ACKNOWLEDGEMENT
“The kingdom of heaven is like a merchant in search of fine pearls; on
finding one pearl of great value, he went and sold all that he had and bought
it”. (Mt 13:44)
This dissertation which is named as Kingdom of God According to St. Matthew is an attempt to explore and
experience some of the important hidden treasures of the kingdom of God. It is
a journey aimed at divinity. What prompted me to print this work is my
curiosity in knowing about the other world, which Jesus spoke. I now commend
myself to the almighty God who illumined my mind to complete this work by His
spirit. My sincere Thanks to the Eternal Light and to my heavenly mother, the
bearer of that Light. Also our founder St.
Gaspar Del Bufalo, The Missionary of the Precious Blood.
Written words may not convey deep
feelings yet I attempt it, My Heartfelt thanks to my Moderator, Rev. Dr. D. John Romus. For His timely corrections, scholarly directions and for his
splendid magnanimity which helped me to make this work as real one. Also my
special thanks to Rev.Fr. Amala Dass, C.PP.S, The Indian Vicariate Director,
Rev Fr. Joseph Montenegro, C.PP.S, The Provincial and Rev. Fr. Irudaya Raj.
C.PP.S, The Rector of the community, for their valuable support.
I
too acknowledge my gratitude to his Holiness late Pope John Paul II and his
Holiness Pope Benedict XVI for their spiritual guidance. A special thanks goes
to Rev. Fr. Franklin Menezes, The Rector of the Morning Star Seminary and all
the members of staff for their co-operation, collaboration and contribution. I
especially thank my parents, all the C.PP.S Brothers and friends who rendered
their helping hand and constant prayer in the completion of this dissertation.
Lastly thanks to everyone who offers their prayers for my well being.
A. Victor Albert Leo C.PP.S
Morning
Star College
Barrackpore
- 700120
TABLE OF CONTENTS
ACKNOWLEDGEMENT
TABLE OF CONTENTS
GENERAL INTRODUCTION
CHAPTER
ONE
THE
ORIGIN OF THE KINGDOM CONCEPT
1. Etymology
2. Meaning of Kingdom in O T
3. Entry into the Kingdom
4. The Parables of the Kingdom in Mathew
5. The Signs of the Kingdom
6. The Characteristics of the Kingdom
6.1.
The Characteristic of the Kingdom as seen in the Parables
7. The Theology of the Kingdom
CHAPTER TWO
THE KINGDOM OF GOD IN
MATTHEW’S GOSPEL
1.
The Already Aspect of the Kingdom
2.
Not Yet Aspect of the Kingdom
3.
The Kingdom a Present Reality
4.
The Kingdom and the Person of Christ
5.
The Kingdom and the Church
5.1. The Community of Disciples
5.2. Discipleship at the Service of
the Kingdom
5.3. Kingdom - Missionary Perspective
CHAPTER THREE
THE KINGDOM OF GOD ACCORDING TO THE SYNOPTIC
TRADITION
1. Kingdom of
God
2. Kingdom of
God in New Testament
2.1. Mark
2.2. Matthew
2.3. Luke
3. Understanding
of Kingdom of God During the Time of Jesus
3.1. National and Political
Understanding
3.2. Apocalyptic Understanding
3.3. Ethical Understanding
4. Kingdom of
God as Jesus Preached
GENERAL CONCLUSION
BIBLIOGRAPHY
GENERAL INTRODUCTION
The single most comprehensive concept in the gospel
of Mathew is that of the Kingdom of God.
In this dissertation our attempt is to discover and explain how the
Kingdom of God is a dynamic and central theme of the preaching of Jesus in the
Gospel of Mathew. Kingdom of God is a dynamic and energetic reality. It is the
central theme of the preaching of Jesus. Jesus began his public ministry by
preaching the imminent presence of kingdom of God (Mt 3:1, 4:17). To know the
mysterious nature of the kingdom of God, which Jesus proclaimed, we must have
recourse to the New Testament. The kingdom teachings have their foundation in
the Old Testament. But its secrets and mysteries are fully revealed in the
preaching of Jesus Christ.
This dissertation, which consists of three chapters,
begins with the Origin of the kingdom concept in the first chapter, second
chapter mainly deals with kingdom of God in Mathew’s Gospel, and final chapter
kingdom of God according to the synoptic tradition. Jesus Christ brought the kingdom of God into
history through his words and deeds. The purpose of revelation or manifestation
of the kingdom is complete in and through the person of Jesus Christ. In the
objective realm, the realization of the entry into the kingdom deepens solely
on the co-operation and demanding effort of the human beings.
In
the first chapter our attempt is to highlight the origin of the important
aspects of the kingdom of God basing on the Gospel of St. Mathew. How is the kingdom of God originated to the person of
Jesus? Jesus’ proclamation of the kingdom is ultimately rooted in his “Abba
experience”. This experience of God determined his whole life and formed the
real core of his kingdom message. The person of Jesus and the reality of the
kingdom of God are so intimately connected that no one separate them from each
other without distorting them. The person of Jesus throws considerable light
upon the nature of the kingdom of God. The chapter
begins with the etymological analysis and meaning of the word “kingdom” and
proceeds further with the requirements for the entry into the kingdom, sign of
the kingdom, demands of the kingdom characteristics of the kingdom, how
the kingdom as seen in the parables and
finally concludes with a theological approach towards the kingdom.
The
second chapter mainly focuses on kingdom of God in Mathew’s Gospel and how the
kingdom becomes church of Jesus Christ. This chapter begins with ‘Already’ and’
Not yet’ aspect of the Kingdom in the Gospel of Mathew, which is adequately strengthened by the Old
Testament background. We began with an origin of the kingdom, and kingdom as
seen in its elementary form in the Old Testament. At the heart of Mathew’s
concept of the kingdom of God stands Jesus messiah, the son of God. The kingdom
concept secures its unique heights in this chapter, when it is associated and
identified with the person of Jesus Christ in the New Testament. Finally, to
show the present existence or the manifestation of the kingdom on the earth, we
bring forth various aspects of the life of the kingdom, namely, kingdom a
present reality, kingdom and the person of Christ, kingdom and the church,
lastly how the kingdom aspect
traditionally worked by the community of disciples. The Church, founded by Jesus Christ, has the greatest task of continuing
the mission initiated by its master. Jesus expressly communicates to the
apostles the power to make disciples “in the name of the father, the Son, and
the Holy Spirit” (Mt 28:19-20). Thus the apostles are commissioned by Jesus to
look after his Church and this responsibility is handed down to the bishops to
whom the priests, deacons and others render a helping hand.
In the third chapter we see Kingdom of God according to
synoptic tradition. In the New Testament this understanding has given way
to relational and experiential aspect than territorial dimension of the
kingdom. We reflect kingdom of God in terms of the rule of reign or sovereignty
of God, which has already been initiated and inaugurated by Christ through his
life, death and resurrection. So, kingdom can be a state of being or an event, which
is already invested, but yet to reach its fullness of completion at the
end-time. Here I would like to reflect
upon certain questions that are often coming to our mind. It is aptly necessary
to clarify who Jesus is, what is meant by the Kingdom of God, what was the
understanding about kingdom of God during the time of Jesus and what kind of
kingdom Jesus preached?
I would like to
reflect upon Jesus and his kingdom as I mentioned in the third chapter that who
is Jesus is? Jesus was the son of a carpenter
called Joseph and a pious woman Mary. There is a reference regarding his
brothers and sisters (Mk 6:3-James, Judas, Josses and Simon, and Mt 13:36). His
mother was Aramaic of Galilee. The name Jesus is derived from Joshua, meaning
‘God will save’ or ‘Gods saves’. The gospels are
silent with regard to the childhood and adolescence of Jesus. There are no
sufficient and reliable sources to know the early life of Jesus, or the life
before his public life or the life before his public ministry. However, there
is some common agreement with regard to the hometown of Jesus, that is,
Nazareth.
In
the process of bringing the kingdom of God during the time of Jesus, he fought
and did away with the unjust structures of the society, which dehumanised the
socially outcaste, politically oppressed and religiously enslaved. He gave
equal importance and respect to the poor and the rich. But he had a
preferential option for the so-called outcaste and the sinners Mt.9: 13b.
