The last post shows the way that the ‘Israelite phase’ had a sequence aspect, while the onset of the major religions were in the ‘middle period’ or stream events, showing the action of historical individuals in a different mode.
Now if we proceed to the modern transition, taken as such in this model, i.e. a coordinated transformation from the sixteenth to the early nineteenth century, we are forced to a strange conclusion: the Reformation shows a sequence effect, in principle an entirely different transformation than we have seen at any earlier stage of Xtian history. That’s very strange indeed. But after considerable thought it makes sense. The Reformation is part of a larger process of world history that, by our assumptions of a coordinated transformation, has no intrinsic connection to religion: it is multitasking multiple strains, from religion, to science, to philosophy, art, music, politics, etc… The result is a curious mystery that dwells in its early phase on a transformation of religion and then moves rapidly to a new set of considerations, from politics, to revolutionary ideologies, e.g. abolitionism, etc… In fact we can see that the birth of what we call secularism emerges here, but we have misunderstood that now. It is not antireligious so much as a slow progression beyond itself to either a new form of religion, or to a set of philosophical endgame beyond which lies a possible ‘religiousness’ but not cultic religion. And much else is happening here: the forms of world religon enter in the stage of the new age movement; the larger system is starting to reset itself, with a still unknown future conclusion!
This might suggest why Protestantism is subject to such confusion as an unstable series of transformations.
This requires another discussion, but we should advise the Protestant world of the strange way their ‘reformation’ has changed the character of that religion, in principle connected to a deeper source than the original religion of the Roman Empire. In fact, we can see the Protestant Reformaion, like a man shot out of a canon, is still underway and at the moment hijacked by the equivalent of the new atheism, but the future of secularism and religion as one or as opposites is an unfinished tale. The question of ‘god’ is almost a distraction here: this system doesn’t use our terms of ‘god’. It seems top have a better on that altogether.
Enough for now.