The Faun's Book Shelf - A Review

A quick glance at the work of C. S. Lewis could cause the casual observer to divide his work into several distinct bundles. The first is his apologetic work, which was really his cause for fame, in which category I would include his substantial journalistic engagement. The second category that is easy to recognize is his fiction. And, the third category, which is often ignored by all but his more ardent fans, is his professional work in literary criticism.

All three categories are significant. And, in all three categories, readers get a consistent witness to the author. The ideas of C. S. Lewis are clearly present through three significantly different genres of writing. This sort of consistency is part of what makes Lewis worthwhile to read, even when some of the issues he addresses are no longer major topics of concern.

Though he is consistent throughout his work, C. S. Lewis’ fictional work is the most significant. In his technical work on literature, Lewis shows how culture has shifted regarding epistemology. In his apologetic and journalistic work, Lewis argues why it is better to be a Christian. However, in his fictional work, Lewis illustrates what is wrong with contemporary thought and how realistic, Christian modes of thought can make the world a better place.

By writing fiction, Lewis makes concrete what is somewhat abstract in his non-fiction writing. (Though as writers go, his non-fiction is much more concrete than most.) This is, in part, a result of his understanding of and reliance upon the power of myth.

In his recent book, The Faun’s Bookshelf, Charlie Starr traces the power of myth—or, in contemporary parlance, the power of story—in C. S. Lewis. The main argument is advanced on two levels: (1) Starr shows how Lewis uses pre-existing myth and weaves it into his fiction, (2) Starr also demonstrates how Lewis creates myth to convey his ideas in a convincing way. The exploration of these topics is set in the larger context of considering why myth matters and how it can be used by those of us who are not literary geniuses like C. S. Lewis. Starr, a former English professor, focuses on the work of Lewis, but his broader point applies to the use of myth and stories in all media and genres.

The book is divided into four parts, each with three chapters. In Part One, Starr explores the general definitions of myth, including the idea that myth may not mean fictional. Rather, Starr presents a vision of myth that is consistent with Lewis’: Myth may well be the careful retelling of true stories in an evocative, imaginative manner. Part Two examines how Lewis used pre-existing cultural myths in his fictional work to deepen the myth he is creating. For example, Lewis borrows Silenus from Greek mythology and puts him on the shelf of a Narnian faun with the book title, The Life and Letters of Silenus. Starr explores how that title reflects the Narnian longing for a better time of feasting and celebration.

In Part Three, Starr flips the script to examine the way that Narnian mythology questions the reality of our world, especially with titles like, Men, Monks, and Gamekeepers; A Study in Popular Legend. The reader knowns that men, monks, and gamekeepers exist—or that they existed—but those realities appear to be distant legends in Narnia. So may our myths bear the echoes of truth with a great deal more clarity than we realize. Part Four takes up more general questions necessary to understand Lewis’ approach to myth, by considering Lewis’ broader thinking on myth, the influence of Norse mythology in his life, and taking up a somewhat obscure but important possible contradiction in the writing of Lewis on myth.

The Faun’s Bookshelf is a worthwhile book based on two distinct contributions. First, Starr has done good work in synthesizing Lewis’ thought on myth and providing context for much of his use and reuse of myth. This makes the book a valuable resource for Lewis studies. Second, the book takes up the important question of the power of stories to shape culture. As people grapple with the acquisition of meaning and the power of myth, a study that shows how an expert used fiction to deepen reality is a welcome contribution.

This book will be most interesting for those that enjoy Lewis already. It is well-written in accessible prose, so that it should not be consigned to the stacks of academic libraries. The Faun’s Bookshelf would be an excellent secondary text for a university level course on C. S. Lewis, or even as part of a high school elective. Meanwhile, the book explores important questions that can deepen ongoing discussions on Christian participation in the arts.

The Faun's Bookshelf: C. S. Lewis on Why Myth Matters

By Charlie W. Starr

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NOTE: I received a gratis copy of this volume from the publisher with no expectation of a positive review.

C. S. Lewis on Politics and the Natural Law - A Review

There are some who have the impression that C. S. Lewis was a non-political thinker. After all, this is the man who stated that he didn’t read the newspaper (others would tell you the most important events) and who once wrote: “A sick society must think much about politics, as a sick man must think much about his digestion.” (“Membership”, Weight of Glory, 109)

If one takes in only Lewis’ book-length works, it is easy to maintain this opinion. However, it quickly becomes apparent that Lewis had a lot to say about politics and had some clear views about what politics ought to be about. At the same time, Lewis generally wrote at a conceptual level, though he occasionally had something say about particular political propositions. However, in these cases, he focused on the issue, with its supporting arguments, rather than the people and power structures involved.

In their recent book, C. S. Lewis on Politics and the Natural Law, Justin Buckley Dyer from the University of Missouri and Micah J Watson at Calvin College have worked to offer a systematic presentation of Lewis’ writing on politics and natural law. Although Lewis wrote a great deal about politics and natural law, he did not write a single reference volume. Thus, the work that Dyer and Watson have done contributes to both political science and Lewis studies.

This brief book has seven chapters. It begins by debunking the misperception that Lewis was not political in Chapter One. In the second chapter, the authors summarize the pattern of the Christian worldview–– Creation, Fall, and Redemption––which is always present and often overt in Lewis’ writing. Chapter Three puts Lewis’ work in contact with some of the significant criticisms of natural law theory, particularly the critique of Karl Barth.

