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Kingship and kingdom of God

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This article refers to the concept in Christianity, Islam, and Judaism. For the 2005 film, see Kingdom of Heaven (film)

The Kingdom of God (Greek Template:Polytonic basileia tou theou,[1] or the Kingdom of Heaven) is a key concept in Christianity based on a phrase attributed to Jesus of Nazareth in the gospels. The phrase occurs in the New Testament more than 100 times. Basileia tou theou was commonly translated into English as “Kingdom of God” in the New Testament, and refers to the reign or sovereignty of God over all things. This was opposed to the reign of earthly powers, especially the Roman empire, which occupied Nazareth and Capernaum, where Jesus lived, and, most notably, Jerusalem. (See also Iudaea Province.) In the synoptic gospels, Mark and Luke use the term Basileia tou theou, commonly interpreted in English as kingdom of God, while Matthew prefers the term basileia tōn ouranōn which has been translated as kingdom of heaven . In the view of some biblical scholars, the Matthean text was based upon Mark and the Q document and yet altered to appeal to certain early Jewish Christians who would avoid the direct use of the name of God.

Overview

Discussion of the basileia dates backs for centuries. Eusebius identified basileia with monarchy while Augustine foresaw a merger of the church and basileia. Aquinas, however, ignores the concept and, considering its prominence in Jesus dialectic, it was relatively little discussed by Christian theologians until Johannes Cocceius (1660} and Hermann Samuel Reimarus in the 18th century, during what has become known as the "first quest" for the historical Jesus. [2] [3]

Jesus assumes his hearers understand the Kingdom foundation that was laid in the Hebrew Scriptures. When Jesus speaks of the Kingdom of God/heaven (both meaning the same thing) he speaks of the time of the fulfillment of the Abrahamic and Davidic covenants. A time of a restored earth where the faithful will worship and serve their God forever under the rulership of a righteous leader of the Davidic line. This was the Messianic hope of the prophets of the Hebrew Scriptures and was carried over and echoed in the words of John the Baptist, Jesus, Peter, Paul and others in the Greek Scriptures.

Jesus would attach the theme of the gospel message itself with this Kingdom idea. Luke 4:43 tells the reader that Jesus' very purpose for being sent was to "preach the gospel about the Kingdom." He then would send out his disciples to speak this message even before they understood anything about his death and resurrection (which would surprise most evangelicals today who assume the gospel is only about the death and resurrection). Compare Luke 9:1-6, Matthew 9:35, 10:7, Matthew 16:21-23, etc. The initial seed that must be sown in the hearts of men was also identified as the word of the Kingdom by Jesus in Matthew 13:19. Shorthand for the word of the kingdom was given in Mark and Luke's version of the parable of the sower as "the word (Mark 4:14)" and "the word of God (Luke 8:11)."

Jesus always spoke of the Kingdom of God as the theme of his gospel as well as the destination for the righteous in the end of days (opposed to floating off to heaven as a disembodied spirit). A simple look at the sermon on the mount will show that the reward for those who follow the "beattitudes" are rewarded with the Kingdom of God/inheriting the earth/comfort etc, which all are fulfilled when Jesus returns to take over the world. Matthew 19 gives an account of Jesus equating popular terms such as "eternal life" and "saved" as the same thing as entering the Kingdom of God when it is established upon the earth. Jesus even taught his disciples to pray that God's "Kingdom would come, and (God's) will would be done on earth as it is in heaven." In these simple, yet very overlooked words, Jesus defines just what the Kingdom will be - the time when God's will is done on the earth as it is done in heaven.

The Kingdom of God as spoken of by Jesus carried with it more than a picture of the wolf and the lamb dwelling together and the end of war (see Isaiah 11:1-9). In fact Jesus used the Kingdom as the reason why men should repent (see Mark 1:14-15). There was a good side as well as a judgment side of this Kingdom that was communicated in many of the parables (ex: tares and wheat of Matthew 13 and the sheep and goats of Matthew 25, etc). Paul and others would continue this theme in their preaching of the same gospel (Acts 17:30-31 - Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead). When they spoke of Jesus coming to judge the living and the dead they were saying the same thing as the Kingdom coming because he was in fact appointed to be the King of the Kingdom.

