# The Catechism of the Council of Trent/Part 4: Thy Kingdom Come

THY KINGDOM COME.
THE kingdom of heaven, which we pray for in this second petition, is the great end to which is referred, in which terminates, all the preaching of the Gospel: from it St. John the Baptist commenced his exhortation to penance, "Do penance, for the kingdom of heaven is at hand;" and with it the Saviour of the world opens his preaching. In that admirable discourse on the mount, in which he points out to his disciples the way to everlasting life, having proposed to himself, as it were, the subject-matter of his discourse, he commences with the kingdom of heaven: " Blessed are the poor in spirit, for theirs is the kingdom of heaven;" and to those who would detain him with them, he assigned as the cause of his departure the necessity of preaching the kingdom of heaven: "To other cities, also, I must preach the kingdom of God; therefore am I sent." This kingdom he afterwards commanded the Apostles to preach; and to him who expressed a wish "to go and bury his father," he replied: " Go thou, and preach the kingdom of God;" and after he had risen from the dead, " for forty days speaking to his Apostles, he spoke of the kingdom of God."
This second petition, therefore, the pastor will treat with the greatest attention, in order to impress on the minds of the faithful its paramount importance and necessity. In the first place, ​he will find its judicious and accurate exposition much facilitated by the reflection, that the Redeemer himself commanded this petition, although united to the others, to be also offered separately, in order that we may seek with the greatest earnestness the object of our prayer: " Seek first the kingdom of God and his justice, and all these things shall be given you besides."
And, indeed, so great is the abundance of heavenly gifts contained in this petition, that it embodies all things necessary for the security of soul and body. The king, who pays no attention to those things on which depends the safety of his kingdom, we should deem unworthy of the name. What then must be the solicitude, what the providential care, with which the King of kings guards the life and safety of man? When, therefore, we say, " Thy kingdom come," we compress within the small compass of this petition all that we stand in need of in our present pilgrimage or rather exile, and all this God graciously promises to grant us: He immediately subjoins: " All these things shall be given you besides;" thus unequivocally declaring, that he is that king who, with bountiful hand, bestows upon man an abundance of all things; in the contemplation of whose in finite goodness David was enraptured when he poured out these words of inspired song: "The Lord ruleth me, and I shall want nothing."
Not enough, however, that we utter an earnest petition for the kingdom of God; we must also make use of all those means, by which it is sought and found. The five foolish virgins uttered the same earnest petition in these words: " Lord, Lord, open to us;" but they used not the means necessary to secure its attainment, and were, therefore, excluded: " Not every one that says to me, Lord, Lord, shall enter into the kingdom of heaven."
The priest, therefore, who is charged with the care of souls, will draw from the exhaustless fountain of inspiration those powerful motives, which are calculated to excite the faithful to the desire and pursuit of the kingdom of heaven; which portray in vivid colouring our deplorable condition; and which should make so sensible an impression upon them, that entering into themselves they may call to mind that supreme felicity and those unspeakable joys with which the eternal abode of God our Father abounds. In this nether world we are exiles, inhabitants of a land, in which, also, dwell those demons who wage against us an interminable warfare; who are the determined and implacable foes of mankind. What shall we say of those intestine conflicts and domestic battles in which the soul and the body, the flesh and the spirit, are continually engaged against each other? in which we have always to apprehend defeat; nay, in which instant defeat becomes inevitable, unless we be defended by the protecting hand of God. Feeling this weight ​of misery the Apostle exclaims: " Unhappy man that I am, who shall deliver me from the body of this death."
The misery of our condition, it is true, strikes us at once of itself, but, if contrasted with that of other creatures, it strikes us still more forcibly. Although irrational and even inanimate, they are seldom seen to depart from the acts, the instincts, the movements imparted to them by nature, so as to fail of obtaining their proposed and determinate end. This is too obvious in the irrational portion of creation, in beasts, fishes, and birds, to require elucidation; but if we look to the heavens, do we not behold the verification of these words of David? " For ever, O Lord, thy word standeth firm in the heavens." Constant in their motions, uninterrupted in their revolutions, they never depart in the least from the laws prescribed by the Creator. The earth, too, and universal nature, as we at once perceive, adhere strictly to, or, at least depart but very little from the laws of their being. But, unhappy man is often guilty of this deordination: he seldom realizes his good purposes, but generally abandons and despises what he has well commenced: his best resolutions, which pleased for a time, are often suddenly abandoned; and he plunges with blind precipitancy into designs as degrading as they are pernicious. What then is the cause of this misery and inconstancy? Manifestly a contempt of the divine inspirations. We close our ears to the admonitions of God, our eyes to the divine lights which shine before us, our hearts against those salutary precepts which are delivered by our heavenly Father.
