Therefore Christ will be superfluous in the eschaton. In order to reach the eschaton we must be incorporated into him. Secondly the thesis that Jesus Christ was an emergency measure relates to the incarnate Son rather than the eternal Son. Thus the doctrine of the Trinity is not affected by it, and it has nothing whatever to do with subordinationism. Thirdly, creation is respected as creation and God as God.
Creation is saved as creation.
One could say that the proton returns in the eschaton, but not in the sense of a restitio in integrum - a plus must be acknowledged in the eschaton above the proton. Thus far in this chapter we have looked at the motive for the incarnation, the inseparability of the person and work of Christ and how this is to be understood functionally in Anselm's terms. It has been demonstrated that A.A. van Ruler's understanding of these doctrines corresponds to that of Creeds of the Reformed Church and various notable reformed theologians, for instance, Calvin, Berkouwer, Heppe, Melanchthon, Bavinck and J.H. Heidegger to name a few. This has been done in order to show that Van Ruler bases himself squarely on the tradition accepted by the Reformed Church and to make it clear whether he has remained true to this tradition. Following these accepted doctrines we have given a brief overview of Van Ruler's doctrine of the messianic intermezzo.