Part One Section Two Chapter Two Article 7
Overview
Paragraphs 668-677 of the Catechism of the Catholic Church articulate the Magisterium's eschatological vision, heavily emphasizing an 'already/not yet' framework. It asserts that Christ, following His Ascension, currently possesses all cosmic power and reigns on earth through His Body, the Catholic Church, which is described as the 'kingdom of Christ already present in mystery.' However, this reign is not yet fully realized in power and glory. The text explicitly rejects 'millenarianism' and secular messianism, teaching instead that the Church will not experience a progressive historical triumph. Rather, the present age is marked by distress, trial, and the ongoing attack of evil powers. Christ's imminent return is delayed until the 'full inclusion' of the Jews. Before the eschaton, the Church must endure a final Passover—a severe trial and persecution characterized by the supreme religious deception of the Antichrist. The ultimate fulfillment of the Kingdom will only occur through God's miraculous victory over evil in the Last Judgment, culminating in a new heaven and new earth. The text uniquely positions the Eucharist as the primary means by which Christians pray to hasten this return.
Key Figures
- Jesus Christ: The Lord of the cosmos and history, Head of the Church, whose return in glory will bring about the Last Judgment and the fulfillment of the Kingdom.
- The Holy Spirit: The divine person by whose virtue Christ exercises authority over the Church during the present age.
- St. Peter: Quoted as an apostolic authority regarding the necessity of Israel's repentance for the times of refreshing to come.
- St. Paul: Quoted as an apostolic authority regarding the 'hardening' of Israel and their eventual 'full inclusion' in salvation.
- The Antichrist: The ultimate eschatological deceiver who will offer a pseudo-messianism, glorifying man in place of God, leading to a final trial for the Church.
Doctrines Analyzed
Key theological claims identified in this text:
Inaugurated Eschatology and Cosmic Lordship
Assertion
Christ currently possesses all power in heaven and earth, and human history is transcendently fulfilled in Him.
Evidence from Text
Christ's Ascension into heaven signifies his participation, in his humanity, in God's power and authority. Jesus Christ is Lord: he possesses all power in heaven and on earth.
Evangelical Comparison
Evangelicalism and Catholicism share a robust agreement on the cosmic Lordship of Christ post-Ascension. Both traditions affirm that Christ is currently seated at the right hand of the Father, possessing all authority (Matthew 28:18). This 'already/not yet' eschatological tension—that the Kingdom is inaugurated but awaits consummation—is a standard feature of historic orthodox Christianity, including Evangelicalism.
Ecclesiological Identification with the Kingdom
Assertion
The Kingdom of Christ is already present in mystery specifically within the Catholic Church, which is endowed with real sanctity and authority.
Evidence from Text
As Lord, Christ is also head of the Church, which is his Body... 'The kingdom of Christ (is) already present in mystery', 'on earth, the seed and the beginning of the kingdom'.
Evangelical Comparison
This doctrine presents a significant divergence. While Evangelicals agree that Christ is the head of the Church (Ephesians 5:23), Evangelical ecclesiology distinguishes between the visible, institutional church and the invisible, universal Church (the true Body of Christ comprising all regenerate believers). The Catechism closely identifies the 'kingdom of Christ' with the institutional Catholic Church, asserting that Christ exercises authority over the Church through the redemption. Evangelicals reject the notion that any single earthly institution or denomination is the definitive 'seed and beginning' of the Kingdom, viewing this as a violation of the Universal Priesthood and the spiritual nature of the Kingdom (John 18:36).
Eucharistic Hastening of the Parousia
Assertion
Christians pray to hasten Christ's return primarily through the sacrament of the Eucharist.
Evidence from Text
That is why Christians pray, above all in the Eucharist, to hasten Christ's return by saying to him: Maranatha! 'Our Lord, come!'
Evangelical Comparison
The text elevates the Eucharist as the primary ('above all') means by which the Church prays to hasten the Second Coming. In Evangelical theology, the Lord's Supper is an ordinance of remembrance and proclamation (1 Corinthians 11:26). While it looks forward to the eschatological banquet, Evangelicals do not attribute to the ritual itself a mediatorial power to 'hasten' the Parousia. This reflects the broader Catholic emphasis on sacramental efficacy versus the Evangelical emphasis on Sola Scriptura and the sufficiency of faith.
