The Kingdom of God and World Religions

In the New Testament purifyng it from the Jewish nationalism Jesus puts in prominence the moral character of the Kingdom of God, making it the gift of grace underlining its eschatological and transcendent essence. In Jesus words and actions the Kingdom of God was present in its fullness. In the eschatological sense Christ’s life, death and resurrection belong to the history of the kingdom of God. Since the resurection the history of the Kingdom of God has become the history of the missions. The Kingdom of God is the redemptive reign of God dynamically active to eteblish his rule among men, and this Kingdom has already come into human history in the person and mission of Jesus to overcome evil to deliver humans from its power, and to bring them into the blessings of God’s reign. The church remains on earth as the as the sign of the kingdom of God, namely as the presence of Christ after the ascension. She prolongs and continues the mistery of Christ and his mission in the world. The second Vatican Council understands the term as a series of works done by God (SC 35; DV 2) from creation(LG2) to parousia (LG 48) and includes also human co-operation with grace (LG 65) Christ, the Lord of all active in creation, points to God the Father who in the Spirit leads and guides history. It is in this context that we have to undestand the active presence of the Triune God in other religions. Thus the Kingdom of God is Christocentric and Trinitarian. (Novo Millennio Ineunte 5). At the centre of the new evangelization there should be, always, Jesus Christ, Way, Truth, and Life. New Evangelization signifies the announcing of the Good News, i.e., God loves humans, he saves them in Jesus Christ, his Son, and calls them to salvation