By Christopher Dawson
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Chardon, la Croix de Jesus, p p . 422, 4 2 3 , in B r e m o n d , Histoire littéraire du sentiment religieux en France, viii, pp. " * Thus the whole universe is, as it were, the shadow of God, and has its being in the contemplation or reflection of the Being of God. The spiritual nature reflects the Divine consciously, while the animal nature is a passive and unconscious mirror. Nevertheless, even the life of the animal is a living manifestation of the Divine, and the flight of the hawk or the power of the bull is an unconscious prayer.
And as it lost its universal authority, it lost its universal vision ; it became sectionalised and rationalised with the rest of European life. The ancient unity of Christendom fell asunder into a mass of warring sects, which were so absorbed in their internecine feuds that they were hardly conscious of their loss of spiritual vision and social authority. In Catholic Europe, it is true, the Church maintained its universal claims and its absolute metaphysical principles, but there also it was gradually extruded from the control of social and intellectual life, and forced to concentrate itself on the inner defences of the altar and the cloister.
It may be objected that Mr. Murry's philosophy has in fact arisen directly from his spiritual * It is true that he does not term this concept God. Unlike Professor Alexander, he reserves that tide to the transcendent God of the old religions. 53 CHRISTIANITY AND THE NEW AGE experience, and, consequently, that it cannot be inconsistent with it. But this is not exactly the case. Certainly Mr. Murry's theory of the existence of metabiological values and of a higher form of knowledge than the purely rational springs directly from his experience.
Christianity and the New Age by Christopher Dawson