[586] in the name of the ultimate, to FIGHT AGAINST the CONCRETE demonic^a powers. And we found two of them especially important, in the social realm, namely at that time^b nationalism^c and capitalism. In the name of the ultimate principle of love^d and justice^e, we demanded a fight against these demonic forces, their undercutting, their destruction. This was the meaning of the fight of religious socialism^f against the one side, the Lutherans^g. We had the same critical atittude [sic.] toward utopian Marxism^h. We said that, in time and space, under the conditions of man’s estrangementⁱ--which by the way is a Marxian and Hegelian term--there is no possibility of actualizing the kingdom of God^j in time and space. Every attempt to do so is utopia, and utopia is a form of idolatry^k which, like all idolatry, after a certain time NECESSARILY leads to what I like to call metaphysical^l disappointment--not a disappointment about a CONCRETE expectation, but disappointment about an ultimate commitment, and therefore a tragic and destructive disappointment, the disappointment the consequences of which always are emptiness and the danger of falling into OTHER demonic^m powers. This was our criticism of Marxism, of the utopian progressivistic belief in the coming of the kingdom of God in terms of justiceⁿ on earth. On this basis we used a term which in the meantime--several terms, but the first of them-- which has in the meantime been accepted largely, namely the term kairos^o. This term was not simply taken from the New Testament ^planguage, where kairos means the time ^qof fulfillment, the right time, the time in which the eternal breaks into the temporal and makes it infinitely meaningful. This concept^r was taken out of the New Testament and applied to an interpretation of history^s. We accepted