To paint to the eyes of the faithful the misery of man's condition, to detail its various causes, and to point out the remedies prescribed for its removal, are, therefore, amongst the objects which should employ the most zealous exertions of the pastor; and, in the discharge of this duty, his labour will be not a little facilitated by pressing into his service what has been said on the subject by St. Chrysostome and St. Augustine, men eminent for sanctity; and still more by consulting our exposition of the Creed. Who so abandoned as, with a knowledge of these truths, and aided by the preventing grace of God, not to endeavour, like the prodigal son mentioned in the Gospel, to rise from his abasement, and hasten into the presence of his heavenly Father and king?
Having explained these matters, the pastor will proceed to point out the advantages to be derived by the faithful from this petition, and the objects for which it sues. This becomes the more necessary, as the words, " kingdom of God," have a variety of significations, the exposition of each of which will not be found without its advantages in elucidating other passages of Scripture, and is here indispensably necessary.
​The words " kingdom of God," ordinarily signify not only that power which he possesses over all men, and over universal creation, a sense in which they frequently occur in Scripture, but, also, his providence which rules and governs the world: " In his hands," says the Prophet, are all the ends of the earth. The word "ends" includes those things, also, which lie buried in the depths of the earth, and are concealed in the most hidden recesses of creation; and in this sense Mardochaeus exclaims: " O Lord, Lord, Almighty King, for all things are in thy power, and there is none that can resist thy will: thou art Lord of all, and there is none that can resist thy majesty."
By " the kingdom of God" is also understood that special providence by which God protects, and watches over pious and holy men; and of this David speaks, when he says: " The Lord rules me, I shall want nothing," and Isaias: "The Lord our king he will save us." But, although, even in this life, the pious and holy are, as we have already observed, placed, in a special manner, under this kingly power of God; yet our Lord himself informed Pilate, that his kingdom was not of this world, that is to say, had not its origin in this world, which was created, and is doomed to perish. This is the temporary tenure on which empire is held by Kings, Emperors, Commonwealths, Rulers, and all whose titles to the government of States and Provinces is founded upon the desire or election of men, on who, in the absence of legitimate title, have intruded them selves, by violent and unjust usurpation, into sovereign power Not so Christ our Lord, who, as the prophet declares, is appointed king by God, and whose kingdom, as the Apostle says, is "justice:" "The kingdom of God is justice and peace, and joy in the Holy Ghost." Christ our Lord reigns in us by the interior virtues of justice, faith, hope, and charity, which constitute us a portion, as it were, of his kingdom. Subject, in a peculiar manner, to God, we are consecrated to his worship; and, as the Apostle said, " I live, yet not I, but Christ liveth in me;" so may we too say, "I reign, yet not I, but Christ reigneth in me."
This kingdom is called "justice," because it has for its basis the justice of Christ our Lord; and of it our Lord says in St. Luke: "The kingdom of God is within you." Jesus Christ, it is true, reigns by faith in all who are within the bosom of our Holy Mother, the church; yet does he reign in a special manner over those, who animated by faith, enlivened by hope, and inflamed by charity, have yielded themselves pure and living members to God, and in whom the kingdom of God's grace is said to consist.
By the words " kingdom of God" is also meant that kingdom of his glory, of which Christ our Lord says in St. Matthew: ​"Come ye blessed of my Father, possess the kingdom which was prepared for you from the beginning of the world." This kingdom the thief, acknowledging his crimes, begged of him in these words: " Lord, remember me, when thou comest into thy kingdom;" of this kingdom St. John speaks when he says; " Unless a man be born again of water and the spirit, he cannot enter into the kingdom of God;" and of it the Apostle says in his epistle to the Ephesians: " No fornicator, or unclean, or covetous person (which is a serving of idols) hath inheritance in the kingdom of Christ and of God." To it also refer some of the parables made use of by our Lord, when speaking of the kingdom of heaven.