Viewpoint of historical Jesus scholars and liberal theologians

During the period of the second quest for the historical Jesus, Albert Schweitzer wrote: "The fact that He (Jesus) did not need to explain to His contemporaries what He meant by the Kingdom of God constitutes a difficulty for us. The parables do not enlighten us, for they presuppose a knowledge of the conception." [4] This is a result of Jesus' audiences understanding of the Hebrew Scriptures, a quality most modern day Bible readers do not share. H. G. Wells wrote: "This doctrine of the Kingdom of Heaven, which was the main teaching of Jesus, and which plays so small a part in the Christian creeds, is certainly one of the most revolutionary doctrines that ever stirred and changed human thought." [citation needed]

Even greater attention has been paid to the concept of the Kingdom of God by scholars during the current third quest for the historical Jesus, most notably represented by the work of the Jesus Seminar scholars. These scholars have translated the phrase "Kingdom of God" as "God's imperial rule", or sometimes "God's domain", to better grasp its sense in today's language. Jesus use of the phrase is believed by the historical school of New Testament scholars and liberation theologists to have been a deliberate but indirect criticism of the Roman system of domination. The Christian understanding of the Kingdom of God encompasses several ideas. John Dominic Crossan, a prominent Catholic New Testament scholar, confesses difficulty with the translation of basileia as kingdom but fears any other term will lead to confusion. [5], The Jesus Seminar has chosen to translate basileia as ‘empire.’ John B. Cobb points out that this has the advantage of being easily contrasted to the Roman Empire but the disadvantage of implying a hierarchical nature to the realm of God, a concept clearly lacking from Jesus thought, in Cobb’s view. [6] Even with the debate over the language of the kingdom, modern scholars see the topic of the kingdom of God as the main message of Jesus as well as the hope of the faithful as defined by Jesus himself as well as his folowers.

Leading feminist theologians, especially Elizabeth Schussler Fiorenza emphasize the feminine gender of the word basileia and the feminist nature of the early teachings of Jesus and the important and counter-cultural role and contributions of women in the Jesus sect. [7] From a purely etymological viewpoint, Basileia is believed to have derived from the greek word for base or foundation. [8] Some writers prefer this root definition because it eliminates the confusion with monarchy. Nevertheless, others suggested that Jesus use of the word empire was intended to demonstrate the injustice of Roman domination.

With this growing attention to the Kingdom of God in the post-modern deconstructionist works of liberation theology, the term basiliea theology was coined by Peter C. Phan, Ellacuria Chair of Catholic Social Thought at Georgetown University and a Past President of the Catholic Theological Society of America, in writings on the kingdom of God as a theological symbol for Asians. He identifies Choan-Seng Song as the most notable exponent of modern basileia theology. [9] Liberation theology literature points to ‘basileia tou theou’ as the heart of the message of Jesus and his earliest followers.

Viewpoint of evangelical Christian scholars

The idea of God's Kingdom is found predominantly in the New Testament, specifically the Synoptic Gospels. The kingdom is a spiritual kingdom [10] that is entered through understanding [11], acceptance like a child [12], spiritual rebirth [13], and doing the will of God [14]. It is a kingdom peopled by the righteous [15] and stands in stark contrast to the only other kingdom available to people: the kingdom of earthly things or Satan [16].

The Kingdom of God is a term used interchangeably with Kingdom of Heaven in the Synoptic Gospels. Matthew usually uses the term "Kingdom of Heaven", while Luke and Mark use "Kingdom of God". One possible explanation for this is that Matthew's Gospel was addressed to a Jewish audience who would avoid the direct use of the name of God. Mark and Luke addressed their gospels to a more general audience who would be unfamiliar with the term "Kingdom of Heaven".[citation needed] According to the Jewish Encyclopedia article on Kingdom of God: "Matthew has preserved in "Kingdom of Heaven" the rabbinical expression "Malkut Shamayim"".

