In the New Testament, the word basileia can be translated by “kingship” (abstract noun), “kingdom” (concrete noun) or “reign” (action noun). The Kingdom of God lies ahead of us. It is brought near in the Word incarnate, it is proclaimed throughout the whole Gospel, and it has come in Christ’s death and Resurrection. The Kingdom of God has been coming since the Last Supper and, in the Eucharist, it is in our midst. The kingdom will come in glory when Christ hands it over to his Father: It may even be … that the Kingdom of God means Christ himself, whom we daily desire to come, and whose coming we wish to be manifested quickly to us. For as He is our resurrection, since in Him we rise, so He can also be understood as the Kingdom of God, for in Him we shall reign. The expression “kingdom of heaven” (Gk. ἡ βασιλεία τῶν οὐρανῶν) occurs 32 times in the gospel of Matthew and in no other place in the New Testament. The first time the expression occurs is in Matthew 3:2, “Repent, for the kingdom of heaven is at hand.” The expression kingdom of God (Gk. βασιλεία τοῦ θεοῦ) occurs 66 times in the New Testament, including all four gospels, Acts, 1 Corinthians, Galatians, Colossians, and 2 Thessalonians. That expression is only used four times in Matthew, whereas it occurs forty-eight times in the other four Gospels. Some assert the kingdom of heaven and the kingdom of God refer to the same thing while others say they are different. Which is accurate?
The answer to that question is heavily determined by a particular understanding about future things or eschatology. Matthew describes the kingdom of heaven in three parables (Mt 13:24-43). The description is more than just a simple explanation because it is very profound. Since the expression “kingdom of heaven” is repeated three times, using simple examples, it should be apparent that Jesus really wants those who heed what He has to say to understand what the kingdom of heaven is like. The terms “kingdom of heaven” and “kingdom of God” appear many times in Scripture and, in one sense, both expressions mean the same thing. However, the phrase, “kingdom of heaven” has a much deeper and richer meaning; and the concept or meaning that is expressed by that phrase is a fundamental concept of Christianity. In fact, the expression is so important that it is the central theme of Christ’s message. The kingdom of heaven is a kingdom that exists within and among the people of God. Combining all biblical references to that heavenly kingdom, it can only be approached through understanding that only happens by acceptance, like that of a little child. Entrance to that kingdom constitutes a spiritual rebirth. Its citizens are comprised of those who devote themselves to doing the will of God. Thus, the kingdom of heaven is not defined in geographical terms, but rather by dominion. The relational form of dominion, shown by both Adam and Christ (the New Adam), occurs again and again in the lives of the saints, men and women who are icons of Christ because of the power of His Spirit dwelling in them. They testify to the possibility of a Christ-like way of living, even among the “fallen” conditions persisting in the world. The recognized saints and the saintly are able to regain Eden’s harmony, because they are transformed by God’s love and, in turn, transform the world around them.
Excerpted from Deacon Donald Cox. “What is the Kingdom of Heaven?” http://www.catholicjournal.us 23 July 2017.
Nature and dignity 