This concludes our brief look at the way in which the eonic model, based on the eonic effect, clarifies the enigma of the Old Testament. The basic framework is too elegant, it seems, to be wrong, and yet it must be admitted that it transposes the traditionalist understanding quite severely. But there is no going back to the largely mythological rendering of the chronicle recorded in the Old Testament. The demands of faith applied to historical fact, to produce the literalist interpretation of the biblical text, has ended by doing a disservice to its adherents cast adrift before the demands of modernity. The last phase of the Reformation has come and gone and yet no awareness the limits of Biblical interpretation seem to be able to penetrate the rigidities of faith. We can only say that this stasis is deceptive, and that time will not rest as our greater historical understanding of antiquity displaces traditionalist accounts. But an obstacle in the way of true secularization itself has resulted from the dominant strain of scientism and evolutionism that has simply dismissed religion as an hallucination of genetic adaptation. We can see that religion and its evolution intimately bound up in the complexity of the development of civilization and globalization and that its relative motions in the eonic sequence generate the sense of the transcendental, a perspective that demands something like a Kantian analysis of its failed efforts to explicate theistic intervention in history. The result is more compelling than the original and satisfies at once the demands of religion vs science, and the sacred and secular, evolution, and universal history, in a spectacular unity of thought that can enable us to put aside childish things even as we see the true meaning and significance and ironic relevance of the great insight into history and evolution first given by the redactors of the Old Testament. For what that text shows is one of the great episodes of the evolutionary, in the image of the relative transformations of religion that have occurred at all stages of civilization. The result is a richer insight into religious history than that possible either to the religionist himself or the so-called secularist caught up in the temporary phase of reductionist scientism. 

 It might prove fruitful to take these remarks as a stepping stone to the text of World History And The Eonic Effect.