The Conversion of Israel
Assertion
Christ's glorious return is suspended until the Jewish people corporately recognize Him as the Messiah.
Evidence from Text
The glorious Messiah's coming is suspended at every moment of history until his recognition by 'all Israel', for 'a hardening has come upon part of Israel' in their 'unbelief' toward Jesus.
Evangelical Comparison
The Catechism's assertion that a future, corporate conversion of ethnic Israel is a prerequisite for the Second Coming finds strong resonance within Evangelicalism. Based on Romans 11:25-26, many Evangelicals hold that God still has a redemptive plan for the Jewish people. While Reformed/Covenantal Evangelicals might interpret 'all Israel' spiritually as the Church, a vast segment of Evangelicalism agrees with the Catholic assessment here that a literal, future turning of the Jewish people to Christ will precede or accompany the eschaton.
The Final Trial and Antichrist
Assertion
Before the Second Coming, the Church must endure a final persecution and the deception of the Antichrist, a pseudo-messianism.
Evidence from Text
Before Christ's second coming the Church must pass through a final trial that will shake the faith of many believers... the supreme religious deception is that of the Antichrist, a pseudo-messianism by which man glorifies himself in place of God...
Evangelical Comparison
The text outlines a classic amillennial/post-tribulational view: the Church will remain on earth to face the Antichrist and a final, severe persecution before Christ returns to execute the Last Judgment. Evangelicals universally affirm the reality of the Antichrist (1 John 2:18, 2 Thessalonians 2:3-4). However, Evangelicalism contains diverse views on the timing of the Rapture (pre-tribulation, mid-tribulation, post-tribulation). Dispensational Evangelicals would disagree that the Church goes through the final wrath, believing the Church is raptured prior to the Antichrist's reign, whereas historic premillennialists and amillennialists would agree with the Catholic sequence.
Condemnation of Millenarianism
Assertion
The Church dogmatically rejects any form of millenarianism (a literal earthly reign of Christ before the final judgment) and secular messianism.
Evidence from Text
The Church has rejected even modified forms of this falsification of the kingdom to come under the name of millenarianism, especially the 'intrinsically perverse' political form of a secular messianism.
Evangelical Comparison
This is a point of structural friction. The Catholic Church uses its Magisterial authority to officially condemn 'millenarianism' (Premillennialism—the belief in a literal 1,000-year earthly reign of Christ, Revelation 20:1-6). While many Evangelicals are Amillennial and agree with the Catholic theological conclusion, Evangelicalism as a whole operates on Sola Scriptura, allowing for exegetical diversity on non-salvific issues. Premillennialism is highly prevalent in Evangelicalism. The friction lies not just in the eschatological timeline, but in the Catholic Church's claim to possess the authority to definitively close exegetical debate on the interpretation of Revelation 20.
Comparative Analysis
Theological Gap (Summary)
The primary divergence lies in ecclesiology and sacramental theology. The text identifies the Catholic Church and its sacraments as the definitive presence of the Kingdom on earth and the primary means of hastening Christ's return.
Theological Gap (Explained)
The theological gap centers on the intersection of ecclesiology, sacramentology, and eschatology. Evangelicals hold to the Universal Priesthood and the invisible nature of the true Church, viewing the Kingdom of God as a spiritual reality inaugurated in the hearts of regenerate believers across all denominations. In contrast, Paragraph 669 explicitly identifies the institutional Catholic Church as the 'seed and the beginning of the kingdom' on earth. This institutional exclusivity is compounded in Paragraph 671, which elevates the Eucharist—a sacrament administered exclusively by validly ordained Catholic priests—as the preeminent method ('above all') by which the Church hastens the Parousia. This violates the Evangelical tenets of Sola Scriptura (which does not prescribe the Lord's Supper as an eschatological catalyst) and Sola Fide (by embedding eschatological hope within a sacramental framework rather than resting entirely on the sovereign grace and timing of God). Additionally, the Magisterial condemnation of millenarianism (676) conflicts with the Evangelical commitment to Sola Scriptura, which allows for Premillennial interpretations of Revelation 20.