Though it may seem some sort of partiality done from the part of Jesus, it was
to strengthen the weak, the poor and then fight for their basic human rights
and dignity and thereby breakdown the exploitative and oppressive social
structures of the Jewish society. As a whole Jesus fought strongly to abolish
the structures of his time. So also the Church as it undertakes its master’s
mission should treat everyone equally without any discrimination and fight
against the unjust structures of the society. Everyone should be treated
equally without any partiality. The Church should not give rise to
discrimination of any sort basing on caste and status of the people as a tree,
which gives shade to those who come under it indiscriminately.
The
present situation of the Church in India is in confusion. Lot of persecutions
threaten the Church. But the Church should not be frightened and lose heart,
rather should be able to give witness to Christ. Jesus, through his life and
the kingdom-oriented ministry of words and deeds manifested God’s unconditional
live for the weak and fragile humankind and even died on the cross for the
radical principles that he stood for. He also gave a new rule “love your
enemies and pray for those who persecute you” (Mt 5:44). He exemplified it in
his final words from the cross, “Forgive them, Father! They don’t know what
they are doing”. Let this inspire us and give us courage to witness Christ and
bring to its fullness the kingdom. It may be that the persecutions are the
moments of test of gold on fire. Let persecutions be a temporary moment of
Church’s fall in order to gain sufficient strength and courage to rise as a
renewed and transformed Church to fight against the evils of the society and
thus transform the society from the non-kingdom situation to the kingdom
situation. Let the persecutions be the stepping-stones to Church’s glory.
CHAPTER ONE
THE ORIGIN OF THE KINGDOM CONCEPT
1. Etymology
The
term ‘kingdom of God’ is rich in its meaning. The Greek word for kingdom is basileia. It
comes from the word basileuV, meaning
ruler or king. The primary meaning of basileia is
the fact of being king, the position or power of the king. The secondary
meaning emphasizes the geographical aspect of basileia, namely,
the state or area over which a king reigns. Thus the term ‘kingdom of God’ (basileia
tou deou) means the reign or rule of God.
The Hebrew word ‘Malkuth’ also refer to the kingdom or
reign. The term Malkuth in the Old Testament usually refers in a secular sense
to political kingdoms (1sam 20:31, 1king 2:12,1chr 11:17) although the secular
meaning of Malkuth is a most common
one. There are occasional references to God’s rule as his Malkuth, kingship which he is presently exercising (Ps 103:19,
145:11-13, Dan 4:3) in the Gospel of Mathew ‘The Kingdom of Heaven’ is the
frequent occurring phrase than the kingdom of God.[1]
Mathew uses the term kingdom of heaven thirty four times and the kingdom of God
only four times. Evidently Mathew had a reason for his preference. He was a Jew
writing to his own race and respected their custom of using the name of God as
little as possible. There fore he used the term ‘kingdom of heaven’ more
frequently.[2] By
the kingdom of heaven Mathew means the “power that comes from heaven and enters
into the world”. Here the meaning of
kingdom is not real but sway. It is a kingdom established by the intervention
of God from above. In the case of the rich young ruler, Mathew uses both the
terms kingdom of God and kingdom of heaven together (Mt 19:23-24) demonstrating
their interchangeability.
2. Meaning of Kingdom
in Old Testament
The expression of kingdom of God appears only once
in the entire Old Testament in the Deutro - Canonical book of wisdom: “she
showed him the kingdom of God and taught him the knowledge of holy things (Wis
10:10)”. The expression ‘reign of God’ has been developed in different stages.
Rudolf Schnackenburg, in his classic work on the kingdom, lists three such
theological stand present throughout the Old Testament that seem to provide the
foundation for the emerging notion of the ‘kingdom of God’, first there is a
belief that God is king over all creation and, as a result of the covenant,
over Israel in particular. Secondly, one finds the Liturgical celebration in
which Israel experienced in a particular way the kingship of Yahweh over his
people. Thirdly, there is the hope of a final decisive intervention of Yahweh
of his people in the near future in order to fulfill his promise made to the
fathers and the prophets.[3]
The expression kingdom of heaven, first and foremost expressed in the context
of expectation of the saving hand of God in oppression and in the concrete life
history of Israel. After the Liberation from slavery by the Egyptians the
phrase kingdom of heaven is no longer mere concept, but it was in their
history, an experience of a saving God, whose love, unfailing promise and
liberation became a perennial source of their spirituality and celebration of
their life.
3. Entry into the
Kingdom
The kingdom is God’s outstanding
gift, the essential prize that must be acquired at the cost of all one possesses.
Membership in the kingdom is open to all especially the poor, the lowly and the
suffering. Yet it is a gratuitous gift by God and not a reward. God freely
engages men in his vineyard and he gives to his workers what he pleases. But to
receive the membership in his vineyard certain conditions are to be fulfilled.
Ø Responding
to God’s grace (1Cor 6:9f, Gal 5:21, Eph 5:5)
Ø Poverty
of the soul (Mt 5:3)
Ø A
child like attitude (Mt 18:1-4)
Ø An
active search for the kingdom and its justice (Mt 6:33)
Ø Bearing
persecution (Mt 5:10)
Ø The
sacrifice of all one possesses (Mt 13:44f)
Ø Te
accomplishment of the Father’s will by life of charity (Mt 7:21)
Ø Repentance
(Mt 4:17)
Ø Reception
of the word and the keeping of his law, the practice of virtues.
Above
all else at the beginning a conversion is needed (Mt 18:3), ‘a new birth’
without which one cannot “enter the kingdom of God” (Jn 3:3f)[4]
4. The Parables dealing with the Membership of
the Kingdom
v The
Parable of the Royal Marriage: Mt 22: 1-14
Message: even
those who have received the invitation are not found worth to be in the
kingdom. Some of those who accept his invitation and sat down at the table in
the kingdom will not persevere in fidelity to the master. They will be chased
out on the day of final judgment.
v The
Parable of the Workers in the Vineyard: Mt 20:1-16
Message: God
is free and just to confer his reward, namely membership of his kingdom upon
the last comers as well as the first comers. He is even free to exclude the
first comers from the kingdom.[5]
5. The Signs of the
Kingdom
Jesus gives the kingdom of God the first place in
his preaching. He revealed the mystery of the kingdom through his words and
deeds. Words assured his deeds and the deeds testified or confirmed the words
(Mk 16:20). Heavily supported by the kingdom oriented words of Jesus, he
performs the miracles as the signs of the kingdom. With the coming of kingdom,
the domination of Satan, of sin and of death over man comes to an end (Mt
12:28).
“Miracle is an extraordinary even,
perceptible to the senses, produced by God in a religious context, as a sign of
t supernatural”.[6]
All the miracles of Jesus were linked with the theme of kingdom. “Jesus
performed the miracles of healing and exorcism proclaiming the presence of the
kingdom. The most important of Christ’s miracles were His own resurrection. The
main purpose of Christ’s miracles was to confirm the presence of the kingdom
and inaugurate an era of salvation. The miracles illustrate in external form
the invisible realties of Christ’s work and proclamation”.[7]
“God willed that exterior proofs of his revelation, namely divine facts
especially miracles and prophecies, should be joined to the interior helps of
the Holy Spirit.”[8]
Since most of the miracles, particularly the cures were directed toward the alleviation
of suffering they are special manifestation of God’s love and mercy. Finally
“the miracles not only confirm supernaturally the revealed truths, but
represent those truths”.[9] So we may rightly conclude that the miracles
are the living signs of the kingdom of God.
6. The Characteristics
of the Kingdom
The Biblical idea of the kingdom of heaven is deeply
rooted in the Old Testament. It is grounded in the confidence of an eternal,
living God who has revealed himself to the people of Israel. The term kingdom
of heaven refers to God’s reign, His rule, his souverignity and not the realm
in which it is exercised (Ps 103:19). But a reign without a realm is
incomprehensible. Thus we find that the kingdom of heaven is also the realm in
which God’s reign may be experienced.[10]
The liberation and salvation brought
by the kingdom come to the human person both in his or her physical and
spiritual dimensions. Jesus’ mission was characterized by healing and
forgiving. By performing the acts of healing he invites people to faith,
conversion and the desire for forgiveness (Lk 5:24). Once a person begins to
believe, healing is an encouragement to deepen the faith and finally to attain
salvation. The following are the important texts of the kingdom in Mathew.
