recess appointments to eliminate public hearings, and appears to see Congress as nothing more than a rubber stamp to get what he wants.
Freed from the constraints of truth, Trump seems emboldened by the pursuit of populism at the expense of constitutional separation of power. All of it seems aimed at extending the dominance of his conservative viewpoints. For many, it appears as if Trump is a long-awaited savior.
Robert Jones, president of the Public Religion Research Institute (PRRI) believes Trump figured out how to use his lack of religious background to gain support from Christians. “I think he realised it was going to be a bit of a stretch to argue that he himself is a religious man, but instead he adopted a quid pro quo approach,” said Jones.
Jones believes Trump used the declining interest in religion in his favor. “Trump’s message was: ‘I know you're in decline, I know your numbers are waning. I know your children and grandchildren aren't affiliated with your churches anymore, but if you elect me, I'm going to restore power to the Christian churches,” he says.
So there it is: A chameleon king, a shape-shifter who knows that truth is secondary to power. He’s neither the all-powerful sultan nor the party prince, but he is also far from the sort of king John would have us consider on this Reign of Christ weekend.
In the Scriptures
John 18 marks the shift from Jesus’ dialogue in the upper room and his prayer for the disciples to his arrest and detainment. He is no longer free to go or linger with his friends. Instead, beginning at 18:12, he is seized and brought before the religious authorities. After both Anna and Caiaphas have had their turns with Jesus, he is transferred to Pilate.
The shadows of Thursday are giving way to the early morning lights of Friday. This is not, according to John, the day of Passover, but rather the day of preparation. John’s focus on this detail departs from the synoptics, seemingly to emphasize that Jesus will be crucified at the same time the lambs are slaughtered for Passover.
Pilate is the consummate politician — smooth, pragmatic, and more concerned about immediate outcomes than long-term results. He sees that the case against Jesus is anemic, at best. Yet the leaders are insisting that Jesus be tried on a capital offense. Pilate, who has no concern or understanding of religious claims, pursues a purely political line of attack. His disregard of Jesus is strong. Mark Vitalis Hoffman, in Feasting on the Gospels, suggest that we might better phrase Pilate’s question to Jesus in verse 33 as “You are the king of the Jews?” He fails at understanding who Jesus really is — a mistake repeated by countless succeeding generations.
The flimsy charges are built not around truth, but on a desire to maintain position. Pilate cannot be bothered. He is less concerned about truth than he is about keeping peace. Jesus’ declaration that “his kingdom is not from this world” soars over Pilate’s head, and the Roman eventually hands him over to be crucified. Truth has no place in this world.
In The Sermon
A solid sermon on Christ the King Sunday might begin with a short history lesson. Remind the congregation that the day is relatively new to the liturgical calendar. Specifically, explore the history of its institution by Pope Pius IX as a day intended to address the world’s fascination with nationalism. Barely a hundred years later, that is still a concern, though the faces of nationalism have changed.
Jesus’ arrest and trial are captivating, though listeners may need a bit of assistance in understanding why we might be listening to this story months before Easter. The kingdoms we are most interested in at the moment are football games and family dinners. Longing for relief from a grueling national debate over politics, congregations may not be fully accepting of the theological importance of the reign of Christ.
Yet the matters explored in this week’s text are critical. John would remind us that truth is always on the line, and that conspiracy theories have always been poised to replace the promises of abundant life. John’s reminder that God abides in a broken and pain-filled world is a word we need to hear. Allow the sermon to explore questions of truth. Follow those questions until the relevant choice becomes crystal clear: Will we abide with the king who comes to bring us life, or will we listen to another voice? Jesus has made it clear that the thief comes to kill and to steal, but that he comes to bring life.
That is what the king is doing today, and it is the mission King Jesus offers to the church in every age.
* * * * *
SECOND THOUGHTSThe Hope We Need
by Katy Stenta
Revelation 1:4b-8
In the aftermath of the current election, a lot of people tried to comfort one another by stating that “Jesus is Lord” or “God is in control.” Saying that, in the end, God is the one who still has the final say in our lives. Though this is true, it may not be enough for those who are facing real and present danger. The trans support hotline reports that calls spiked 700% after the election, as individuals fear what the Republican sweeps mean for their safety, mental health, and lives. In Revelation, God emphasizes not that God is Lord, but that God is the beginning and the end, the Alpha and the Omega.
