eschatology, as an eschatological realism which is decisive for the present life of the church and the present experience of believers—then, we ask, does this stress on “realized” or “inaugurated” eschatology take adequate account of the concrete and sobering realities of human affairs and every day living? Does not an emphasis on the present eschatological kingship of Christ inevitably tend toward a “theocratic triumphalism” which gravely underestimates the significance of Christ’s return and of