But the kingdom of grace must precede that of glory; in him, in whom his grace does not reign, his glory cannot reign, Grace, according to the Redeemer, is "a fountain of living water springing up to eternal life;" nor can we designate glory otherwise than a certain perfect and absolute grace. Whilst we are clothed with this frail mortal flesh; whilst, faint and wandering in this gloomy pilgrimage and dreary exile, we are separated from God, rejecting the aid of the kingdom of grace which supported us, we often stumble and fall; but when the light of the kingdom of glory, which is perfect, shall have shone upon us, we shall stand for ever firm and immoveable. Then shall every imperfection be eradicated, and every inconvenience removed; then shall every infirmity be strengthened and every weakness invigorated; in a word, God himself will then reign in our souls and bodies. But on this subject we dwelt already at considerable length, in the exposition of the Creed.
Having thus explained the ordinary acceptation of the words, "kingdom of God," we now come to point out the particular objects contemplated by this petition. In this petition we pray that the kingdom of Christ, that is, his Church, may be enlarged; that Jews and infidels may embrace the faith of Christ, and the knowledge of the true God; that schismatics and heretics may return to soundness of mind, and to the communion of the Church of God, which they have deserted; and that thus may be fulfilled the words of the Lord, spoken by the mouth of Isaias: " Enlarge the place of thy tent, and stretch out the skins of thy tabernacles; lengthen thy cords, and strengthen thy stakes, for thou shalt pass on to the right hand and to the left, for he that made thee shall rule over thee." And again, " The Gentiles shall walk in thy light, and kings in the brightness of thy rising; lift up thy eyes round about and see: all these are gathered together, they are come to thee: thy sons shall come from afar, and thy daughters shall rise up at thy side."
But it is a melancholy truth, that, in the church of God, ​there are to be found those " who profess they know God, but in their works deny him;" whose conduct is a reproach to the faith which they glory to profess; who, by sinning, become the dwelling-place of the devil, where he exercises uncontrolled dominion. Therefore do we pray that the kingdom of God may also come to them, by which, the darkness of sin being dispelled from around them, and their minds being illumined by the rays of the divine light, they may be restored to their lost dignity of children of God; that, heresy and schism being removed, and all offences and causes of sins being eradicated from his kingdom, our heavenly Father may cleanse the floor of his church; and that, worshipping God in piety and holiness, she may enjoy undisturbed peace and tranquillity.
Finally, we pray that God alone may live, alone may reign, within us; that death may no longer exist, but may be absorbed in the victory achieved by Christ our Lord, who, having broken and scattered the power of his enemies, may, in his might, subject all things to his dominion.
The pastor will also be mindful to teach the faithful, and this the nature of the petition demands, the thoughts and reflections with which their minds should be impressed, in order to offer this prayer devoutly to God. He will exhort them, in the first place, to consider the force and import of that similitude of the Redeemer: " The kingdom of heaven is like a treasure hidden in a field: which a man having found, hid it, and for joy thereof, goeth and selleth all that he hath, and buyeth that field." He who knows the riches of Christ the Lord will despise all things when compared to them: to him, wealth, riches, power, will appear as dross; nothing can be compared to, or stand in competition with that inestimable treasure. Whoever, then, is blessed with this knowledge, will say with the Apostle, " I count all things to be but loss, and count them but as dung, that I may gain Christ." This is that precious jewel of the Gospel, to purchase which, he who sells all his earthly goods shall enjoy an eternity of bliss. Happy we, should Jesus Christ shed so much light on our minds, as to enable us to discover this jewel of divine grace, by which he reigns in the hearts of those that are his. Then would we be prepared to sell all that we have on earth, even ourselves, to purchase and secure its possession; then might we say with confidence, " Who shall separate us from the love of Christ?" But would we know the incomparable excellence of the kingdom of God's glory, let us hear the concurring sentiments of the Prophet and of the Apostle: " Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him."
