The Kingdom of God or Reign of God (Greek: Βασιλεία τοῦ Θεοῦ - Basileia tou Theou,^[1]) is a foundational concept in Christianity, as it is the central theme of Jesus of Nazareth's message in the synoptic Gospels. The phrase occurs in the New Testament more than 100 times,^[2] and is defined almost entirely by parable. According to Jesus, the Kingdom of God is within (or among) people^[3], it is approached through understanding,^[4] and entered through acceptance like a child,^[5] spiritual rebirth,^[6] and doing the will of God.^[7] It is a kingdom peopled by the righteous^[8] and stands in stark contrast to another realm that people serve, the kingdom of Satan^[9]. Kingdom of Heaven is a 2005 epic film, directed and produced by Ridley Scott, and written by William Monahan. ... This article concerns critical reconstructions of the Historical Jesus. ... In the New Testament of the Christian Bible, gospels Matthew, Mark, and Luke are so similar that they are called the synoptic gospels (from Greek, συν, syn, together, and οψις, opsis, seeing). ... This article is about the Christian scriptures. ... // For a comparison of parable with other kinds of stories, see Myth, legend, fairy tale, and fable. ... This article is about the concept of Satan. ...

[edit] English translation of the term

In the synoptic Gospels (which were written in Greek), Mark and Luke use the Greek term "Basileia tou Theou," commonly translated in English as "Kingdom of God," while Matthew prefers the Greek term "Basileia tōn Ouranōn" (Βασιλεία τῶν Ουρανῶν) which has been translated as "Kingdom of Heaven." Biblical scholars speculate that the Matthean text adopted the Greek word for "heaven" instead of the Greek word for "God" because, unlike Mark and Luke, it was written by a Jew for a Jewish audience so, in keeping with their custom, avoided using God's name as an act of piety. In Matthew, "heaven" stands for "God." The basis for these terms being equivalent is found in the apocalyptic literature of Daniel 2:44 where "the 'God of heaven' will set up a 'kingdom' which will never be destroyed." In the New Testament of the Christian Bible, gospels Matthew, Mark, and Luke are so similar that they are called the synoptic gospels (from Greek, συν, syn, together, and οψις, opsis, seeing). ... For other uses, see Heaven (disambiguation). ...

The word “kingdom” is a translation of the Greek word “basileia” which in turn is a translation of the words "malkuth" (Hebrew) and "malkutha" (Aramaic). These words do not define kingdom by territory but by dominion. Jesus said of the Kingdom of God that one cannot say, “Look here it is!” or “There it is!” Luke 17:21. According to C. H. Dodd, the common translation of “malkuth” with “basileia” in Greek and hence “kingdom” in English is therefore problematic; a translation with “kingship,” "kingly rule," “reign” or “sovereignty” should be preferred.^[10]. Charles Harold Dodd (7 April 1884-21 September 1973) was a Welsh New Testament scholar and influential Protestant theologian. ...

The Catechism of the Catholic Church (CCC) states that the word basileia can be translated as "kingship," "kingdom" or "reign" (CCC 2816). The Catechism of the Catholic Church, or CCC, is an official exposition of the teachings of the Catholic Church, first published in French in 1992 by the authority of Pope John Paul II.[1] Subsequently, in 1997, a Latin text was issued which is now the official text of reference...

From a purely etymological viewpoint, the word "basileia" is believed to have derived from the Greek word for base or foundation.^[11] Some writers prefer this root definition because it eliminates the confusion with monarchy.

Scholars during the current third quest for the historical Jesus 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.

The Jesus Seminar has chosen to translate basileia as ‘empire.’ John B. Cobb points out that this has the disadvantage of implying a hierarchical nature to the realm of God, a concept clearly lacking from Jesus thought, in Cobb’s view.^[12] The Jesus Seminar is a research team of about 200 New Testament scholars founded in 1985 by the late Robert Funk and John Dominic Crossan under the auspices of the Westar Institute. ... John B. Cobb, Jr. ...

Fr. Richard Chilson, C.S.P., suggests the term "Love's Domain," "Love's Dominion," or "Love's Rule" because the Kingdom of God is where the God who is Love rules.^[13] // Missionary Society of Saint Paul the Apostle The Missionary Society of Saint Paul the Apostle, or the Paulists Fathers, is a Roman Catholic religious order for men, that was founded by Isaac Thomas Hecker. ...

Even with the debate over the translation of the term, modern scholars see the concept of the kingdom of God as the main message of Jesus.