In the fourth chapter, Watson and Dyer focus on one of Lewis’ most important works for both ethics and political science, The Abolition of Man. In that chapter they outline some of the many changes in culture that Lewis was responding to in that short volume. Chapter Five contains the most debatable proposition of the volume, where they argue that Lewis’ held to a form of Lockean Liberalism. There is evidence to support their case, though Lewis never cites Locke; the authors remain on safe ground by arguing that Lewis and Locke shared many tenets in their political philosophy. In the sixth chapter, the authors discuss some of Lewis’ writing on political discourse and the place of Christianity in the political sphere. There is much to be learned from Lewis in this regard. The book concludes with Chapter Seven, the authors summarize their arguments and urge the reader to continue to engage contemporary issues through the work of C. S. Lewis.

At times, given the amount of secondary literature on C. S. Lewis, one wonders whether there is much more to say about him. Whether academic studies of Lewis will run their course remains to be seen, but Dyer and Watson have demonstrated that there is still more to be gleaned from the voluminous work of C. S. Lewis. This book adds to the ongoing conversation about political theology, political science, and the work of C. S. Lewis.

A significant danger with dual-authored volumes is uneven writing styles, which can make them difficult to read. This volume, however, has a consistent flow throughout and is a pleasure to read. C. S. Lewis on Politics and the Natural Law is a book that has potential to be a ready resource for years to come.

This volume presents Lewis fairly and thoroughly and it makes it clear how Lewis can be helpful for Christians. One area that deserves further exploration is how Lewis and natural law can be helpful in building a common understanding beyond the ranks of the redeemed.

The more Lewis I read, the more I find him helpful. Dyer and Watson’s book both supports that sentiment and deepens it. They have done excellent work in producing a readable volume that is both illuminating and applicable.

C. S. Lewis on Politics and the Natural Law

By Justin Buckley Dyer, Micah J. Watson

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NOTE: I received a gratis copy of this volume from the publisher with no expectation of a positive review.

The Fellowship - A Recent Book for Inklings Fans

For many fans the Inklings, anything about C. S. Lewis, J. R. R. Tolkien and their assorted friends is welcome. We’ve pored over the literary works of both men and the apologetic contributions of Lewis and still celebrate any tidbit that might help to explain why their stories move us so deeply and inspire us to live more richly.

At this point, decades after the last of the first-generation Inklings have died with only Christopher Tolkien—J. R. R. Tolkien’s son—­­still alive, many books have been written about this literary club and their assorted works. And yet, avid readers still snap up new entries into the discussion. In reality, there are still untapped manuscripts, correspondences, and connections to be made, so many of these works make legitimately original contributions to the field.

The 2015 volume The Fellowship: The Literary Lives of the Inklings is just such a volume. Penned by a husband and wife team who both teach at Smith College, Philip and Carol Zaleski, this book groups Tolkien, Lewis, Owen Barfield and Charles Williams. Barfield is much less discussed in Inklings studies, in part because his public prominence largely occurred after the Inklings had ceased meeting and in part because of his connection to Tolkien and Lewis. Williams is better known, but less popular than Tolkien and Lewis, in part because of his esoteric version of Christianity.

The Zaleski’s have accomplished a feat in this volume. They have written a scholarly tome that is lucid and engaging. There are places where the tempo drags a bit, but given there are just over five-hundred pages of text, enticing the reader to make it to the finish line is in itself an accomplishment.

Summary

The format of the book is mainly chronological, though in an attempt to weave back and forth between the four figures they are discussing, there are points where the tales get out of order. However, the markers in the text are clear and shift in timeframe does not result in a confused muddle, as it too easily can. Overall, the book emphasizes the literary lives of Tolkien and Lewis more than the other two. This makes sense, since Barfield and Williams are less publicly known, have a less significant body of work, and are interesting in large part because of their influence on Tolkien and Lewis.

The book is a literary biography, which means that it emphasizes the written work of the four men, using biographical data to inform the argument. It shows how their literary works developed and the circumstances under which they evolved.

In our day of electronic communication, one wonders if such a project will be possible for whoever contemporary authors of interest will be. However, the Inklings left behind ample correspondence, diaries, and other artifacts to piece together a reasonable history.

Analysis and Conclusion

The weakness in this volume, as in many literary accounts of the Inklings, is that theology is handled in a confusing and sometimes non-discerning manner. Specifically, the four Inklings discussed in this volume are all discussed as equally Christian. Yet, Williams was syncretistic, bringing elements of the occult and other mystical theories into his Christianity. Similarly, Barfield engaged in downright pagan practices. Both Barfield and Williams were quite far from any orthodox version of Christianity, but those divergences are glossed over in this volume. Additionally, the Zaleski’s—who are Roman Catholics—take great pains to pitch Lewis as on the threshold of Catholicism in several instances. They are also apologetic as times when Lewis makes statements that clearly differentiate Christianity from other religions, particularly Judaism. As intriguing as this volume is, it isn’t clearly a reliable source for the theological lives of the Inklings.

That notwithstanding, this is an excellent book. Others who are interested in the Inklings will find this a rich resource that should influence Inklings studies for years to come. The Zaleski’s should be applauded for their careful research and elegant prose.

The Fellowship: The Literary Lives of the Inklings: J.R.R. Tolkien, C. S. Lewis, Owen Barfield, Charles Williams

$9.24

By Philip Zaleski, Carol Zaleski

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Note: I received a gratis copy of this volume without expectation of a positive review. Also, the above link is an affiliate link.

An Account of Meeting C. S. Lewis

Early on in my time at Southeastern Baptist Theological Seminary, I had the opportunity to attend one of the best academic conferences I've ever been to. It was a conference on the life and work of C. S. Lewis.

The breakout sessions were ok, but this hour-long lecture by Walter Hooper, Lewis' editor and curator of his literary remains, was worth the trip. Hooper is known for carefully guarding Lewis' image (which one might expect, given his job), so there might be a bit of hagiography here. However, I still find the lecture very enjoyable.

I pass this resource on to you, for your enjoyment.