The Coming of the Kingdom not above nor in front

(Lk 17:20-25)

The theme of the coming of the Son of Man is pre-Christian, and all the data of the text already appear in the Jewish apocalyptic. But in it the Eternal One will come and will be seen at the end of time.

Then as now, according to the leaders of popular religiosity, the Kingdom would be established after all the people had come to perfect observance of the Law and traditions.

As a reward for our obedience, God would have granted the coming of the Messiah, and his people would have welcomed him [descended from the pinnacles or clouds] in a solemn manner, as one does a prince.

But in the Gospels the term Kingdom of God designates the sphere in which the Father 'reigns', i.e. the community of believers - where the future of the Lord on earth already breaks through in the logic and active power of Easter.

In it, a creative and regenerating Providence tirelessly intervenes, in the Persons and in the qualitative virtue of its People.

Through the authentic Church semper conformanda, life opens up to its Action - and our lives are radically transformed.

This is accomplished, both through Friendship in us and by casting Hope. Divinising lymph and Dream, which activates new configurations.

For the Father does not govern his children by issuing provisions as a sovereign would, but by transmitting his own Life of indestructible quality. 

Therefore, he does not ask for obedience - like a king - but for likeness.

It is the Gift, and knowing how to read into things, then our relational quality and commitment, that realise or decelerate the establishment of a new, continually replenished world.

Nothing to do with predictions (v.20): it is the unexpected wisdom of the Gift, and God's 'power' in reverse. Not forceful, not aggressive.

He himself places himself not in front of or above, but "in the midst". Nothing peremptory, overflowing, gigantic.

Thus his own who genuinely represent him.

The Father is not a leader; let alone one who can afford to legitimise exclusivist attitudes.

The latter can unfortunately be found in pyramid situations; in insulting choices made by some leaders, who, in order to feel like 'someone', always assign others to be behind or below [especially those who do not revere them].

On the contrary, God is equidistant from everyone, this is the criterion of evaluation - the only overriding attribute, the imperative of true leaders, the most forthright and transparent.

Family style.

In short, 'Heaven' does not dispose that some elected ones be allowed to place themselves near and above - others destined for the rear, discarded because they are less useful to the objectives.

There is no one who says he represents him and can make himself 'big', always in a dominant position. However high - and you small, always below.

On the contrary. "In the middle": to illuminate all circumstances.

To cohabit with women and men, like a bride; to prepare and take root in hearts in an amiable, intimate, convincing way.

The coming of his Kingdom we will not be able to admire as if it were a professional show - a spectacle of old or new elected officials in power, supported by office-bearers (and as many papier-mâché dummies, also scaling).

The Fraternities' presence in the world is woven of real life, not of roles or vague narratives, sophisticated representations or illusions.

Thus the Church will not be an anonymous and hostile society [more or less invoked] of sacred self-celebrations. Nor of meritorious works, or of strength - perhaps for some, of profit.

Nor, turbo-efficient agency, cunningly drawing the greatest 'return'.

The Community that Comes should not belong to the mundane, but escape all predictability and limitation. 

The alternative Kingdom is of the human condition, yet... a form that does not accept finitude as its sole destiny, nor does it adapt to our petty measure of determinacy and reassurance.

The Kingdom in Persona Christi shimmers a lucid and dreamy Energy, close and projective, which does not impose itself: it animates the entire afflatus of creatures who put themselves at stake.

Outside of its ordinary circuits, the Lord does not ask for any glorious manifestation of rich screens, archaic horizons or conversely disembodied; nor intolerance, disparity, detachment.

"The Kingdom of God does not come in such a way that it can be observed, nor will it be said, 'Here or there'" [vv.20b-21a, Greek text].

It is not about the end of the world, but the end of a certain type of successful model of humanity.

And the opportunity to overthrow the [ancient or fashionable] concatenations presents itself at any moment; it flickers immediately (v.24).

"For as the thunderbolt, shining from one end of the sky shines to the other end of the sky, so shall the Son of man be [in his day]".

Jesus is the authentic, sudden Dream of Jacob, which foreshadowed a vast descent; further unfolded (Gen 28:10-22) and become reality.

But no one would have expected the Messiah to be identified with the "Son of Man" (vv.22.24), the One who creates abundance where there is none - and previously it did not seem permissible to expand.

The new bond between God and human beings is in the Brother who becomes the "next of kin", who creates an atmosphere of humanisation with broad contours - not at all discriminating.

"Son of Man" is the one who, having reached the highest human fullness, comes to reflect the divine condition and radiates it widely - not selectively as expected.

"Succeeded Son": the Person with the definitive step, who in us aspires to the most dilated fullness in events and relationships, to an indestructible carat within each one who approaches [and encounters divine marks].

It is growth and humanisation of the people: the quiet, true and full development of the divine plan on humanity.

"Son of man" is therefore not a religious, guarded, controlled and reserved title, but an opportunity for all those who adhere to the Lord's proposal, and reinterpret life in a personal creative way.

They overcome the firm and proper summary boundaries, making room for the Gift; welcoming from Grace fullness of being and character, in its new unrepeatable tracks.

And we particularly precarious ones, feeling totally and undeservedly loved, discover other facets... we change the way we are with ourselves, and the way we read history.

Therefore, we can grow, realise ourselves, flourish, radiate the wholeness we have received - with no more closures.

With no more one-sided supremacy.

Here we are in Christ: from Son of David [the absolutely victorious military leader, who would impose the Law and subjugate the other nations] to 'Son of Man'.

As Card. Bassetti in commenting on the encyclical Fratelli Tutti, the Magisterium's most recent appeal is also a call to "shorten distances and not erect walls".

This brings the faithful into contact with the inner nature of the Kingdom. And in this way they come to know its wisdom, its hidden action - which extracts fruitfulness from the chaotic sides.

From other veins, even dissident ones, yet flowing with Spirit.

Otherwise, it can also appear that God loses control of history.

And we, discouraged, stand on one side of the road, watching intimidated, perhaps surrendered; hoping for the arrival of other, external things.

Instead, step by step his project of humanisation is realised - here - in all those who accept the proposal to accentuate their lives, giving of themselves.

No Dominion.

To internalise and live the message:

How do you incarnate the prophecy of the Messiah who comes without ceasing? Do you personally respond or do you run after striking events?

What do you consider to be the wrong paths or end-of-the-world fantasies that deaden the life of the Kingdom?