I still think this is true.
I still think this is true.
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 . . .
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.
How do many modern Christians see the material world? Often in one of two apparently opposite, but equally problematic ways. Here’s the third way that medieval Christians can teach us.
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:
It’s all very well to talk about monasticism as something we COULD learn from today. But is anyone ACTUALLY learning? Short answer: Yes. This is the last clip I’ll post from the monasticism chapter of my Medieval Wisdom: An Exploration with C S Lewis:
For much of this chapter, I have been treating modern appropriation of monasticism as a “What if?” The truth is, however, that despite the plunging statistics in traditional Roman Catholic monasticism in the West, recent decades have seen a renewed and widespread interest in adapting parts of the medieval monastic heritage for modern use.
Do the spiritual resources of the monastic tradition have anything to offer to the person who has made commitments to spouse and family, or is pursuing a secular vocation—or someone who simply does not desire, or does not sense God’s call—to make the lifelong vows of celibacy, poverty, and obedience required of monastics? History gives a resounding “yes.” After all, monasticism was never intended to encompass a different set of spiritual values than those followed by all Christians. It offered a means of living the Christian life with more single-minded intensity.
For nearly a millennium, there have been people (one might call them “monastic groupies”) who have connected themselves to a monastery in a less formal way, dedicating themselves to certain spiritual disciplines while remaining in the world. Continue reading
If traffic on this site is any indication, it looks like this discussion of monastic discipline is resonating with readers. Today we’re looking at two surprising ironies of the monastics’ way of living: (1) though marked by heroic effort, it was vividly aware that nothing happens without grace, and (2) though born out of a solitary discipline, its best wisdom has always been relational and communal.
Some readers may be nervous about the term “mastery” that I’m using here. Surely that’s the wrong term for the spiritual life. What we’re really after is being mastered by God – isn’t it? Doesn’t this analogy of technical mastery risk making the Christian life a matter of earning salvation by works? When we turn to Bishop Athanasius’s biography of the proto-monk Antony of Egypt, we find the bishop describing the monastic life as being animated by twin energies. This double dynamic, learned from the apostles and early martyrs, consisted on the one hand of athletic, near-heroic self-exertion and self-interrogation, and on the other of God’s gracious help from heaven through Christ—a duality that would shape all future monastic movements. The importance of both of these elements to the Christian life was the key theological point of the book, and the book became the pattern and manual for Christian monasticism East and West, and the compass of correction whenever a monastic group or tradition felt themselves going off course and wanted to return to the purity of early understandings.
In other words, monasticism always understood its human effortfulness as working in synergy with the transformative energy of God’s grace, through which (alone! said the monastics and the main, Augustinian tradition of medieval theology) the monks were saved from sin into blessedness.
Another confusion revealed in our nervousness about this “mastery language” is a confusion between means and ends: of course in the end, we seek to be mastered by God – the question is how we get there. Continue reading