Tag Archives: Dante Alighieri

Five themes in Christian humanism (IV – final)


A Christian humanist harmonization of truth and beauty: J R R Tolkien’s story “Leaf by Niggle”

Continued from part III

5. Reason and imagination (or maybe better, “truth and beauty”

Because WordPress does not allow for the “read more” section divider (crucial for shortening the part of each post that shows up on this blog’s main page) to be placed in the midst of a numbered list, I’m simply going to say here: this is the last dyad of ideas that (in my opinion) Christian humanism often, in its history, attempted to bring together.

Actually, one more note too: After having proposed this Christian humanist “dyadic harmonization thesis” to our seminar development team, I started (the other day) reading the brilliant, clear, and well-researched account by Australian scholar Tracey Rowland of war-time and post-WW II German Christian humanism, Beyond Kant and Nietzsche: The Munich Defence of Christian Humanism. In that book, I’ve already discovered plenty of evidence of such dyadic harmonization in the German Roman Catholic thinkers whose Christian humanist thought Rowland so clearly and persuasively summarizes. In another post I may note a few of those spots in Rowland’s book. But for now, the list . . .

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Five themes in Christian humanism (III)


“Dante and His Poem,” Domenico di Michelino (1417-1491); wikipedia, public domain

Continued from part II

4. Grace and virtues (the Christian moral life and Christian social ethics)

Other than dissenters such as Tertullian, the early church was happy to absorb and adapt much of the non-Christian knowledge of the time (classical philosophy). This included knowledge in the realm of ethics and politics (e.g. Aristotle’s Ethics – see e.g. Robert Louis Wilken, Spirit of Early Christian Thought). Thus the substance of Aristotelian virtue ethics was absorbed into Christian ethics, culminating in Aquinas’s Summa.

More recently, Protestant as well as Catholic readers of Elizabeth Anscombe, Alasdair MacIntyre, and other modern Christian virtue ethicists have also been willing to consider the older Christianized classical virtue ethics tradition as important and helpful for today. However, there is still a tension between that tradition and the Augustinian understanding of the primacy of grace (given the extreme effects of the Fall) in human moral life. Again Christian humanism has worked to sustain a synthesis in this tension of virtue and grace, to various degrees in various phases of the tradition.

[list of potential subtopics follows]

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Reading CS Lewis’s medieval retrieval as a Christian humanism for today


I’ve had occasion before to recommend on this blog the excellent magazine Common Good. Despite my occasional appearance in its pages, it’s just chock full of good stuff, and it’s well worth subscribing. Here’s a review of a fascinating new book (I don’t say this just because its author cites my Medieval Wisdom book a bunch) that they asked me to write – it’ll appear in an upcoming issue, no doubt improved from this draft by editor extraordinaire Aaron Cline Hanbury:

Jason M. Baxter’s new book The Medieval Mind of C S Lewis: How Great Books Shaped a Great Mind is a suggestive introduction to the literary and theological substance of what we may call, following Baxter’s own clues, CS Lewis’s “long-medieval Christian humanism.”

It is suggestive in helping us understand Lewis’s mind better—Baxter starts the book by puzzling over the fact that despite lavish attention to Lewis the apologist and Lewis the fiction-writer, most modern readers know little to nothing about a “third Lewis”: Lewis the medievalist.

But more than this, it is suggestive in understanding Lewis’s distinctive approach to the cultural crisis of his lifetime – shadowed as it was by two World Wars – and in assessing what we can learn from that approach for our own troubled times.

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Christian humanism and “faith, work, and economics” – notes engaging Jens Zimmermann


Oxford University, George Hodan, publicdomainpictures.net

Some key points, drafted by C Armstrong, 2-25-21 in engagement with Jens Zimmermann

The following are some key points I drafted early (Feb 2021) in my exploration of the link between Christian humanism and the “faith, work, and economics” conversation, interacting with the work of Jens Zimmermann, JI Packer Professor of Theology at Regent College, Vancouver, Canada. These themes are informing my work in that conversation at the Kern Family Foundation (Wisconsin), engaging a national network of seminaries and Christian colleges preparing future pastors (note that the book cited parenthetically as “Re-Envisioning” at a number of points below is the Zimmermann-edited volume Re-Envisioning Christian Humanism: Education and the Restoration of Humanity):

