Dynamics of World History by Christopher Henry Dawson
My rating: 5 of 5 stars
A Christian is like a red rag to a bull—to the force of evil that seeks to be master of the world and which, in a limited sense, but in a very real sense, is, as St. John says, the Lord of this world. And not only the individual but the Church as an historic community follows the same pattern and finds its success and failure not where the politician finds them, but where Christ found them.
At first sight the difference between sixteenth-century Catholicism and Protestantism is the difference between the traditional and the revolutionary conceptions of Christianity and of the church. To the Catholic the church was the Kingdom of God on earth—in via—the supernatural society through which and in which alone humanity could realize its true end. It was a visible society with its own law and constitution which possessed divine and indefectible authority. It remained through the ages one and the same, like a city set on a hill, plain for all men to see, handing on from generation to generation the same deposit of faith and the same mandate of authority which it had received from its divine Founder and which it would retain whole and intact until the end of time. The Reformers, on the other hand, while maintaining a similar conception of the church as the community through which God’s purpose towards the human race is realized, refused to identify this divine society with the actual visible hierarchical church, as known to history. Against the Catholic view of the church as the visible City of God, they set the apocalyptic vision of an apostate church, a harlot drunk with the blood of the saints, sitting on the seven hills and intoxicating the nations with her splendour and her evil enchantments. The true church was not this second Babylon, but the society of the elect, the hidden saints who followed the teaching of the Bible rather than of the hierarchy and who were to be found among the so-called heretics—Hussites, Wycliffites, Waldensians and the rest, rather than among the servants of the official institutional church.
The result of this revolutionary attitude to the historic church was a revolutionary, catastrophic, apocalyptic and discontinuous view of history. As Calvin writes, the history of the church is a series of resurrections. Again and again the church becomes corrupt, the Word is no longer preached, life seems extinct, until God once more sends forth prophets and teachers to bear witness to the truth and to reveal the evangelical doctrine in its pristine purity. Thus the Reformation may be compared to the Renaissance since it was an attempt to go back behind the Middle Ages, to wipe out a thousand years of historical development and to restore the Christian religion to its primitive “classical” form. Yet on the other hand this return to the past brought the Protestant mind into fresh contact with the Jewish and apocalyptic sources of the Christian view of history, so that the Reformation led to an increased emphasis on the Hebraic prophetic and apocalyptic elements in the Christian tradition as against the Hellenic, patristic and metaphysical elements that were so strongly represented alike in patristic orthodoxy and in mediaeval Catholicism
As the Christian faith in Christ is faith in a real historical person, not an abstract ideal, so the Catholic faith in the church is faith in a real historical society, not an invisible communion of saints or a spiritual union of Christians who are divided into a number of religious groups and sects. And this historic society is not merely the custodian of the sacred Scriptures and a teacher of Christian morality. It is the bearer of a living tradition which unites the present and the past, the living and the dead, in one great spiritual community which transcends all the limited communities of race and nation and state. Hence, it is not enough for the Catholic to believe in the Word as contained in the sacred Scriptures, it is not even enough to accept the historic faith as embodied in the creeds and interpreted by Catholic theology, it is necessary for him to be incorporated as a cell in the living organism of the divine society and to enter into communion with the historic reality of the sacred tradition. Thus to the student who considers Catholicism as an intellectual system embodied in theological treatises, Catholicism may seem far more legalist and intellectualist than Protestantism, which emphasizes so strongly the personal and moral-emotional sides of religion, but the sociologist who studies it in its historical and social reality will soon understand the incomparable importance for Catholicism of tradition, which makes the individual a member of a historic society and a spiritual civilization and which influences his life and thought consciously and unconsciously in a thousand different ways.