Product Description

The declining hold of the Church and its doctrines on European society represents a major shift in Western life and thought. Owen Chadwick's acclaimed lectures on the secularisation of the European mind trace this movement in the nineteenth century, identifying and exploring both the social and the intellectual aspects of this momentous change. The rise of technology, the growth of big cities and a cheap press take their place alongside evolutionary science and Marxism in this fascinating analysis of the erosion of the Church's power. Woven into its brilliant discussion are brief but very illuminating studies of familiar major thinkers, including Marx, Darwin, Mill and Comte.

Product Details

• Amazon Sales Rank: #680407 in Books
• Published on: 1990-11-30
• Original language: English
• Number of items: 1
• Binding: Paperback
• 296 pages

Review
The roles of the rise of technology, the growth of big cities and a cheap press, as well as the philosophies of evolutionary science and Marxism, are explored in an acclaimed analysis of the nineteenth century erosion of the Church's power. -- Book Description

Review
"We are provided not only with food but with a feast for thought." Otto Scott's Compass

Customer Reviews

college student perspective
Chadwick's study on the Secularization of the European mind in the 19th century is an exceptionally well-written and intensely studied analysis of a vast topic. He does an excellent job of disproving many erred historical theories. The alternative theories he offers are typically well supported; however, some are based on unsound assumption and unfounded generalizations. Perhaps the most noted is his downplaying of the influence of Darwinism. Overall this book is very good and is recommended for anyone interested in the subject. It is not bathroom reading.

Factual but tedious
One cannot argue with the erudition and detail in this book, yet I can't help but feel that all of that studiousness and fact finding was ultimately ineffective. Chadwick spent so much time focusing in on minute detail that I lacked any sense of the general scope of his essay. The narrative was lacking in fluidity and overly referential and therfore difficult to get through. If you are in search for clues to shed light on why European society became increasingly secular I would skip this book and read Peter Gay's two volume masterpiece on the Enlightenment. Gay gives a much more compelling account of the ideas that set Europe, and the world on it's modern (secular) course.

A Dense, Academic Work that is not Easily Accessible
I read this book for a church history class in seminary. The six students all had negative reactions to reading it not because of the subject or thesis but due to the writing style of Chadwick. We all found it to be written in an inaccessible style that proved difficult to read and follow. Despite that shared sentiment, the book offers some valuable insights that reward readers who trudge through it.

Chadwick is undoubtedly a master of the data touched on in this book. He assumes a sophisticated knowledge of the subject among his readers. He makes many unexplained references to people, places and events. He meanders through history, culture, politics and trends. At first glance, the writing seems unorganized and off-track; however, he seems to approach a subject from all angles as he makes his points.

Each chapter seems to stand alone. Some are more direct than others. Chadwick paints liberalism as an ideal presented by rational thinkers hoping to initiate a society of responsible social living in which all individuals shared the opportunity for liberty within a moral and just system. Society should be programmed to promote and foster individuality in behavior and expression. He asserts that Christian conscience was the initial force that began to make Europe "secular" by invoking the liberty and tolerance in society that would allow people to worship according to their consciences without fear of impeachment. Liberal thinkers believed people needed "far more room to act and think than they were allowed by established laws and conventions in European society." (22)

Liberal theology was emboldened by the emphasis on the mind which among liberals led to an equation of religion with philosophy rather than something unique and supernatural. Chadwick suggests that once religion was considered as an intellectual field rather than otherworldly, it became subject to skeptics. As science gained the spotlight through scientists like Darwin, religion was then subjected to the methods of the scientists who based truth on evidence and on what could be proven.

Chadwick discusses the scientists Vogt who in the mid-nineteenth century taught that science had disproved religion. Others like Buchner taught that since science and Darwin had disproved God they have also proven that the universe has no purpose and religious people were deceived and deceivers.

Chadwick devotes a chapter to Marx that is probably the most comprehensible chapter and offers a somewhat sympathetic perspective of Marx. The discussion of Marx' thoughts on religion and human needs is interesting and enlightening.

Chadwick shows that the problem with the liberal-rationalist-Marx view is that religion did not go away. The people did not reject God or faith. As Chadwick asserts, Christianity contains a gospel of hope for humans that is built not upon reason or experience but upon teaching received as revelation. He writes that on justification by faith "was founded the redemption of man, an optimism that, despite chains which bound him to hell, God could raise him up, to mount towards heaven as the eagles fly, to run and not be weary." (36) Liberalism which was based on principles of toleration and liberty was faced with the challenge to tolerate the church or turn against itself.

Chadwick shows how liberalism is constantly challenged by reality itself. Liberalism, by its nature, must allow men the liberty to determine the truths behind the universe and humanity. I think it was this conflict between sentimentalism and reality, provable or unprovable, natural or supernatural, that characterizes the theology of this period as theologians, philosophers, and scientists all tried to define what constituted truth.

Chadwick points out that during this period it was in vogue among secularists not to discover the truth but to criticize what was commonly held to be true. This included the criticism of the historicity of the Biblical narrative, including the life of Jesus portrayed in the gospels. Renan characterizes the age with his writing of the non-supernatural life of Jesus. Jesus becomes the ideal man, someone any person could admire and seek to imitate. Jesus is humanity, and so rather than a God being worshipped, humanity itself is worshipped and glorified. Human progress through science and thought will take responsibility for progress and advancement.


Craig Stephans, author of Shakespeare On Spirituality: Life-Changing Wisdom from Shakespeare's Plays