♣ Kingdom is
Mystery (Mt 13:11)
♣
Kingdom is Eschatological or futuristic (Dan 7:13-28; Mt 25:34)
♣
Kingdom is both a present and a future reality (mt 13:4; 8:11)
♣
Kingdom is purely a present reality (mt 12:28; 21:31)
♣
Kingdom is an association with the Parousia (mt 16:28)
♣
Kingdom is not the product of human endeavour. (mt 6:33)
♣ Kingdom is the reign of God and it is not a
“Nationalistic, Localized, Cultic, and Legalistic or Apocalyptic concept”.[11]
6.1. The characteristic
of the kingdom as seen in the parables
♦ The Parable of the Sower
As the harvest depends upon the
quality of the soil, so the building up and growth of the kingdom depends upon
the quality of the souls. For the membership in the kingdom, the reception of
the word of God and keeping of his law is necessary.[12]
The kingdom of God is here now but not with irresistible power. It is not now
destroying the wickedness.[13]
♦ The Parable of the Grain of Mustard Seed
The kingdom from its tiniest
beginnings shall grow to prodigious proportions and finally fill the world. The
kingdom grows and flourishes not inspite of it richness but because of its
humble beginnings, not inspite of grant maintenance but because of persecution.[14]
The kingdom of heaven is present among men in a form not previously revealed.
Even though it is like a tiny seed, it is still the kingdom of heaven.[15]
♦ The Parable of the Leaven
As the addition of little leaven
caused the leavening of the entire meal, the kingdom can transform the whole
human race.
♦ The Parable of the Wheat and the Weed & Net
and Fish
The kingdom which Jesus founded is
not a kingdom of the elect. Its gates are wide open, both good and malicious
people live in it. But on the day of judgment each one will be judged according
to one’s acts. In the kingdom of God on earth, good and bad will always found.
♦ The Parable of the Hidden Treasure
The treasure is the kingdom of God; the kingdom
seems to be discovered by chance but in fact is discovered by God’s mercy.
Whoever finds the reassure must forsake all and follow Christ into his kingdom.
♦
The parable of the pearl of great Price
The kingdom of God is so precious that it worth’s
every possible sacrifice. Nothing can be compared with the kingdom in its
value.[16]
7. The Theology of the Kingdom
The theology of the
kingdom is concerned with mystery of the kingdom in the theoretical realm. In
the biblical sense the term “mystery” means something which has been kept
secret through times eternal but is now disclosed (Rom 16:25-26).[17]
The kingdom is a mysterious reality whose nature Jesus alone can make known.
Yet he reveals it only to the humble and the poor, no to the wise and prudent
of this world (Mt 11:28). Jesus’ pedagogy was to unveil the mystery of the
kingdom mainly through the parables. After the resurrection this pedagogy will
be completed (Acts 1:3). And the action of the Holy Spirit will terminate it
(Jn 14:26
The beginning of the kingdom is when the word of God
addresses people. Thus in Jesus and through Jesus, God proclaims the imminence
of the kingdom, the moment of the truth has burst upon the human scene, in the
message of the kingdom, and the kingdom intersects time. This kingdom that
intersects time is ‘at hand’ in the sense that it may be entered into. It s a
realm of meaning and existence into which one can move.[18]
A delay is seen between the historical inauguration
of the kingdom and its full realization in Christ. This intermediary period is
the moment of mysterious process of growth of the kingdom that calls for
decisive human action. After the resurrection of Christ, his entry into the
glory of the Father and the Parousia will mark the end of this intermediary
period. John the Baptist, the prelude to preach the kingdom of God, comprising
the inauguration and culmination of the kingdom views it as eschatological
imminence (its leading edge) coherent in triangular fashion with moral and
spiritual preparedness (its leading theme) and with the practice of the baptism
(its cultic issue), a powerful syndrome, inaugurating a movement of national
repentance (its ethical issue).[19]
A truly kingdom centered theology is a thoroughly
Trinitarian one. It is a theology which has God the creator, the redeemer and
the comforter at its very heart. Basing on the Trinitarian aspect, the theology
of the kingdom is concerned with every aspect of life and society in the
practical realm. Thus we say that the mystery of the kingdom unfolds itself
through “reflection on and response to features of real life delineated and
imaged in parable”.[20]
CHAPTER TWO
THE KINGDOM OF GOD IN MATHEW’S GOSPEL
1. The Already Aspect
of the Kingdom
The kingdom of God is one of the most prevalent
themes in the New Testament. But this expression is not found in the Old
Testament. In the Old Testament the expression “kingdom of Yahweh or kingship
of Yahweh” is the substitute for the king of God. Yahweh’s kingdom is at times
indicated by a personal pronoun (Ps 103:19’145:11). Some passages refer to
Yahweh as “king” or as reigning. The messianic prophets like Isaiah, Jeremiah
and Micah as well as psalm speak of Yahweh as king. The term Melek expresses
suitably the relationship between God and man.
The kingship or the rule of Yahweh in Old Testament
had political coloring also. Yahweh had delivered the people of Israel from
bondage in Egypt and had given them the Promised Land (Deut 6:20-24, 26:5b-10).
Yahweh reigned as king not only over nature but also over history when he
redeemed and sustained His people (ex 15; Is: 30:7; 41:9; Ps87:4).[21] Again in Deut 7:14, 18, 22, 27 the kingdom is
given to the son of man and to the saints. And in Deut 4:3 the everlasting
kingdom is mentioned. The throne of the reign of God appears in Deut 3:54. The
kingdom of Yahweh is universal and everlasting. It is a kingdom of glory, power
and splendor (Ps 103:19; 145:11-13). The kingdom of David is also called the
kingdom of Yahweh (1chr 28:5). In the apocalyptic literature the kingship of
Yahweh is the reign of God which is identified with the reign of Israel over
the nations.[22]
God’s kingship is both universal and covenantal.
After the creation of the earth, heavens and human beings, God exercised a
loving and preserving control over his creation. This can be described as his
universal kingship (Ps 22:28, 29). On the basis of the conditions of the
sinaitic covenant Yahweh becomes the sovereign ruler and the people of Israel
becomes his subjects (Ex 19:16). While Yahweh blesses and protects his people
(Ps 80:143, Ez 34) the Israelites in their turn must recognize him as their
lord and master by the observance of His law (ex 20:2-17; Deut 5:6-21). Thus
the rule of Yahweh is inaugurated among the people solely by the initiative of
Yahweh himself. To preserve the serenity of this rule prophets, and judges were
sent. Kingship and peace were the main yarning of the prophets. The good news
to the people was “your God reigns” (Is 52:7). “The kingdom of Israel is in your
midst” (Zeph 3:15). Peace, salvation, over throw of the enemies, victory, joy
reversal of the fortunes. Cure of the sick etc are some of the features of his
established reign of Yahweh. The kingship of Yahweh has come and the deaf hear,
the lame walk, the lepers are cleansed, the blind see, the dead are raised to
life, the poor have the good news preached to them (Is 29:18f, 35:5f, 61:1f).[23]
The features of the kingship of Yahweh will last
forever (Ps: 10-13) and at the same time will embrace the whole of the universe
(Ps 47, 93, 96). But the people of Israel specially recognized and addressed
Yahweh as their king (Ps 10:16). They regarded Yahweh as enthroned in their
midst, dwelling between the cherubim in the innermost sanctuary of the
tabernacle, and later in the temple in Jerusalem (Num 7:83, Is 37:16). His
throne was the mercy seat; his presence indicated his faithfulness to the
covenant. The people of Israel would triumph over their enemies.
Four major perspectives on the coming of the
kingship of Yahweh can be traced in the history of Israel. Each one is an
animation of what will be developed in fullness in the New Testament.
i.
God is sovereign in his
kingship.
ii.
God’s sovereign rule
demands personal commitment.
iii.
God’s subjects must
constitute a servant community.
iv.
God’s sovereign rule is
relentlessly resisted by his people, by the pagan and by unseen power.
The very idea of the kingship of Yahweh is a result
or consequence of the faith of the people that God is the creator of heaven and
earth. As creator of the universe he exercises his power. God as the creator of
the whole universe entails the idea that he is the king of the pagans also. But
Israel was his chosen people (Deut 7:8). Yahweh’s reign over Israel was present
through the heads of Israel.
2. Not yet Aspect of
the kingdom
The Kingdom of God is the realization of God’s will
and the enjoyment of the accompanying blessings. However it is a clear teaching
of Mathew that God’s will is not to be perfectly realized in this age. As there
are two advents of Christ, one in the flesh which we call the Incarnation, the
other in glory which we call the Parousia or Second Coming. So there are two
manifestations of God’s Kingdom. The present life is lived “in time” while the
future order will be “beyond time” in eternity.[24]
The arrival of the Kingdom is something for which Jesus tells His disciples to
pray (Mt 6: lO).
