Sacramentalism provided the seedbed for the pursuit of scientific knowledge, especially in the high-medieval period of the birth of the universities (from the 11th to the 14th centuries). In part, it did this by birthing – and this is our fifth fact – a truly devotional, awe-filled approach to that pursuit.
Think about it: when we may look at the natural world not only as the arena of God’s work but as a physical reality that reflects his divine glory, then how else would we approach it but with awe and wonder? And since medieval and early modern followers of Christ indeed believed this, they approached their study of the world not only out of a duty to apply the gift of reason, but also out of a sense of awe that the world is a conduit to God’s presence and glory. Should it surprise us, then, that the natural philosophers of that age spent hours and days and years of their lives in meticulous proto-scientific experimentation and hypothesizing?
Finishing up the “creation chapter” in Getting Medieval with C S Lewis, I am looking by turns at medieval science and the world of medieval arts, to see what they reveal about that era’s attitudes toward the natural world. Here is the bit on science. Next, the bit on the arts.
Religion and science: the Aristotelian impact on scholastic theology
Despite Gregory’s much more physical approach, the underlying platonic suspicion of the bodily did continue to hamper a fully world-affirming spirituality and theology. That would await the time of Anselm and Francis, and the flourishing of some seeds planted by Augustine – seeds of trust in the human gift of reason (as we saw in the “Passion for theology” chapter).
As we have seen in the theology chapter, what happened in the 12th and 13th centuries was that a recovery of Aristotelian science helped bring the powerful and useful discourse of science to bear in the deliberations of theology, both revolutionizing theology and laying the groundwork for the scientific revolution of the 16th– 18th centuries. Continue reading →
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