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Christian foundations of science and technology innovation, part VI


William Blake, The Ancient of Days setting a Compass to the Earth, frontispiece to copy K of the artist’s Europe a Prophecy

. . . continued from part V

As they sorted and tidied, the university-based natural philosophers began discovering that nature often contained its own causal explanations, which could be identified through observation and experiment. In the heyday of the scholastics, Thomas Aquinas’s teacher Albertus Magnus, for example, wrote two scientific treatises that helped to found empiricism and the scientific method—one on botany and one on zoology—and sought empirical knowledge everywhere he went through observation and experiment. “[Albert] used his journeys through the Western world to further this interest, and was forever asking questions of fishermen, hunters, beekeepers, and bird-catchers.”

Such thinkers certainly did not intend to deny God’s creative, providential activity—just to highlight the more and more evident fact that nature operates according to its own mechanisms, which are describable in naturalistic terms.

By the early 14th century, those terms were becoming increasingly mathematical. Scholars of that day such as Thomas Bradwardine at Oxford (later to become Archbishop of Canterbury) used mathematical theory to challenge and update old, incorrect scientific beliefs inherited from Aristotle. The new and more accurate groundwork they provided on a variety of scientific questions prepared the way for the work of Sir Isaac Newton (1642-1717) and other stars of the scientific revolution.

Lest we think, though, that as math entered, faith exited (as some have interpreted Newton’s work!), it is important to see how our eighth fact, the harmonization of scientific and theological understandings, was already emerging in the time of the scholastics.

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Interview on Scot McKnight’s Jesus Creed blog


medieval wisdom coverMany thanks to Scot McKnight for hosting Dave Moore’s interview with me on my new book, posted here today: at his Patheos.com blog. Patheos friend Kathleen Mulhern even featured the interview on the front page of www.patheos.com, which is “not chopped liver,” as they say–given that site’s millions of viewers monthly. It is tremendously gratifying to see folks picking this book up and engaging with it.

I also look forward to my visits to MacLaurinCSF at the University of Minnesota (Minneapolis-St Paul) and Tyndale House College & University (Toronto) this fall, and to Upper House at the University of Wisconsin, Madison next spring, to explore these themes with students. I guess I’m a real author now, what with “book tours” and all . . .

The book is out! So here’s a link to a whole website about it, and an interview clip introducing it . . .


So, Medieval Wisdom for Modern Christians: Finding Authentic Faith in a Forgotten Age, with C. S. Lewis is out, as of May 17th!

Check out www.medieval-wisdom.com (description, blurbs, first-chapter download, links to bookstores carrying it). Here’s the first of five clips from a video interview my publisher produced:

The Incarnation and the importance of the embodied life in C S Lewis’s That Hideous Strength


Cover of "That Hideous Strength"

In this post from my forthcoming Medieval Wisdom: An Exploration with C S Lewis, we look at the important lesson from Christ’s Incarnation that Lewis draws for us in his science fiction novel That Hideous Strength.

Another facet of the Incarnation that captivates Lewis is the way that it ennobles our humanity – even our very materiality. To try to abstract mind from body, spirit from matter is to commit the gnostic error and destroy (be false to) what we truly are as human beings. That Hideous Strength shows us in imaginative form how modern technocrats (the National Institute of Coordinated Experiments or N.I.C.E.) might try to eliminate that crucial materiality in a Gnostic quest for pure spirit. N.I.C.E.’s agents, in the attempt to eliminate the bodily—in fact, all biological life on earth—and retain only mind, lose their morality and their very selves. A sample of the dialogue gives a sense of the chilling vision at work here:

“And what is the first practical step?” [asks Mark Studdock to Feverstone, whom he is trying to impress in his effort to be counted one of the “inner circle”].

“Yes, that’s the real question. As I said, the interplanetary problem must be left on one side for the moment. The second problem is our rivals on this planet. I don’t mean only insects and bacteria. There’s far too much life of every kind about, animal and vegetable. We haven’t really cleared the place yet. First we couldn’t; and then we had aesthetic and humanitarian scruples; and we still haven’t short-circuited the question of the balance of nature. All that is to be gone into. The third problem is Man himself.”