The Kingdom of God is a “transcendent order beyond
time and space.”[25]
This future aspect of the Kingdom is brought Out mostly by the sayings of Jesus
which exhibit a tension between the present and future (Mt 24:29, 37, 39, 44).
The Kingdom is a ‘present reality in the ministry of Jesus but it is a present
reality in working towards a future consummation.”[26]
In Mathew the fulfillment and consummation are two parts of a single redemptive
work. While the note of fulfillment is frequently sounded (Mt 11:4, 5; 13:16,
17) the consummation remains future.[27]
Even though Jesus looked forward a consummation of that which had begun in his
own ministry, He did not give the exact nature and time limit of the
consummation.[28]
Therefore “the historical work of Christ is an eschatological work and
blessings He has conferred are eschatological blessings.” The miracles are
still tokens of another order of reality than the present one. The ‘present’ is
not yet the time when the demons will be delivered to eternal darkness (Mt
8:29).
The parabolic teaching of Jesus contains a major
element that looks forward to a decisive eschatological event in the future. It
is to be found in Jesus’ expectation of a future state of things in which the
present order of life would be reversed. This expectation we find in the
Beatitudes (Mt 5:3-12). Mt 19:30 — the last shall be first and the first shall
be last, Mt 10: 26 — the lowly shall be exalted. Thus in Mathew the most
frequent and more dominating are the eschatological saying: (Mt 5:19,20; 6:10;
7:10,21; 8:11,12; 13:38,41,43,47; 16:28; 18:1,3; 19:32; 25:1; 25:29). Jesus
quoting Isa 25: 6-8 bring forth the idea of an eschatological banquet as a
symbol of participating in the final blessed communion with God (Mt 8:1 if;
22:1-10; 26:29). For “in Biblical symbolism the act of eating and drinking
mediated the vision of God.” To enter into eternal life (Mk 9:47; 2 Pet 1:11)
and the execution of the will of God (Mt 6:10)
According to Mathew the futures Kingdom mean
“vindication and the perfect realization of hope.” Mathew depicts the future
kingdom as a realm the ‘righteous’ will “enter” (5:20; 7:21; 18:3; 19:23-24)
“go into” (21:31) or “inherit” (25:34). What these idioms signify is evident
from parallel passages that tell of “eternal life” (18: 8-9; 19: 19)) “entering
the Joy of your Lord” (25:21, 23) or “inheriting eternal life” (19:29). Jesus
is the eschatological “bride groom” (25: 6,10). The consummated Kingdom is a
“Wedding celebration” (25:10) and the perfected ones shine as the sun there
(13:43)” Basically the life in the future means “any manifestation of God’s
activity.”
The eschatological Kingdom was inaugurated by the
sending of the Holy Spirit: “Jesus’ proclamation of the Kingdom of God and the
experience of its dynamic presence in his ministry were the presupposition for
the early church’s understanding of the resurrection and outpouring of the Holy
Spirit as the inauguration of the eschatological age.” The eschatological age
is the final stage in which what was revealed in Jesus will find the perfect
global expression. It is the “global, universal, cosmic synthesis of the
present.” The main characteristic of this future Kingdom is the “perfect
harmony between God’s reign and the human’s openness to it.” In the practical
realm the Kingdom remains as a future reality in the lives of those who do the
will of God: “God is King in the present, but until all acknowledge and submit
to his rule there is a future dimension to His Kingdom.”[29]
3. The Kingdom a
Present Reality
The “kingdom of God is a society and
a state of things when God’s will is as perfectly done on earth as it is in
heaven”.[30]In
this kingdom the present age is separated from the coming age by the second
coming of Christ and the resurrection from the dead. The kingdom of God is
realized in its fullness in the age to come. But its foundation is in this age.
Otherwise we would have merely a “religion of promise, a Gospel of hope”. Many passages
in Mathew suggest that the “blessings of the age to come remain no longer
exclusively in the future but have become object of present experience in this
age”.[31]
The sovereign power of God has come
into effective operation. “It is a mater of being confronted with the power of
God at work in this world”.[32]
The eschatological kingdom is proclaimed as present fact. “it is more than a
promise, it is realization; it is experience”.[33]
John the Baptist was the precursor
to the kingdom. He draws a contrast between the past and the present. Before
him the law and the prophets prevailed. But after him through Jesus Christ the
kingdom makes its entry.[34]
Both of them began the public ministry proclaiming the imminent presence of the
kingdom, “repent, for the kingdom of heaven is at hand” (Mt 4:17’ 3:2).
Jesus’ ministry and announcement of the good news of
the kingdom aided by the miracles were intended to liberate human beings from
the clutches of sin, death and Satan. Jesus’ miracles were by the power of the
spirit of God (Mt 12:28). Jesus confirmed the presence of the kingdom through
his preaching and miracles especially through exorcism. “The exorcism of demons
is proof that kingdom of God has come among men and is at work among them”[35].
The casting of demons is accomplished by the power of God’s kingdom. It does
not mean that we enjoy now the fullness of God’s blessings or that all that is
meant by the kingdom has come to us. A portion of the blessings of the kingdom
is already present through the initial defeat of Satan (Mt 12:28).
There are many passages in Mathew
referring to the present reality of the kingdom: Mt 3:2; 4:17; 10:7; 12:28,
also in Mk 1:15; 11:10; in Luke 10:9-11; 11:20; 17:20; 19:11; 21:31. The
kingdom is present but it is often unrecognized (Lk 17:20). The kingdom has
come and the deaf hear, the lame walk, the lepers are cleansed, the blind see,
the dead are raised to life, the poor have the good news preached to them (Mt
11:5f, Lk 7:22f). The aspect of the kingdom as present reality is apparent in
the parables of the kingdom.
According to these passages the
kingdom is the preaching of the word, it contains both good and bad, it grows
to greatness from imperceptible beginnings, it is a treasure for which a man
should trade all. It imposes the obligations of love and forgiveness. It admits
all comers. It demands an alert readiness.[36]
The present invisible phase of the
kingdom is inaugurated by John the Baptist and Jesus (Mt 3:2; 4:17). The
kingdom as it is present makes a hidden start, growth and development during
the gospel age itself and continues until its final manifestation in the
millennium (Mt 13: 19, 24, 31). The rule of God is effective on earth, today,
only among those who have been delivered from darkness and transferred into the
kingdom of his son (Col 1:13). The kingdom exists at present where christens
are living in subjection to the will of God, where his power is producing
changed lives (1cor 4:20).[37]
4. The Kingdom and the Person of Christ
In the New Testament,
the two themes of the kingdom of God and the messianic kingship are joined more
closely because the messiah – king is the son of God himself.[38]
In concretizing the kingdom of God, Jesus the messiah was both the sign and the
reality. Jesus preached the kingdom and lived the kingdom. The words and deeds
of Jesus proclaimed the presence of the kingdom. Jesus inaugurated the kingdom
with an eschatological dimension. His miracles bear witness to it, “the blind
receive their sight, the lame walk, the lepers are cleansed, the deaf hear the
dead are raised and the poor have the good news brought to them” (Mt 11:5-6).
John the Baptist could recognize the manifestation
of the kingdom in the person of Jesus Christ. But the disciples of Jesus are
more privileged than prophets and kings who desired the coming of the kingdom:
they see and hear the tokens of its presence, so they are ‘greater’ than john
the Baptist, because they are with in the kingdom of God.[39]
They are in the gospel of the kingdom (Mt 10:7; 28:20), preached by Jesus.
Where Jesus himself proclaimed the kingdom the apostolic church proclaimed
Jesus. Thus “the kingdom preaching of Jesus emerges with the kingdom preaching
about Jesus himself”.[40]
Jesus is perfectly identified with the kingdom which
he preached (Mt 16:28; 19:29; Mk9:1). The proclamation and establishment of
God’s kingdom are the purpose of Jesus’ mission. “I was sent for this purpose
“(Lk 4:43). But that is not all. Jesus himself is the “Good News”. So there is
an “identity between the message and the messenger, between saying, doing, and
being.” The secret of the effectiveness of his actions lies in his total
identification with the message he announces. He proclaims the ‘Good News’ “not
just by what he says or does but what he is”.