Jesus comes not only as a king, which is a term that Americans wrestle with on many levels, but as a savior and suffering servant that is not white, rich, or dominant. He comes as one who walks with the lowly and marginal. Brandon Ambrosio talks about how God is not a political leader. Nadia Bolz Weber talks about how the powers and principalities who were the great politicians of Jesus’ time exist only as footnotes to the story of Jesus Christ. Jesus does not work as a politician, but against them. God is on the journey with us. Jesus became human to experience what we experienced, precisely because God is not controlling what we do. We are not God’s puppets or remote-controlled characters in a video game world. We have free will and choices.
Jesus is the beginning and the end, but also in the margins — creating us along the way, “making us to be a kingdom.” He is with every trans person calling, with every desperate immigrant on the border, with every undocumented individual, with every person longing for a warm, safe home to sleep at night. Jesus wants safety for the mentally ill and food for the hungry child. Jesus wants pregnant people to be able to make medical decisions for themselves and free and safe medical care for all. We are talking about the savior who regularly walked around feeding and healing people for free. In this way, Jesus is “a faithful witness,” so that we can see the work that needs to be done.
Churches are not here solely to work through systems, but to find ways to establish justice, no matter what, so argues Rev. William J. Barber II when he talks about not quitting in the wake of a difficult election. Faith means figuring out what the next step is and then doing it. Some people will find ways to move out or move on for their safety, but many will not have that privilege or luxury. The work of building stronger communities, through mutual aid, is still necessary. God is with us not only when things end, but also when it’s time to start the new things that need to begin. Here is the hope that we need. It is not easy, but God is here, not to lord over us, but to walk with us along the way, through the very human, Jesus Christ.
ILLUSTRATIONS
From team member Mary Austin:John 18:33-37
What is Truth
Jesus tells a bewildered Pilate that he has come to testify to the truth. Barbara Brown Taylor notes that preachers take up this task every week, and walk a fine line between public truth and private truth. She observes that when she was a regular preacher, she was “in the business of telling the truth that is public. In sermons, Sunday school lessons, prayers alongside hospital beds and ten-minute speeches to the Rotary Club, my job has involved mining some nugget of truth that will ring true for all within the sound of my voice. As often as I have begun with something that is true for me, I have never allowed myself to stop there. My rule for public truth telling is simple: only say “I” when you are reasonably sure that those listening to you can say “me too.” No one needs to hear what you learned about God on your solo trek up Everest. What you learned while walking the dog is far more helpful, especially if your route runs through the neighborhood.”
In worship, she says, “individuals may release their fragile hold on “my truth” for an hour or two in order to explore the time-traveling, ego-rattling, neighbor-loving dimensions of “our truth” instead. As anyone who has ever been part of a congregation knows, this has less to do with being of one mind than it does with being of one body. The deepest truth any congregation has to tell is that those who do not agree on much of anything can still care for one another through almost everything, thanks to the ministering Spirit in their midst.”
Truth, as Jesus models it for us, leads us there.
* * *
John 18:33-37
What Kind of King?
When Pilate meets Jesus, he’s puzzled about what kind of king Jesus might be. We often are, too. Steve Garnaas-Holmes says, “Until we see the throne of the Holy One rightly, we see nothing.”
He adds that we need to look for what Pilate can’t see. The throne is “an upturned five-gallon bucket on a street corner, a bed in the locked ward, a cot in a refugee camp. A cell. A wheelchair. This is where the Mystery abides. The burning Sun of Life, the hand that spins the universe, the uncontainable Heart of Grace, will not be confined to the familiar, the comfortable, the esteemed. A pretty face, elegant mastery, even wisdom, these are distractions, little baubles outside the temple. The Ferocious Glory will not be packaged. Look in the yellowed eyes, the matted hair. Listen to the strange accent, the halting speech, or mangled speech, or none. The Infinite One is there. Maybe hardest of all, look at that annoying co-worker, the boss from hell. No one, no one, is exempt. No matter whose presence you are in, you are always as close to the throne of heaven as you think you are.”
