In this book, Seb Falk immerses us into the science of the medieval world. He invites
the readers to step into the shoes and look through the eyes of the inquirers and
discoverers of that period. In order to uncover just how light the assumed “dark ages”
really were.
The journey into the past unfolds through the life of a 14th century, largely unknown
monk – Brother John of Westwyk. He serves as the guide through whom the thoughts,
insights, and perspectives, of the learned medieval society, can be observed and
interpreted. Falk immerses those reading in the faith, and rhythms that motivated
discovery in that time. As the medieval world is uncovered it reveals the thin veil, (if
there is one at all), between the seeking of divine wisdom, and the comprehending of
the natural world.
The book covers much of the natural world – a sign of the integrated nature of medieval
science to all of life. It travels through the observation and discoveries of astronomy and
astrology, the making and development of astrolabes (instruments used for observing
the heavens), and the medieval understanding of celestial bodies, cosmological models,
tables. It expounds on the application of astronomical knowledge to practical things like
navigation, timekeeping, and the calendar. Falk goes on a deep dive into other
instruments like the quadrant and armillary sphere. He explores their significance for
medieval scientific practices as well as their use in supporting everyday agriculture,
architecture and medicine. With careful detail, Falk follows the medieval scientists’
advancements in mathematics and the applications therein. Even medieval botany,
herbology, alchemy and chemistry are discussed.
This book elaborates on a considerable amount of mathematical, astronomical,
astrological, and chemical calculations. Falk describes the intricate details of creating
the scientific instruments. He explains with great depth and lucidity the varied
calculations that undergird the medieval understanding of the natural world. As I am a
theologian and not a mathematician, physicist, or scientist, many of the concepts and
equations were unfamiliar. However, this was not deterring. Rather, I observed the
impressive evolution of calculations and development of instruments. These were
testament of the remarkable mental capacity and creativity of medieval scientists.
Growing my curiosity for what motivated their incessant investigation and innovation.
Weaved through the detailed explanations of various calculations is the closely
integrated understanding of theology and religious devotion. These were the catalysts
for medieval inquiry into the natural world. For a medieval scientist the motivation to fully
comprehend nature was driven by a desire to know and understand God who was
known as the creator and sustainer of all life. This motivation is what is now called
natural philosophy, and what would make it difficult for medieval investigations to be
classified as science today. Studying nature was for the monk a means to attaining the
wisdom of God and of morality.
For Brother John, and the other medieval scientist introduced along the way, their
scientific inquiry was a result of and for their deep devotion to their faith. It was born out
of asking “why” and not “how.” Unfortunately today, religion is often seen as an
impediment to scientific progress. However, during the middle ages, religious traditions,
like Judaism and Islam were crucial to the development of science. The scholarly
influence across religious traditions and geographical boundaries was key to the
advancements made by medieval scholars like Brother John. James Hannam, who
writes about the middle ages, also notes that it was these medieval philosophers who
laid the foundations for modern science. (2)
Falk paints a picture of a time when faith, philosophy and scientific discovery were seen
as complementary, and not opposed, to the understanding of God and of the world
around us. Today the difference in the practice and understanding of science is
significant – from the scientific method, which didn’t exist in the 14th century, to who and
why people engage in scientific discovery. Perhaps a worthwhile addition to the book
would have been to name and discuss some of what has been lost or obscured through
time. Are there worldviews, postures, or processes from medieval science that could
continue to serve science and the inquirers of today?
Falk challenges those reading to redefine the word “medieval.” He says, “Rather than a
synonym for backwardness, it should stand for a rounded university education, for
careful and critical reading of all kinds of texts, for openness to ideas from all over the
world, for a healthy respect for the mysterious and unknown.” (3)
The challenge for me has been to more keenly observe the natural world. To ask more
questions of it and to expect divine wisdom in the patterns and rhythms of all that is
created – for it is God’s handiwork. And to consider such contemplation and exploration
not as an inferior way of knowing, but as a way to apply the words of Psalm 19:
“The heavens declare the glory of God;
the skies proclaim the work of his hands.
Day after day they pour forth speech;
night after night they reveal knowledge.
Purchase a copy of this book here.
1 Seb Falk, The Light Ages: A Medieval Journey of Discovery (UK ; USA: Allen Lane an imprint of Penguin
Books, 2020), 2,4.
2 James Hannam, God’s Philosophers: How the Medieval World Laid the Foundations of Modern Science
(London: Icon books, 2010), 338.
3 Falk, The Light Ages, 297.
