This morning is one of those occasions when I am especially privileged to deliver the sermon in this place. As I’ve said before, I love to preach at those “hinge” moments when we close out one season in our church year and begin preparations for another. Today is the last Sunday in the season after Pentecost – the longest season in the liturgical year. We observe this occasion with the “feast day” of Christ the King. The colors in the church have changed from “growing” green to “celebration” white. Next week, we begin the season of Advent and our colors will change again to those of thoughtful “preparation” for the great feast of Christmas.

On days like these, we all stand at the threshold of some of the great truths of the church to which we belong and in which our faith is anchored by its cornerstone – Jesus, the Christ. In this long season after Pentecost, we have grown in knowledge and understanding as we have listened to and pondered the words of Jesus’ teachings given to his disciples. Yet here, at the liturgical threshold of the incarnation, we find ourselves staring straight into the story of the crucifixion – that ultimate crossover between life, death and life again.

Far more than simply being a time of reflection on what has happened, this Sunday at the end of our church year illuminates the very core of our belief in the new life made possible through Jesus and his acts of love for each of us. In the week ahead, as we cross the threshold into Advent and begin a new year in the life of the church, we are drawn deeper into the mystery of God’s desire to take on human flesh – to become incarnate – in order to come and be with us.

Both moments are reflective of the glory of God’s Kingdom inaugurated here on earth and of the sovereign reign of Jesus – Christ the King. The very structure of our liturgy this morning leads us into this deeper reflection. Our first reading from the prophet Jeremiah is an oracle against shepherds – kings and other leaders – who did not attend to the welfare of the people of Israel, but acted instead in their own best interests. Against the backdrop of the exile, Jeremiah holds out the promise of a new and righteous branch of the house of David – of a king who will reign wisely and exercise justice and righteousness. Luke’s account of the crucifixion takes us to a place where we contemplate the self-giving demonstration of love by Jesus on the cross. We move from promise to sacrifice and exaltation – a rich and full offering of thanksgiving perhaps now perceived and understood at a deeper level.

What is it about this crucifixion account that draws us so profoundly into the central celebration of this day yet holds open the door for the days which are ahead?

Luke paints a straightforward picture for us without dwelling on the gory details of the cross or amplifying the sacrifice of Jesus. In his paradoxically simple but complex narrative, the Evangelist offers two scenes contained within the one: the first at the foot of the cross and the second on the cross itself. In the first scene within a scene, we hear the irony of the words of the religious leaders of the day mocking Jesus as “the Christ of God, his chosen one…” implying that Jesus was not the Christ. The words of the soldiers are ironic as well as they label Jesus “the King of the Jews.” Both insults seem intended to taunt Jesus with the claim that he could not save himself.

In the second of these two scenes, our eyes are drawn upwards to three crosses on the desolate hill. Jesus is on the center cross and two criminals are being crucified on either side of him. The taunts and insults continue even at this level. Jesus’ power to save is challenged by one of those dying at his side. But the other criminal, in dawning recognition, turns to Jesus as the coming King and asks to be remembered in the kingdom. Jesus assures him that he not only will be remembered – he will be with Jesus in this Paradise.

Our Christian faith perceives the truth of the ironic words hurled at Jesus by the authorities and the soldiers: Jesus is the Christ, the Messiah, of God. Jesus is God’s holy One and he was the King of the Jews. In our later recognition, he is king of all the world. The good news revealed by our post-Easter faith is that Jesus, in not saving himself but giving himself up to death, offered redemption and salvation for all of humankind. And, finally, the Christian hope of Christ’s coming in power is expressed in his last earthly act of compassion. Insult and fatal injury are answered by prayer and an expression of mercy. The selfish interests of the “shepherds” at the foot of the cross are absorbed and totally overcome by the self-giving actions of the true shepherd hanging above their heads. There is no doubt about the impact of this scene – Jesus is Lord of this moment.

As this picture settles into our mind, we are reminded of the rest of the story etched so deeply in our hearts…

Jeremiah’s promise is proclaimed in Zechariah’s hymn of thanksgiving – Canticle 16, appointed as the response to Jeremiah’s reading this morning and serving as an integral part of Luke’s Gospel story of the coming of Jesus. Zechariah’s song to his son, John the Baptist – “You, my child…” – foreshadows the voice of God at Jesus’ baptism – “My son, the beloved…”

Jesus’ temptation in the wilderness and the moment in which he is whisked to the pinnacle of the Temple is echoed in the scene at the cross. Satan dares Jesus to throw himself down from the pinnacle so that what had been written – that the angels would save him – would be fulfilled. The taunts at the foot of the cross dare Jesus to come down and save himself. He does not do so. By his own words and deeds, scripture would thus be fulfilled.

Jesus’ identification of himself as the good shepherd follows closely the promise of Jeremiah’s prophecy. Jesus’ teaching – “Love your enemy” – is no where more clear that his prayer from the cross, “Father, forgive them…” The greatest commandment – “Love your neighbor” – is illuminated in Jesus’ final promise: “Truly, I tell you, today you will be with me in Paradise.”

Jesus, Christ the King, has the power to save and chooses to use that power not for his own good but to save his people. Jesus, Christ the King, is crowned with thorns instead of gold and jewels, clothed in bloody rags instead of fine garments. Yet his glory and the righteousness of his reign are unmistakable.

We come to this day in celebration – invited to see our new year in a new light. We leave this day with a clear commission – to tell the good news of this extraordinary story of God come to be with us – good news that offers redemption and salvation for everyone.

God in our midst – choosing to exercise the sovereignty of the Creator over all things through a ministry of compassion to the poor, the sick and the outcasts.

God in our midst – choosing to leave the glorious trappings of heaven to dwell among us and walk the dusty roads of our lives at our side.

God in our midst – choosing to answer insults with prayer, extending unexpected mercy to those who believe.

God in our midst – a child cradled in his mother’s arms, a precocious teenager, a caring son, a faithful friend and companion, an innocent man put to death.

At the threshold of our seasons, we come full circle. Here at the doorstep between Pentecost and Advent, we see all that has come to pass yet glimpse that which is to come: Christ the King – author of life, giver of salvation, fulfillment of all our hopes and dreams… Emmanuel – God with us. O come, O come Emmanuel!

Amen.