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The Kingdom of God (and its related form the Kingdom of Heaven in the Gospel of Matthew) is one of the key elements of the teachings of Jesus in the New Testament. [1] [2] Drawing on Old Testament teachings, the Christian characterization of the relationship between God and humanity inherently involves the notion of the Kingship of God.
The LDS Church considers the church itself as the kingdom of God on the earth. [28] However, this is limited to a spiritual or ecclesiastical kingdom until the Millennium when Christ will also establish a political kingdom of God. [24] This will have worldwide political jurisdiction when the Lord has made "a full end of all nations". [29]
Kingdom theology distinguishes between the current world ruled by Satan, the one we live in, and the world ruled by God, his kingdom. [1] Kingdom theology holds the importance of the kingdom of God as a core value and teaches that the kingdom currently exists in the world, but not yet in its fullness.
Kingdom of heaven (Greek: Βασιλεία τῶν οὐρανῶν) is a phrase used in the Gospel of Matthew. It is generally seen as equivalent to the phrase "kingdom of God" (Greek: βασιλεία τοῦ θεοῦ) in the Gospel of Mark and the Gospel of Luke.
Zoroastrianism, a possible influence on Abrahamic traditions, [8] includes the concept of a "kingdom of God" or of a divine kingship: . In the Gāthās Zoroaster's thoughts about khšathra as a thing turn mostly to the 'dominion' or 'kingdom' of God, which was conceived, it seems, both as heaven itself, thought of as lying just above the visible sky, and as the kingdom of God to come on earth ...
The term "Kingdom of God" does not appear in the Old Testament, although "his Kingdom" and "your Kingdom" are used in some cases when referring to God. [109] However, the Kingdom of God (the Matthean equivalent being "Kingdom of Heaven") is a prominent phrase in the Synoptic Gospels (appearing 75 times), and there is near unanimous agreement ...
According to the two kingdom doctrine, the spiritual kingdom, made up of true Christians, does not need the sword. The biblical passages dealing with justice and retribution, therefore, are only in reference to the temporal (natural) kingdom. Luther also uses this idea to describe the relationship of the church to the state.
In ecclesiology, the Church visible has many names, such as Kingdom of God, Disciples of Christ and People of God. St. Ignatius of Antioch was one of the first Christian authors to write about the subject, insisting that the Church visible was centered on the Bishop and the Eucharist or Last Supper. [3]
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