Part One, Section Two, Chapter Two, Article 7 (Paragraphs 668-677)
Overview
This section of the Catechism expounds upon the article of the Creed: 'From thence he will come again to judge the living and the dead.' It establishes that Christ's Ascension inaugurated his messianic Kingdom, yet this reign remains 'under attack' by evil powers until the end of time. The text emphasizes an 'already/not yet' tension: Christ dwells on earth in his Church, and the Kingdom is present in mystery, yet the Church possesses a sanctity that is 'real but imperfect.' A significant portion is dedicated to the signs preceding the Second Coming. It explicitly states that the return is suspended until the recognition of the Messiah by 'all Israel,' citing the 'full inclusion' of the Jews as a prerequisite for the consummation of history. The text warns of a final trial—a 'mystery of iniquity' and religious deception centered on the Antichrist—where man glorifies himself in place of God. Theologically, it firmly rejects 'millenarianism' (the idea of a literal earthly golden age within history) and 'secular messianism' (political utopias). Instead, it teaches that the Church will not triumph through progressive historical ascendancy but must follow Christ in his death and Resurrection—a 'final Passover.' The Kingdom will be fulfilled only by God's direct intervention in the Last Judgment.
Key Figures
- Jesus Christ (Lord of History)
- The Father
- The Holy Spirit
- The Church (The Bride/Body)
- Israel (The Jewish People)
- The Antichrist
- St. Peter
- St. Paul
Doctrines Analyzed
Key theological claims identified in this text:
The Church as the Seed of the Kingdom
Assertion
The Kingdom of Christ is already present in mystery on earth within the Church, which possesses a real but imperfect sanctity.
Evidence from Text
'The kingdom of Christ [is] already present in mystery', 'on earth, the seed and the beginning of the kingdom'. (669)
Evangelical Comparison
While Evangelicals agree that the Kingdom is 'already/not yet,' the Catechism identifies the institutional Church much more closely with the Kingdom itself ('seed and beginning'). Evangelical theology generally distinguishes between the visible church (institution) and the invisible church (true believers), and sees the Kingdom as the spiritual reign of God in hearts, rather than an entity possessing 'imperfect sanctity' through sacraments and institutions.
Eschatological Role of the Eucharist
Assertion
Christians pray for the hastening of Christ's return 'above all in 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! (671)
Evangelical Comparison
The Catechism elevates the Eucharist to the central act of eschatological anticipation. For the Evangelical, prayer for the return of Christ is a constant posture of the believer's heart and not tethered to the sacramental liturgy. This reflects the Catholic view of the Mass as a re-presentation of the sacrifice, whereas Evangelicals view the ordinance as a memorial ('do this in remembrance of me').
The Corporate Passover of the Church
Assertion
The Church will not triumph historically but must follow Christ in his death and Resurrection (a final Passover).
Evidence from Text
The Church will enter the glory of the kingdom only through this final Passover, when she will follow her Lord in his death and Resurrection. (677)
Evangelical Comparison
This doctrine personifies the Church as a corporate entity that must mystically re-enact the life of Christ, including his death. While Evangelicals expect persecution (Matthew 24), they do not typically frame the end times as a sacramental 'Passover' of the institution itself, but rather as the rescue of the saints (Rapture/Gathering) and the judgment of the world.
Rejection of Millenarianism
Assertion
The Church rejects the claim that the messianic hope can be realized within history (millenarianism) or through secular politics.
Evidence from Text
The Church has rejected even modified forms of this falsification of the kingdom to come under the name of millenarianism... (676)
Evangelical Comparison
The Catechism classifies 'millenarianism' (the belief in a literal earthly reign of Christ before the final judgment) as a 'falsification.' This puts Catholic doctrine in direct opposition to Dispensationalism and Historic Premillennialism, which are dominant views in American Evangelicalism. Amillennial Evangelicals, however, would align with the Catholic rejection of a literal earthly golden age.
Comparative Analysis
Theological Gap
While the eschatological endpoints (Judgment, New Heavens/Earth) are similar, the journey there differs. The Catholic text posits the Church as a sacramental institution that must undergo a 'Passover'—a mystical participation in Christ's death. This imbues the institution itself with a role in salvation history that Evangelicals reserve for Christ alone. Furthermore, the explicit rejection of Millenarianism alienates Premillennial Evangelicals who hold to a literal interpretation of Revelation 20. Finally, the focus on the Eucharist as the primary vehicle for eschatological prayer shifts the focus from the believer's direct access to God to a mediated, sacramental access.
