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Its coming is nothing less than the great divine break-through, the "rending of the heavens" (Isaiah 64:1) The kingdom of heaven is, therefore, absolutely transcendent in its origin, it is the revelation of God's glory (Matt. 16:27; 24:30; Mark 8:38; 13:26, etc.).

The kingdom of God is not a state or condition, not a society created and promoted by men (the doctrine of the "social gospel"'). It will not come through an immanent earthly evolution, nor through human moral action; it is not men who prepare it for God.

The idea of the coming of the kingdom is preeminently the idea of the kingly self-assertion of God, of His coming to the world in order to reveal His royal majesty, power and right. This absolutely theocentric idea of the kingdom of heaven should always be borne in mind.

A pneumatic allegorical exegesis served to harmonize it all with scripture, but actually, in this theology of Origen, the Christian religion was dissolved into ideas. It sought to make a deal between the church and the world, faith and science, theology and philosophy, a compromise between the foolishness of the cross and the wisdom of the world.

“The papacy is a Christian universal monarchy, erected on the popular spirit of Ancient Rome”

11and be ready for the third day. For on the third day  gthe LORD will come down on Mount Sinai in the sight of all the people. (Exod 19:11)