[edit] The Meaning of the Term

Discussion of the basileia dates back 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.^[14][15] Eusebius is the name of several significant historical people: Pope Eusebius - Pope in AD 309 - 310. ... Augustinus redirects here. ... Saint Thomas Aquinas (1225 - March 7, 1274) was a Catholic philosopher and theologian in the scholastic tradition, who gave birth to the Thomistic school of philosophy, which was long the primary philosophical approach of the Roman Catholic Church. ... // Events January 1 - Colonel George Monck with his regiment crosses from Scotland to England at the village of Coldstream and begins advance towards London in support of English Restoration. ...

The premise of a Kingdom is integral to both Jewish and Christian Scriptures. The Hebrew Bible (synonymous with the Protestant Old Testament) contains a set of laws, known as The Law, which governed the nation of Israel as a Theocracy. Prophecies throughout the Old Testament refer to this kingdom as eternal, later revealed to be fulfilled through King David's lineage. The Christian view of the Jesus as the Messiah (or Anointed One) is more than organized religion, but rather stems from the original Hebrew theocratic belief in a Kingdom of God.^[16] Topics in Christianity Movements · Denominations · Other religions Ecumenism · Preaching · Prayer Music · Liturgy · Calendar Symbols · Art · Criticism Important figures Apostle Paul · Church Fathers Constantine · Athanasius · Augustine Anselm · Aquinas · Palamas · Luther Calvin · Wesley Arius · Marcion of Sinope Archbishop of Canterbury · Catholic Pope Coptic Pope · Ecumenical Patriarch Christianity Portal This box:      Note: Judaism... Forms of government Part of the Politics series Politics Portal This box:      For the metal band, refer to Theocracy (band). ...

Jesus assumes his audience understands the Kingdom foundation that was laid in the Hebrew Scriptures. When Jesus speaks of the Kingdom of God/Kingdom of Heaven (both meaning the same thing)^{[citation needed]} 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. Compare Luke 9:1-6, Matthew 9:35, Matthew 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 often 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 ^[17]. Jesus' words in the Sermon on the Mount shows that those who follow the "beatitudes" are rewarded with the Kingdom of God/inheriting the earth/comfort etc. 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: "Let Your kingdom come, let Your will be done on earth as it is in heaven." Some believe this defines the Kingdom as the time when God's will is done on the earth as it is done in heaven. Others contend that the two petitions are separate in the prayer, leaving the Kingdom of God to be more than simply a perfect execution of God's will on earth.

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 the world 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 people 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.

The coming of God's Kingdom, described as Judgement, is also described in the New Testament, particularly in the book of Revelation, as a military conquest over the opponents of the Kingdom. (See Rev. 20:7-10) Revelations 21 speaks of the Kingdom of God in the new heaven after the establishment of His eternal reign. ^[18]

[edit] Viewpoint of historical Jesus scholars

The method of historical Jesus scholars essentially aims at investigating the social, religious, political and cultural climate of the early first century in order to place the human figure of Jesus within and around these structures. One of the major areas of conflict among Jesus scholars is the proximity of Jesus’ “Kingdom”. Some believe it is wholly manifested in the presence of Jesus’ words and deeds, others believe that it is completely in the future, and some acknowledge the arguments of both these camps and place Jesus’ “Kingdom” somewhere in between being manifested in the present and also more completely manifested in the future. (1st century BC - 1st century - 2nd century - other centuries) The 1st century was that century which lasted from 1 to 99. ... This article is about Jesus of Nazareth. ...

C. H. Dodd and John Dominic Crossan argued that the “Kingdom” was fully manifest in the present teaching and actions of Jesus. Through his words and deeds the “Kingdom” was brought into the present reality of Palestine. Dodd coined the term “realized eschatology” ^[19] and largely based his argument on Luke 11:20, and Luke 17:21 claiming that “the kingdom of God has come to you” and “the kingdom of God is within you”. Crossan imagined Jesus as a cynic-like peasant who focused on the sapiential aspects of the “Kingdom” and not on any apocalyptic conceptions ^[20]. Charles Harold Dodd (7 April 1884-21 September 1973) was a Welsh New Testament scholar and influential Protestant theologian. ... John Dominic Crossan (born Nenagh, Co. ...

Albert Schweitzer, Rudolf Bultmann, Norman Perrin and Johannes Weiss argued that Jesus’ “Kingdom” was intended to be a wholly futuristic kingdom. These scholars looked to the apocalyptic traditions of various Jewish groups existing at the time of Jesus as the basis of their study ^[21], ^[22], ^[23], ^[24]. In this view, Jesus was an apocalyptic preacher who would bring about the end times and when he did not see the end of the cosmic order coming Jesus embraced death as a tool in which to provoke God into action. Albert Schweitzer, M.D., OM, (January 14, 1875 – September 4, 1965), was an Alsatian theologian, musician, philosopher, and physician. ... Rudolf Karl Bultmann (August 20, 1884 - July 30, 1976) was a German theologian of Lutheran background, who was for three decades professor of New Testament studies at the University of Marburg. ... This article or section does not cite any references or sources. ... Johannes Weiss (December 13, 1863 - August 24, 1914) was a great German theologian and Biblical exegete. ...