* * *
Revelation 1:4b-8
Waiting
The book of Revelation foretells the coming of Jesus in all the glory of God. Until that day comes, people of faith are people who wait. Edward Hays notes what we all know, that waiting is painful, and also necessary for our growth.
He says, “In marriage, art, work, sports, and prayer, we must learn how to suffer the time of growth. This doing of nothing: isn't that just plain old back porch procrastination? Can't patience be seen as only the intentional putting off until tomorrow that which should be done today? Procrastination is a love affair with tomorrow, which is that golden day when we will change, pray more, read, fix the back door, play with the children, or take our wife out to dinner. Procrastination is not a virtue; it is a form of being asleep.”
In contrast, “Patience is vigilant waiting, a waiting that is full, pregnant with dreams, hopes, ideas, and with peace. Such a waiting is not resignation, as when we resign ourselves to the fates. Patience is loving and dynamic surrender. In Islam, this type of patient surrender is expressed in the term Inshallah which means 'God willing.' Such a surrender is possible when we have the awareness that our life is part of a cosmic interlocking system which is itself composed of complex countless other systems. Such patient waiting can be a consciousness that we are not in control; we are not a king or god.”
Waiting, he says, “is a prayer of communion with the rest of the cosmos.” Even so, come, Lord Jesus.
* * *
Psalm 132:1-12 (13-18)
Rest
The psalmist says an interesting thing as they talk about a temple, a home, for God. “Rise up, O Lord, and go to your resting-place,” the psalmist prays. Even God gets to rest. In the fullness of the reign of Christ, there will be enough rest for everyone, including God. Thinking about the Sabbath, Harvey Cox writes that the Hebrew word for God's resting used in the fourth commandment literally means “to catch one's breath.” He suggests that God and people are essentially meant to do nothing but “breathe” during this time, as a source of renewal. The psalmist suggests that the same rest will happen when we reach God’s full reign.
* * *
Psalm 132:1-12 (13-18)
Winter Rest
Christ the King Sunday comes (in the Northern Hemisphere) during some of our shortest days and longest nights. The psalmist talks twice about God resting, including God’s voice saying, about Jerusalem, “This is my resting-place forever; here I will reside, for I have desired it.”
Katherine May writes that we feel this same pull toward rest in the short, darker time of winter. “In summer, I average six or seven hours’ sleep a night, but in winter it’s closer to nine. As soon as the sun goes down, I start thinking about going to bed. Early nights are a habit inherited from my mother’s side; none of us are night owls, but neither are we particularly larks. We all need to sleep. I have travelled through distinct phases in my attitude to this: As a child, I found it highly congenial that my grandparents tucked themselves up at the same time as me; as a young adult, I thought it was hilariously tame. As I got older, I found my own urge to sleep more and more inconvenient, and dreamed of unlocking the extra time that, say, a five-hour night would bring. Becoming a parent cured me of that. Some people thrive on a little sleep deprivation, but I do not. I now know that I can achieve far more after nine hours than I can in the spare time afforded by a short night. Sleeping is my sanity, my luxury, my addiction.” (from Wintering)
* * *
Psalm 132:1-12 (13-18), Revelation 1:4b-8
Looking Back, Looking Ahead
The psalmist looks back to God’s promises, saying, “The Lord swore to David a sure oath from which he will not turn back: ‘One of the sons of your body, I will set on your throne.” This promise guides the nation’s understanding of the future. In Revelation, John of Patmos looks to the future coming of Jesus, announcing, “Look! He is coming with the clouds; every eye will see him, even those who pierced him.”
In a graduation speech, Paul Hawken found a similar balance.
He told the new graduates, “When asked if I am pessimistic or optimistic about the future, my answer is always the same: If you look at the science about what is happening on earth and aren’t pessimistic, you don’t understand the data. But if you meet the people who are working to restore this earth and the lives of the poor, and you aren’t optimistic, you haven’t got a pulse. What I see everywhere in the world are ordinary people willing to confront despair, power, and incalculable odds in order to restore some semblance of grace, justice, and beauty to this world. The poet Adrienne Rich wrote, “So much has been destroyed I have cast my lot with those who, age after age, perversely, with no extraordinary power, reconstitute the world.” There could be no better description. Humanity is coalescing. It is reconstituting the world, and the action is taking place in schoolrooms, farms, jungles, villages, campuses, companies, refugee camps, deserts, fisheries, and slums.”
