When modern Christians lose the wonder of the Incarnation, we lose also the wonder of our own humanity. We intellectualize and spiritualize the faith to the point where we forget a simple fact. That is, that we can know God ONLY through our senses.
Lewis insisted on this fact, and he tied it not only to the Incarnation (in writings such as his powerful sermon “Transposition”) but also to the New Creation. The bodies we will have in that new reality, he insists, will be not less, but more solid and corporeal than those we have now. There would be no Caspar-the-Ghost-like cloud-dwelling angelic afterlife for the Oxford don. In fact, compared to the solidity he believed we will have in the New Earth (and Christ already has at the Father’s right hand), our present bodies begin to look rather wispy!
The subjective side of the sacramental principle: We know Him only through our sense experience
Why is it so important that we affirm our embodiedness in our relationship with God? Because we receive everything we know about him through our bodies, our senses, our experiences. We have no other way to understand Him. Analogy is more than analogy: it is sacrament. To use a word Lewis used to title a key essay (to which we will return), it is “Transposition.” Continue reading →
Posted in Medieval Wisdom for Modern Protestants
Tagged Athanasius, C S Lewis, earth, embodiedness, embodiment, eschatology, heaven, Incarnation, New Creation, New Earth, sacrament, senses, Theosis
In this third post from the final chapter of my Medieval Wisdom: An Exploration with C S Lewis, I delve deeper into Lewis’s Incarnational theology and spirituality:
The Incarnation ennobles us, draws us up into God, and thus makes us our “best selves”
As well as pointing up our moral nature and demanding that we choose well, the Incarnation, for Lewis, performs an astounding work of drawing us up into the divine presence. Lewis launches into his key apologetic work Mere Christianity with this observation: “At the beginning I said there were Personalities in God. Well, I’ll go further now. There are no real personalities anywhere else. Until you have given up your self to Him you will not have a real self.” This is a version of the classical Christian teaching of theosis, formulated by Athanasius, who said that “God became man so that we can become gods.” That startling language does not mean that we become what God is in his essence, but rather that we are re-attached to the divine life, which overcomes the death at work in us because of the Fall. He came to earth, to flesh, in order to lift us back up with him.
“Lewis has a couple of unique ways of describing the Incarnation. In Letters to Malcolm, he suggests that the Incarnation can be described as Heaven drawing Earth up into it. He asserts that when God the Son took on the human body and soul of Jesus, he took on with it the whole environment of nature—locality, limitation, sleep, sweat, aching feet, frustration, pain, doubt and death. Continue reading →
This summer, Leadership Journal editor Marshall Shelley once again allowed me to share with his readers about one of my favorite leaders from Christian history. This one was an unlikely cat, indeed: a shriveled little man who wanted nothing more than to spend his life alone in a remote cave in the Egyptian desert . . . yet who found himself deluged with attention, and who responded with the most amazing wisdom about community and relationships:
How Solitude Builds Community
An ancient monk’s surprising role in bringing justice and healing to his neighbors.
Monday, August 3, 2009
As a history professor, I have asked my students, “What is monasticism?” and I often get suspicious, negative answers: “Monks withdrawing from the world.” Continue reading →
Posted in Patron Saints for Postmoderns
Tagged anger, Antony of Egypt, asceticism, Athanasius, community, desert, Egypt, monasticism, relationship, sex, sexuality, solitude
Bishop Athanasius, fresh from his triumphs in the Nicene attack against Arianism and his defeats and exiles at the hands of Arian-sympathizing emperors, just wanted to write a biography of his friend Antony. What he actually did was to invent the genre of hagiography and help spark the worldwide movement of Christian monasticism.
Fighting Demons In The Desert
How a book about one man’s radical quest for God helped to redefine Christian discipleship and launch the monastic movement.
The man acclaimed as “the father of monasticism” never dreamed of the huge impact he would have. But the new mode of discipleship he helped bring to birth in Egypt in the early 300s A.D. turned out to be one of the most momentous innovations in the church’s first thousand years.
The book that started it all
Alexandrian bishop Athanasius (298-373) was exiled five times from his beloved church at the hands of Arian-sympathizing emperors. In one of these exiles, the staunchly orthodox, diminutive firebrand fulfilled a long-time dream by traveling to the desert to share the life of the hermits there. During what became a lengthy ascetic sojourn, he wrote what historian Derwas Chitty correctly calls “the first great manifesto of the monastic ideal.” This was not some tidy, orderly rule of life, but rather a biography of the most gripping sort—of the best-known early monk and first “desert father,” Antony of Egypt (251-356). Continue reading →