In the end, what is demonstrated is how, at the very foundations of Western thought, faith in the Incarnation has had the radically surprising effect of perfectly incarnating thought itself ----so much so that, in our time, thought itself has become for the first time the very form of the essentially new world in which we live.
D.G. Leahy, Preface to: Faith and Philosophy: The Historical Impact.
A thumbnail-sketch of D.G. Leahy's thought, posits the long-awaited correction and inversion of Scholem's "primal-flaw," a primal-flaw whereby the material world, the written word, with all the science and philosophy based on the backwards etiology that supposes the physical is antecedent to the immaterial, is finally corrected through immaterial "faith" in Jesus' proposition that to enter the kingdom of God a person must be reborn not through the false material antecedence of the fleshly appendage, but through the living word which is, in truth, antecedent to, and not an epiphenomenon of, the material world, and its fleshly, backward, epistemological prejudice.
Leahy proclaims that those who exercise faith in Jesus' seemingly backward epistemological prejudice, find, perhaps to their shock and amazement, that indeed, faith in the spoken word, transforms them in a manner not unlike Jesus said it would: they realize that in truth their so-called "rebirth" retroactively situates itself as their original birth, so that they realize, as St. Paul put it (Ephesian 1:4), that they are already in Christ (in the real world) even before the foundation of the material world and a physical birth gallivanting as father and mother of their immaterial soul. They now understand that their so-called first birth, their physical birth, is in fact their second birth, hiding, as it were, within its material shell, the true genesis and authority of their glory, as though that glory is merely an epiphenomenal facet, or facade, of the reality, and solidity, of the material, physical, universe. In brief, what we think far transcends what we see in the mirror, even as the source of our rebirth (what we think) is greater by far than the source of our physical birth hiding from sight in our briefs.
John
