as Justin and Athenagoras. This facilitated a transition from the Form/Matter RGM to the Nature/Grace RGM. Dooyeweerd believed that the Protestant Reformation represented a re-discovery of the Creation - Fall - Redemption RGM and that he, with others such as Abraham Kuyper, was helping to restore it to its rightful place in Christian thinking, as the foundation for a Protestant Christian worldview and Christian philosophy. The Nature/Grace RGM of the Latin Middle Ages According to Dooyeweerd, the authentic Creation - Fall - Redemption RGM of the New Testament writers largely failed to win its place in the development of Christian philosophy. Instead, a synthesis of the Form/Matter RGM took place, giving rise to a concept of natural earthly reality, and the Christian theological understanding of redemption was taken as the antithesis to this in the form of the concept of Grace. Thus arose the Nature/Grace antithesis, which was initially oriented with Grace as superior to Nature. The Nature/Grace RGM was powerfully developed in the philosophy of Thomas Aquinas and so persisted through the Renaissance of the 12th century, the Renaissance, and indeed through the Protestant Reformation and Catholic Counter-Reformation. The Nature/Freedom RGM of the Enlightenment Eventually, with the decline in the Church's political dominance and the implicit dismissal of the earthly realm by the polarisation of the Nature/Grace RGM, this antithesis was secularised, leading to its replacement by a humanistic Nature/Freedom RGM. This may be understood by considering how Enlightenment thought may be aligned with each of two poles. One was the elevation of Nature, the deterministic universe of the natural philosophers; the other was the quest for absolute freedom, the ideal of Romanticism. Dooyeweerd saw how many modernist philosophers struggled to account for both sides of this dualistic RGM, retaining human freedom while construing the Universe as a kind of machine, but without finding a lasting solution. The Nature/Grace RGM is the last in Dooyeweerd's survey, but he then moves on, in the final section of Roots of Western Culture, to a critique of Historicism. This worldview, abandoning absolutes and proposing a relativistic interpretation of culture, appears as an elevation of the Freedom motif above the Nature motif, and is in turn contested by the rise of modern sociology with its implicit bid for dominance on behalf of Nature. This brings the survey up to Dooyeweerd's time of writing, where he is ready to propose his new framework for