He added, “There is a rabbinical teaching that says if the world is ending and the Messiah arrives, first plant a tree, and then see if the story is true. Inspiration is not garnered from the litanies of what may befall us; it resides in humanity’s willingness to restore, redress, reform, rebuild, recover, reimagine, and reconsider. “One day you finally knew what you had to do, and began, though the voices around you kept shouting their bad advice,” is Mary Oliver’s description of moving away from the profane toward a deep sense of connectedness to the living world.”
John and the psalmist both call us forward to the fullness of God’s promises.
* * * * * *
From team member Tom Willadsen:Christ the King/Reign of Christ Sunday
Many Protestant congregations do not observe Christ the King/Reign of Christ Sunday, the last Sunday in the liturgical year. Its theme is eschatological, which today’s readings demonstrate. People who grew up in the United States may have a hard time imagining a king, queen, or monarch of any kind. We proudly fought a revolution against King George. At our founding we created a novel form of government, whose officials were to be elected by (some of) the people. Our constitution forbids the granting of titles of nobility.
No Title of Nobility shall be granted by the United States: And no Person holding any Office of Profit or Trust under them, shall, without the Consent of the Congress, accept of any present, Emolument, Office, or Title, of any kind whatever, from any King, Prince, or foreign State. (US Constitution, Article I, Section 9, Clause 8)
Not only does the Constitution forbid, a close reading shows that US citizens are forbidden from accepting titles of nobility from other nations, without Congressional approval.
Our hostility and distrust of royalty was present before our founding. Give some special thought to how to present the concept of Christ the King to a congregation of lifelong Americans.
* * *
Psalm 93
The power of water
Way back in seminary my Baptism and Eucharist professor instructed us that in baptism, water did not symbolize cleansing, but destruction. Water symbolizes chaos, disorder, and destruction from the very start of the Bible. God’s Spirit hovered over the watery chaos before the first moment of Creation. When God got disgusted with humanity God sent a flood, water from above and water from below to blot out most of creation, though the fish were probably thrilled.
When the Hebrews fled slavery in Egypt, the Lord parted the Sea of Reeds, so the Hebrews walked through on dry ground, but the water returned and drowned Pharoah’s cavalry.
The liturgy I use for baptism says that one is baptized into “Christ’s death and resurrection,” a symbolic drowning. The Book of Order says the water in baptism should be “visible and generous.” My B&E professor said, “It should convey the peril of water.”
This fall the southeast United States was hit by two powerful hurricanes. While the wind caused extensive damage, it was the water — storm surge, rain, rising rivers, flash floods that caused more property damage. Ashville, North Carolina was especially hard-hit by the remnants of Hurricane Helene. Many people were swept away in the floods; some bodies will never be found.
A close look at Psalm 93:4-5 will show the awesome power of the Lord. The Lord rules over even the roaring floods!
* * *
John 18:33-37
Insurrection
In today’s gospel lesson, Jesus does not say, “I am king of the Jews,” but in not saying it, he admits to being king of the Jews.
“…anyone claiming kingship without Roman permission would have been regarded as a potential or actual insurrectionist. The ruler(s) of the Jewish territories owed their primary loyalty to Rome.” (The Jewish Annotated New Testament, New Revised Standard Version, Amy-Jill Levine and Marc Zvi Brettler, editors, New York: Oxford University Press, 2011, p. 191n)
Jesus says, “my kingdom is not of this world,” which is a rebuke to Christian nationalists, who contend, falsely, that the United States was founded as a Christian nation, and their charge and mandate is to return the country to its Christian roots.
* * *
2 Samuel 23:1-7
King David’s final words
While David’s speech is not a last will and testament as a modern American would understand one, they convey some of the same tone and sentiment. For perspective, you might want to look at Isaac’s last words to Esau (Genesis 27:12), Jacob/Israel’s (Genesis 49:1-17), and Moses’ (Deuteronomy 33).
