Analysis Of The Kingdom Of God
1800 Words
8 Pages
“Kingdom of God”, “the day of the LORD”, “the end of the world”, “the last judgment” and “a new heaven and a new earth.” These words are the image of eschatology, and eschatology is an important subject in the Bible. Even Donald K. McKim says that the theme of the Bible is the kingdom of God (McKim, 167). In the Gospel, Jesus taught about the kingdom of God in his whole life and ministry, and the kingdom of God is represented as “already, but not yet” (McKim, 170).
John Calvin, a 16th century representative theologian, agrees with the eschatological idea of “not yet” rather than “already.” On the other hand, Joan M. Martin, a womanist Christian liberation ethicist, more emphasizes on the “already” side. According to the understanding of eschatology, …show more content…
The Scots Confession using the word, “the reprobate” and “the chosen,” and both of them will receive “the glory or punishment” at “the general judgment” (BOC, 3.25). The author of the Scots Confession believes that there will be judgment at the end of the time for getting into the kingdom of God. The Heidelberg Catechism has the same idea about the kingdom of God. While the kingdom opens to the believers, it closes to the unbelievers (BOC, 4.083). The Heidelberg Catechism concretely arranges the people who are excluded and from kingdom by God and who cannot inherit the kingdom of God:
“Scripture tells us that no unchaste person, no idolater, adulterer, thief, no covetous person, no drunkard, slanderer, robber, or the like will inherit the kingdom of God” (BOC, 4.087).
According to Calvin and the confessions, the Scots and Heidelberg Catechism, the kingdom of God is existed but in a distance from this world, and also, not everyone can get into the kingdom of God. It depends on how people act to get into the kingdom.
Joan M. Martin
Joan M. Martin sees the eschatology from a different perspective from Calvin: She believes that Eschatology has “the power that participates in the shaping of all history, past, present, and future” (Martin, 212). Thus, she leads readers to think first about how African American’s hopes for eschatology have led their history until
John Calvin, a 16th century representative theologian, agrees with the eschatological idea of “not yet” rather than “already.” On the other hand, Joan M. Martin, a womanist Christian liberation ethicist, more emphasizes on the “already” side. According to the understanding of eschatology, …show more content…
The Scots Confession using the word, “the reprobate” and “the chosen,” and both of them will receive “the glory or punishment” at “the general judgment” (BOC, 3.25). The author of the Scots Confession believes that there will be judgment at the end of the time for getting into the kingdom of God. The Heidelberg Catechism has the same idea about the kingdom of God. While the kingdom opens to the believers, it closes to the unbelievers (BOC, 4.083). The Heidelberg Catechism concretely arranges the people who are excluded and from kingdom by God and who cannot inherit the kingdom of God:
“Scripture tells us that no unchaste person, no idolater, adulterer, thief, no covetous person, no drunkard, slanderer, robber, or the like will inherit the kingdom of God” (BOC, 4.087).
According to Calvin and the confessions, the Scots and Heidelberg Catechism, the kingdom of God is existed but in a distance from this world, and also, not everyone can get into the kingdom of God. It depends on how people act to get into the kingdom.
Joan M. Martin
Joan M. Martin sees the eschatology from a different perspective from Calvin: She believes that Eschatology has “the power that participates in the shaping of all history, past, present, and future” (Martin, 212). Thus, she leads readers to think first about how African American’s hopes for eschatology have led their history until