Other editions of book Dawn of All

THE DAWN OFF ALL A mysterious priest who cannot remember his own name, nor even anything of the past, must make his way as a Monsignor in a world undergoing a dramatic transformation in preparation for the return of Christ. The world itself becomes an image of the priest's soul. Benson himself writes: "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."

Robert Hugh Benson (18 November 1871 – 19 October 1914) was an English Anglican priest who in 1903 was received into the Roman Catholic Church in which he was ordained priest in 1904. He was lauded in his own day as one of the leading figures in English literature, having written the notable novel Lord of the World (1907).Benson was the youngest son of Edward White Benson (Archbishop of Canterbury) and his wife, Mary, and the younger brother of Edward Frederic Benson and A. C. Benson.[1] Benson was educated at Eton College and then studied classics and theology at Trinity College, Cambridge, from 1890 to 1893.[2] In 1895, Benson was ordained a priest in the Church of England by his father, who was the then Archbishop of Canterbury. After his father died suddenly in 1896, Benson was sent on a trip to the Middle East to recover his own health. While there he began to question the status of the Church of England and to consider the claims of the Roman Catholic Church. His own piety began to tend toward the High Church tradition, and he started exploring religious life in various Anglican communities, eventually obtaining permission to join the Community of the Resurrection. Benson made his profession as a member of the community in 1901, at which time he had no thoughts of leaving the Church of England. As he continued his studies and began writing, however, he became more and more uneasy with his own doctrinal position and, on 11 September 1903, he was received into the Catholic Church. He was awarded the Dignitary of Honour of the Order of the Holy Sepulchre. Benson was ordained as a Roman Catholic priest in 1904 and sent to Cambridge. He continued his writing career along with his ministry as a priest.Like both his brothers, Edward Frederic Benson ("Fred") and Arthur Christopher Benson, Robert wrote many ghost and horror stories, collected in The Light Invisible (1903) and A Mirror of Shallott (1907). His novel, Lord of the World (1907), is generally regarded as one of the first modern dystopias (see List of dystopian literature). As a young man, Benson recalled, he had rejected the idea of marriage as "quite inconceivable". Benson was appointed a supernumerary private chamberlain to the Pope in 1911 and, consequently, styled as Monsignor

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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.

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.

An apocalyptic vision of a late twentieth-century England from one of the great Catholic science fiction authors. The Dawn of All, the second of Robert Hugh Benson's two science fiction satires, is a "counterblast" to the terrifying Lord of the World. Contradiction the idea that this novel presents a blueprint for an ideal society, "Benson wrote often and emphatically that he did not for a moment expect the pictured solution to realize itself, and that he even hoped it would not. Neither Science, nor the State, nor Religion would ever, he was convinced, find themselves in such mutual relations as he had invented." (C. C. Martindale, S.J.) Robert Hugh Benson (1871-1914) enjoyed a career that lasted little over a decade. In addition to a great many non-fiction works, he authored a series of twenty novels and short story collections that combined a specific moral orientation with an astonishing popularity among the general public of the early twentieth century. As an Anglican and later a Catholic priest, Father Benson was in great demand as a speaker in both England and the United States. The most sensational English convert from the Anglican Communion to Catholicism since John Henry Newman, Benson was a son of the Archbishop of Canterbury. He wrote from a Catholic perspective, but with real understanding and sympathy for the Protestant position.

We are delighted to publish this classic book as part of our extensive classic literature collection. This book is a reproduction of an important historical work. Unlike some other reproductions of classic texts, We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. Also in books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy. We use state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.Gradually memory and consciousness once more reasserted themselves, and he became aware that he was lying in bed. But this was a slow process of intense mental effort, and was as laboriously and logically built up of premises and deductions as were his theological theses learned twenty years before in his seminary. There was the sheet below his chin; there was a red coverlet (seen at first as a blood-coloured landscape of hills and valleys); there was a ceiling, overhead, at first as remote as the vault of heaven. Then, little by little, the confused roaring in his ears sank to a murmur.

Robert Hugh Benson AFSC KC*SG KGCHS (18 November 1871 – 19 October 1914) was an English Anglican priest who in 1903 was received into the Roman Catholic Church in which he was ordained priest in 1904. He was a prolific writer of fiction and wrote the notable dystopian novel Lord of the World (1907). His output encompassed historical, horror and science fiction, contemporary fiction, children's stories, plays, apologetics, devotional works and articles. He continued his writing career at the same time as he progressed through the hierarchy to become a Chamberlain to the Pope in 1911 and subsequently titled Monsignor.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.

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.

This is a pre-1923 historical reproduction that was curated for quality. Quality assurance was conducted on each of these books in an attempt to remove books with imperfections introduced by the digitization process. Though we have made best efforts - the books may have occasional errors that do not impede the reading experience. We believe this work is culturally important and have elected to bri...

Gradually memory and consciousness once more reasserted themselves, and he became aware that he was lying in bed. But this was a slow process of intense mental effort, and was as laboriously and logically built up of premises and deductions as were his theological theses learned twenty years before in his seminary. There was the sheet below his chin; there was a red coverlet (seen at first as a blood-coloured landscape of hills and valleys); there was a ceiling, overhead, at first as remote as the vault of heaven. Then, little by little, the confused roaring in his ears sank to a murmur. It had been just now as the sound of brazen hammers clanging in reverberating caves, the rolling of wheels, the tramp of countless myriads of men.

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