* * * * * *
WORSHIPby George Reed
Call to Worship
One: Our God is king and is robed in majesty.
All: God has established the world; it shall never be moved;
One: Your throne, O God, is established from of old; you are from everlasting.
All: You are more majestic than the thunders of mighty waters.
One: Your decrees, O our God, are very sure.
All: Holiness befits your house, O Lord, forevermore.
OR
One: The Christ of God comes to bring God’s reign to fullness.
All: We bow before the Christ who saves us.
One: The Christ comes and bows before us to wash our feet.
All: We do not understand a ruler who serves.
One: Learn from Jesus what it means to be first by being last.
All: With God’s help we will learn to serve as Jesus served.
Hymns and Songs
All Hail the Power of Jesus Name
UMH: 154/155
H82: 450/451
PH: 142/143
GTG: 263
AAHH: 292/293/294
NNBH: 3/5
NCH: 304
CH: 91/92
LBW: 328/329
ELW: 634
W&P: 100/106
AMEC: 4/5/6
Renew: 45
Jesus Shall Reign
UMH: 157
H82: 544
PH: 423
GTG: 265
NNBH: 10
NCH: 300
CH: 95
LBW: 530
ELW: 434
W&P: 341
AMEC: 96
Renew: 296
Lift High the Cross
UMH: 159
H82: 473
PH: 371
GTG: 826
AAHH: 242
NCH: 198
CH: 108
LBW: 377
ELW: 660
W&P: 287
Renew: 297
Alleluia, Alleluia
UMH: 162
H82: 178
PH: 106
GTG: 240
CH: 40
W&P: 291
Renew: 271
At the Name of Jesus
UMH: 168
H82: 435
PH: 148
GTG: 264
LBW: 179
ELW: 416
W&P: 321
Renew: 133/279
Christ, Whose Glory Fills the Skies
UMH: 173
H82: 6/7
PH: 462/463
GTG: 662
LBW: 265
ELW: 553
W&P: 91
When Morning Gilds the Skies
UMH: 185
H82: 427
PH: 487
GTG: 667
AAHH: 186
NCH: 86
CH: 100
LBW: 545/546
ELW: 853
W&P: 111
AMEC: 29
Lord, Whose Love Through Humble Service
UMH: 581
H82: 610
PH: 427
CH: 461
LBW: 423
ELW: 712
W&P: 575
Renew: 286
Rejoice, the Lord Is King
UMH: 715/716
H82: 481
PH: 155
GTG: 363
NCH: 303
CH: 699
LBW: 171
ELW: 430
W&P: 342
AMEC: 88/89
O Master, Let Me Walk with Thee
UMH: 430
H82: 659/660
PH: 357
GTG: 738
NNBH: 445
NCH: 503
CH: 602
LBW: 492
ELW: 818
W&P: 589
AMEC: 299
All Hail King Jesus
CCB: 29
Renew: 35
I Exalt You
CCB: 34
Renew: 44
Music Resources Key:
UMH: United Methodist Hymnal
H82: The Hymnal 1982
PH: Presbyterian Hymnal
GTG: Glory to God, The Presbyterian Hymnal
AAHH: African American Heritage Hymnal
NNBH: The New National Baptist Hymnal
NCH: The New Century Hymnal
CH: Chalice Hymnal
LBW: Lutheran Book of Worship
ELW: Evangelical Lutheran Worship
W&P: Worship & Praise
AMEC: African Methodist Episcopal Church Hymnal
STLT: Singing the Living Tradition
CCB: Cokesbury Chorus Book
Renew: Renew! Songs & Hymns for Blended Worship
Prayer for the Day/Collect
O God who is Sovereign over all that you have made:
Grant us the wisdom to see in Christ our King
one who rules in love and servitude;
through Jesus Christ our Savior. Amen.
OR
We praise you, O God, because you are sovereign over all that you have created. Out of love you made all that was, and is, and ever will be. Help us to honor the Reign of your Christ as one who rules in love and servitude. Amen.
