Kingdom of God

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Introduction

I started with this page September 2 and I plan to work with it for at least a month. 

The Kingdom of God that Jesus talks about what is it. I will try to get a idea of it.

Luke 17:21 gives a explanation that may be good to start with

17:21  “The Kingdom of God doesn’t come with observation; neither will they say, ‘Look, here!’ or, ‘Look, there!’ for behold, the Kingdom of God is within you.”

lifehopeandtruth.com/prophecy/kingdom-of-god/the-kingdom-of-god-is-within-you/ discusses the meaning of “within you”

Index

Kingdom of God – Kingdom of Heaven

Matthew uses the word Kingdom of Heaven. while the other Gospels use Kingdom of God.

Panentheism – the universe as the body of God

Pantheism is that everytihing is God, but Panentheism is that everything is within but inferior to God.

I have for long time wondered over this sentence of Jesus

Lk 22:19 says  about Jesus “He took bread, and when he had given thanks, he broke it, and gave to them, saying, “This is my body which is given for you. Do this in memory of me.”  I intended this as God saying “this bread is my body” and “this wine is my blood”.  A thought grew up that maybe the Universe is the body of God or God that materialized according to the E=mc2 Einstein formula.

Mark 05:30 says: Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd, and asked,
“Who touched my clothes?”

As power had gone out of Jesus I presume power goes out also from God when something is created like the Earth.

I were told years ago by a Zoroastrian friend  that Ahura Mazda the God of the Zoroastrians materialized into our world. I have not found any source confirming this. I foundHowever  In cac.org/the-universe-is-the-body-of-god-2019-03-07/ this text:

Theologian Sallie McFague (b. 1933) presents an excellent model of the universe as the body of God. She writes:

We have suggested that God as the embodied spirit of the universe is a personal/organic model that is compatible with interpretations of both Christian faith and contemporary science, although not demanded by either. It is a way of speaking of God’s relation to all matter, all creation, that “makes sense” in terms of an incarnational understanding of Christianity and an organic interpretation of postmodern science. It helps us to be whole people within our faith and within our contemporary world. Moreover, the model does not reduce God to the world nor relegate God to another world; on the contrary, it radicalizes both divine immanence (God is the breath of each and every creature) and divine transcendence (God is the energy empowering the entire universe). Finally, it underscores our bodiliness, our concrete physical existence and experience that we share with all other creatures: it is a model on the side of the well-being of the planet, for it raises the issue of ethical regard toward all bodies as all are interrelated and interdependent. . . .

Whatever happens, says our model, happens to God also and not just to us. The body of God, shaped by the Christic paradigm, is also the cosmic Christ—the loving, compassionate God on the side of those who suffer, especially the vulnerable and excluded. All are included, not only in their liberation and healing, but also in their defeat and despair. Even as the life-giving breath extends to all bodies in the universe, so also does the liberating, healing, and suffering love of God. The resurrected Christ is the cosmic Christ, the Christ freed from the body of Jesus of Nazareth, to be present in and to all bodies. The New Testament appearance stories attest to the continuing empowerment of the Christic paradigm in the world: the liberating, inclusive love of God for all is alive in and through the entire cosmos. We are not alone as we attempt to practice the ministry of inclusion, for the power of God is incarnate throughout the world, erupting now and then where the vulnerable are liberated and healed, as well as where they are not. [1]

References:
[1] Sallie McFague, The Body of God: An Ecological Theology (Fortress Press: 1993), 150, 179.

Lookin for Ecological theology I came to a page about ecotheology in Wiki that says: “While Francis of Assisi is one of the more obvious influences on Christian ecotheology, there are many theologians and teachers, such as Isaac of Nineveh and Seraphim of Sarov, whose work has profound implications for Christian thinkers. Many of these are less well known in the West because their primary influence has been on the Orthodox Church rather than the Roman Catholic Church.”

The Orthodox Way Quotes by Kallistos Ware

illustrates a kind of Panentheism.

He talks about the spiritual life of and  Knowledge of God According to St. Gregory Palamas (1296 – 1357 or Nov 13, 1359)

Gregory Palamas was a forgotten tehologician and  monk of Mount Athos (modern Greece) and later archbishop of Thessaloniki, he is famous for his defense of hesychast spirituality (silence of hearth and inner stillness, the uncreated character of the light of the Transfiguration, and the distinction between God’s essence and energies

I share here the transcipt of part of Kallistos peech aboout the teaching of Saint Gregory( from Minute 50:26-52:08 ):

The Universe is formed by the Creative power of God. The divine is present everywhere. Nature is sacred. We are to find God in each person, in each thing. Surely this is higlhly relevant for us as Christians, living as we do, in a age of secularization. Our wester society is suffering from a tragic loss of the sacred. The world has become opaque. It is no longer transparent. It is no longer a sacrament of the divine presence. We feel surrounded by dead matter rather than by dvine presence. And the result of all this has been the ecological crisis which grows worse every year. Greory Pala mas can teach us to rediscover the sacredness of the world, to see the world as a sacrament of the living God. He can teach us to love the world. in God  We will never save the world unless we love it. We can not save what we do not love.”

Mt 06:06 “when you pray, enter into your inner room, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly” 
Jesus invites here to what we today call hesychasm

Some theory about Panentheism is found in this Youtube

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Conclusion

This Universe is God materialized.

 

After a long serie of evolutions (the last one a Cultural and Spiritual one) , the Human kind is there as “a image of God” as The Bible explains it. God is Spirit and the Human kind has Gods spirit in its soul and can therefore talk with God.

In the beginning was the Word, and the Word was with God,
and the Word was God. The same was in the beginning with God.
All things were made through him.  In him was life”
  ( John 01:01

‘For in him we live, and move, and have our being.’
As some of your own poets have said,
‘For we are also his offspring.’ ( Acts 18:28-29

his eternal power and divine nature – have been clearly seen, being understood from what has been made, so that humans are without excuse. For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened (Romans 1:18-21).

Gods Creation according to the Genesis is a story of the Creation of Universe in God.  The Creation is told in metaphores for Human kind that had very limited knowledges about time, quantities and physics. In the Quranic Creationm Adam in Heaven disobbeys God and therefore is condemned to go down to Earth to be incaranted in a Human body. A human body, probably a Homo sapeiens hybrid that is well fit to survive on Earth,  get Adams’soul and knowledge. Adam became the first prophet.