Feast of St Macrina the Righteous, Sister of St Basil the Great
THE PROBLEM of the relations of Christianity to History has been very much complicated and, I think, obscured by the influence of nineteenth-century philosophy. Almost all the great idealist philosophers of that century, like Fichte and Schelling and Hegel, constructed elaborate philosophies of history which had a very considerable influence on the historians, especially in Germany, and on the theologians also. All these systems were inspired or colored by Christian ideas and they were consequently eagerly accepted by Christian theologians for apologetic purposes. And thus there arose an alliance between idealist philosophy and German theology which became characteristic of the Liberal Protestant movement and dominated religious thought both on the Continent and in this country during the later nineteenth century.
Today the situation is entirely changed. Both philosophic idealism and liberal Protestantism have been widely discredited and have been replaced by logical positivism and by the dialectic theology of the Barthians. The result it that the idea of a Christian philosophy of history has also suffered from the reaction against philosophic idealism. It is difficult to distinguish the authentic and original element in the Christian view of history from the philosophic accretions and interpretations of the last century and a half, so that you will find modern representatives of orthodox Christianity like Mr. C. S. Lewis questioning the possibility of a Christian interpretation of history, and declaring that the supposed connection between Christianity and Historicism is largely an illusion [Lewis, “Historicism,” The Month, Oct. 1950].
If we approach the subject from a purely philosophical point of view there is a good deal to justify Mr. Lewis’s skepticism. For the classical tradition of Christian philosophy as represented by Thomism has devoted comparatively little attention to the problem of history, while the philosophers who set the highest value on history and insist most strongly on the close relation between Christianity and history such as Collingwood and Croce and Hegel, are not themselves Christian and may perhaps have tended to interpret Christianity in terms of their own philosophy.
Let us therefore postpone any philosophical discussion and consider the matter on the basis of the original theological data of historic Christianity without any attempt to justify or criticize them on philosophical grounds. There is no great difficulty in doing this, since the classical tradition of Christian philosophy as represented by Thomism has never devoted much attention to the problem of history. Its tradition has been Hellenic and Aristotelian, whereas the Christian interpretation of history is derived from a different source. It is Jewish rather than Greek, and finds its fullest expression in the primary documents of the Christian faith – the writings of the Hebrew prophets and in the New Testament itself.
Thus the Christian view of history is not a secondary element derived by philosophical reflection from the study of history. It lies at the very heart of Christianity and forms an integral part of the Christian faith. Hence there is no Christian “philosophy of history” in the strict sense of the word. There is, instead, a Christian history and a Christian theology of history, and it is not too much to say that without them there would be no such thing as Christianity. For Christianity, together with the religion of Israel out of which it was born, is an historical religion in a sense to which none of the other world religions can claim – not even Islam, though this comes nearest to it in this respect.
~Christopher Dawson, “The Christian View of History” in Dynamics of World History
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