Other editions of book Dawn of All

We are told occasionally by moralists that we live in very critical times, by which they mean that they are not sure whether their own side will win or not. In that sense no times can ever be critical to Catholics, since Catholics are never in any kind of doubt as to whether or no their side will win. But from another point of view every period is a critical period, since every period has within itself the conflict of two irreconcilable forces. It has been for the sake of tracing out the kind of effects that, it seemed to me, each side would experience in turn, should the other, at any rate for a while, become dominant, that I have written these two books

Once he slipped to a sitting position, drew back the little curtain over the porthole, and stared out. There was little to be seen; but by the sight of a lake of soft light that slid past at some incalculable depth a dozen miles away, he perceived that they had left the sea far behind and were spinning over the land of France. He looked out long, revolving thoughts and conjectures, striving to find some glimmer of memory by which he might adjust these new experiences; but there was none. He was like a child, with the brain of a man, plunged into a new mode of existence, where everything seemed reversed, and yet astonishingly obvious; it was the very simplicity that baffled him. The Christian religion was true down (or up) even to the Archangels that stand before God and control the powers of the air.

There, then, the man who had lost his memory sat motionless, and watched it all—this astounding display of inner grace transformed into glory at last, that Royalty which since first the Fisherman took his seat in Holy Rome, had little by little, through reverse and success, forced its way outwards on the world—the leaven hid in the meal till all was leavened. . . . And it seemed to him as he looked, as if, through the splendour of the midday sun, the glitter of that sea of air-craft—through the pealing of the bells beneath and the shock of the guns and the shrill crying that filled the air—there moved other Presences, too, in yet a third medium than those of air and earth; as if diffused throughout this material plane was a world of more than matter and mind, more than of sense and perception—a world where all was reconciled and made at one—this clash of flesh and spirit—and that at last each answered to each, and spirit inspired flesh, and flesh expressed spirit. It seemed to him, for one blinding instant, as if at last he saw how distance was contained in a single point, colour in whiteness, and sound in silence, as at the very Word of Him who now at last had taken His power and reigned, whose Kingdom at last had come indeed, to whom in very truth All Power was given in heaven and earth. . . .

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The Dawn of All describes a world where Christianity is the ruling power, a world in which every knee must bend to the graced authority of the Pope. And yet for the priest who awakes to find himself at the center of this world, this world is not his world and this Church is hardly recognizable as his, let alone Christ’s. In his most famous novel, acclaimed by Pope Benedict XVI and Pope Francis, The Lord of the World, Benson sought to portray the world as it would be if the errors of modern thought were prolonged into the next century. Here, in The Dawn of All, he writes to “sketch the kind of developments may reasonably be expected should…ancient thought…be prolonged instead.” The novel is a compelling, keenly unsettling read, demanding deep reflection on what we mean when we pray, “the kingdom, the power, and the glory are yours.”

In a former book, called "Lord of the World," I attempted to sketch the kind of developments a hundred years hence which, I thought, might reasonably be expected if the present lines of what is called "modern thought" were only prolonged far enough; and I was informed repeatedly that the effect of the book was exceedingly depressing and discouraging to optimistic Christians. In the present book I am attempting -- also in parable form -- not in the least to withdraw anything that I said in the former, but to follow up the other lines instead, and to sketch -- again in parable -- the kind of developments, about sixty years hence which, I think, may reasonably be expected should the opposite process begin, and ancient thought (which has stood the test of centuries, and is, in a very remarkable manner, being "rediscovered" by persons even more modern than modernists) be prolonged instead. We are told occasionally by moralists that we live in very critical times, by which they mean that they are not sure whether their own side will win or not. In that sense no times can ever be critical to Catholics, since Catholics are never in any kind of doubt as to whether or no their side will win. But from another point of view every period is a critical period, since every period has within itself the conflict of two irreconcilable forces. It has been for the sake of tracing out the kind of effects that, it seemed to me, each side would experience in turn, should the other, at any rate for a while, become dominant, that I have written these two books.