How do the “spiritual” and the “physical” dimensions of the gospel – the good news of Jesus Christ – weigh against each other, and finally, paradoxically, cohere? Here’s C. S. Lewis, articulating the importance of physical ministry and mercy like this. His first word on this encourages those convinced of the importance of ministry to people’s bodily health: “God created the Natural – invented it out of His love and artistry – it demands our reverence.”
So far so good, but Lewis continues, “because it is only a creature and not He, it is, from another point of view, of little account. And still more, because Nature, and especially human nature, is fallen it must be corrected and the evil within it must be mortified.” Oh, dear.
There is a balancing act going on here. Our “essence,” like the essence of all created things (according to Genesis) is good. But there is some mortification, some ascetic discipline, required – for we will go running after “the things of the flesh,” no matter how much we understand that God is our ultimate love and ultimate goal. Our bodies, affected by the Fall, are not an unalloyed good.
Thus Christianity treads a middle way. “At first sight,” says Lewis, “nothing seems more obvious than that religious persons should care for the sick; no Christian building, except perhaps a church, is more self-explanatory than a Christian hospital.” Yet what the Christian hospital shows us is a sort of two-sidedness, a paradox, in Christianity.
Let’s say, Lewis suggests, that you had never heard of Christianity, and you set out to observe and decide what sort of religion this was. First, you would see a long history of quite earthy activities. Lewis knew, as Stark has had to re-teach us, that almost every aspect of the European civilization that grew out of the ashes of the Roman empire was built by the Christian church: “agriculture, architecture, laws . . . healing the sick and caring for the poor,” blessing marriage, the arts, philosophy—and he could have added, as we’ve seen, science.
“If our enquirer stopped at this point,” writes Lewis, “he would have no difficulty in classifying Christianity – giving it its place on a map of the ‘great religions.’ Obviously (he would say), this is one of the world-affirming religions like Confucianism or the agricultural religions of the great Mesopotamian city states.” Continue reading