“Go on. This interests me very much.” Continue reading

C S Lewis on desire as the road to God


Boy-Drinking-WaterThis is the last bit on Lewis and desire in the “affective devotion” chapter of my Getting Medieval with C S Lewis:

Lewis was not idiosyncratic among 20th-century Christian imaginative writers on this matter of desire’s role in bringing us to the gospel. Lewis’s close friend Charles Williams was captivated by Dante Alighieri’s belief that he had been led to salvation by a young woman with whom he had become infatuated with when he was a boy. From Dante’s vision of Beatrice, Williams elaborated a “romantic theology.” A key Christian influence on Lewis, G. K. Chesterton, discovered a similar romantic dynamic in the life of “God’s troubadour,” Francis of Assisi. Each of these writers, and Lewis himself, was thus drawing in fact not only from classical eudaemonism, but also from a distinctively medieval tradition of affective theology, exemplified in Boethius, Francis, Dante, and with special intensity in such late-medieval mystics as Julian of Norwich (one of Lewis’s favorite spiritual writers).

Lewis taught that our natural desires—our yearning that is triggered by our experiences of what is good and beautiful in the world—in fact can lead us toward God. Indeed he insisted that he himself had come to God in this way, so that he called himself an “empirical theist.”[1] He refused to believe that “the ‘vague something’ which has been suggested to one’s mind as desirable, all one’s life, in experience of nature and music and poetry” was “any product of our own minds.”[2] Our sensing self, interacting with the world through not only perception but also desire, leads us toward something real and objective beyond our subjectivity: it leads us toward God. Now, he confessed, with the Pseudo-Dionysians, that sometimes this happened by negative example and by suffering—by the sinfulness in ourselves that we stumble across as soon as we engage fully in that natural mode and world—as Gregory the Great had also taught. But this, too, was a mechanism of desire: we desire not to suffer and be sad, so we reach out to the God who forgives sins, heals hearts, dries eyes. Continue reading

C S Lewis as medieval moral philosopher – a snippet from my forthcoming Getting Medieval with C S Lewis


C S LEWIS IN THE EAGLE & CHILD - OXFORD

C S LEWIS IN THE EAGLE & CHILD – OXFORD (Photo credit: summonedbyfells)

Still working away today on the “moral fabric of medieval faith” chapter of my book Getting Medieval with C S Lewis. Having opened the chapter with a statement of the “modern problem,” I intend to turn next to Lewis.

So far the shape this “Lewis section” is taking is that I open with a brief reminder of Lewis’s development in ethical thinking, then move to his defense of objective value, then show how his highest and most lasting form of moral discourse was actually his imaginative fiction – and along the way indicate at every step the debts he owed to medieval understandings.

The draft is still much longer than it should be – unwieldy and circuitous. But posting these things here has always helped me work through them, especially as people have responded with comments. So this is an invitation: What works here for you? What doesn’t? Where can I trim, reorganize, compress? What is confusing or redundant?

Introduction [to lewis section]

Lewis walked cultural ground sown with the seeds of this modern situation: denial of objective value, lack of a coherent social ethic, moral passivity and blame-shifting, and a failure to pass on a moral framework to the next generation through the training of what he called the “moral sentiments.” He would point out to us, as he did to his own day, that it is no good skewering the younger generation’s failures when we, their elders, have failed to teach them well. “In a sort of ghastly simplicity we remove the organ and demand the function. We make men without chests [that is, well-trained moral sentiments] and expect of them virtue and enterprise. We laugh at honour and are shocked to find traitors in our midst. We castrate and bid the geldings be fruitful.”

These are Lewis’s words in his seminal short essay The Abolition of Man. And the same analysis also echoed through the pages of his imaginative writings – yes, the Narnia Chronicles, but also, and more explicitly, the Screwtape Letters, the Great Divorce, and the Space Trilogy: Out of the Silent Planet, Perelandra, and That Hideous Strength. In such works, Lewis worked out in the flesh-and-blood form of characters and events not just the moral problems facing modern society, but their solution: the graced renovation of the human heart. Indeed I would argue that in everything Lewis wrote, non-fiction or fiction, he wrote first of all as a (Christian) moral philosopher. Continue reading