Some premillennialist interpreters believe that "Kingdom of Heaven" refers to the millennial kingdom of God, while "Kingdom of God" refers to His universal reign. However, most interpreters, including many premillennialists, believe that there is no basis for such a distinction.[citation needed]

Present aspect

The Gospels describe Jesus as proclaiming the Kingdom as something that was "at hand", and forcefully advancing since the days of John the Baptist, and not merely a future reality (see Mark 1:15). The reported activity of Jesus in healing diseases, driving out demons, teaching a new ethic for living, and offering a new hope in God to the poor, is understood to be a demonstration of that Kingdom in action. Having the Messiah, the King of the Jews, with them, is of course one aspect of the Kingdom: the King coming to represent His Kingdom. By His sinless life, and through His miracles, He demonstrated what the Kingdom of Heaven would be like.[citation needed]

Jesus treated the subject with great importance, so that in the Lord's Prayer, he said it should be the second most important subject in prayer (Matthew 6:9–10). The Kingdom of God is referred to 36 times in the book of Matthew alone, primarily in parables beginning with phrases such as "The kingdom of heaven is like...". Jesus maintained the importance of seeking the Kingdom throughout his ministry (Matthew 6:33; Mark 9:43–47). Following his resurrection, the Kingdom of God was the centerpoint of the teaching of the Twelve Apostles and Paul of Tarsus as they carried the message out to the gentiles.[citation needed]

The Kingdom of God also refers to the changed state of heart or mind (metanoia) within Christians (see Luke 17:20–21), emphasizing the spiritual nature of His Kingdom by saying, "The Kingdom of Heaven is within (or among) you."

Jesus' use of "Kingdom of God" language can be contrasted with that of the first century AD Jewish revolutionaries who believed that the Kingdom was a political reality, that would come about by the violent overthrow of Roman rule and its replacement by a Jewish theocracy [17].

Few modern evangelical scholars since George E. Ladd view the concept of the Kingdom of God as pertaining in its realm exclusively to the heart of believers, where the commandments of God are proclaimed, heard and observed. Instead, the phrase "inaugurated eschatology" has achieved near consensus among evangelical interpreters as expressing the essence of the present/future tension inherent in the teaching of Jesus and the apostles regarding the kingdom of God. "Inaugurated eschatology" posits that Jesus Christ, through his epochal incarnation, death, resurrection, and exaltation, has ushered in the messianic age so that the kingdom of God may be understood to be present in an incipient fashion, while at the same time awaiting consummation in the future age following the parousia of Christ. The regal authority of Jesus, in addition, possesses dominion not only over believers (in the church) but over the cosmos itself, though this latter reign remains veiled until the Second Coming.[citation needed]

Future aspect

The present fulfillment of the Kingdom was treated by Jesus as a provisional foretaste of a greater, future reality.

The future aspect of the Kingdom is the belief of a future, post-apocalyptic implementation of God's theocratic rule, especially in a premillennialist interpretation of the prophetic genre of scriptural texts. [citation needed]

The tension between the present and future aspects of the Kingdom has been referred to as "the now and the not yet" of God's Kingdom. Traditionally, Catholic, Liberal Christian and Pentecostal denominations have tended to emphasize its present aspect, while conservative Fundamentalists and evangelicals have emphasized its future aspect.[citation needed]

Occasionally, some groups, such as Sabbatarians or Adventists, reject the idea of a present Kingdom of Heaven as interpreted by other groups. Instead, they preach of a Kingdom of Heaven that exists only in heaven, but that will later be extended over the Earth after the Second Coming of Jesus.[citation needed]

Roman Catholic interpretations

In Roman Catholic theology, the Kingdom of God can also refer to the Church.[citation needed] Protestants, however, believe that the Church is the instrument by which the Kingdom is manifested, but is not synonymous with the Kingdom itself.[citation needed]

A modern catholic understanding of the Kingdom of God has been expressed by Father :

In the context of first-century Judaism, the “Kingdom of God” referred especially to God’s future display of power and judgment and to the final establishment of God’s rule over all creation. Then, all people and all creation will recognize and acknowledge the God of Israel as the only God and Lord. This is what we ask for when we pray: “Thy Kingdom come!”[18] In 2002, Pope John Paul II, added a set of luminous mysteries, including Jesus' proclamation of the kingdom, to the traditional mysteries of the Rosary. The luminous mysteries are recited on Thursdays. [19]

Possible Parallels in Other Monotheistic Religions

Certain writers assert that the Kingdom of Heaven is a concept detailed in all the three major monotheistic religions of the world — Islam, Judaism and Christianity. [citation needed]The fundamentalist view of Kingdom of Heaven is that it refers to the reign or sovereignty of God over all things, as opposed to the reign of earthly or satanic powers.[citation needed] See also Abrahamic religions#The coming.