To obtain the object of our prayers, it will be found most available to consider seriously who we are; children of Adam, ​exiled from Paradise by a just sentence of banishment, and deserving, by our unworthiness and perversity, to become the objects of God's hatred, and to be doomed to eternal punishment. This consideration should excite in us sentiments of unfeigned humility, sentiments, too, which our prayers should piously breathe. Diffiding entirely in ourselves, like the publican, we will fly to the mercy of God: attributing all to his bounty, we will render immortal thanks to him who has imparted to us his Holy Spirit; that Holy Spirit encouraged by whom we are emboldened to say, " Abba, Father." We will also be careful to consider what is to be done, what avoided, in order to arrive at the kingdom of heaven. We are not called by God to lead lives of ease and indolence; he himself declares, that " the kingdom of God suffereth violence, and the violent bear it away;" and if we will enter into life, we must keep the commandments. Not enough, therefore, that we seek the kingdom of God: we must also use our best exertions for its attainment; and it is a duty incumbent on us to co-operate with the grace of God, in pursuing the path that leads to heaven. God never abandons us; he has promised to be with us at all times; and we have, therefore, only not to forsake God, or abandon ourselves.
In this kingdom of God, which is his Church, he has provided all those succours by which he defends the life of man, and accomplishes his eternal salvation; whether they are invisible to us, such as those which we receive from the ministry of the hosts of angelic spirits, or visible, such as we receive from the sacraments, those unfailing sources of celestial virtue. Defended by these safeguards, not only may we securely defy the assaults of our most determined enemies, but may even lay prostrate, and trample under foot, the fell tyrant himself, with all his infernal legions.
In conclusion, let us, then, earnestly implore of God the effusion of his Divine Spirit, that he may command us to do all things in accordance with his holy will; that he may over throw the empire of Satan, so as to have no power over us on the great accounting day; that Christ may be victorious and triumphant; that the divine influence of his law may be spread throughout the world; that his ordinances maybe observed; that there be found no traitor to, no deserter from, his standard; and that all may so conduct themselves, as to come with joy into the presence of God their King, and may reach the possess ion of the celestial kingdom, prepared for them from all eternity, in the fruition of endless bliss with Christ Jesus.
* ↑ Matt. iii. 2.
* ↑ Matt. iv. 17.
* ↑ Matt. v. 3.
* ↑ Luke iv. 43.
* ↑ Matt. x. 7.
* ↑ Luke ix. 60.
* ↑ Acts i. 3
* ↑ Matt. vi. 33
* ↑ Ps , xxii. i.
* ↑ Matt. xxv. 11.
* ↑ Matt vii. 21.
* ↑ Gal. v. 17.
* ↑ Rom. vii. 24.
* ↑ Ps. cxviii. 89.
* ↑ Luke xv.
* ↑ Vid. Chrys. in Ps. 118. et in c. 4. Isai. et hom. 62. ad pop. Antioch, item, et hom. 69. et in serin, de vanit. et brevit. vitae. Aug. lib. 10. Confess, c. 28 et 31. et lib. 21. de civil. Dei, c. 14. etlib. 21. c. 22.
* ↑ Ps. xciv. 4.
* ↑ Esth. xiii. 9.
* ↑ Ps . xxii. 1.
* ↑ Isa. xxxiii. 22.
* ↑ John xviii. 36.
* ↑ Ps.ii. 6.
* ↑ Rom. xiv. 15.
* ↑ Gal. ii 29.
* ↑ Luke xvii. 21
* ↑ Matt. xxv. 34.
* ↑ Luke xxiii. 4.
* ↑ John iii. 5.
* ↑ Eph v. 5.
* ↑ Matt. xiii.
* ↑ John iv. 14.
* ↑ See article, " Resurrection of the body."
* ↑ Is. liv. 2.
* ↑ Is. lx. 3.
* ↑ Tit i. 16.
* ↑ Matt. xiii. 44.
* ↑ Phil. iii. 8.
* ↑ Matt. xxiii. 45.
* ↑ Rom. viii. 35.
* ↑ Is. lxiv. 2. 1 Cor. ii. 9.
* ↑ Rom. viii. 15.
* ↑ Matt. xi. 12.
* ↑ Matt. xix. 17.