Living Between the Times: Understanding Inaugurated Theology and the "Already/Not Yet" Kingdom of God

The Christian life is marked by tension—not the kind that stems from anxiety or fear, but the deep theological tension of living in two overlapping realities. This tension is best expressed in the now well-known phrase: the Kingdom of God is “already, but not yet.” It is both “here, but not fully here.” This concept, often referred to as inaugurated theology, was first developed by Princeton theologian Gerhardus Vos and has become a foundational lens for interpreting God’s redemptive work throughout history.

Today, many Christians affirm that while the Kingdom of God has broken into the present through the ministry, death, and resurrection of Jesus Christ, its full consummation is still future. The implications of this inaugurated Kingdom are profound. Because the Kingdom is already here, believers expect to witness God’s power and presence in tangible ways. The Holy Spirit dwells within every Christian, equipping the Church with spiritual gifts and empowering it for mission. Signs of the Kingdom’s arrival include successful evangelism, fruitful missionary work, social renewal, and even miraculous healings. In this framework, the role of individual believers—and the Church collectively—is to represent the reign of Christ to the world. This includes not only proclaiming the gospel, but also engaging in social justice, mercy, and cultural renewal, demonstrating what it looks like when Jesus reigns.

Yet the Kingdom is also not yet—not here in its full expression. Evil, suffering, and death persist. Christians still get sick, mourn, and die. Though the Spirit is present, our knowledge of God is incomplete. The ongoing presence of war, poverty, and injustice reminds us that we live in the overlap of two ages: the present evil age and the age to come. The power of the Kingdom is real, but its full victory will only be realized at the end of the age.

There is also theological debate over when and how the Kingdom of God is fully realized. Some Christians believe the Kingdom came in its fullness in the first century, particularly at the destruction of the temple in A.D. 70. In this view, Jesus’ reign is spiritual and internal, justified by statements like, “My Kingdom is not of this world,” “The Kingdom is among you,” and “The Kingdom is within you.” These sayings emphasize the present spiritual reality of Jesus’ rule, even if it is not yet visible in total societal transformation.

This theological tension is deeply embedded in the writings of the Apostle Paul. As James Dunn explains, Paul’s entire framework of salvation is marked by the eschatological tension between the “already” and the “not yet.” According to Dunn, something decisive has occurred in the believer’s life through faith in Christ, but the full realization of salvation is still ahead. Paul speaks, for example, of redemption already secured (Romans 3:24; Colossians 1:13–15; Ephesians 1:7), yet he also speaks of awaiting the redemption of the body (Romans 8:23), and being sealed for a future day of redemption (Ephesians 4:30).

We see the same dynamic in justification and sanctification. Believers are already declared righteous and set free from sin (Romans 6:18, 22), yet Paul also says that on the last day, it is the doers of the law who will be justified (Romans 2:13), pointing to a future vindication. Eternal life, reward, and inheritance are promised, but are still future realities (Colossians 3:24; Ephesians 1:18). This is captured succinctly in Romans 5:9–10: “Much more surely then, now that we have been justified by his blood, will we be saved through him from the wrath of God.” Justified now—saved from wrath in the future.

This tension continues in Romans 6, especially verses 12–23, where Paul exhorts believers to live out the implications of their already-secured freedom in Christ. He reminds them that although sin no longer reigns over them, they must still actively present themselves as instruments of righteousness. This call to live in holiness reflects the tension of living between what is true spiritually and what will be true fully when Christ returns.

Inaugurated theology helps Christians live faithfully in this in-between time. It keeps us from spiritual complacency by reminding us of the work still to be done, but it also guards us from despair by affirming the power and presence of Christ now. The Kingdom has come, and the Kingdom is coming. We are redeemed, but we wait for full redemption. Christ reigns, but every knee has not yet bowed. And in this divine tension, we are called to live with hope, perseverance, and purpose.