In this reflection on an emerging post-Christian Christendom, Fr. John Strickland discusses two ways in which eighteenth-century philosophes—from Voltaire to Thomas Jefferson—worked to subvert the paradisiacal culture of the old Christendom. He explores their use of photic imagery such as "enlightenment" and their introduction of the tripartite utopian model of history consisting of ancient, medieval, and modern periods. He concludes with a brief description of Edward Gibbon's famous and influential work The Decline and Fall of the Roman Empire.

In this episode, Fr. John Strickland recounts the efforts of three Italian humanists of the quattrocento ("fourteen hundreds") to rescue the dignity of man from the pessimism of Western culture. Departing from traditional Christianity's dignification of man through communion with God, they looked instead to Neoplatonism and there found a model of the fully autonomous human being, Prometheus.

In this episode, Father John relates a case in which the early humanist Petrarch confronted one of the new Christendom's chief architects, Pope Innocent III. Applying his newly developed secular thinking, he rejected the pope's notorious treatise entitled On the Misery of the Human Condition.

Modern historians often bring attention to the effects of secularization on the West. Once traditional Christianity ceased to influence Western culture, the experience of the kingdom of heaven naturally diminished, something the famous German sociologist Max Weber called the "disenchantment of the world." In this episode, Fr. John describes how the concept of the saeculum, a kind of neutral cultural space cut off from the life of the Church, first appeared, and how, with Petrarch, it became a haven for humanists fleeing the pessimism of the fourteenth century.

In this episode the "father of humanism," Francesco Petrarch, broods over his sense of guilt and despair, seeking a new path for Western Christendom known as the saeculum, or "secular."

In this anecdotal introduction to Reflection 21, Father John relates a remarkable but short-lived revolution in fourteenth-century Rome that served as a sign of what the age of utopia would bring. Listeners who enjoy the music of Richard Wagner will recognize the ill-fated revolutionary's name and understand why the turbulent nineteenth-century composer was attracted to him! And speaking of music, if you are wondering about the new closing sequence, it is a chorus from Mozart's utopian opera The Magic Flute and consists of the following (in translation): "When virtue and justice strew with fame the path of the great, then earth is a realm of heaven, and mortals are like the gods."

In the nineteenth century, some Christians in America developed radically new visions of God's relationship to man and the cosmos. This "utopian Christianity" produced Unitarianism, Mormonism, and a string of millenarian sects. Father John Strickland concludes the episode with one of the most daring and disturbing examples of American utopianism, the community of Oneida in upstate New York.

In this reflection on an emerging post-Christian Christendom, Fr. John Strickland discusses two ways in which eighteenth-century philosophes—from Voltaire to Thomas Jefferson—worked to subvert the paradisiacal culture of the old Christendom. He explores their use of photic imagery such as "enlightenment" and their introduction of the tripartite utopian model of history consisting of ancient, medieval, and modern periods. He concludes with a brief description of Edward Gibbon's famous and influential work The Decline and Fall of the Roman Empire.

In this episode Fr. John Strickland discusses various ways in which Christendom's leadership rejected the reformational Christianity that had provoked the wars of Western religion and replaced it with science, philosophy, pietistic Christianity, and a new religion known as deism.

In this reflection, Fr. John Strickland relates how Christianity ceased to motivate and regulate statecraft in Christendom following the Wars of Western Religion. He discusses the cases of France, England, and New England. He concludes with an account of westernization in Eastern Christendom under Peter the Great of Russia.