The Kingdom in Islam

For Muslims, belief in the kingdom of heaven revolves around the holy land of Jerusalem.[citation needed] In Islam, Jerusalem is the third most holy site after Makkah and Madina, both located in current day Saudi Arabia.

Muslims believe that the name Jerusalem suggests "a place of peace". This corresponds closely to the Muslim concept of the sacred: a place where peace reigns and conflicts are excluded. Islam holds a great estimation as the location of many events associated with the life of Jesus. From that day, Jerusalem has had a very important spiritual meaning for Muslims, not only being the first Qibla but also the mystical experience of the Islamic prophet Muhammad's ascension to heaven (Isra).

The Kingdom in Judaism

The Kingdom of God is referred to frequently in the Tanakh (see 1 Chronicles 1 Chronicles 29:10–12 and Daniel 4:3 for example). It is tied to Jewish understanding that God will intervene to restore the nation of Israel, and return to rule over them. The Kingdom of God was expressly promised to the patriarch and prophet, King David, because he was a man "after God's own heart"Template:1 Samuel 13:14, Acts 13:22; and God made the Davidic Covenant with King David, promising him that he would "never lack a man to sit upon His throne, forever"Template:1 Kings 9:5. This has been interpreted by believing Jews and Christians to mean that "King David's descendants, or his Descendant, the Jewish Messiah of Israel, would sit upon the Throne of David and rule for eternity".[citation needed]

Viewpoint of non-orthodox scholars

Some scholars (most notably P.D. Ouspensky, in his book A New Model of the Universe, chapter 4) propose that "The Kingdom of Heaven" could actually be an esoteric group, that one should 'seek' within our own society. [citation needed]

See also

Notes

  1. ^ Strong’s Greek Dictionary, webpage, retrieved June 24, 2006
  2. ^ Kevin Hart, The Experience of the Kingdom of God, webpage, retrieved June 24, 2006
  3. ^ "Von dem Zwecke Jesu und seiner Junger." Noch ein Fragment des Wolfenbuttelschen Ungenannten. Herausgegeben von Gotthold Ephraim Lessing. Braunschweig, 1778, 276 pp. (The Aims of Jesus and His Disciples A further Instalment of the anonymous Woltenbiittel Fragments. Published by Gotthold Ephraim Lessing. Brunswick, 1778.)
  4. ^ Schweitzer, Albert, "The Quest of the Historical Jesus," (A&C Black, Ltd. 1910), p. 18. (public domain)
  5. ^ John Dominic Crossan, Jesus: A Revolutionary Biography, webpage, retrieved June 24, 2006
  6. ^ Cobb, John and David Tracy, Talking About God: Doing Theology in the Context of Modern Pluralism, Seabury Press, 1983, webpage, retrieved June 24, 2006
  7. ^ [ Elisabeth Schussler Fiorenza , A Feminist Theological Reconstruction of Christian Origins, Crossroads, New York, 1992
  8. ^ Strong’s Greek Dictionary, webpage, retrieved June 24, 2006
  9. ^ Peter Phan, “Kingdom of God: A Theological Symbol for Asians, webpage, retrieved June 24, 2006
  10. ^ Kingdom is a spiritual one: "the kingdom of God is within [or among] you." Luke 17:21
  11. ^ Kingdom entered through understanding: "When Jesus saw that he had answered wisely, he said to him "You are not far from the kingdom of God." Mark 12:34
  12. ^ Kingdom accepted like a child: "I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it." Mark 10:15
  13. ^ Kingdom entered through spiritual rebirth: "no one can enter the kingdom of God unless he is born of water and the Spirit" John 3:5
  14. ^ Kingdom entered through doing the will of God: "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven." Matthew 7:21
  15. ^ Kingdom peopled by the righteous: "Do you not know that the wicked will not inherit the kingdom of God?" 1 Corinthians 6:9
  16. ^ Kingdom contrasts kingdom of Satan: "If Satan is divided against himself, how can his kingdom stand?" Luke 11:18
  17. ^ Josephus' Jewish Antiquities book 18, for example: "agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord." (18.1.6)
  18. ^ Harrington, Daniel J., "The Now and Future Kingdom," American Catholic (May 2006), online at http://www.americancatholic.org/Newsletters/JHP/aq0506.asp , accessed August 26, 2006.
  19. ^ http://www.rosaryfoundation.org/howtomeditate.html , website accessed August 26, 2006.
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