Friction Points
Sola Scriptura / Universal Priesthood
The text ties the Kingdom's presence to the institutional Church and its sacraments, implying a mediating structure is necessary for the Kingdom's presence.
Sola Fide / Sola Gratia
Elevating the Eucharist as the place where Christians 'above all' pray for the return suggests a ritualistic necessity for eschatological hope.
Christology (Uniqueness of Christ's Passion)
The idea that the Church must undergo a 'final Passover' risks conflating the suffering of believers with the redemptive work of Christ, or at least creating a required 'corporate martyrdom' for the institution.
Sola Scriptura (Hermeneutics)
Dogmatic rejection of Millenarianism (literal 1000 years) binds the conscience to an Amillennial view, excluding other biblical interpretations held by many Evangelicals.
Semantic Warnings
Terms that have different meanings between traditions:
"The Church"
In This Text
The institutional body with sacraments, hierarchy, and 'imperfect sanctity' that is the seed of the Kingdom.
In Evangelicalism
The invisible body of all true believers in Christ, regardless of institutional affiliation (Ephesians 1:22-23).
"Mystery"
In This Text
A reality present in the sacraments and the Church structure that is real but not fully manifest.
In Evangelicalism
A truth previously hidden but now revealed by God (Colossians 1:26).
Soteriology (Salvation)
Salvation Defined: Participation in the Kingdom, which involves the 'full inclusion' of Israel and the Church's passage through a final trial.
How Attained: Implicitly through adherence to the Church ('in her sacraments') and endurance to the end.
Basis of Assurance: The objective victory of God over evil, yet subject to the 'imperfect sanctity' of the present time.
Comparison to Sola Fide: The text focuses on corporate destiny and sacramental participation rather than individual justification by faith alone. The emphasis is on the Church's journey rather than the individual's standing in Christ.
Mandates & Requirements
Explicit Commands
- Pray 'Maranatha' (Our Lord, come!)
- Wait and watch for the return of Christ
- Reject secular messianism and millenarianism
Implicit Obligations
- Participate in the Eucharist as the primary means of hastening the return
- Endure the 'final trial' and persecution without apostasy
- Accept the 'imperfect sanctity' of the Church institution
Ritual Requirements
- The Eucharist (identified as the place where the return is prayed for)
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- The Catechism mentions the Church has a sanctity that is 'real but imperfect.' How does that impact your confidence in the Church's leadership versus trusting in Christ's perfect righteousness?
- What do you think is meant by the Church needing to pass through a 'final Passover'? How does that relate to Christ's finished work on the cross?
- When you pray 'Maranatha' in the Mass, do you feel you are hastening Christ's return? How does that affect your daily prayer life outside the Mass?
Redemptive Analogies
Bridges from this text to the Gospel:
The Longing for Justice
Humans long for a justice that politics cannot provide. This points to the need for a Savior who solves the internal problem of sin, not just external structures.
The Imperfect Church
Admitting the Church is imperfect bridges to the Gospel truth that our hope is not in the institution or other believers, but solely in the perfect Christ.
Spiritual Weight
Burdens this text places on adherents:
The text emphasizes a 'final trial' that will 'shake the faith of many.' This creates a burden of anxiety regarding one's ability to withstand the Antichrist's deception without the institutional safety net.
By tying the prayer for the return to the Eucharist, the believer may feel their eschatological hope is dependent on access to the Mass rather than their personal relationship with Jesus.
The dogmatic rejection of millenarianism restricts the believer from exploring literal interpretations of Revelation, enforcing a specific historicist/amillennial view as the only 'safe' orthodoxy.
+ Epistemology
Knowledge Source: Dogmatic Theology derived from Scripture and Tradition.
Verification Method: Adherence to the Magisterium's interpretation of history and prophecy.
Evangelical Contrast: Evangelicals verify truth by testing it against Scripture alone (Acts 17:11). The CCC presents the Church's interpretation of the 'final trial' and 'millenarianism' as authoritative dogma, not merely one exegetical option.
+ Textual Criticism
Dating: 1997 (Latin Typical Edition)
Authorship: Promulgated by Pope John Paul II; drafted by a commission led by Joseph Ratzinger.
Textual Issues: No significant manuscript issues; this is a modern dogmatic text.