Church of the Holy City

Thy Kingdom Come

Thy Kingdom Come
Rev. Dr. David J. Fekete
November 13, 2011

Exodus 19:3-6 Luke 17:20-21; Matthew 13:31-32 Psalm 145

This past week I was immersed in the business of our denomination, followed by the business of the National Council of Churches of Christ Governing Board and then I attended the Ecclesiology Summit of the National Council of Churches. These meetings led me to contemplate what God’s kingdom is. I see three aspects to God’s kingdom. First, God’s kingdom involves the individual. Second, God’s kingdom involves the church–this includes each individual church community, the different denominations, and also the church universal including all the denominations taken together. Third, God’s kingdom involves the transformation of the world.
I was privileged to enjoy two magnificent worship services at the National Council of Churches. The first was a service hosted by the Evangelical Lutheran Church. The second was one hosted by the Greek Orthodox Church. The Lutheran service was what we would call “high church.” There were responses, prayers, standing and sitting, as well as an invitation for all the Christian denominations to partake in the Holy Supper. The minister gave a stirring and moving sermon. Also for those denominations who forbad members to receive the Holy Supper in any other church tradition than their own, the Lutheran Church invited them to come up and receive a blessing. I also attended a Greek Orthodox service which was spectacular. The church had a large dome over the congregation with images of Christ and the saints painted around the inside. There were icons standing in front of the gate which led into the inner sanctuary. And there was a large mosaic of Mary and Jesus on the wall behind the altar. All the priests wore black robes and had capes and gowns put on over them. The bishop’s cape was so long that an acolyte had to hold up the train. A priest swung an incense censor with bells on it, and the Bishop came in with a beautiful staff. Chants were sung by five priests.
At the Ecclesiology Summit, we considered the very nature of the National Council of Churches. The question was raised as to whether the NCC could be considered a church. We all agreed that we are defined as a covenant of communions. We asked if the NCC was a super church, consisting of all its member bodies. Could the NCC define our identity as a church? The general opinion was that our identity as a church was defined by our separate denominations. But the question was a good one, looking to a time when all our brothers and sisters in the differing churches could all come together in the name of Jesus Christ.
The different denominations define the church differently. In the Lutheran tradition, the church is defined as an institution in which the Word of God is preached and the sacraments are administered. In the Orthodox tradition, the church is characterized by community, the sacraments, and worship administered by the priests. The Quaker tradition is not identified as a church, but rather as a fellowship. They do not ordain ministers nor do they perform the sacraments. In one of our meetings, we had a discussion about whether the church could sin, or whether only the individuals in the church could sin. This question was raised because some denominations say that the church is holy, created by God, and sinless. But the recognition was there, that humans do sin. So this distinction became one of how to define the church. Is it that perfect organization called by God? Or is it a collection of individuals who constitute the church?
Our definition of the church is twofold. It involves what Swedenborg would call externals and internals. Of primary importance is the internal of worship. The internal of worship is what goes on in the hearts and minds of us all. The internal of the church is love in our hearts and truth in our minds
Internal worship, which is from love and caring, is real worship; and that external worship without this internal worship is no worship (AC 1175).
So we think of the church primarily as what goes on inside the heart and mind of all the individuals of the church. The church as a whole, is the collection of individuals who embody God’s love and wisdom in their hearts and minds. So when we are individually in good and truth, we are a church in its smallest form. And when we all come together collectively, we are the church as a body.
Whatever is said of the church is said of each individual of the church, who unless he were a church, could not be part of the church (AC 82).
So far I have been talking about the internal of the church. But the church has an external component as well. These are the rituals and symbols that we call the church. The external of the church is this building in which we come together. It is the cross in stained glass above the altar. It is the hymns we sing, and the psalms we chant. It is the faith we recite together. The external church is all the things we see and do together in this church building. Swedenborg says that the externals are important, too. The relationship between the internal church and the external church is like the relationship between the soul and the body. The internal of the church is the soul; the external is the body. So the internal of the church is a caring heart and the external of the church is our collective worship together. We need both to be whole people. We need the external rituals of worship to ground our internals. Furthermore, the externals of worship excite and stimulate our internals. A feeling of reverence and holy love filled me at that Orthodox service, with its beautiful symbols. The external rituals of church open up our hearts to receive God and then give us an opportunity to express these feelings.
But a person, while he is in the world, ought not to be without external worship also. For by external worship internal things are called forth, and by means of external worship the external things are kept in a holy state, so that the internal things can flow in (AC 1618).
God’s kingdom, then, is what exists in the hearts of each one of us when we feel love and think truly. This is the aspect of God’s kingdom that Jesus means when He says, “The Kingdom of God is with.” But God’s kingdom is also what happens in the world. God’s kingdom is a powerful force that is operating on the world to transform it into heaven on earth. The book of Revelation describes violent wars and calamities. There are earthquakes and plagues. Angels pouring our bowls of God’s wrath. There are mythic symbols of dragons and horsemen flying through the heavens. But these calamities end with a beautiful picture of the heavenly city descending from heaven like a bride prepared for her groom. In this city there is no sun or temple, for God Himself will be the sun and the temple. Trees grow beside the river of life that heal the nations. This is God’s promise to us. This is the kingdom of God that will, I say that will come. This is the image of the mustard tree. God’s kingdom is advancing. It may be just a seed now, or a sprout. But it will grow into a great tree in which the birds of the air can make nests.
When we look out at the world, what do we see? Certainly, we see the calamities described by John in Revelation. But do we see God’s Spirit transforming the world? We can if we have eyes. There are peace initiatives going on in the United Nations and by groups like Amnesty International. There are the peace, justice, and hunger initiatives put forth in the National Council of Churches. There are philanthropists like Bill Gates who works to bring God’s kingdom on earth.
In our time, we see both the promise that God’s kingdom is coming like the bride, as well as the struggles like those described in the earlier parts of the book of Revelation. But the real question for us is this: Are we bringing God’s kingdom to earth? The power of God’s loving Spirit works through humans. And it is up to us to bring heaven to earth. So I ask again, are we agents of God’s kingdom? Are we transforming the little world that exists all around us? Are we a church in least form? Are we one of a kingdom of priests? God’s kingdom in us is a heart of love. Are we accepting God’s love in our lives? Are we showing God’s love in caring deeds to those around us? Are we giving of ourselves to make the world we know God’s church on earth? These are the questions that matter to us. These are the questions that make us a church in least form. And together we become a church collectively. Then all the churches together can call God’s power and presence into a troubled world. We can together call and give birth to a better tomorrow than we know today. When we pray “Thy kingdom come!” it is up to us to work with God to fulfill our petition and to participate with God in the coming kingdom which will not fail.