In posts from the evolving “creation chapter” from my forthcoming Getting Medeival with C. S. Lewis, we’ve had a look at how medieval folks’ love for the universe that God made manifested itself in their pursuit of scientific knowledge, and in the “symbol code” they used in their lavish and beautiful works of art. We’ve delved into the sacramental perspective that guided how they interacted with Creation. And we’ve asked why evangelical Protestants separate the material from the spiritual in such harmful ways. Now it’s time for the wrap-up–and hopefully, the payoff for modern readers. First, in this post, we ask what the sacramental principle could mean for us today if we took it seriously. Then we’ll look at the question through C. S. Lewis’s eyes.
What lessons, then, can we carry away from this survey of medieval attitudes to creation? First, that their sacramentalism valued creation neither less nor more highly than it should be valued—a salutary lesson for our simultaneously Gnostic and materialist age. Second, that their theological reading of Creation allowed them to be attuned to God in all of life: work, play, relationships, arts, culture—a blessing to our age of compartmentalization between the spiritual and the material. Third, that this sacramental attention to a creation that everywhere bespeaks its Creator underwrote a medieval cultural mandate, birthing a lavish growth of universities, sciences, and arts—a desperately needed correction to evangelical otherworldliness.
On this last point, I am reminded that the Reformed evangelical historian who pointed out the vacuity of evangelical culture in his Scandal of the Evangelical Mind, Mark Noll, subsequently found Catholic Notre Dame a much more congenial place to do his cultural work of history-writing than the evangelical Wheaton College. As Hans Boersma concluded in his study of medieval sacramentalism, “only a heavenly minded Christian faith will do us any earthly good.” Continue reading