His very being is the ‘good News to the kingdom. Jesus Christ, “the
messiah promised by the Fathers”, is the auto Basileaia; in Him the kingdom has
both come and is coming”.[41]In
the person, through the words and deeds of Jesus, in his life, his death and
His resurrection, the kingdom of God has come, is present and is coming in an
absolutely unique way. The kingdom is a reality that is at once present and
future; “from the unprecedented activity of God in the person of Jesus in the
present there will issue in the future the consummated kingdom of heaven”.
Christologically, the kingdom becomes present in the person of Jesus messiah,
the son of God. This kingdom demands our decision in all aspects of life. Jesus
expands the core message of the torah and the prophets. He accomplishes the
reconciliation of the word to God and victory over Satan. Jesus in his own
“person and mission God had invaded human history and has triumphed over evil”
His miracles are the signs of the kingdom.
The kingdom which is identified with the person of
Christ attains a new dimension with the resurrection and ascension into heaven
Jesus shares in God’s power and in his dominion over the world. (Mt 28:18). The
resurrection gives a universal scope to Christ’s message, his actions and whole
mission. His ascension gives certitude to the final reception of the kingdom.
After the ascension of Jesus the kingdom is kept alive by the Holy Spirit:
“from Pentecost onward God’s kingdom activity is mediated through the Holy
Spirit”.[42]
The Holy Spirit leads the kingdom in history to its consummation.
The kingdom established by Jesus and mediated by the
Holy Spirit falls necessarily into the plan of God the father. Jesus Christ is
the “Trinitarian being of God in act”. Thus in the establishment of kingdom of
God the entire holy trinity is involved: “God’s reign is God’s own Trinitarian
movement toward creatures (ad extra) by which the God dwells in perfect
fellowship inherently (ad intra) as father, son and holy spirit acts in
sovereign grace toward God’s creatures”.[43]
God’s reign or kingdom proceeds form the father and abides with the son. The
human response of praise and grateful obedience to this reign is through the
Holy Spirit.
The kingdom of God is the perfect reign of God, in this kingdom God the father manifests
his supreme will for the humanity through the person of Jesus Christ. Jesus
represents all the dimensions of the kingdom, namely the past, the present and
the future Jesus on his part, epitomized the perfect accomplishment of the
father’s will (Mt 7:21). The kingdom revealed through Jesus, represented the
salvific activity of God, the moral and spiritual rebirth of the human race. It
is the “new life that results from a person’s encounter with the reign of God”.
Jesus the lord of human history and lord of glory would consummate the human
history with the final manifestation of his kingdom.
5.
The Kingdom and the Church
The kingdom of God is indeed
Theocentric. But God how entrusted it to His son and in Christ it is perfectly
signified and effected. From that reason, “Christ is the sacrament of the
kingdom and in this sense that kingdom is Christocentric.”[44]
Being Christocentric, the kingdom of God is not a concept, a doctrine or a
program subject of free interpretation, it is before all else a person, with
the face and name of Jesus of Nazareth, image of the invisible God. If the
kingdom is separated from Jesus, it is no longer the kingdom of God revealed by
Jesus. Likewise the Church being the body and bride of Christ cannot be
separated from the Christocentric kingdom. To put it in another way, if Jesus
is the archsacrament, the ursacrament, of the kingdom, then the Church, because
of her relationship with Christ and in virtue of the fact that the has poured
out his spirit on her, must also be the sign and instrument of the kingdom on
earth. Thus the kingdom of God is foundational to the Church. The kingdom is so
important that by comparison, everything else becomes the rest which is given
in addition.
Vatican II was primarily a self
examination by the Church of its own mystery in relation to the kingdom. The
Church is a sacrament of intimate union with God and of the unity of all
mankind, that is, she is a sign and instrument of such union and unity. But the
Church does not exhaust the reality of the kingdom. The specific role of the
Church is that it is by vocation the sign and instrument of the kingdom for all
the people at all times to come in contact with the reality of the kingdom as
it is manifested in Jesus Christ.[45]
This mission is precisely one of sacramentalization, rendering visibility and
thereby causing people to be reminded of the reality of the kingdom and to be
converted to the kingdom situation from a non-kingdom one in the lives of
persons and of society. Essentially this is a mission of presence and witness;
even as the incarnated Word was God’s presence on earth. The Church is called
to be a community of service to the world, as the sacrament of the divine
reign. Election in the scripture is not a privilege, but always an obligation
to do particular service. Also the Church becomes the sacrament of the kingdom
by being other-oriented in her existence. It exists in the world and for the
world. It administers sacraments of believers to enable them to discharge their
mission faithfully. Thus by nature the Church’s existence is a call to exist
for the sake of others. The Church is a Church only to the extent that it lets
itself to be used as part of God’s dealings with the world, by continuation of
the service. Thus the Church has to be always at the service of God and God’s
reign. The Church also becomes a sacrament by being the authentic sign of
divine love. It is at the heart of the missionary dimension of the Church. As a
whole we can say that the mission of the Church is the world’s witnessing to
the Gospel for the kingdom.
The Church is a means of the
realization of the kingdom. The Church as the visible manifestation of the
kingdom should be living its values in such a way that she becomes the world’s
specific sign and instrument. As community she is very precisely sign of the
far-flung kingdom, according to God’s design, in some sense she illuminates the
kingdom.[46]
Even though the Church is a means of the kingdom realization, it is not
primarily as institution to guarantee salvation. For the Church is not ventre of
divine mission but rather, the sign and special instrument of God’s love for
Christian and not Christian alike.
The Church is the sacrament of the
kingdom but God is not bound by sacraments. That is to say the reality
represented by the sacrament can be achieved even outside the sacrament. People
can be part of the divine reign without becoming part of the Church.[47]
As a result Holy Spirit confers upon the Church a specific and necessary role
of the mission of announcing and inauguration among all peoples the Gospel of
the kingdom. Today the Church being the
instrument of the Holy Spirit is set apart for the Christian and non
Christians. Specifically because the Church is the sacrament of the kingdom as
it is turned towards its eschatological fulfillment.[48]
5.1. The Community of
Disciples
The formation of the true discipleship includes the
disciple to be instructed, to be with the master, to know the master, and to be
sent out on a mission. The true
discipleship cannot be built around self-fulfillment but on Christ.
♦ To be instructed: Jesus
gives an instruction to disciple in relation to the secrets of the kingdom and
the way to be a true disciple. He taught
them how to pray in Mt. 6,9ff. Jesus
teaches them style of living the life in line with the beatitudes in Mt. 5,
3-12. He explains them the meaning of
the parable of the sower in Mt. 13,18ff.
Above all Jesus reminds them of the sufferings that they are to undergo
for his name’s sake in Mt. 10.16ff. Jesus leads them to proclaim only after he
had finished instructing them Mt. 11,1ff. The listening aspect is highlighted
at various instances like in the event of transfiguration where the father
tells the disciples “to listen to him” mt.17.5ff
♦. To be with the master:
walking behind the master is being with him, for a disciple can imitate his
master only when he walks behind his master.
To be with the master is to be close to him. Jesus calls number of times the Peter James
and John to pray with and to be with him. This we see at transfiguration, and
at Gethsemane in Mt. 17,1ff and Mt. 26,36ff. This leads to the next aspect,
that of knowing the maser.
♦. To Know the Master:
knowledge of the master is the result of being with the master and walking
behind him. The confession of peter is
the result of being with him and walking behind him. Jesus too tells Peter that “flesh and blood
have not revealed HIS identity to him but His father in heaven” Mt. 16.13ff.
Again Jesus reveals himself to the disciples in the Transfiguration in Matthew
Chapter 17which is again the result of being with the master.
♦. To be sent out on Mission: In Mt.10, 1ff Jesus deals at length on the
mission of the disciples. It is here
that a disciple becomes an apostle.
