The Kingdom of God & the Church

[Chaqar]

Hi,
I’m looking for a little help.

Currently, a non-Catholic friend and I are in a discussion of “*the Kingdom of God”. * My contention is that the Kingdom of God came to earth in the Person of Jesus Christ and lives on (in an imperfect fashion) in the Church.

As a type of the Kingdom in the Old Testament, the line of David, anointed by God to rule over Israel, seems to parallel the New Testament Church—with Peter “anointed” by Christ as it’s head on earth.

There’s just one glitch. God gave Israel a king because they demanded it. God had originally established a Covenant with Moses in which He Himself would rule directly. God was displeased with Israel for wanting a king like the other nations.

This all being said as background…

How does the Church (or does it?) represent and live out the Kingdom of God? Why does Jesus appoint Peter as His vicar if God was displeased with Israel for wanting a king.

I know there is an explanation. Can someone help me find the pieces I’m missing in this puzzle?
Thanks,
Chaqar

(References: My info is based on talks given at the “Defending the Faith Conf.” by Tim Gray, Dr. Scott Hahn & Jeff Cavins)

 

[Della]

I believe you are seeking a parallel between David and Peter that doesn’t exist. Even though Israel demanded a king against God’s desires for them, still he granted them a king and then turned it to his advantage–creating good out of evil, as he so often does, by fulfilling the prophecy of Israel that the kingship would reside in the line of Judah, and Judah was a direct ancestor of Jesus.

Peter’s position was not something that was demanded by the Apostles. Jesus appointed him his vicar as his own idea, so in Peter’s case (and the Church) God is reigning on earth through his Body, the Church. And he will until Jesus returns in glory to assume the kingship of his father David in his own person.

 

[TOME]

I think it is important to understand that the “Kingdom of God” as revealed by Christ is totally God’s actions. The Kingdom is God’s loving and active presence here and now and through out Salvation History. And the Kingdom will come into its fullness by God’s Actions not our own.

There has been an important development in Catholic Theology since Vatican II in regards to the Church’s relationship with the Kingdom of God. In the theology of the Church expressed today the development in understanding is that the Church is not the Kingdom of God (evidenced by her humaness) rather the Kingdom of God “Subsists” with in the Church. My anology is the relationship of the Kingdom and the Church is that of a mother and the child developing in her womb - the child is intrinsicly united to his mother and it is through the mother the child is born into the world, yet both remain distinct persons.

 

[Derrickdcosta]

I think your argument should suggest an “incomplete” rather than “imperfect” Kingdom. You are right in that sense except that the church militant and suffering are both striving to be united with the Church triumphant. Fr. Francois Schouppe (Sunday Sermons) provides a brief explanation which may be helpful
21. The Ninth Article of the Creed. The Communion of Saints.

The Holy Catholic Church, the Communion of Saints.

The Holy Catholic Church and the Communion of Saints are combined in the same article, as being two subjects most closely united.

Considered as one whole, the Church of Jesus Christ has three branches, or three incomplete Churches: the Church militant, the Church suffering, and the Church triumphant. The first is composed of the faithful on earth; the second, of the souls in purgatory; the third, of the blessed in heaven. These three parts form but one complete Church, one society, one mystical body, one spiritual family whose Head is Jesus Christ, and whose members are all animated with the same spirit, linked by the same charity, and united by a mutual communication which is called the Communion of Saints.

The Communion of Saints consists in the participation of all the faithful in the sacrifice of the Mass, the divine office, the good works and prayers of Holy Church.

We may also define it as the union which exists, for time and for eternity, among all the members of the Church, in virtue of which they share each other s spiritual goods, and each one in the spiritual goods of the whole body. Thus, in the human body the members aid one the other, and when the body nourishes itself all the members profit by it. We may also compare the Church to a family in which all the children labour together under the paternal direction, and in which each one has a part in the common gain.

We say the Communion of Saints, and not the communion of Christians, (1) because the name of Saints is given in the Scripture to all the faithful; (2) because all have been sanctified by Baptism; (3) because all are called to a perfect sanctity, and there are many who have already acquired it.

It has been said in the definition that the Communion of Saints exists for time and for eternity, because the union among the members of the Church, no more than their union with Jesus Christ, is in no wise severed by death.

Thus, my brethren, when death takes from us our parents and friends, we are still united with them by prayers and good works. Let us then never forget them, in order that in our turn, after our departure from this world, we may merit the aid of those who will survive us.

 

[Derrickdcosta]

As re. the second query I think Della is quite correct, the sin of Israel was in asking for a King as other nations had constituting a rejection of Gods rule over them. This was indeed a grevious sin as God had offered to rule them. In our case God offers to rule us through our Pope, therefore if we reject his authority we would commit a similar sin to that of Israel. In Quas Primas , his Holiness Pius XI tries to emphasise that the kingdom represents the reign of Christ though here he speaks of human authority and not of the Pope
“When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony. Our Lord’s regal office invests the human authority of princes and rulers with a religious significance; it ennobles the citizen’s duty of obedience. It is for this reason that St. Paul, while bidding wives revere Christ in their husbands, and slaves respect Christ in their masters, warns them to give obedience to them not as men, but as the vicegerents of Christ; for it is not meet that men redeemed by Christ should serve their fellow-men. “You are bought with a price; be not made the bond-slaves of men.” If princes and magistrates duly elected are filled with the persuasion that they rule, not by their own right, but by the mandate and in the place of the Divine King, they will exercise their authority piously and wisely, and they will make laws and administer them, having in view the common good and also the human dignity of their subjects. The result will be a stable peace and tranquillity, for there will be no longer any cause of discontent.”