To medieval Christendom, it was the world beyond the world that made all the difference in the world to this world. The Heaven beyond the sun made the earth “under the sun” something more than “vanity of vanities.” Earth was Heaven’s womb, Heaven’s nursery, Heaven’s dress rehearsal. Heaven was the meaning of the earth. Nietzsche had not yet popularized the serpent’s tempting alternative: “You are the meaning of the earth.” Kant had not yet disseminated “the poison of subjectivism” by his “Copernican revolution in philosophy,” in which the human mind does not discover truth but makes it, like the divine mind. Descartes had not yet replaced the divine I AM with the human “I think, therefore I am” as the “Archimedean point,” had not yet replaced theocentrism with anthropocentrism. Medieval man was still his Father’s child, however prodigal, and his world was meaningful because it was “my Father’s world” and he believed his Father’s promise to take him home after death.