Jesus gives authority to the disciples he calls them again by name. The
perfectness of disciple as an apostle in the mission is shown even in seven
things he has to be from like gold, silver, copper, bag, two tunics, sandal and
a staff.[49]
5.2. Discipleship at
the service of the Kingdom
The model for leadership among Christians is to be
the self-effacing meekness of the leadership of Jesus. He is the leader with
the attitude of the servant. He sends his disciples not by proudly forcing his
will on them, but by humbly serving their needs. In this he reveals God’s own
care and concern for each person. To Jesus, to be a member of the kingdom was
not to be the master of men, But to be the perfect servant of God. To gain
eternal life (kingdom of heaven) one has to loose the earthly life. Selfless
service of the kingdom is concretely manifested, in rendering service to the
brethren. “As you did it to one of the least of these my brethren, you did
it to me” (Mt 25:40). Jesus made it
clear to James and john that greatness in his kingdom consisted not of power
but of service.[50]
In the new testament the important
word to indicate service is by extension this term came to mean any ministry of
the gospel (Act 6:4;20:24), received from the lord (Col 4:17;2tes 4:5), and
directed by the holy sprit (1cor 12:4-7, 2cor 3:8).[51]
The ministry of the gospel is basically the proclamation of the kingdom of God.
The aspect of service is inherent in the very nature of the kingdom. They are
mutually interdependent. The kingdom without the spirit of service is dead. The
service without the ideal of kingdom is not redemptive in its orientation.
5.3. Kingdom - Missionary Perspective
The
Church is the missionary of the kingdom. It is the sacrament and the instrument
of the kingdom. Its mission is to foster and care for the kingdom. The main
focus of the Church’s mission is to build up the kingdom of God. “The preaching
of the kingdom that Jesus inaugurated is carried out in name by Church.”[52]
As a
missionary, the Church is commissioned to proclaim the kingdom through its
various activities and for this the Church should not limit itself to its believers
alone, but extend its boundaries to them who are outside of it and are in need
of it (Church). Because the kingdom is universal in its outlook and nature and
comprises the whole humanity. The Church’s duty is to nurture and give growth
to the kingdom, which is in the seed form (eg; - the parable of the mustard
seed). The Church serves the kingdom by spreading throughout the whole world
the “gospel values”, which are the expressions, principles and mandates of the
kingdom and which help the people to accept God’s plan. The Church also
contributes to the promotion of the reign of God through its witness and
actions such as dialogue, human promotion, commitment to justice, peace, etc.[53]
The
Church and the kingdom will be identified only when the eschatological time
comes. In the missionary perspective the Church becomes the servant of the
kingdom. As servant it serves the kingdom in her various religious, social, and
other activities. It nurtures and takes care of the kingdom as it is
commissioned by Christ through the apostles, especially, through Peter (Mt 16:
18-19).
CHAPTER THREE
THE KINGDOM OF GOD ACCORDING TO THE
SYNOPTIC TRADITION
1. Kingdom of God
Jesus Christ came to this world in order to establish
the kingdom of God. “The central theme of the gospel is the proclamation of the
kingdom of God”[54]
Since the kingdom of God is the central theme of the gospels, it is necessary
to understand the term “kingdom of God”. In ordinary understanding, kingdom of
God is thought to be heaven and heaven is a place commonly accepted away from
this world and they are in union with God and the angels.
But the term kingdom of God or heaven is not a place.
Hence, it is wrong to identify God’s kingdom with the territorial kingdom. The
Greek word “Basileia tou Theou” and the Hebrew word “Malkuth Yahweh”
used for it can be better translated as the “rule”, “reign”, or “kingship” of
God.
“Therefore, we are not concerned with territorial
areas or boundaries with human relationship, how men react to the control and
care of God’s providence. Of course there is nothing new to the Hebrew in the
idea of God as creator, controller and upholder of nature, nor that of matter
in the concept of God as king (Ps 10:16; 24:7ff).”[55]
Thus, the phrases “kingdom of God”
and “rein of God “ can be used differently because both emphasize more on
relational dimension than the territorial dimension of God’s kingship
2. Kingdom of God in NT
In
the New Testament the term “kingdom of God” or “reign of God occurs more than
150 times. The synoptic record more numerous usages than any other New
Testament writings. John uses it only twice (Jn 3:3,5) and the other phrase “My
Kingdom of God” twice (Jn 18: 36a, 36b). Mathew uses “Kingdom of God” as
“Kingdom of Heaven” in order to avoid taking God’s name in vain according to
Jewish point of view. There is little doubt that the coming of kingdom or reign
of God was the main teaching of Jesus’ own ministry. There are plenty of
references for it, e.g., Mk 1: 14; Mt 417; Lk 4: 43 etc.
However,
there is no clear definition of its meaning in the ministry of Jesus in spite
of its frequent references in the NT. According to Norman Perrin and others, it
is less concept or idea than it is a symbol and the meaning of which is very
rich and inexhaustive. The only meaning of the reign of God that we can derive
is from the ministry of Jesus. Let us deal the kingdom of God in brief in the
four Gospels.
2.1. Mark
Tracing
the term through a single Gospel, Mark, Provides a sense of the manner in which
Jesus employed the concept. His first public preaching runs: “This is the time
of fulfilment. The kingdom of God is at hand. Repent, and believe in the
gospel” (Mk 1:15). This constitutes the content and the purpose of the parables
and certainly presupposes that with the coming of Jesus some event of great
importance was about to take place. Indeed, as Mark includes this announcement
at the beginning of the ministry, he clearly implied that the activity of Jesus
was a manifestation of the kingdom. Although Judaism expected an eschatological
kingdom there was no conception that his kingdom would break into the present
except to bring the present to an end. The fact that Jesus taught human beings
to expect a kingdom in the present while the existing situation continued
introduced a new element into current expectations. By doing so, Jesus sharply
distinguished his teaching from that of Judaism. “Thus the kingdom of God is
the ultimate horizon of the preaching of Jesus, the highest value, the goal of
history, and a symbol of eternity.”[56]
2.2. Matthew
In Matthew the meaning of the kingdom
of God in the preaching of Jesus may be listed under five characteristics.
First, “the kingdom of God is a social reality; it is not individualistic.”[57]
This is evident from an analysis of the term. A kingdom is a territory and a
people over which a king rules, a society ordered by king; the kingdom is
something one enters (Mt.5: 20: 7:21).
Second,
“the kingdom preached by Jesus is intended to be an earthly as well as a
heavenly political reality.”[58]
Thus he teaches the prayer: Your kingdom come, your will be done, on earth as
in heaven” (Mt 6:10). His will is a will for justice and peace: “But seek first
the kingdom of God and his righteousness” (Mt. 6:33)). Third, “the kingdom of
God is personalistic, not tyrannical or insensitive.”[59]
It respects human dignity and the need for human right and political freedom:
“the kingdom of God is among you” (Lk.17: 21). Fourth, “the kingdom is
universal, intended to all men and women, all peoples and nations.”[60]
“Make disciples of all nations” (Mt 28:19). All are invited to the feast (Mt
22:9). Fifth, “the kingdom is the God’s kingdom.”[61]
In this sense, it is connected with spiritual life and religious faith. It is a
divine gift grace, i.e.; it cannot be dissolved into purely human political
arrangements.
2.3. Luke
One
feature of Luke’s handling of the kingdom is its relation to preaching. There
are several passages in his Gospel (Lk 4:43; 8:1; 9:2, 11:20 60, 62; 16:16,
17:20-21)) that give the character of general summaries where in the kingdom of
God is presented as the object of preaching. The most striking kingdom saying,
which stresses its present reality, is “The kingdom of God is not coming with
things that can be observed, nor will they say, ‘look, here it is’ or ‘there it
is’! For, in fact, the kingdom of God is among you” (Lk. 17:20-21).
Another
saying, which directly relates the coming of the kingdom to the present
ministry of Jesus, is “… it is by the finger of the God that I cast out demons,
then kingdom of God has come to you”(Lk 11: 20). This form of saying connects
the dawning of the kingdom with exorcism and regards the evidence of authority
over evil spirit spirits as evidence that the kingdom has arrived. So according
to Luke there is a strong contrast implied between the kingdom of God and the
kingdom of Satan.
3. Understanding of Kingdom of God During the time of
Jesus
During
the time of Jesus the phrase “kingdom of God” was understood in three different
ways:
3.1. National and Political understanding
This
view held that God is the king of all creation in general and Israel in
particular. They understood that God will fight in favour of them against the
foreign dominion that ruled Israel, and restore his kingdom and a new king
would reign in peace and prosperity.
3.2. Apocalyptic Understanding
According
to this view, the world, dominated by the evil powers would be redeemed by
God’s intervention in the imminent future. For them the reign of God seemed
totally a future reality.