The most common view of the “Kingdom” in recent scholarship is to embrace the truths of both these parties – present reality and future manifestation. Some scholars who take this view are N.T. Wright and G.R. Beasley-Murray. In their views, the “Kingdom” that Jesus spoke of will be fully realized in the future but it is also in a process of “in-breaking” into the present. This means that Jesus’ deeds and words have an immediate effect on the “Kingdom” even though it was not fully manifested during his life. 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 (of which N.T. Wright is associated). Another important recent observation on the meaning of the “Kingdom” was made by Rudolph Otto who took a feminist approach to the study of Jesus. He claimed that “it is not Jesus who brings the kingdom; on the contrary; the kingdom brings him with it…”^[25]. This approach attempts to take Jesus out of the Jesus movement that followed after his death and resurrection; by doing this the communal aspects of the “Kingdom” become emphasized and not just the focus on Jesus as a man. Tom (N.T.) Wright, Bishop of Durham Tom (N.T.) Wright is the Bishop of Durham of the Anglican Church and a leading British New Testament scholar. ... Tom (N.T.) Wright, Bishop of Durham Tom (N.T.) Wright is the Bishop of Durham of the Anglican Church and a leading British New Testament scholar. ... Rudolf Otto (September 25, 1869 - 6 March 1937) was an eminent German protestant theologian and scholar of comparative religion. ...

[edit] Viewpoint of evangelical Christian scholars

The Gospels describe Jesus as proclaiming the Kingdom as something that was both "at hand" and a future reality (see Mark 1:15). 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 regarding the kingdom of God. "Inaugurated eschatology" posits that Jesus Christ, through his 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 second coming (parousia) of Christ. In Christianity, Parousia means the (Second) Coming of Christ. ...

The tension between the present and future aspects of the Kingdom has been referred to as the "Already/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]} Topics in Christianity Movements · Denominations Ecumenism · Preaching · Prayer Music · Liturgy · Calendar Symbols · Art · Criticism Important figures Apostle Paul · Church Fathers Constantine · Athanasius · Augustine Anselm · Aquinas · Palamas · Wycliffe Tyndale · Luther · Calvin · Wesley Arius · Marcion of Sinope Pope · Archbishop of Canterbury Patriarch of Constantinople Christianity Portal This box:      Liberal Christianity, sometimes called... Topics in Christianity Movements · Denominations · Other religions Ecumenism · Preaching · Prayer Music · Liturgy · Calendar Symbols · Art · Criticism Important figures Apostle Paul · Church Fathers Constantine · Athanasius · Augustine Anselm · Aquinas · Palamas · Luther Calvin · Wesley Arius · Marcion of Sinope Archbishop of Canterbury · Catholic Pope Coptic Pope · Ecumenical Patriarch Christianity Portal This box:      Pentecostal can... Look up fundamentalism in Wiktionary, the free dictionary. ... Topics in Christianity Movements · Denominations Ecumenism · Preaching · Prayer Music · Liturgy · Calendar Symbols · Art · Criticism Important figures Apostle Paul · Church Fathers Constantine · Athanasius · Augustine Anselm · Aquinas · Palamas · Luther Calvin · Wesley Arius · Marcion of Sinope Pope · Archbishop of Canterbury Patriarch of Constantinople Christianity Portal This box:      The word evangelicalism often refers to...

The present aspect of the Kingdom 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." 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. ... Saint Francis exorcised demons in Arezzo, fresco of Giotto Exorcism (from Late Latin exorcismus, from Greek exorkizein - to adjure, correctly pronounced exercism) is the practice of evicting demons or other evil spiritual entities from a person or place which they are believed to have possessed (taken control of). ... The Sermon on the Mount by Carl Heinrich Bloch. ...

Some groups, such as Sabbatarians or Adventists, reject the idea of a present Kingdom of Heaven. 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]} To meet Wikipedias quality standards, this article or section may require cleanup. ... The term Adventist can refer to One who believes in the Second Advent (usually known as the Second coming) of Jesus. ... For other uses, see Second Coming (disambiguation). ...

