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The Characteristics of Christian Historiography

 
 
Reply Thu 25 Sep, 2008 12:03 pm
R. G. Collingwood

Characteristics of Christian Historiography

Any history written on Christian principles will be of necessity universal, providential, apocalyptic, and periodized.

(i) It will be universal history, or history of the world, going going back to the origin of man. It will describe how the various races of men came into existence and peopled the various habitable parts of the earth. It will describe the rise and fall of civilizations and powers. Greco-Roman ecumenical history is not universal in this sense, because it has a particularistic centre of gravity. Greece or Rome is the centre round which it revolves. Christian universal history has undergone a Copernican revolution, whereby the very idea of such a centre of gravity is destroyed.

(ii) It will ascribe events not to the wisdom of their human agents but to the workings of Providence preordaining their course. The theocratic history of the Near East is not providential in this sense, because it is not universal but particularistic. The theocratic historian is interested in the doings of a particular society, and the God who presides over these doings is a God for whom that particular society is a chosen people. Providential history, on the other hand, treats history indeed as a play written by God, but a play wherein no character is the author's favorite character.

(iii) It will set itself to detect an intelligible pattern in this general course of events, and in particular it will attach a central importance in this pattern to the historical life of Christ, which is clearly one of the chief preordained features of the pattern. It will make its narrative crystallize itself round that event, and treat earlier events as leading up to it or preparing for it, and subsequent events as developing its consequences. It will therefore divide history at the birth of Christ into two parts, each having a peculiar and unique character of its own: the first, a forward-looking character, consisting in blind preparation for an event not yet revealed; the second a backward-looking character depending on the fact that the revelation has now been made. A history thus divided into two periods, a period of darkness and a period of light, I shall call apocalyptic history.

(iv) Having divided the past into two, it will then naturally tend to subdivide it again: and thus to distinguish other events, not so important as the birth of Christ but important in their way, which make everything after them different in quality from what went before. Thus history is divided into epochs or periods, each with peculiar characteristics of its own, and each marked off from the one before it by an event which in the technical language of this kind of historiography is called epoch-making.

All these four elements were in fact consciously imported into historical thought by the early Christians. We may take Eusebius of Caesarea, in the third and early fourth century, as an example. In his Chronicle he set himself to compose a universal history where all events were brought within a single chronological frame-work instead of having events in Greece dated by Olympiads, events in Rome dated by consuls, and so on. This was compilation; but it was a very different thing from the compilations of pagan scholars under the late Empire, because it was inspired by a new purpose, the purpose of showing that the events thus chronicled formed a pattern with the birth of Christ in its centre. It was with this end in view that Eusebius composed another work, the so-called Praeparatio Evengelica, in which he showed that the history of the pre-Christian world could be regarded as a process designed to culminate in the Incarnation. Jewish religion, Greek philosophy, Roman law, combined to build up a matrix in which it was possible for the Christian revelation to take root and grow to maturity; if Christ had been born into the world at any other time, the world would not have been able to receive Him.

Eusebius was only one of a large number of men who were struggling to work out in detail the consequences of the Christian conception of man; and when we find many of the Fathers like Jerome, Ambrose, and even Augustine speaking of pagan learning and literature with contempt and hostility it is necessary to remind ourseves that this contempt arises not from lack of education or a barbarous indifference towards knowledge as such, but from the vigour with which these men were persuing and new ideal of knowledge, working in the teech of opposition for a reorientation of the entire structure of human thought. In the case of history, the only thing with which we are here concerned, the reorientation not only succeeded at the time, but left its heritage as a permanent enrichment of historical thought.

The conception of history as in principle the history of the world, where struggles like that between Greece and Persia or between Rome and Carthage are looked at impartially with an eye not to the success of one combatant but to the upshot of the struggle from the standpoint of posterity, became a commonplace. The symbol of this universalism is the adoption of a single chronlogical frame-work for all historical events. The single universal chronology , invented by Isidore of Seville in the seventh century and popularized by the Veneerable Bede in the eighth, dating everything forward and backward from the birth of Christ, still shows where the idea came from.

The providential idea became a commonplace. We are taught in our school text-books, for example, that in the eighteenth century the English conquered an empire in a fit of absence of mind: that is, they carried out what to us looking back on it appears as a plan, though no such plan was present in their minds at the time.

The apocalyptic idea became a commonplace, although historians have placed their apocalyptic moment at all sorts of times: the Renaissance, the invention of printing, the scientific movement of the seventeenth century, the Enlightenment of the eighteenth, the French Revolution, the Liberal movement of the nineteenth century, or even, as with Marxist historians, in the future.

And the idea of epoch-making events has become a commonplace, and with it the division of history into periods each with its own peculiar character.

All these elements, so familiar in modern historical thought, are totally absent from Greco-Roman historiography and were consciously and laboriously worked out by the early Christians.
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Robin George Collingwood (1889-1943) lived most of his life in Oxford, where he became Professor of Philosophy. In his autobiography he described his early introduction to archeology, and the effect of his historical work on Roman Britian on his philosophical development. He had learned from Croce, he once said, "to regard philosophy as primarily the methodology of history." Of his books, An Autobiography (1939) and The Idea of History (1946) are most relevant to his philosophy of history.
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