 He joined the Protestant church at 17. By his own account, this was not due to any great existential anxiety, but to having reached the conclusion at a very young age that what was stated in the Nicene Creed was manifestly obvious (1970b, 197). Rosenstock-Huessy insisted that Christianity was not a religion of transcendence and was not to be confused with Platonism of any sort, but was about building the ages or times to come in this world. It was first and foremost a discovery about the process of incarnation and the way to overcome social death. Nor for him was the Church, as it was, for example, for Karl Barth or Emil Brunner, for the great part a massive deviation from the gospel. Rather, not only in spite of but, to a significant extent, because of its flaws, it was the story of the incarnation of the spirit and the recreation of human nature into a different body, the body of Christ. In other words, the task of the Church was that of making man like God, what the Church fathers in the Athanasian creed had called ‘anthropurgy’ (1946, 108). Such core Christian terms as ‘last judgment’ or ‘redemption’, then, had nothing to do with the individual surviving after death in a place called heaven or hell (an idea he thought owed more to Plato than Jesus or Paul). Resurrection meant the resuscitation of historically spent forms of life so that their powers could be tapped for generations to come; the last judgment refers to the decision either to ‘resurrect’ a dead form of life, or let it die. Thus in his ‘Faculty Address on The Potential Christians of the Future’: