Dominus Historiae: Part I

Continuing my review of Jean Daniélou’s The Lord of History from here.

These first ten essays explore various issues relevant to the Christian theologian of history. His primary aim is to explore the relationship between religious concepts and historical concepts, between sacred history and secular history. Repeatedly, Daniélou offers us two contrasting Christian responses, only to reject them both in favor of a way that preserves the best in each. Throughout, he remains rooted in scripture and the Church Fathers, but contemporary issues are never far from his mind.

The first five essays focus on the Church as it is incarnate in the world, dealing in turn with the difficulties of manifesting in various times, cultures, and classes. The following five essays explore theoretical questions raised in the preceding, offering a theology of history that directly responds to Marxists, secular historians, syncretists, and in general those wary of the Catholic approach. It culminates in a definition and defense of the symbolic structure of sacred history and its methodological key: typology.

Perhaps the most helpful definitions to keep in mind are those of salvation/sacred history and profane/secular history. I will repeat them here. Sacred history encompasses the progressive work of God in time for the salvation of the cosmos. In Daniélou’s view, this is the inner reality of all history, what gives time shape and meaning. Secular history includes the “surface” of history, the great deeds of nations and people, the always-changing fortunes of civilization. As Daniélou explains in his first chapter, the Church is implicated in both modes of history.

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