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."
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THE DAWN OF ALL, the second of Benson’s two science fiction satires, is a "counter- blast " to the terrifying LORD OF THE WORLD. Contradicting the notion 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.)
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.
"About this title" may belong to another edition of this title.
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