Here’s a bit of Lewis material from the draft introduction to the “affective devotion” chapter of my Getting Medieval with C S Lewis. This is the setup for the following post, which will delve more into what Lewis, following Boethius and the Neoplatonists, thought was our real desire, and how following it would make us more truly ourselves:
Lewis was a scholar of the medieval period, but his medievalism was much more than intellectual. He was medieval not only in his mind, but also in his heart. This we see not only in his youthful encounters with sehnsucht (yearning joy) while reading medieval Norse myths, or in his abiding affection for the passionate poetic vision of Dante, but also in his love for the way medieval people viewed the world and their place in it. As he said in The Discarded Image: “I have made no serious effort to hide the fact that the old [medieval cosmological] Model delights me as I believe it delighted our ancestors.”
At the center of this heart sympathy for the medieval way of seeing the world was a very particular understanding of how our emotions move each of us along our path to God. Significantly, in his apologetic writings, Lewis frames both his own movement toward faith and the usual human process of conversion as an Augustinian quest of desire. Augustine’s dictum “Our hearts are restless until they rest in thee” and his cry, in the Confessions, “Inebriate me, O God!” arose from a Christianization of a classical philosophy called eudaemonism (from the Greek word for happiness, eudaimonia). Classical philosophers had asked, “What makes man truly happy?” Early and medieval Christian eudaemonists answered out of the ubiquitous scriptural language of reward: We are happy when God fulfills his promises and our desires by giving us his loving presence. According to Augustine, the key to happiness is to want the one right thing, which is God himself.
Lewis agreed, and he found pernicious and un-Christian the modern ethic of absolute abnegation of desire: Continue reading
I am fascinated by Francis.
Francis of Assisi (1181/2 – 1226) was, I think, a man in many ways well ahead of his time. Being human, he was not without his oddities and peccadilloes. But he drank deeply from the sorts of spiritual wells that have more recently animated the charismatic movement.
He took monasticism to its next logical step in living what Weber would later call a “worldly asceticism”: his model of Imitatio Christi understood as a vigorous and peripatetic service to the world transformed medieval religious life. The Franciscans and Dominicans both lived it out for centuries after his death, though often in ways that would have made poor Francis’s hair curl.
He recognized with laser clarity the toxicity of wealth and the heroic measures necessary to save oneself from pride.
What a saint was Francis! Still today I am challenged every time I read of his life.
All of this I was beginning to discover in 1994, at age 31, as I moved on from both my Christian tutelage in the charismatic movement and my secular vocation in corporate communications to the full-time study of church history Continue reading
Posted in Medieval Wisdom for Modern Protestants, Resources for Radical Living
Tagged asceticism, charismatic movement, discipleship, Dominicans, Francis of Assisi, Franciscans, friars, humility, joy, monasticism, poverty, prayer, the mendicants
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.” Chesterton discovered a similar romantic dynamic in the life of “God’s troubadour,” Francis of Assisi. Lewis described his conversion as the surprising discovery of joy. Each of these writers was drawing on a distinctively medieval tradition of affective theology, exemplified especially in such late-medieval mystics as Julian of Norwich. Continue reading
Posted in Medieval Wisdom for Modern Protestants
Tagged affective theology, Augustine of Hippo, Bernard of Clairvaux, C S Lewis, Charles Williams, Cistercians, Dante, Francis of Assisi, Franciscans, G K Chesterton, joy, Julian of Norwich, Margery Kempe, The Confessions