3.3. Ethical Understanding
According
to Ethical understanding, the kingdom of God was a present reality in the
world. The observance of the precepts of the law shows God’s kingdom as
present.[62]
4. Kingdom of
God as Jesus Preached
Jesus
used the term “kingdom of God” or “Reign of God” very often in his ministry of
preaching, teaching and healing. But he never defined it in clear and concrete
terms. With the above background, Jesus meant kingdom of God having the five
following basic characteristics.
1. It
is Eschatological and apocalyptic: By this it is meant that the excessive
intervention of God in Israel’s history, for which the Israelites were praying,
already taking place and marching towards its completion only in the future.
2.
Gracious gift from God: The kingdom of God is the gratuitous gift from God and
not the human achievement. Through this, God wishes to offer salvation and
fulfilment to humankind.
3.
Religious and political character of the kingdom: Jesus said that mere loyalty
to the temple or law or to the state would not save them. But their renewed and
righteous relationship with God would save them.
4.
Salvation and universal aspect: By proclaiming, “the kingdom of God is at
hand”, Jesus meant that God was offering his final salvation to all who were
willing to receive it.
5.
The challenge to conversion: The unconditional offer of God’s love, i.e., the
kingdom, demands that we be turned to it, accept it and surrender ourselves to
Christ in complete trust and confidence. In this regard conversion would mean a
total commitment to Jesus.[63]
GENERAL CONCLUSION
The Kingdom of God is a reality that can only be
described in terms of both the present and the future. In many of the Kingdom
passages of Mathew there exists a healthy and dynamic tension between the
present and the future. On the one hand, it signifies that the Kingdom is
indeed near and present in and through the person of Jesus Christ. On the other
hand it indicates that the Kingdom has not yet arrived, for God has not yet
miraculously consummated His rule with the coming of the Son of Man. Our
attempt in this dissertation was to introduce this tension between the origin
and focal theme of the Kingdoms, with some of its relative connotations, basing
on the Gospel of Matthew. From this study we also infer that Theocentrism is
foundational to the Kingdom concept. With immense joy and profound satisfaction
I think that this work has realized its objective to a certain extend.
The process of establishing the Theocentric
existence of the Kingdom in its twofold dimensions has been the golden thread
running through all the three chapters of this work. The first chapter prepared
a preliminary background for the further development of the notion in the
successive chapters. It took into consideration to the origin of the kingdom
concept. The knowledge of the Kingdom is essential to recognize its presence in
the world. Because it is visible and alive in the world through various signs,
demands, characteristics etc. Kingdom is not an optional reality. All the human
beings, created in the image and likeness of God are at the necessity of the
choice of the Kingdom. For it, negatively, one has to renounce feverish
involvement in purely human projects for self-preservation. Positively, the
Kingdom demands a rededication of oneself to the salvific will of God
The second chapter enlightened about the Kingdom and
the Church in Mathew’s Gospel. It
unfolded the central theme of the dissertation, namely, Jesus who preached the
Kingdom is ultimately identified with the Kingdom itself. The proclaiming Jesus
becomes the proclaimed Christ. The Kingdom was the central theme of the
preaching and activity of Jesus. The Kingdom was present and active through His
person. Through Him the Kingdom became visible, tangible, and transparent. In
this powerful rich symbol of the Kingdom is rooted in the Old Testament which
Jesus chose to articulate His mission to the world. Mathew presents the
historical Jesus as one who inaugurates the ‘Already’ and ‘Not yet aspect’.
While the ‘Son of Man’ is presented as active in the eschatological
consummation period. The revelation of the Kingdom of the Father through the
person of Jesus invites a reciprocal, positive and energetic reaction from the
part of the human beings. This positive reaction is by way of committing
oneself to the perfect observation of the Divine commands. It is realized in
the perfect observance of the Kingdom values as a present reality, kingdom and
the person of Christ, kingdom and the church, lastly how the kingdom and his mission
aspect traditionally worked by the community of disciples.
In the Gospel of Matthew the Kingdom and the Church
are integrally and inseparably related. Both of them are the expressions of the
dynamism of the Holy Trinity. After the model of the Kingdom, the Church also
is doubling dimensional in its nature and existence. The Kingdom remains as the
goal and the ultimate fulfillment of the Church. The Kingdom is active in the
world through the Church. The Church, in turn, is at the service of the Kingdom
as its sacrament, sign and instrument. The Kingdom unrelated to the Church
cannot exist and obviously neither can the Church without the Kingdom. Yet they
are identical. Thus the Church becomes the means of the proclamation of the
Kingdom.
The third chapter has been an attempted to shed
light upon the kingdom of God through synoptic tradition. Here Kingdom was
presented as a central theme of the proclamation of the kingdom of God. Kingdom
is a place of peace granted by God to whom he favors Living in the kingdom is
treasuring words and pondering over them that brings true happiness for having
believed in faith. In the New Testament we see the word kingdom of God used
many places. In the Gospel of Mark clearly pointed out that the activity of
Jesus was a manifestation of the kingdom. But in Luke it is differently
explained that the kingdom of God is among you. And how kingdom was understood
during the time of Jesus? Finally this chapter ends with kingdom of God as
Jesus perched.
Our study on Kingdom based on the Gospel of Mathew
was basically cyclical in its progress. The concept of the Kingdom has its
origin in the Holy Trinity. Historically it was revealed in and through the
person of Jesus Christ. It is still alive and active through the missionary dimension
of the Church. Finally the Kingdom awaits its final fulfillment in Glory in the
Holy Trinity. The Kingdom ‘comes out from’ and ‘comes in to’ the Holy Trinity.
The Kingdom of God is oriented towards the Holy
Trinity as well as to the world. The Kingdom is present even outside the
visible confines of the Church by the working of the Holy Spirit. Christianity
can propose the ‘Kingdom’ as the means of inter- religious dialogue with
certain clarifications and modifications. Similar authentic concepts seen in
other religions can be studied analytically and comparatively with the Kingdom
concept of Christianity. It may create a mutually intelligible platform for
dialogue. Having obtained this target Christianity can present the Kingdom
values in the categories of the common people.
The Kingdom of God which is as eternal as the Person
of Jesus Christ confronts the people in the everyday life experience. The whole
hearted obedience to the Will of God by surrendering oneself to the promptings
of the Holy Spirit enables one to be a part of the eternal Kingdom. This
Kingdom is omnipotent and everlasting. Here I would like to conclude the words
of Napoleon Bonepart, “The glorious kingdoms established by Julius Caesar and
great Alexander has vanished in history. My kingdom also may undergo the same
fate. But the Kingdom established by Jesus Christ suffices the test of the
times.”
BIBLIOGRAPHY
Encyclical Letter
John Paul II Pope, Redemptoris Missio, Encyclical Letter
Promulgated On 7 December, 1990, No 39.
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ALOYSIUS
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W., The King and The Kingdom
(Edinburgh: St. Andrew Press, 1976).
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Mc Donald. J.I., Jesus and Ethics of the
Kingdom (Cambridge: SPCK, 1992)
E. FERGUSON, The Church of Christ: a Biblical
Ecclesiology for Today
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E.LADD
G., The Gospel of the Kingdom
(Michigan: Wm.B.E. Publishing Co,1983).
EMILE
Mersch, The Whole Christ, trans.
By John R. Kelly, Milwaukee, the Bruce Publishing Company, 1983.
FUELLENBACH John, The Kingdom of God, Indore: Satprakashan
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DOODD. C., The Parables of the Kingdom
(Collins: Great Britain, 1961).
HEDLUND, R.E., Evangelization and Church Growth, Delhi:
St. Paul’s Publications, 1986.
JOHN Bright, The
kingdom of God, New York: Abingdon press, 1970, P. 81.
LOMBARDI R., Church
and Kingdom of God, New York: Doubled Day press, 1992.
M.
HUNTER A., The Word and Words of Jesus (London:
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J., The Christian Faith (Bangalore:
Theological Publications in India, 1999).
P. BRENNAN J., Christian Mission in a Pluralistic World Middlegreen:
St.Paul’s Publications, 1990.
PERIN Norman, The Kingdom of God in the Teaching of Jesus,
London: SCM Press LTD, 1963.
PERLEWITZ,
Miriam M.M, The Gospel of Matthew,
Wilmington: Message of biblical spirituality, 1988.
PERRIN Norman, Jesus and the Language of the Kingdom ,
London: Fortress Press, 1976.
V. PHILIP T., The Kingdom of God is like This, Delhi:
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Articles
A KILLEN R., “Kingdom
of God, Kingdom of Heaven,” Wycliffe
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A. KILLEN R & J.