The Seventh-day Adventist Church accepts the doctrine of the Kingdom of God dividing it into two phases. These are, the Kingdom of Grace which was established immediately after Adam and Eve sinned, and the Kingdom of Glory which will be fully established when Christ returns to earth for the second time. The Seventh-day Adventist (abbreviated Adventist[1]) Church is a Christian denomination which is distinguished by its observance of Saturday, the seventh day of the week, as the Sabbath. ...

[edit] Roman Catholic interpretations

The Catechism of the Catholic Church (CCC) teaches that the coming Reign of God will be a kingdom of love, peace, and justice (CCC 2046). Justice is defined as a virtue whereby one respects the rights of all persons, living in harmony and equity with all (CCC 1807). The Kingdom of God began with Christ's death and Resurrection and must be further extended by Christians until it has been brought into perfection by Christ at the end of time (CCC 782, 2816). The Christian does this by living the way Christ lived, by thinking the way Christ thought (CCC 2046) and by promoting peace and justice (CCC 2820). This can be accomplished by discerning how the Holy Spirit (God) is calling one to act in the concrete circumstances of one's life (CCC 2820). Christians must also pray, asking God for what is necessary to cooperate with the coming of His Kingdom (CCC 2632). Jesus gathered disciples to be the seed and the beginning of God's Reign on earth, and Jesus sent the Holy Spirit to guide them (CCC 541, 764). Jesus continues to call all people to come together around him (CCC 542) and to spread His Kingdom across the entire world (CCC 863). However, the ultimate triumph of Christ's Kingdom will not come about until Christ's return to earth at the end of time (CCC 671). During Christ's second coming, he will judge the living and the dead. Only those who are judged to be righteous and just will reign with Christ forever (CCC 1042, 1060). Christ's second coming will also mark the absolute defeat of all evil powers, including Satan (CCC 550, 671). Until then, the coming of the Kingdom will continue to be attacked by evil powers as Christians wait with hope for the second coming of their Savior (CCC 671, 680). This is why Christians pray to hasten Christ's return by saying to him "Marana tha!" which means "Come, Lord Jesus!" (CCC 671, 2817). The Catechism of the Catholic Church, or CCC, is an official exposition of the teachings of the Catholic Church, first published in French in 1992 by the authority of Pope John Paul II.[1] Subsequently, in 1997, a Latin text was issued which is now the official text of reference...

According to Fr. William Barry, S.J., we can understand the Kingdom of God as God's intention for the universe. God has revealed that His intention for our world is that all humans live as brothers and sisters, as sons and daughters of God (Is 2:2-5, Is 11:6-9, Is 40:4-5, Eph 1:3, 9-10). Our thoughts and actions can either be in tune with God's intention or not. Only by being in tune with God's intention will we ever know true fulfillment or happiness in this life. Prayer, discernment and knowledge of God's revealed Word are needed to discover how one can be in tune with God's intention.^[26] Seal of the Society of Jesus. ...

According to Fr. Daniel J. Harrington, S.J., the Kingdom of God primarily refers to the era when Christ comes again to bring the final establishment of God’s rule over all creation, which will include a final judgment where the righteous are rewarded and the wicked are punished. The concept of the Kingdom of God offers the goal for Christian life: those who follow the example and teachings of Jesus will be vindicated when the Kingdom of God comes and will reign with Christ forever.^[27]

In Biblical scholar John P. Meier's Mentor, Message, and Miracles (A Marginal Jew: Rethinking the Historical Jesus, v. 2, 1994, pp. 235-506), the 'Message' is the kingdom of God. The book examines that the subject as found in: John Paul Meier is a prominent Biblical scholar and Catholic priest. ... John Paul Meier is a prominent Biblical scholar and Catholic priest. ...

• the Old Testament and Pseudepigrapha and at Qumran
• Jesus' proclamation of a future kingdom
• the kingdom proclaimed by Jesus' words and deeds as already present in his ministry (pp. 451-53).

Topics in Christianity Movements · Denominations · Other religions Ecumenism · Preaching · Prayer Music · Liturgy · Calendar Symbols · Art · Criticism Important figures Apostle Paul · Church Fathers Constantine · Athanasius · Augustine Anselm · Aquinas · Palamas · Luther Calvin · Wesley Arius · Marcion of Sinope Archbishop of Canterbury · Catholic Pope Coptic Pope · Ecumenical Patriarch Christianity Portal This box:      Note: Judaism... Pseudepigrapha (from the Greek words pseudos = lie and epigrapho = write) is a text or a number of texts whose claimed authorship or authenticity is incorrect. ... Qumran (Hebrew:חירבת קומראן Khirbet Qumran) is located on a dry plateau about a mile inland from the northwestern shore of the Dead Sea in Israel. ... Kerygma (κηπύσσω, keÌ„r