Prayer of Confession
One: Let us confess to God and before one another our sins and especially when we transform Jesus into one who rules like humans.
All: We confess to you, O God, and before one another that we have sinned. We have made the Reign of Christ in the image of human power instead of God’s power of love. We have made him into a petty tyrant who seeks revenge instead of the loving shepherd who calls his sheep home. We have forgotten that even as he reigns the marks of the nails are still in his hands and feet. We act as if all he taught us is over with and that it never reflected the true nature of God and of our lives. Forgive us and call us back to worship the one who reigns in loving service; call us back to the one who walked among us in humility. Amen.
One: Christ our humble Lord forgives us and welcomes us home. Receive the grace and mercy that is offered and share it with others.
Prayers of the People
Praise and glory to you, O God, whose love supports all of creation. Glory to you who raises up your Christ as the one who reflects your loving nature perfectly.
(The following paragraph may be used if a separate prayer of confession has not been used.)
We confess to you, O God, and before one another that we have sinned. We have made the Reign of Christ in the image of human power instead of God's power of love. We have made him into a petty tyrant who seeks revenge instead of the loving shepherd who calls his sheep home. We have forgotten that even as he reigns the marks of the nails are still in his hands and feet. We act as if all he taught us is over with and that it never reflected the true nature of God and of our lives. Forgive us and call us back to worship the one who reigns in loving service; call us back to the one who walked among us in humility.
We give you thanks for the Christ who comes among us and shows us how to live fully into a life filled with you and your love. We thank you for teaching us to walk in ways that lead to peace, joy, and community. We remember those who have heard Christ’s voice and have shown us by their lives how to live in Christ fully.
(Other thanksgivings may be offered.)
We pray for our world which is consumed by power and greed. We pray for those who are victims of the actions and inaction of others. We lift up to you those who face violence and hatred so that others can gain power and wealth. We pray for justice and mercy in your world.
(Other intercessions may be offered.)
Hear us as we pray for others: (Time for silent or spoken prayer.)
All these things we ask in the name of our Savior Jesus Christ who taught us to pray saying:
Our Father....Amen.
(Or if the Our Father is not used at this point in the service.)
All this we ask in the name of the blessed and holy Trinity. Amen.
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CHILDREN’S SERMONFollow the Leader
by Dean Feldmeyer
John 18:33-37
YOU WILL NEED: Two crowns, one in a size to fit you and one to fit a child. (I usually get mine from Burger King but you can also find easy to copy patterns on the internet.)
When the children have gathered at the front of the sanctuary, you, wearing your crown, say:
Today is a special day in the church. It's Reign of Christ Sunday, or what some people call “Christ the King” Sunday. It's the last day of the church year (next Sunday we start the Christmas season called Advent) and the day when we remind ourselves that it is Jesus who is our true king.
What do you think a king is? What does a king do?
Well, that's right, kings do lots of things. Some kings are good kings, and some aren't so good, but the best kings are leaders of their people. They lead the people by showing them how a good person lives. So, let's pretend I'm your king and you are supposed to follow me because I'm the leader.
Okay, everyone line up behind me here and follow me, doing everything I do.
(Move around the front if the sanctuary doing silly walks, and crazy gestures, making sure the children follow and ape your movements. Then give the other crown to one of the kids and have them be the king/queen for a few minutes.)
Well, that was fun. So, today is the day when we remember that Jesus is our king and our leader and we, because we are Christians, follow him and do as he does. Quickly, what are some of the things Jesus does that he wants us to do — (be kind, love one another, heal the sick, feed the hungry, and so on).
That's right! And by doing those things we show the world and celebrate the fact that Jesus is our king and our leader.
(End with a prayer asking God for help us follow Jesus as we go for the into the new church year.)
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The Immediate Word, November 24, 2024 issue.
Copyright 2024 by CSS Publishing Company, Inc., Lima, Ohio.
All rights reserved. Subscribers to The Immediate Word service may print and use this material as it was intended in sermons and in worship and classroom settings only. No additional permission is required from the publisher for such use by subscribers only. Inquiries should be addressed to or to Permissions, CSS Publishing Company, Inc., 5450 N. Dixie Highway, Lima, Ohio 45807.