Rea, “Service,” Wycliffe Bible Encyclopedia,
F .Pfeiffer .C (ed.) Chicago: Moody Press, 1979.
B. KLAPPERT, “king,
kingdom,” The New International New
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(eds.), Vol.2, Michigan: The Pater Noster Press, 1976.
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CANTLEY M., “Kingdom of God,” New
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J. DUPUIS., “The
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KAVUNGAL J., “Mission Without The Church,” in Jeevadhara 24, no.142, 1994.
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L.MCKENZIE J., “Kingdom
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MICHAEL
Glazier., Kingdom of God, The Modern
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R. DEVILLE &
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Dufour Xavier (eds.) (London: Geoffrey Chapman, 1970) 254-257.
SANFORD John A, The
kingdom within, Paulist press, New York, 1982.
S.GUNDRY, “Obedience,” Wycliffe Bible Encyclopedia, C
.Pfeiffer, C (eds.) Vol.2 (Chicago: Moody
Press, 1979)1220-1221.
[1] Klappert, B., “king,
kingdom”, The New International New
Testament Theology, Brown, Collin (eds.)
Vol.2 (Michigan: The Pater Noster Press,
1976) P.372-377.
[2] Killen, R.A.,
“Kingdom of God,Kingdom of Heaven”, Wycliffe
Bible Encyclopedia, Pfeiffer,C.F.(eds)
Vol.2 (Chicago: Moody Press,
1925) P.991.
[3] John Fuellenbach, The Kingdom of God (Indore: Satprakashan
Sanchar Kendra, 1994) P. 227.
[4] Deville, R. &
Grelot, P., “Kingdom”, Dictionary of
Bible Theology, Dufour, Xavier Leon (eds.), (London: Geoffrey Chapman,
1970) p.257.
[5] Mullians, Aloysius, A Guide to the Kingdom (Lancshire: T.M.
Books, 1963) P.28-35.
[6] Pater, T.G.,
“Theology of Miracles” New Catholic
Encyclopedia Vol. 9 (New York, Mc. G. H Co., 1967) p. 890.
[7] Ibid., p. 891.
[8] Neuner, J. &
Dupuis,J., The Christian Faith (Bangalore:
Theological Publications in India, 1999)
No.119.
[9] Pater, T.G.,
“Theology of Miracles” New Catholic
Encyclopedia, New
York: Mc. G. H Co., 1967, P.890.
[10] Ladd, G.E., The Gospel of the Kingdom, Michigan:
Wm.B.E. Publishing Co, P. 19-22.
[11] Chilton, Bruce., Jesus and Ethics of the Kingdom
(Combridge: SPCK, 1992) p. 69.
[12] Mullians, Aloysius, A Guide to the Kingdom, P.1-15.
[13] Ladd, G.E., The Gospel of the Kingdom P. 56.
[14] Mullians, Aloysius, A Guide to the Kingdom, P.6-9.
[15] Ladd, G.E., The Gospel of the Kingdom P. 58.
[16] Mullians, Aloysius, A Guide to the Kingdom, P.9-15.
[17] Cantley, M.J.,
“Kingdom of God”, New Chatholic
Encyclopedia, vol. 8 (Washington:1967) p. 191-
195.
[18] Chilton, Bruce
&Mc Donald, J.I.H., Jesus and Ethics
of the Kingdom, p. 61.
[19] Chilton, Bruce
&Mc Donald, J.I.H., Jesus and Ethics
of the Kingdom, p. 60.
[20] Ibid, p. 68.
[21]Glazier Michael.,
Kingdom of God, The Modern Catholic
Encyclopedia, The liturgical press. 1994,
P. 481.
[22] Mckenzie, J.L.,
Kingdom of God”, The Dictionary of the
Bible (London: Geoffrey Chapman, 1966)
p. 479-482.
[23] Norman Perin, The Kingdom of God in the Teaching of Jesus
(London: SCM Press LTD, 1963) P.92.
[24]
Ladd G.E., The Gospel Of The Kingdom, p. 24-25.
[25]
Hunter A. M., The Word and Words of Jesus
(London: SCM Press, 1973) P.75.
[26] N
Perrin., The Kingdom of God in the
Teaching of Jesus, p.92.
[27] Ladd
G.E., “Eschatology,” in Douglas J.D et al. (eds.), The New Bible Dictionary (Leicester: Inter-varsity Press,
1978)p.386.
[28] N
Perrin., The Kingdom of God in the
Teaching of Jesus, p.190.
[29]Ferguson
E., The Church of Christ: A Biblical
Ecclesiology for Today, P.33.
[30] Barclay, W., The King and The Kingdom (Edinburgh: St.
Andrew Press, 1976) P. 123.
[31] Ladd, G.E., The Gospel of the Kingdom P.41.
[32] Doodd, C.H., the Parables of the Kingdom (Collins,
Great Britain, 1961) P. 36.
[33] Ladd, G.E., The Gospel of the Kingdom P. 41.
[34] Doodd, C.H., the Parables of the Kingdom, P.38.
[35] Ladd, G.E., The Gospel of the Kingdom P.47.
[36] Mckenzie, J.L.,
Kingdom of God”, The Dictionary of the
Bible (London:Geoffrey Chapman, 1966) p.
480-481.
[37] Gundry, S.,
“Obedience”, Wycliffe Bible Encyclopedia,
Pfeiffer, C.C. (eds) Vol.2, (Chicago: Moody
Press, 1979) P. 1220-1221.
[38] Deville, R. &
Grelot,P., “Kingdom”, Dictionary of Bible
Theology, Dufour, Xavier Leon (eds.),
(London: Geoffrey Chapman, 1970) p.257.
[39] Doodd, C.H., the Parables of the Kingdom, P.39.
[40] Duling, D.C.,
“Kingdom of God and Kingdom of Heaven”, The
Anchor Bible Dictionary, Freedman,
D.N, (ed), Vol.4(New York: 1992)p.56-67.
[41] Norman Perrin, Jesus and the Language of the Kingdom
(London: Fortress Press, 1976). P. 110.
[42] Hedlund, R.E., Evangelization and Church Growth, Delhi:
St. Paul’s Publications, 1986, P.19.
[43] Philip T.V., The Kingdom of God is like this (Delhi:
Indian Society for promoting
Christian knowledge, 2000) p. 37.
[44] Brennan J.P., Christian Mission in a Pluralistic World,
Middlegreen: St. Paul’s Publications,1990).p.105.
[45] Kavungal J., “Mission
without the Church,” in Jeevadhara
24, no.142 (1994) p.286.
[46] Lombardi R., Church and Kingdom of God, New York:
Doubled Day press, 1992. p.132.
[47] Kavungal J., “Mission
without the Church,” p.292.
[48] Dupuis J., “The Kingdom of God and World Religions,
in vidyajoti 51, no.11 (1987) p.532.
[49] Miriam Perlewitz,
M.M, The Gospel of Matthew,
Wilmington: Message of biblical spirituality, 1988. P. 135.
[50] Barclay, W., The King and The Kingdom, P. 138-139.
[51] Killen, R.A. &
Rea, J., “Service” Wyclife Bible
Encyclopedia, Pfeiffer,C.F (ed) (Chicago: Moody
Press, 1979) p. 1554-1556.
[52]
Emile Mersch, The Whole Christ, trans. By John R. Kelly, Milwaukee, the
Bruce Publishing Company, 1983, p. 74.
[53] John Paul II. Redemtoris
Missio, no. 20, Encyclical Letter Promulgated On 7 December, 1990, p. 43.
[54] P.R.
Taylor, Jesus of Nazareth, the Christ, London: Hulton Educational
Publication, 1964, p. 74.
[55] Ibid, p. 75.
[56] Stumhlmueller
Carroll, The Collegeville Pastoral
Dictionary of Biblical Theology., Minnesota: The Liturgical Press, 1992, p.
816.
[57] Ibid., p. 817.
[58] Bright John, The kingdom of God, New York: Abingdon
press, 1970, P. 81.
[59] Stuhlmueller Carroll,
p. 817.
[60] Ibid, p. 818.
[61] Ibid, p. 820.
[62] John Sanford A, The kingdom within, Paulist press, New
York, 1982, P. 65.
A. Victor Albert Leo CPPS
Precious Blood Seminary
Bangalore - 560036
