Sermon to St James’ Church, King Street, Sydney
The Reverend Andrew Sempell
Rector of St James
At Choral Matins on the 60th Anniversary of the
Coronation of Her Majesty Queen Elizabeth II
2nd June, 2013.
Readings:
Psalm 84;
1 Peter 2:13-17;
Matthew 22:15-22.
‘I am willing’
The first words uttered by a newly received King or Queen at their Coronation
Service are ‘I am willing’, which are in response to the question as to whether he or
she will take the oath of office. With this begins a ceremony of legal, military and
religious significance that sees the leadership of a nation personified in the life of a
monarch. However, before all else, it recognised as being an act of obedience to
God’s will that allows a person to take on the office of Sovereign.
Called and Set Apart
Recently I wrote a paper about what is required of a diocesan bishop – which can be a
pleasurable pastime for a parish priest! As part of the preparation for this piece, I reread the relevant sections both in the Bible and the Prayer Book that outline the
expectations placed upon a bishop. They are truly extensive, exacting and, (as the
ordinal describes), weighty. Indeed, they seem to be an impossible ideal – which
perhaps reflects part of the ambiguity inherit in all leadership in our own times.
Yet, is not this the case for any important activity in life? Expectations abound in
marriage, in the commissioning for a public office, in the admission to a profession or
guild, and at a graduation. On these occasions qualifications, oaths and promises are
often required, symbols of office are presented, and the person is recognised publicly.
Leadership and commitment is indeed a weighty matter, yet expectations need to
realistic. One of the great failings of our own times is the expectation of pseudomessiahship in our leaders, which ignores the reality that a leader has limitations in
skills and talents, and is also an ordinary human-being with personal needs. But I
digress.
As I prepared for this service, I likewise read the order of service for the Queen’s
Coronation and was struck by how similar the format and mood of the crowning of a
monarch is to the consecration of a bishop or the ordination of a priest.
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Both are in the context of a service of the Holy Eucharist, both involve the taking of
an oath, the presentation of a Bible, anointing, investiture with the symbols of office
and public recognition. It is perhaps not a popular concept today, but both Coronation
and Ordination are about the setting apart (or consecration) of a person for a special
function and purpose – reflected both in their personal lives and in the life of the
wider community. Monarchy is therefore vocational and suggests something of a
committed priestly ministry within it.
Of particular significance in the Coronation Service is the practice of anointing the
monarch with holy oil - which finds links with the use of anointing at Baptism,
Confirmation and Ordination. The practice of anointing a monarch is ancient, and
was employed at the choosing of Israel’s first King, Saul, in around 1100 BC (1
Samuel 10:1), and of all subsequent kings. The most famous reference is the account of
the consecration of King Solomon by Zadok the priest (1 Kings 1:39) which is
recounted in the Coronation Service itself, especially through the music of the
composer G F Handel and his famous anthem written for the Coronation of King
George II in 1727.
More specifically, a Christian monarch (such as our Queen), is called to follow Christ
and emulate his servant leadership, by being a ‘good shepherd’ of God’s people. For
ultimately, as the Coronation Service makes clear, a monarch receives his or her
authority from God and is responsible to God for how it is exercised. This follows
very closely to what St Paul wrote in his Letter to the Romans:
“Let every person be subject to the governing authorities; for there is no
authority except from God, and those authorities that exist have been instituted
by God. Therefore whoever resists authority resists what God has appointed,
and those who resist will incur judgement.” (Romans 13:1-2)
And our response as subjects is in the First Letter of Peter, read today:
“As servants of God, live as free people, yet do not use your freedom as a
pretext for evil. Honour everyone. Love the family of believers. Fear God.
Honour the emperor.” (1 Peter 2:16-17)
Military Commander, Judge and Priest
In addition to the monarch’s priestly role, there are also aspects of military
commander and judge – that is, as one who is source of both national security and
justice. These are also symbolised at the Coronation by the receiving of the sword
and the sceptre. So religion, the military and the law are symbolically brought
together in the office of the Sovereign – which we often refer to as the ‘Crown’.
These may not be popular concepts in our post-modern, democratic world, but they
were certainly current at the time of the Queen’s Coronation only sixty years ago.
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Interestingly, these matters were crucial to the previous Queen Elizabeth, around four
hundred and fifty years before our times. In those days a new deal had to be sorted
out concerning the place of religion, national security, and justice in English society.
Elizabeth I had a number of challenges; first and foremost being that she was a
woman. It was generally considered that women could not rule effectively in the
patriarchal society of her day, many therefore proposed that she needed a regent to
guide her – something that Elizabeth wisely avoided.
Secondly, she was a moderate protestant in an era of extremes between Catholic and
Puritan interests – a particularly bloody time in British history. Instead of following
either her half-brother or half-sister, she sought a middle path on the journey of faith.
British society and the wider the world were greatly divided, and her task was not
made easy. Nevertheless, the Elizabethan Religious Settlement prevailed, which laid
the foundations for the historic reformed-catholic Anglican Church of our day.
