The Parable of the Good Samaritan by Jan Wijnants (1670) shows the Good Samaritan tending the injured man. (Photo credit: Wikipedia)
Here’s the next bit of the “hospitals chapter” in Getting Medieval with C S Lewis. It follows from this bit on Lewis and this introductory bit.
So how did all of this translate into a Christian emphasis on bodily care? For the early and medieval churches were notable for healing. Yes, miraculous healing, on occasion. But also, and much more frequently, the sort of healing that comes from basic nursing care and the application of medical knowledge (however rudimentary during most of the period we’re studying).
The Pagans in the Roman world of Christianity’s birth had no such distinctive. They had “no religious impulse for charity that took the form of personal concern for those in distress.” Indeed the Pagans taught neither compassion nor active mercy as virtues. To be merciful only helped the weak—those who were drags on society.
It is important that we “get” how radical this change was, from the Pagan to the Christian attitude toward illness and healing: “In the cramped, unsanitary warrens of the typical Roman city, under the miserable cycle of plagues and famines, the sick found no public institutions dedicated to their care and little in the way of sympathy or help.” Continue reading →
Boethius imprisoned (from 1385 manuscript of the Consolation) (Photo credit: Wikipedia)
A while back I gave, at the Madison, Wisconsin C S Lewis Society’s conference, sponsored by the Bradshaw-Knight Foundation, a much fuller version of the take on Lewis’s “Boethianism” than the one I had originally tried out on the Medieval Congress CSL crowd at Kalamazoo. Here’s the Madison paper.
There’s more here on Boethius’s philosophical influence on Lewis, as well as a refinement on the ways in which Boethius seems to have influenced Lewis vocationally. I did, however, truncate the end from what I had prepared to give. I’ll add my original pre-conclusion ending, which reflects on fortune and eudaimonism using Lewis’s last published essay, “We have no ‘right to happiness,'” after the paper proper.
Probably the author who influenced me most in my expansion of the Kzoo paper was Adam Barkman. Serendipitously, I discovered a few days before the conference that he was to give the paper right after me. It was an honor to get to know him and hang out with him at the conference. Everyone interested in Lewis and philosophy, or really, everyone seriously interested in Lewis from any perspective, needs to buy Adam’s book, C. S. Lewis and Philosophy as a Way of Life.
“Lewis the Boethian,” paper for Bradshaw-Knight CSL conference Oct. 2012, Madison, Wisconsin
Copyright 2012 by Chris R. Armstrong. THIS PAPER IS DISTRIBUTED WITH THE UNDERSTANDING THAT THOSE READING IT WILL NOT CITE OR QUOTE IT WITHOUT EXPRESS PERMISSION FROM THE AUTHOR.
He was a philosopher first, and then a master of literature, with his Christianity informing both. Continue reading →
Posted in Medieval Wisdom for Modern Protestants
Tagged Adam Barkman, Aristotle, Boethius, Consolation of Philosophy, CS Lewis, eudaemonism, Fortune, neoplatonism, Pagan culture, paganism, philosophy, Plato, The Discarded Image, vocation
In Discarded Image (a compendium of lectures he gave at Cambridge), C. S. Lewis shows us that medievals trusted implicitly historical texts as the repositories of God’s truth. He also shows that they saw truth not just in Scripture and explicitly Christian tradition, but also in the words of the Pagan philosophers and the works of Greco-Roman culture. Continue reading →