Jesus and the Reign of God
The Reign of God as Community
Thursday, November 19, 2020
The world has suffered much from the various forms of Christian colonialism. Yet the Reign of God is an alternative to domination systems and all “isms.” Jesus teaches that right relationship (i.e., love) is the ultimate and daily criterion. If a social order allows and encourages strong connectedness between people and creation, people and each other, people and God, then you have a truly sacred culture: the Reign of God. It is not a world without pain or mystery, but simply a world where we are connected and in communion with all things.
The Kingdom is about union and communion, which means that it is also about mercy, forgiveness, nonviolence, letting go, solidarity, service, and lives of love, patience, and simplicity. Who can doubt that this is the sum and substance of Jesus’ teaching? In the Reign of God, the very motive for rivalry, greed, and violence has been destroyed. We know we are all part of God’s Beloved Community.
Author, activist, and community organizer Lisa Sharon Harper describes it in this way:
Evidence of the presence of the Kingdom of God is thick wherever and whenever people stand on the promise of God that there is more to this world—more to this life—than what we see. There is more than the getting over, getting by, or getting mine. There is more than the brokenness, the destruction, and the despair that threaten to wash over us like the waters of the deep. There is a vision of a world where God cuts through the chaos, where God speaks and there is light. There is a vision where there is protection and where love is binding every relationship together. 
Jesus did not come to impose Christendom like an imperial system. Every description he offers of God’s Reign—of love, relationship, non-judgment, and forgiveness, where the last shall be first and the first shall be last—shows that imposition is an impossibility! Wherever we have tried to force Christianity on people, the long-term results have been disastrous. The Gospel flourishes in the realm of true freedom.
But it is a freedom we must choose for ourselves. It is almost impossible to turn away from what seems like the only game in town (political, economic, or religious), unless we have glimpsed a more attractive alternative. It is hard to imagine it, much less imitate it, unless we see someone else do it first. Jesus is that icon of the more attractive alternative, a living parable. Jesus has forever changed our human imagination, and we are now both burdened and gladdened by the new possibility. There is good news to counter the deadening bad news, but one first has to be turned away from a conventional way of understanding.
I do not think that Jesus ever expected that the whole world would become formally Christian, but his truth about right relationship and his proclamation of the power of powerlessness will save the world from self-destruction.
 Lisa Sharon Harper, The Very Good Gospel: How Everything Wrong Can Be Made Right (Waterbrook: 2016), 205.
Adapted from Richard Rohr with John Bookser Feister, Jesus’ Plan for a New World: The Sermon on the Mount (Franciscan Media: 1996), 7, 11, 13.