Christopher Dawson Quotes

For humanism also appeals to man as man. It seeks to liberate the universal qualities of human nature from the narrow limitations of blood and soil and class and to create a common language and a common culture in which men can realize their common humanity.

No doubt Western civilization has in the past been full of wars and revolutions, and the national elements in our culture, even when they were ignored, always provided an unconscious driving force of passion and aggressive self-assertion.

The moment that the state came into conflict with the higher power, the moment that it set itself up as an end in itself, it became identified with Augustine's earthly city and lost all claims to a higher sanction than the law of force and self-interest. Without justice, what is a great kingdom but a great robbery, magnum latrocinium?

Law describes the way things would work if men were angels.

Man is a means and not an end, and he is a means to economic or political ends which are not really ends in themselves but means to other ends which in their turn are means and so ad infinitum.

The modern dilemma is essentially a spiritual one, and every one of its main aspects, moral, political and scientific, brings us back to the need of a religious solution.

But the West did not last long enough. Its folk myths and heroes became stage properties of Hollywood before the poets had begun to get to work on them.

If man attempts to suppress the animal side of his nature by a sheer effort of conscious will, nature finds a hundred unexpected and unpleasant ways to take its revenge.

American literature has never been content to be just one among the many literatures of the Western World. It has always aspired to be the literature not only of a new continent but of a New World.

It is true that Christianity is not bound up with any particular race or culture. It is neither of the East or of the West, but has a universal mission to the human race as a whole.

Thus Christian humanism is as indispensable to the Christian way of life as Christian ethics and a Christian sociology.

We have entered a new phase of culture - we may call it the Age of the Cinema - in which the most amazing perfection of scientific technique is being devoted to purely ephemeral objects, without any consideration of their ultimate justification. It seems as though a new society was arising which will acknowledge no hierarchy of values, no intellectual authority, and no social or religious tradition, but which will live for the moment in a chaos of pure sensation.

Moreover, behind this vague tendency to treat religion as a side issue in modern life, there exists a strong body of opinion that is actively hostile to Christianity and that regards the destruction of positive religion as absolutely necessary to the advance of modern culture.

It is impossible for us to understand the Church if we regard her as subject to the limitations of human culture. For she is essentially a supernatural organism which transcends human cultures and transforms them to her own ends.

Man can know his world without falling back on revelation; he can live his life without feeling his utter dependence on supernatural powers.

The greatest obstacle to international understanding is the barrier of language.

This freedom of political discussion on the highest level is something which Western civilization has in common with that of classical antiquity, but with no other.

Faith transcends reason because divine truth is not only higher, but also wider than the human mind, and the rationalist in his haste for premature simplification always tends to shut his eyes to one aspect of the truth and to seek a false harmony of thought by the sacrifice of an essential element of reality.

Yet humanitarianism is not a purely Christian movement any more than it is a purely humanist one.

Natural Theology says not only look up and look out-it also says look down and look in, and you will find the proofs of the reality of God in the depth of your own nature.

Every great movement in the history of Western civilization from the Carolingian age to the nineteenth century has been an international movement which owed its existence and its development to the cooperation of many different peoples.

No civilisation, not even that of ancient Greece, has ever undergone such a continuous and profound process of change as Western Europe has done during the last 900 years. It is impossible to explain this fact in purely economic terms by a materialistic interpretation of history. The principle of change has been a spiritual one and the progress of Western civilisation is intimately related to the dynamic ethos of Western Christianity, which has gradually made Western man conscious of his moral responsibility and his duty to change the world.

As I have pointed out, it is the Christian tradition that is the most fundamental element in Western culture. It lies at the base not only of Western religion, but also of Western morals and Western social idealism.

We must recognize that we are living in an imperfect world in which human and superhuman forces of evil are at work and so long as those forces affect the political behaviour of mankind there can be no hope of abiding peace.

No society lies nearer to the cyclonic path of the forces of world change than the United States, and few societies are more intellectually aware of the nature of the issues that have to be faced.

It is Christian culture that has created Western man and the Western way of life.