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
Here’s a piece I did a little while back on Patheos.com on who evangelicals are and where they’re headed – getting to the nub of the matter.
A little taste:
“What do this fundamental immediatism and this youth-driven quality mean for the future of evangelicalism? First, they very likely mean that whatever touches the hearts and minds of the generation rising right now – the adolescents of today – that will shape evangelical worship, ecclesiology, and doctrine for years to come.
“An optimist could point to the dynamism and renewal that emerged from past youth movements, or to the laudable and faithful concern of many young evangelicals today for justice, creation care, and other historical blind spots of the movement.
“A pessimist, however, would say that this is very bad news indeed. They could point to sociologist Christian Smith’s famous diagnosis of evangelical youth as mired in “moralistic therapeutic deism”: the theologically vapid belief in a kindly grandfather God who lavishes blessings and requires no accountability—this we might call immediatism gone, at last, to seed . . .”
Posted in Resources for Radical Living, Work with purpose
Tagged ancient-future, Bible, biblicism, Christ and culture, conversion, emotion, evangelicalism, immediatism, pop culture, popular culture, youth culture
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
Dietrich Bonhoeffer (1932) (Photo credit: Wikipedia)
This post continues the series from a section of my forthcoming Medieval Wisdom: An Exploration with C S Lewis that argues monasticism is part of our “usable past.” Part 1 is here. Part 2 is here.
To recap, my argument in this chapter has been that we will continue to be both disinclined and incapable of the effort necessary to practice ascetic disciplines unless we, first, have something of the passion for Christ that animated the monks and, second, have a strong traditional foundation on which to build our practice. I have been trying in this book to describe the foundation the medievals had, in their passion for theological knowledge, their understandings of Incarnation and Creation, the balance they held between Word and world, their whole-person devotion, and so on. We need both the passion and the tradition if we are to do the discipline.
In particular, the morality chapter speaks to the argument of this one: If we, like my pastor whose question is described at the beginning of that chapter, do not know how to put a Christian ethic into practice – that we are paralyzed by grace—or rather, by misunderstandings of Reformation teachings on grace. We are kept from applying the practical insights of medieval monasticism by a dimly understood sense that whatever the Reformation was about, it was about destroying monasticism (and it did end up doing that in some European countries). But with nothing to put in place of that practical monastic wisdom—though the Pietists tried to replace it, as did the Puritans—we will fail to practice spiritual disciplines as the monastics did.
Deep down we have counter-rationalizations, arguments in our heads that say “Oh no, that’s not something we need to do. We can achieve virtue in other ways besides spiritual disciplines. Continue reading
Posted in Medieval Wisdom for Modern Protestants
Tagged affective theology, Alasdair MacIntyre, Dietrich Bonhoeffer, emotion, ethics, Jonathan Haidt, monasticism, morality, orthodoxy, orthopathy, orthopraxy, sanctification
We wonder today why we are spiritually anemic. We (Protestants in particular) acknowledge that the Catholic legacy of spiritual teaching is a strong and useful one (at least, setting aside all that flagellation stuff, anyhow. That’s a joke. See the footnote in this post). In this post from the monasticism chapter of my forthcoming Medieval Wisdom: An Exploration with C S Lewis, I begin to look at where that strength and usefulness came from:
Spiritual mastery requires passion, tradition, and discipline
It may help us to answer the question “Why monasticism?” if we consider ascetic self-denial as one species of a larger phenomenon: the drive to achieve mastery in any human enterprise. How do you master any skill? First, you need to have passionate commitment to the goal of mastery. Second, you need to study and learn practical knowledge handed down in a tradition. Third, you need to practice discipline—both in the sense of dedicating hours and hours to repetitive practice, and in the sense of implementing an often extended list of discrete “disciplines”—the particular repeated actions required by the craft.
Think of the progress of a young girl toward becoming a skilled violinist. First comes the passion: one day she hears a piece of music, and it pierces her heart with pure joy. At the beginning, she just wants to hear it again and again; then, to know how to make those beautiful sounds herself. And so she begins years of lessons and practice, giving herself to those two complementary means to mastery: studying a tradition (here, of musical knowledge) and practicing an askesis—a training or discipline. Continue reading
Here’s the last bit of the “affective devotion” chapter draft for Getting Medieval with C S Lewis:
Reclaiming the physical
Finally, among the varied aspects of our human nature, our emotions seem especially closely tied with our physical bodies. We use the same words, “feeling” or “being touched,” for the physical senses and for emotional experiences. But reading Margery Kempe’s Book makes me ask: Where has the sense of the spiritual importance of touch or physicality gone in today’s culture? Are these human senses now allowed to communicate anything true or spiritual to us? We have plenty of the visual in our TV- and movie-soaked culture, and even in our churches. But how often do we experience anything spiritually significant through touch? The most intense, ecstatic touch-experiences, those of our sexuality, have been devalued and dehumanized through obsessive attention and being made into the commodities of the impersonal marketplace. I think that like Mel Gibson’s The Passion of the Christ, Margery’s life of devotion and the whole English mystical tradition can help to draw today’s Christians back to the sort of visible, physical devotion epitomized in the medieval pilgrimage.
In the mid-90s I was giving a lecture on Pentecostalism at an evangelical seminary in New England. I was describing the huge influxes of eager believers, every day, by the busload, to the Azusa Street Revival that launched Pentecostalism in 1906, and again to the modern Toronto Airport Vineyard revival and the Brownsville/Pensacola revivals One student put up his hand and asked, with skepticism in his voice: “Why do Pentecostals and charismatics feel that it’s so important to actually go to the place where a revival is supposedly happening, to ‘bring back’ that revival to their home churches?” Continue reading
The last post looked at the “heart of late medieval heart religion”: devotion to the Passion of Christ. This post asks: How would getting a stronger sense of the humanity of Christ, today, affect the way we worship? This is almost the end of the “affective devotion” chapter of Getting Medieval with C S Lewis:
The desire for a tangible experience of God’s love has not dissipated with the discovery of the atom or the invention of the automobile. Modern Protestantism has given relatively little attention to our imaginative and emotional lives, yet the century just passed saw a dramatic upsurge of charismatic spirituality.
With its devotion to the person of Jesus, its impassioned worship, and its physical experiences of God’s intimate presence (tongues and “slaying in the Spirit”), this movement first sprung at the turn of the 20th century in a poor, multiethnic Los Angeles neighborhood, from a root in Wesleyanism’s continuation of the longstanding Christian “heart religion” tradition. Then at mid-century it reemerged in mainstream Christianity—springing first from the Anglican and Roman Catholic confessions, with their sacramental and historical emphases.
But you don’t have to be a charismatic to awaken your imagination and your senses in devotion to Christ. Continue reading