Many 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 . . .
Posted in Medieval Wisdom for Modern Protestants
Tagged asceticism, Augustine, Benedict of Nursia, Boethius, C S Lewis, Christian history, Creation, Dante Alighieri, Early Christianity, early church, education, emotion, evangelicalism, faith and reason, Gregory the Great, Incarnation, Medieval, Middle Ages, monasticism, moral philosophy, morality, scholasticism, science, Spirituality, Theology, Tradition
C S Lewis described himself as a “dinosaur” – a relic of the ancient and medieval past, stomping around in the modern world. In this last clip of an interview about my new book (which takes C S Lewis as its “docent” into the medieval world), I look at how this “medieval perspective” led Lewis to think differently – sacramentally, incarnationally – about the world around him.
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:
Posted in Medieval Wisdom for Modern Protestants
Tagged asceticism, Benedict of Nursia, C S Lewis, Christian history, Dante Alighieri, emotion, evangelicalism, faith and reason, Francis of Assisi, Gregory the Great, historical theology, Incarnation, Medieval church, Middle Ages, scholasticism, science, Spirituality, Theology, Thomas Aquinas, Tradition
Another of the last few posts from my Getting Medieval: An Exploration with C S Lewis. Sorry the posts are sporadic – enjoying a wonderful junket in England. Was at the Kilns this afternoon – now back in London. 🙂
Attention to the Incarnation can also renew our sense of the wonders of Creation, as God not only Created the world but also came and participated in it, and in the process gave Creation a renewed dignity. The Incarnation is also, as John of Damascus argued at the Second Nicene Council in 787 (and the church agreed with him and made his position dogma), the warrant for the sacramental understanding of human-made material things such as icons.
First, the Incarnation prevents us once and for all from the temptation to talk about Creation – or any part of creation – as if it were inherently evil. For if it were inherently evil, then God could not have joined himself to it: “It has always been realized in the main tradition of Christianity that if the Word was made flesh, matter can never be regarded as evil in itself.” Darrel Amundsen strengthens the connection by observing that “individuals or groups (e.g., Gnostics, Manicheans, Marcionites) on the periphery of Christianity who conceived of matter as inherently evil also balked at the doctrine of the Incarnation.”
Second, in fact, this raising up of creation was the real and final purpose of the Incarnation. Lewis has this in Perelandra: “All which is not itself the Great Dance was made in order that He might come down into it. In the Fallen World He prepared for Himself a body and was united with the Dust and made it glorious for ever. This is the end and final cause of all creating, and the sin whereby it came is called Fortunate and the world where this was enacted is the centre of worlds. Blessed be He!”
 Herbert Butterfield, quoted in Darrel W. Amundsen, Medicine, Society, and Faith in the Ancient and Medieval Worlds (Baltimore, MD: Johns Hopkins University Press, 1996), p. 332; cited in n. 23.
Apologies for neglecting the blog – have been traveling in the UK. Hoping to visit the Kilns tomorrow! Here is one of the last bits of Medieval Wisdom: An Exploration with C S Lewis:
When we appreciate the humanity of humanity, and the ways in which Christ is incarnated not only in his own flesh, as a first-century Jew from Nazareth but also (though in a different sense) in his church and in all humanity – as Benedict saw – this will heighten our sense of the sacredness and dignity of others. It will change the ways we treat others in our ordinary lives – in our workplaces, our families, our societies.
There is an important corollary of this Incarnational principle in ethics: Incarnational morality is ordinary morality, of the sort Lewis portrayed so winsomely in the Household of St. Anne in That Hideous Strength. By seeing our own ethical lives in the light of our bodily limitations, illuminated further by God’s own assumption of, and elevation of, human nature, we are released from the pressure of perfection. Continue reading
Another “mini-post” that wraps up my series from the draft of my forthcoming Medieval Wisdom: An Exploration with C S Lewis:
A renewed incarnational awareness will also give us a renewed and particular energy toward compassionate ministry, as it did for 12th-13th c. Christians in the “charitable revolution” of those centuries – and indeed in the whole long Christian growth and development of the hospital. But more broadly in all forms of compassionate ministry. Medieval Christians’ acute awareness of the Incarnation was no theologically fuzzy, inward-turned “mysticism.” Especially as they began to enter emotionally into the events of the Passion, that horrific demonstration of God sharing in our embodied suffering, the compassion for Jesus that this stirred in them became “enabled them to perceive Jesus in other humans and to act compassionately for their benefit.” The resulting works of mercy helped build a strong, humane center holding together medieval society. Surely we need something like this again.
We have seen how attention to the humanity of Christ and his presence in others’ humanity encouraged hospitality and pastoral and even medical care, in Benedict’s and the Benedictines’ emphasis on “Christ in the guest,” in the particularity of the seven corporal (and spiritual) acts of mercy, in the specificity and concreteness of Aquinas’s ethical thought, and of course in the history of the innovative Christian institution we now call the hospital.
The Enemy of our souls will do anything he can to raise our eyes from the physical needs of others in a false super-spirituality, keeping us from achieving that incarnational awareness that would pour out from our hearts in compassionate ministry. As Screwtape tells the junior demon,
“On the seemingly pious ground that ‘praise and communion with God is the true prayer’, humans can often be lured into direct disobedience to the Enemy who (in His usual flat, commonplace, uninteresting way) has definitely told them to pray for their daily bread and the recovery of their sick. You will, of course, conceal from him the fact that the prayer for daily bread, interpreted in a ‘spiritual sense’, is really just as crudely petitionary as it is in any other sense.”
 Screwtape Letters, letter 27, in Complete C. S. Lewis Signature Classics, 263-4.