Tag Archives: Aristotle

A few illuminating glimpses into medieval theology and theologians–thank you, David Bell


All of the following come from David N. Bell, Many Mansions: An Introduction to the Development and Diversity of Medieval Theology (Kalamazoo, MI: Cistercian Publications, 1996). This is a splendid book–a sort of sequel to Bell’s Cloud of Witnesses, on early Christian thought.

Many thanks to my t.a., Shane Moe, for transcribing these. In each case, the page number of the quotation appears at the beginning of the line. The quirk of lowercasing adjectival forms of proper nouns is Bell’s or his editors–not mine:

[For more “glimpses,” from Jaroslav Pelikan, see here.]

(20): [re: Major developments in European intellectual history from 6th century onwards] There are five mile-stones to mark our way: (i) the pontificate of Gregory the Great from 590 to 604; (ii) the Carolingian Renaissance of the late eighth and ninth centuries; (iii) the papal reform movements of the eleventh century; (iv) the renaissance of the twelfth century; and (v) the rise of scholasticism and the universities in the thirteenth century. Continue reading

Did either Martin Luther or C. S. Lewis understand (and appreciate) Thomas Aquinas?


For a while this summer, I dug deep in the sources to try to discover whether C. S. Lewis’s strong taste for virtue ethics, manifested both in his Abolition of Man and in his Mere Christianity (among other places) reflected an equally strong appreciation for Thomas Aquinas. At the Marion Wade Center, I pored over the massive four-volume set of Aquinas’s Summa that once resided in Lewis’s library. There were almost no annotations in that set by Lewis, but then again, many of the books he loved most were likewise unmarked.

I read through certain letters of Lewis in which he cautions his correspondent to stay away from the neo-scholasticism of Jacques Maritain and others (he identified T. S. Eliot with this movement). To Dom Bede Griffiths he wrote, “There is no section of religious opinion with which I feel less sympathy.” Lewis seems to have objected to the neo-Thomists’ insistence on certain philosophical formulations and understandings as essential to the faith: “there are some of this set who seem to me to be anxious to make of the Christian faith itself one more of their high brow fads.” This would seem to rub against Lewis’s commitment to “mere Christianity.”

Also, Chris Mitchell of the Wade Center warned me that Lewis got most of his understanding and appreciation of virtue ethics directly from Aristotle, rather than via Aquinas. So I began to worry that Lewis was in fact anti-scholastic, and that I would have a hard time using him in my Medieval Wisdom book as an guide into the passion for precise theological understanding that characterized the great scholastics. Continue reading

The seven deadly sins: Cassian


Here’s another sample of what we’re doing here at the Calvin seminar on the seven deadly sins, at Calvin College. What are we talking about? , on the deadly sins (better: “capital vices”) in the thought of John Cassian:

Presenters: Rebecca Konyndyk Deyoung (Calvin College) and Robert Kruschwitz (Baylor University):

Cassian, Conferences 5

Is this stuff weird, or what? (Bob’s words)

Hard to know about Cassian: Apparently Greek his first language. Yet he also has Latin, with such mastery that people think it might have been a first language as well. So locating where he’s from is often for scholars taking bits and pieces of his story and triangulating where in the ancient world you could have learned both of these language as a child. Romania? Greek speaking, but Latin military presence, schools.

His writings have been described as the first modern writings. They are quite amazing. No parallel in the ancient world. Sometimes you get that story about Augustine, who connects thoughts in chapters, but then he launches into four chapters on genesis. But Cassian: it’s a book, with a plan. He tells us at the front: someone knew he’d been in Egypt. After he’d left with a controversy, went to Rome, sent from there to Constantinople, then back to Rome. Now at mature age, living in Southern France. Pope Castor he’s called in Institutes: bishop, says “You know how to get Christian intentional communities going, do it for me. Write it down before you die.” Then he says “some more guys came to me, wanted some more stories. And you get more conferences. There are three books of Conferences. Very thick volume. The fifth conference, with Serapion, is in the middle of the first set: a featured spot. So you have the Institutes, then the three sets of Conferences, then he quits. Continue reading

The seven deadly sins: Evagrius


Here I am at the Calvin seminar on the seven deadly sins, at Calvin College. What are we talking about? Here’s a sample, on the deadly sins (better: “capital vices,” that is, dispositions from which a bunch of other nasty dispositions and sins flow) in the thought of Evagrius Pontus, whose list included eight of the suckers:

Calvin Seven Deadly Sins seminar Day 2

A survey of the seven deadly sins (capital vices) in Evagrius’s Praktikus, Gregory the Great’s Moralia, and John Cassian’s  Conferences, conference 5

Presenters: Rebecca Konyndyk Deyoung (Calvin College) and Robert Kruschwitz (Baylor University):

Evagrius (345 – 399; died as Origenist controversy breaking out) inherited and joined well-established desert tradition. Showed up in late 300s. Not an innovator re inventing the desert experience.

What he did do was try to gather, systematize, innovate a bit, but right down what was going on already. Compiler in a creative way.

Cassian (365 – 435?) joined him out in the desert for around 2 decades. When Evagrius died, he set out for Southern France, set up a monastic version of the desert tradition out in France. Continue reading

Summary of chapter 5: The moral fabric of medieval faith


This chapter will begin by opening up Lewis’s use of medieval understandings of natural law over against modern utilitarianism and relativism (referencing his Abolition of Man, his Cambridge inaugural address “De Descriptione Temporum,” and Mere Christianity). Segueing to Aquinas’s Aristotelian virtue ethics, the chapter will then peer into the development of the famous medieval lists of seven cardinal virtues and seven deadly sins. It will then focus on the moral seriousness and concern for personal holiness reflected in the development of the sacrament of penance and the doctrine of purgatory. Finally, it will exegete “seven corporal acts of mercy” and “seven spiritual works of comfort,” and look at medieval attitudes and actions related to the poor. Continue reading