Thirdly, Elizabeth I needed to make laws that were equitable and enduring in an era
of social transition, as well as defend her realm from external aggression. Facing
imminent invasion by the Spanish Armada, Elizabeth is recorded as giving a speech
at Tilbury Docks in 1588. It exemplifies the relational aspect of leadership as, dressed
in armour and riding a war-horse, she proclaimed:
“My loving people, we have been persuaded by some that are careful of our
safety, to take heed how we commit ourselves to armed multitudes, for fear of
treachery; but I assure you I do not desire to live to distrust my faithful and
loving people. Let tyrants fear. I have always so behaved myself that, under
God, I have placed my chiefest strength and safeguard in the loyal hearts and
good-will of my subjects; and therefore I am come amongst you, as you see, at
this time, not for my recreation and disport, but being resolved, in the midst
and heat of the battle, to live and die amongst you all; to lay down for my God,
and for my kingdom, and my people, my honour and my blood, even in the
dust.
I know I have the body of a weak, feeble woman; but I have the heart and
stomach of a king, and of a king of England too, and think foul scorn that
Parma or Spain, or any prince of Europe, should dare to invade the borders of
my realm; to which rather than any dishonour shall grow by me, I myself will
take up arms, I myself will be your general, judge, and rewarder of every one
of your virtues in the field...” (from Elizabeth I, Speech to the Troops at Tilbury, 1588)
Elizabeth I achieved greatness, not least because of the recognition of the ability for
women to hold authority and exercise power in the nation and its church. Her times
were also acknowledged as being shaped by her person, thus coming to be known as
the ‘Elizabethan Era’.
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To be sure, there have been similar social, religious and political challenges in this
‘Second Elizabethan Era’, especially ones that have seen the role of women in all
aspects of society change dramatically - at least in the western world.
The Office and the Person
Meanwhile, back in the church; in my paper about bishops I quoted Archbishop Peter
Jensen, who, when visiting St James’ a couple of years ago, talked of how the role of
Archbishop had changed him once he had become incumbent. He said, ‘I discovered
that I had to be Archbishop for everyone and not just for particular groups within the
Church’.
Universality of leadership is an important condition for a monarch in our modern
western democracy, and has been assiduously lived out by Queen Elizabeth during
her reign. This has been especially the case with the Commonwealth of Nations,
where she has had the ability to cut across cultures, creeds and racial groupings to be
a leader for all; while at the same time maintaining her personal integrity. In doing
this, she has willingly demonstrated the capacity of leadership to embrace diversity,
overcome division and create a culture of positive change.
An important distinction in the business of leadership is that between the ‘office’ held
and the ‘person’ who holds it. An office is an administrative and legal construct that
places a person into a particular position with respect to the state and the institutions
that belong to it. The office of ‘Sovereign’ endures beyond the life of the incumbent
and has power and authority conferred upon it under the law; and with the office
comes corresponding responsibilities and accountabilities.
However, the person of the monarch is relational and arises from his or her personal
gifts and qualities. No two monarchs will be the same, and it is usually their personal
qualities that set them apart from one another and determine how they are received by
their subjects. Such personal qualities will be determined by their physical,
emotional, intellectual and spiritual merits, or otherwise.
In this vein and going back to the Old Testament; following the accounts of Kings
Saul, David and Solomon, the Books of Kings go on to describe the qualities and
exploits of each succeeding monarch. They are assessed by their wisdom, their
abilities to act, and their faithfulness to God. Just as in Sellar and Yeatman’s
humorous book on British history, 1066 And All That, the kings of Israel and Judah
are also judged as being either ‘good’ or ‘bad’ things.
No doubt, Elizabeth II will be remembered as ‘a good thing’. She has been a person
of great faith, personal integrity and has had a clear commitment to serve her people
well. In this, she has willingly lived out the classical virtues of diligence, temperance
and patience.
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A Stable Point in the Ever Turning World
In the past sixty years we have seen such changes in the world that neither the first
nor even the second Elizabeth could ever have imagined at her Coronation. Both have
faced political and social turmoil; both have faced challenges to their positions as
monarch; yet they have prevailed. So, we acknowledge our Queen and we wish her
God’s blessing on this Diamond Jubilee of her Coronation.
Public occasions, such as a Coronation, help us to acknowledge and reaffirm the
collective sentiments and ideas that inform the nature of society. On this occasion
may we, like Elizabeth II, affirm our faith in God and willingly dedicate ourselves to
the service of others. Likewise, may we ask God to bless our Queen; our national,
state and local leaders in Australia; and other leaders around the world. To this end I
offer the words of the Enthronement Prayer as a reflection:
Stand firm, and hold fast from henceforth
the seat and state of royal and imperial dignity,
which is this day delivered unto you,
in the Name and by the Authority of Almighty God,
and by the hands of us the Bishops and servants of God, though unworthy.
And the Lord God Almighty,
whose ministers we are, and the stewards of his mysteries,
establish your Throne in righteousness,
that it may stand fast for evermore. Amen.
- Prayer at the Enthroning