Medieval Essays The Works Of Christopher Dawson

Medieval Essays is the mature reflection of one of the most gifted cultural historians of the twentieth century.

Progress and Religion was perhaps the most influential of all Christopher Dawson's books, establishing him as an interpreter of history and a historian of ideas.

Christopher Dawson wrote The Judgment of the Nations in 1942, in the midst of the horrors of World War II.

The English historian Christopher Dawson (1889-1970) was the first Catholic Studies professor at Harvard University and has been described as one of the foremost Catholic thinkers of modern times. His focus on culture prefigured its importance in Catholicism since Vatican Council II and in the rise of mainstream cultural history in the late twentieth century. How did Dawson think about culture and why does it matter? Joseph T. Stuart argues that through Dawson’s study of world cultures, he acquired a “cultural mind” by which he attempted to integrate knowledge according to four implicit rules: intellectual architecture, boundary thinking, intellectual asceticism, and intellectual bridges. Dawson’s multilayered approach to culture, instantiating John Henry Newman’s philosophical habit of mind, is key to his work and its relevance. By it, he responded to the cultural fragmentation he sensed after the Great War (1914-1918). Stuart supports these claims by demonstrating how Dawson formed his cultural mind practicing an interdisciplinary science of culture involving anthropology, sociology, history, and comparative religion. Stuart shows how Dawson applied his cultural thinking to problems in politics and education. This book establishes how Dawson’s simple definition of culture as a “common way of life” reconciles intellectualist and behavioral approaches to culture. In addition, Dawson’s cultural mind provides a synthesis helpful for recognizing the importance of Christian culture in education. It demonstrates principles which construct a more meaningful cultural history. Anyone interested in the idea of culture, the connection of religion to the social sciences, Catholic Studies, or Dawson studies will find this book an engaging and insightful intellectual history.

Christopher Dawson concludes that the period of the fourth to the eleventh centuries, commonly known as the Dark Ages, is not a barren prelude to the creative energy of the medieval world. Instead, he argues that it is better described as "ages of dawn" for it is in this rich and confused period that the complex and creative interaction of the Roman empire, the Christian Church, the classical tradition, and barbarous societies provided the foundation for a vital, unified European culture. In an age of fragmentation and the emergence of new nationalist forces, Dawson argued that if "our civilization is to survive, it is essential that it should develop a common European consciousness and sense of historic and organic unity." But he was clear that this unity required sources deeper and more complex than the political and economic movements on which so many had come to depend, and he insisted, prophetically, that Europe would need to recover its Christian roots if it was to survive. In a time of cultural and political ambiguity, The making of Europe is an indispensable work for understanding not only the rich sources but also the contemporary implications of the very idea of Europe.

In scope and in vision Christopher Dawson’s historiography ranks with the work of men like Spengler, Northrop, and Toynbee. Several major themes run through Dawson’s work, but perhaps his most unique contribution was his insistence on the importance of religion in shaping and sustaining civilizations. Religion, Dawson believed, is the great creative force in any culture, and the loss of a society’s historic religion therefore portends a process of social dissolution. For this reason, Dawson concluded that Western society must find a way to revitalize its spiritual life if it is to avoid irreversible decay. Progress, the real religion of modernity, is insufficient to sustain cultural health. And an ahistorical, secularized Christianity is an oxymoron, a pseudo-religion only nominally related to the historic religion of the West. Dawson maintained that the hope of the present age lay in the reconciliation of the religious tradition of Christianity with the intellectual tradition of humanism and the new knowledge about man and nature provided by modern science. Dynamics of World History shows that though such a task may be difficult, it is not impossible.