The medievalist C. S. Lewis could not shake the idea of purgatory—the place of final sanctification before the judgment. He believed it, though not (he said) in its full Roman Catholic panoply. This came partly from a seriousness about sin: surely none of us thinks we can stand before a holy God after death without some sort of cleansing! But the deeper grounding of the doctrine for Lewis as for the medievals is this: Our life is a breath; a blade of grass; a brief, transitory phase between birth and death; a twinkle in time compared to eternal life with God in heaven, or eternal damnation without God and with Satan in hell. You want to live it as well as you can, and when it comes time to die, you want to be as prepared as possible to meet your eternal destiny. While we moderns covet a quick, painless death, the medievals prayed that they would not be overtaken suddenly. Deaths were very public, social: you died surrounded by family and friends—people came, talked to you, you settled grievances with them and wept and prayed with them. How different from the modern desire to hide death behind hospital curtains, extending its sterile solitude with fluid flowing down tubes. For medievals, death was the culmination of life—the launching or entrance into the eternal world. All this was explained in an important late-medieval genre: the plentiful manuals teaching the “art of dying well”—the Ars Moriendi.
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- Words in the King James Version that now mean something else: Have you ever run across these and wondered what they meant?
- C. S. Lewis on pagan philosophy as a road to Christian faith
- C S Lewis on the Incarnation: Theosis, "coming down and drawing up," the Great Dance, and statues coming to life
- CS Lewis's medieval "world-sacramentalism"
- Martin Luther's Anfechtungen--his own dark nights of the soul, and how they affected his teaching and ministry
- C S Lewis and Boethius - a deeper look
What we’ve been talking about lately
- Our earthly jobs, in light of the doctrines of creation and incarnation, pt. III
- Our earthly jobs, in light of the doctrines of creation and incarnation, pt. II
- Our earthly jobs, in light of the doctrines of creation and incarnation, pt. I
- Why we need scholarship on flourishing
- Christian humanism as foundation for the faith and work conversation, part IV (final part)
- Christian humanism as foundation for the faith and work conversation, part III
- Christian humanism as foundation for the faith and work conversation, part II
- Worth reading: Christian humanist/medieval “retrievalist” Remi Brague
- Christian humanism as foundation for the faith and work conversation
- On how, and why, whole sectors of modern work were birthed from the heart and mind of the Christian church
- In which, identity politics poisons yet another community once ruled by love (of their subject): the guild of medievalists.
- Jesus is coming. Look busy?
- New issue of Christian History fights back against the church’s modern amnesia
- Book Review: The Artist and the Trinity
- Another testament to the “earthiness” of medieval culture
- Death, Desire, and the Sacramental Function of Humor in Lewis and His Medieval Sources – or, A Funny Thing Happened on the Way to Self-Denial – part III
- Death, Desire, and the Sacramental Function of Humor in Lewis and His Medieval Sources – or, A Funny Thing Happened on the Way to Self-Denial – part II
- Death, Desire, and the Sacramental Function of Humor in C S Lewis and His Medieval Sources – or, A Funny Thing Happened on the Way to Self-Denial – part I
- Christian vocation in a “secular” world – pt 3 – John Wesley
- Christian vocation in a “secular” world – part 2 – Gregory the Great
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