The course of history as a whole is no object of experience; history has no eidos, because the course of history extends into the unknown future.

The constancies and equivalences adumbrated work havoc with such settled topical blocks as myth and philosophy, natural reason and revelation, philosophy and religion, or the Orient with its cyclical time and Christianity with its linear history. And what is modem about the modem mind, one may ask, if Hegel, Comte, or Marx, in order to create an image of history that will support their ideological imperialism, still use the same techniques for distorting the reality of history as their Sumerian predecessors?

The course of history as a whole is no object of experience; history has no eidos, because the course of history extends into the unknown future.

The experience of a cosmos existing in precarious balance on the edge of emergence from nothing and returning to nothing must be acknowledged, therefore, as lying at the center of the primary experience of the cosmos.

Christ is the head of the corpus mysticum, which includes all men from the beginning of the world to its end. He is not the president of a special-interest club.

The death of the spirit is the price of progress.

The problem of an eidos in history, hence, arises only when a Christian transcendental fulfillment becomes immanentized. Such an immanentist hypostasis of the eschaton, however, is a theoretical fallacy.