Primitive Christianity was not an absolute religion; it had limits. These limits were both theoretical and practical.

Firstly, Christianity, which was the direct victory of Spirit over Chaos (Satan), could not be impartial toward the enemy that had only barely been vanquished. The more practical, rather than contemplative spirits, men of will, rather than intelligence (and that is the majority) retained traces of the battle and of hatred. Those men could not see Satan as an organ of divinity, they could see him only as an enemy; from here sprang dualism, the separation of the reign of God and of Satan, the division of humanity into the elected and the damned, the doctrine of Hell and eternal suffering—all those absurdities and horrors that will end in the ruin of historical Christianity.

And this theoretical dualism that proved fatal for dogma combined with practical dualism that was fatal for the Church. Christianity presented itself originally as an otherworldly principle that could have nothing in common with the things of this world (God and Caesar).^[a]

It is clear that this separation could only be provisional, for in the end all powers of this world must be subordinate to Christ. In the end, the Church must completely penetrate the State with its Spirit, must employ the State as its organ. Bur, for such a true penetration, the Christian Church must first completely penetrate human society; the Christian principle must entirely take control of the heart, the Spirit, and the lives of men. Then the external life of society, as well as of the State, which regulates that life, becomes only the expression, the external manifestation of internal life, regenerated by the Church. Before the Church could attain this penetration, only an external union was possible between it and the State. In the beginning, when the State remained overtly pagan, even that unity was impossible. There was only battle. But, when the Demiurge saw that violence and persecutions were only strengthening the Church, it used another means. Through a prince who was completely under its influence (Constantine), it submitted to the Church only externally and falsely, without changing the principle of the pagan and demiurgic State in any way, without transforming or christianizing it in any way. The empire of Constantine differed in no essential way from the empire of Diocletian. The Church, which was powerful enough to impose on the State, but not powerful enough to assimilate it, accepted the compromise; thus was formed that hermaphrodite society called the Byzantine Empire.^[a]

It was different in the West. There, the Church did not deal with an organized State, but with the chaotic forces of barbarians. It conserved its social authority and truly subordinated them, but did not have the inner power to regenerate them as a whole and to make of their savage kingdoms its own organs. Regeneration or christianization of the barbarians was always on an individual basis. The masses were Christian only externally. Barbarian pagan society remained feudal, a situation continued by the mockery of the Romanic-German Empire. Soon, these heterogeneous elements—the Church, the empire, the feudal system entered into battle. In this violent battle, the Church naturally lost its purely spiritual and peace-loving character, and transformed itself into the militant papal monarchy. It is natura that, in their earthly sphere, the earthly powers should be victorious;^[a] itis true that the Holy Empire, because of its equivocal and artificial nature, began to cede power to the papacy; but the feudal system, which was a natural organization, was victorious when it concentrated its forces under the feudal kings. If the emperor ceded to the pope, the king made him his prisoner.^[b] Thus, in the practical sphere, toward the end of the Middle Ages, the Demiurge achieved a double success, through the victory of royalty over the papacy, and through the transformation of the papacy itself into a temporal force.

The secularization of the Church in the theoretical sphere was even more fatal for Christianity, for the Church exercised its authority over the Spirit and the Mind, but there is no external force capable of subordinating Mind. Mind revolted and destroyed the Church’s authority in the theoretical sphere.^[a] But as the Church was the sole representative of Christianity, mo matter how disfigured; the revolt and negation of the Church was the negation of Christianity. The progress of this negation was well marked: Episcopal Protestantism, Presbyterian Protestantism, Unitarianism or Socinianism,^[101] Deism,^[b] Atheism (and Materialism).

The progress of the Demiurge in the practical sphere: absolute Monarchy, Parliamentarianism, Republicanism, Socialism, and Anarchy.

Thus we see that, in the practical sphere as well as in the theoretical sphere, the profits of the victories of the Demiurge belong to the Spirit of Chaos, which is in perfect accord with the middling nature of the Demiurge, being able to possess neither beginning nor end. But, as the Spirit of Chaos by its nature is only negative, and cannot be the principle of life in any way, the victories of the Demiurge come to profit the third principle, the Soul.

After all the external or demiurgic forms of life are destroyed, the Soul must look in itself for the principles of a new life; it must return inward to itself, retire its external powers, concentrate itself, potentialize itself. This return of the Soul begins in theory (for theory, in actual conditions, is the direct sphere of her actions).^[a] From there begins the development of modern speculative philosophy, which wants to create the world of the interior. (This is the difference from ancient philosophy; the latter is the philosophy of the objective Logos, while modern philosophy is the philosophy of the subjective soul, of the human soul itself).^[b] The thoughts of the Soul are expressed by modern philosophers. Through geniuses, it directly communicates what it thinks to men who are capable of understanding and expressing these revelations well. This is the theoretical incarnation of Sophie.^[103]