The third period is monasticism, where the monastic ideal will grasp mankind, and the production of new generations will cease. Therefore this is by necessity the last period. It has higher graces given by the Holy Spirit than the sacramental graces of the end period, and higher, of course, than the law of the first period.
While the 2nd period is prepared already in Judaism–where there are some sacramental there are some sacramental graces – the 3rd period is prepared in Church history, with the foundation in monasticism. The inner part of this period is freedom, i. e., autonomy, not subjected any more to state or Church authorities.
The attitude is contemplation instead of work, and love instead of law.
If we look at this we can observe that it is sociological, but if sociology is not the “cause” of : every thing, as it is in Marxism, but it is a necessary condition. It is connected with the other attitudes. So we have here an early sociological understanding of the different periods of history. At the same time we have the religious understanding, which shows the difference of work, of grace – accepted by faith – –and of autonomous freedom, in contemplation and love. The scheme is trinitarian, I. e., the dynamic element, which is always implied in trinitarian thinking. has become horizontal. It has been transferred to the historical movement. It is the historizaton of the trinitarian idea: Father, Son and Spirit have different functions in history. Of course, all three are always present – God cannot be divided – but they are present with a different emphasis.
This means that something is still ahead. The perfect society. the monastic society , still will come, and, measured by it, not only the Old Testament society but also the New Testament society, the Church, has to be criticized.