For All Ages
Imagine the Kingdom of God is like a massive, beautiful invisible castle that all true Christians live in. Evangelicals believe you enter this castle just by trusting in Jesus, and no single earthly club or building owns the castle. But this Catholic text says that the Catholic Church itself, with its specific leaders and rituals, is the visible beginning of that castle on earth. Furthermore, the text says that taking the Eucharist (Communion) is the main way Christians pray to speed up Jesus' return. Evangelicals believe Communion is a special way to remember what Jesus did, but they don't believe the ritual itself has the power to make Jesus come back faster.
Friction Points
Universal Priesthood / Ecclesiology
Identifies the Kingdom of God exclusively with the institutional Catholic Church and its specific sacraments.
Sola Scriptura
Elevates the Eucharist to a mediatorial role in hastening the Parousia, a concept not found in the biblical text regarding the Lord's Supper.
Sola Scriptura
Uses extra-biblical Magisterial authority to dogmatically condemn millenarianism, closing off valid exegetical debate on Revelation 20.
Semantic Warnings
Terms that have different meanings between traditions:
"The Church"
In This Text
The visible, institutional Roman Catholic Church, complete with its sacraments and hierarchical institutions.
In Evangelicalism
The universal, invisible body of all regenerate believers who have been justified by faith in Christ, regardless of denominational affiliation.
"Eucharist"
In This Text
The Catholic sacrament of the altar, involving the real presence of Christ, used here as a primary prayer to hasten the Second Coming.
In Evangelicalism
The Lord's Supper, an ordinance of memorial and proclamation of Christ's death until He returns.
Soteriology (Salvation)
Salvation Defined: Ultimate deliverance from the final trial, resurrection from the dead, and entrance into the fulfilled Kingdom of God in the new heavens and new earth.
How Attained: By remaining faithful to Christ through the pilgrim Church, participating in her sacraments, and enduring the final Passover/trial without apostatizing to the Antichrist.
Basis of Assurance: Assurance is found in the objective reality of Christ's current reign and the promise of His return, though tempered by the warning that the final trial will 'shake the faith of many believers.'
Comparison to Sola Fide: The text does not explicitly address justification by faith alone. However, its emphasis on the 'pilgrim Church, in her sacraments and institutions' as the vessel through which believers await revelation implies a sacramental framework for enduring to the end, which contrasts with the Evangelical belief that faith alone secures the believer eternally (Romans 8:38-39).
Mandates & Requirements
Explicit Commands
- Pray 'Maranatha' (Our Lord, come!) to hasten Christ's return.
Implicit Obligations
- Maintain vigilance and faith during the present time of 'distress' and trial.
- Reject secular messianism and political utopianism as 'intrinsically perverse'.
- Prepare to endure the final trial and persecution without apostatizing.
- Recognize and resist the religious deception of the Antichrist.
Ritual Requirements
- Participate in the Eucharist as the primary means of praying for Christ's return.
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- When you think about the Kingdom of God, do you see it primarily as a spiritual reality in the hearts of believers, or as a visible institution on earth?
- The Catechism mentions that the Eucharist is the main way to pray for Jesus to return. How do you personally experience the Eucharist in relation to the Second Coming?
- How do you feel when you read about the 'final trial' that will shake the faith of many believers? Where do you find your assurance that you will stand firm?
Redemptive Analogies
Bridges from this text to the Gospel:
Maranatha - The longing for the King's return
Both Catholics and Evangelicals share a deep, groaning desire for the world to be made right by the return of Jesus. This shared longing for justice, peace, and the presence of the King can be a powerful bridge to discuss how we are made ready for His return—not through our own endurance or institutional affiliation, but by being clothed in His righteousness through faith.
Spiritual Weight
Burdens this text places on adherents:
The text emphasizes a coming 'final trial that will shake the faith of many believers' and a 'supreme religious deception.' For a Catholic relying on their own endurance and sacramental participation, this can create a profound fear of falling away or being deceived by the Antichrist, lacking the absolute assurance of eternal security provided by the finished work of Christ.