The sayings, stories and miraculous healings attributed to Jesus were all ways of describing what this ‘kingdom of God’ (or in John’s Gospel ‘kingdom of heaven’) means. The kingdom is the place where those who are poor and the excluded are welcomed and respected, where there is no more exploitation or violence, where justice reigns and forgiveness flourishes. Those who are able to welcome the kingdom are not the rich and powerful, who are deeply invested in the status quo, but those who are dispossessed and excluded. It is ‘good news to the poor’ and bad news for those who want the world to stay just as it is:
"Blessed are you who are poor, for yours is the kingdom of God… But woe to you who are rich, for you have already received your comfort"Jesus did not invent this vision; it is a powerful current in his own religious heritage. The Hebrew Torah is full of magnificent images of God’s reign of peace and justice. But what the Jewish prophet Jesus taught, and what got him executed, is that God’s kingdom is not far off - in an unworldly afterlife, or in the distant future. It is close - ‘the kingdom of God is near’. The stories and images he used to describe this kingdom constantly emphasise that it is not brought about by armies or dictated from the centres of power. The kingdom grows up among ordinary, disregarded people, in hidden ways in the midst of ordinary life, like yeast in bread, a woman sweeping the house for a lost coin, or seeds growing in a field.
(Luke 6: 20, 24)
The vision of God’s kingdom of peace and justice on earth has had a profound impact on religious history. It has inspired passionate Christian movements as diverse as the Franciscans, Anabaptists and Dukhoubors. But, paradoxically, its most world-changing impact has been in secularised form, as the emotional centre of the political ideologies that have aimed to bring about a perfect society, by force if necessary.
From the French Revolution to Soviet and Chinese Communism, this dream of a world of peace, freedom, equality and justice has continually resurfaced in the modern imagination. Crucially, though, for all of these ideologies the goal of peace and justice was always somewhere off in the future. To reach such a perfect destination, so far removed from the present squalid reality of inequality and oppression, it seemed legitimate to use any means for bringing it about. Since the promised goal was always somewhere over the horizon, the revolutionaries and dictators could not be expected to act as if it had already arrived. Instead, they had to be prepared to sacrifice their scruples, and to commit whatever violence or deception was necessary to realise their historical destiny. In this, they unwittingly repeated the logic of State-allied churches throughout history that still find it necessary to commit and condone violence and persecution, compelled by the unfortunate distance between the promise of the kingdom and the realities of power in the imperfect present.
Unlike the communist revolutionaries and patriotic bishops, Jesus taught that the reign of peace was not far off, on the far side of the messy crimes of history. It is present now, wherever people who have been humiliated recover their dignity, where walls are dismantled and resources shared, where people who have been enemies learn to listen to each other. This kingdom is here every day, signs of it are all around us. Even in this society, with its inequality, racism, and callous indifference to migrants and the distant poor, there are people who welcome strangers into their homes, who defend the neighbours they are told to hate, and who choose forgiveness over revenge. The good news is that this is happening all around us: