The Neglected C. S. Lewis - A Review

One of the greatest frustrations for fans of C. S. Lewis is the number of fake quotes attributed to him. Some of them seems as obvious as the old joke, “Never trust information from the internet – Abraham Lincoln.” Some of the misquotes are, however, less obvious fabrications that distort people’s understanding of C. S. Lewis and undermine his legacy by trivializing it.

There are several contributing factors to the regular misquotation of C. S. Lewis. First, Lewis was a fabulous writer with a gift for turning a phrase, so he is imminently quotable. This is nowhere more apparent than in the exceedingly useful volume edited by Wayne Martindale and Jerry Root, The Quotable Lewis, which serves as a topical index of much of Lewis’s thought as well as fodder for social media posts.

A more significant contributor to the misquotation of Lewis is that too few people have read enough C. S. Lewis to recognize the difference between the true and counterfeit quotes. Many Christians know the name but have read nothing, so they like and share fake quotes out of ignorance. Many others have read some of the A-side works of C. S. Lewis: The Chronicles of Narnia, Screwtape Letters, Mere Christianity, or another of his more popular works. Nearly everything Lewis wrote has some value, so readers ought not to be discouraged. But there is an entire B-side of C. S. Lewis’s writings that are much more rarely discussed, even in academic research on Lewis and the Inklings.

Professionally, Lewis was a university level teacher of English literature. While his apologetic work was prolific and lucrative (he gave most of the money away), he also made significant contributions in his academic discipline. The books he wrote on literature and theory are often unknown even to fans of C. S. Lewis. And yet, his English Literature in the Sixteenth Century Excluding Drama was a landmark work comprehensively researched. His Discarded Image and Allegory of Love continue to be texts used in classes on medieval literature in both secular and religious academic settings.

Mark Neal and Jerry Root have set out to provide an introduction to some of the B-side works of C. S. Lewis in their recent book, The Neglected C. S. Lewis. In this relatively short volume, the authors explore some of the less popular works of Lewis that are no less valuable in understanding the mind of C. S. Lewis and, in fact, help illuminate what he does in some of his more popular works.

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This is not a comprehensive volume. There are number of neglected works of Lewis that Neal and Root do not explore, likely because of space constraints. However, the volumes they do highlight are helpful. In the eight chapters of this text we get an overview of (1) The Allegory of Love, (2) The Personal Heresy, (3) Arthurian Torso, (4) English Literature in the Sixteenth Century excluding Drama, (5) Studies in Words, (6) An Experiment in Criticism, (7) The Discarded Image, and (8) Selected Literary Essays.

Some of these volumes are difficult to find (especially Arthurian Torso and English Literature), while others have been reprinted by reputable presses to ensure continued availability. The common links among them are they tend to be connected to Lewis’s proper field of study rather than his more popular apologetic work.

It might seem to some readers of Lewis enough to read Chronicles, Mere Christianity, and Screwtape, enjoy the readability and devotional quality, and move on. However, to understand the framework that Lewis is working from (which he partially unpacks in essays like “De Descriptione Temporum,” which is his inaugural address for his Chair at Cambridge), scholars and students need to read beyond the A-side of Lewis’s works into his more neglected works.

Neal and Root have done a great service to the field of Lewis studies by providing an accessible introduction to some of Lewis’s lesser-read works. This is the sort of auxiliary text that could accompany a college course on C. S. Lewis that is housed in the English Department of a university. For those engaged in the academic study of C. S. Lewis, this is an exceedingly helpful way to get an overview of and prioritize the study of volumes that are important, but off the beaten path.

The target audience of The Neglected C. S. Lewis is not the high school aficionado or the casually interested. However, this survey of some of the neglected works of Lewis is an essential part of a Lewis scholar’s library and a key resource for those looking for new areas of study in the increasingly crowded field of Inklings studies.

The Neglected C.S. Lewis: Exploring the Riches of His Most Overlooked Books

By Neal, Mark, Root, Jerry

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

Medieval Wisdom for Modern Christians - A Review

Theological retrieval has become increasingly popular among evangelicals as young evangelicals, especially, react to some of the narrowly contextual interpretations of many Twentieth Century evangelical and fundamentalist theologians. There has been a great deal of orthodox preaching that has tried to present orthodox theology as if it is the simplest, most obvious reading of texts that any casual interpreter should be able to arrive at. Sometimes, in a rush to conserve the apparent authority of Scripture, well meaning interpreters arrive at heterodox conclusions and claim they are authentically biblical, despite disagreeing with the careful, Bible-saturated arguments of centuries of prior Christians. Theological retrieval is the process of reading historical theology, parsing it against the witness of Scripture, and using the copious resources of our theological ancestors to enrich our theologies.

There has been a great deal more work done on retrieval of the Early Church resources than of Medieval resources. Part of this is due to the acceptance by most Protestant traditions of the product of the seven ecumenical councils, the last of which wat the second council of Nicaea, which concluded in 787 AD. Another reason for the relative concern for retrieving Medieval theology is that the Roman Catholic tradition claims to have direct ties to that tradition.

The Middle Ages was also the time during which the worst abuses of papal authority and incrementally increasing confusions of Christian doctrines were incorporated. The Protestant Reformation was, after all, an attempt to reform some of the deviations from biblical orthodoxy that had evolved during the Middle Ages. Some of Martin Luther’s most severe critiques are of elements of Christian theology invented in the Middle Ages and the Roman Catholic church, which claims continuity with Medieval versions of Christianity, killed many Protestants trying to enforce both political control and adherence to some of those doctrines invented in the Medieval era. There is a reasonable basis for a reduction in concern for that theological age.

Christ Armstrong’s book, Medieval Wisdom for Modern Christians: Finding Authentic Faith in a Forgotten Age with C. S. Lewis, is a project for Protestant theological retrieval from the Middle Ages. The book is written for a predominately Evangelical, but possible broadly Protestant audience. It uses Lewis’ interest as a medievalist to show that retrieving doctrines from the Middle Ages is consistent with mere Christianity and can be fruitful.

 Lewis was deeply influenced by the contemplative and devotional aspects of Medieval theology. His book, The Discarded Image, is basically a call for a retrieval of a medieval perspective on the cosmos—not for the adoption of their astronomy, but for their memory of the enchantment of the created order.

Armstrong offers ten chapters in this volume. He begins with an explanation of his approach to the topic, which is focused on maintaining Christian orthodoxy while retrieving the treasures from oft-ignored saints. In Chapter Two he makes the argument, which is easily defensible, that Lewis had a distinctly Medieval worldview. Helpfully, Armstrong also acknowledges that while Lewis was a man of the Middle Ages, there were times his argumentation and epistemology were distinctly modern. He was a man of his times as well as a man deeply saturated with the time before. In Chapter Three Armstrong caps off the introductory topics by arguing that tradition can be a source for truth. His argument here does not conflict with Sola Scriptura, a fundamental of the Reformation, but shows that we can glean wisdom as we discerningly parse through historical and theological writings of the church.

Chapters Four through Ten focus on retrieval of medieval ideas within various categories. Chapter Four deals with recapturing the delight in theological thought of the Middle Ages. The fifth chapter considers the ethical reasoning of Medieval Christians. Chapter Six builds on the previous chapter discussing the culture shaping influence of Christianity in the Middle Ages, which led to the invention of institutions like hospitals. In the seventh chapter Armstrong pushes back against the over-spiritualizing tendencies of much of modern, orthodox Christianity, which tends to value the spirit to the neglect of the body. Armstrong’s argument is that the Medieval, despite the influence of asceticism, had, on balance, a much better doctrine of the body and the created order. In Chapter Eight the pietistic traditions of the Middle Ages are celebrated, with some of the better elements highlighted for consideration. The ninth chapter argues that the medieval focus on the Incarnation was far superior to that of many modern Evangelicals and should be retrieved. Finally, Chapter Ten ties the pieces together and calls for continued work to discover the helpful elements of Medieval theology that can enrich and inform the Christian faith.

The premise of Armstrong’s book is outstanding. There were a great many gospel-saturated Christians in the centuries of the Middle Ages whose writings can enrich our understanding of Christian doctrine, our worship, and our devotional practices. Armstrong is absolutely correct that Lewis was tied into the ethos of the Middle Ages, which means that by reading Lewis deeply (especially beyond the most popular works) one gets an introduction into a Medieval worldview and that by studying the Middle Ages, one can understand Lewis’ work better. This book is worth buying and reading on those accounts.

Perhaps because a great many books highly critical of errant ideas in medieval theology have already been written, there is very little critique offered in this book. In fact, there are some recommendations for adoption of ideas that are, at best, not biblically supported and are, at worst, unhelpful for gospel Christians. Lewis himself adopted a belief in Purgatory toward the end of his life, claiming that it would function as a hot bath to cleanse the Christian from sin before entering heaven. That, indeed, is a reasonable conception, but it undermines the sufficiency of the work of Christ on the cross. Christ paid the penalty to cleanse us from sin, so that no additional, extra-biblical purgation is needed for the sacrifice of the God of the universe to do its work in us. Additionally, Armstrong seems to affirm the idea of transubstantiation of the elements of the Eucharist. The confusion caused by this doctrine has been analyzed greatly, so that I can add little to it, except to note that it that it is a case of (a) excessive literalism, with (b) a strongly contested tradition even within the early Church and  it (c) leads to potential confusion of the creation/creature distinction, which (d)  leads to “veneration” of the elements and (e) an unbiblical belief of the special spiritual status of those ordained by the Church. Another example includes Armstrong’s apparent preference toward the traditional Roman Catholic representation of Christ on the cross as the center of worship. He claims this reinforced the doctrine of the Incarnation. However, this also undermines the biblical emphasis on Christ’s completed work, which was recognized through the triumphant resurrection. Apart from potentially violating the Second Commandment, as many Protestants would argue, the crucifix contributes to an unhelpful focus on the misery of the cross rather than the triumph of the King of Kings and Lord of Lords. We must understand the first to get to the second, but we worship a Christ ascended, not a Christ trapped in the tortures of the cross. There are reasons, after all, that the Protestant Reformers rejected some of the traditions of the Papal tradition that were not supported by or ran directly counter to Scripture.

Despite some disagreements with where Armstrong takes Medieval retrieval, this is an excellent book. As a volume in Lewis studies, Medieval Wisdom for Modern Christians is an example of the best sort: it looks where Lewis was pointing, rather than seeing Lewis as the final stopping point for theological consideration. As a volume encouraging theological retrieval, it shows that Armstrong has carefully studied and lived within the traditions he is attempting to retrieve. He is right to show that there is much good that has too often been ignored and contemporary Protestants would do well to revisit some of the theology from a forgotten age.

Medieval Wisdom for Modern Christians: Finding Authentic Faith in a Forgotten Age with C. S. Lewis

By Armstrong, Chris R.

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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.

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.

Offense and Oversensitivity

Perhaps one of the most dangerous threats to truth, meaningful communication, and human liberty is the increase of calls to regulate people's thoughts and speech. There is a terrible idea floating around that people have a right to avoid encountering ideas they don't like. As this approach to public speech expands from the most militantly postmodern enclaves to the broader culture, it is destroying lives and will eventually contribute to the intellectual crippling of the population.

The Insecurity of Safe Spaces.

One need not look any farther than the so-called Safe Space movement on college campuses. These are areas set aside where students can recover from being exposed to ideas--no matter how genteelly expressed--which conflict with their existing worldview.

One troubling concern with this approach to truth is that trains young people who should be exploring the deep truths of the world that they can live in a bubble of ideas that match their presuppositions. While this sort of thing might help prevent students from being converted to conservative viewpoints or having to go through the admittedly challenging process of figuring out in rational terms why they believe what they do, it seems to be very unhelpful for society in the long term.

Attempts to shield people from competing ideas is exactly what creates bigots (used in the traditional meaning of the word). This is the approach to truth that leads to people who are, in fact, narrow minded and incapable of seeing anyone else's perspective. In present times, the sheltered minds are saved from realizing their status as actual bigots by the convenient redefinition of the term to include people that hold positions that are out of vogue with the folks that edit the online dictionaries.

Of course, the reaction to the bubble forming culture can be (and presently is) just as bad. This is the point a lot of modern discourse has gotten to where prominent political candidates become popular simply because they are willing to say things intentionally to offend people or Twitter mobs swarm anyone who dares raise a point criticizing their dear leader. That sort of reaction is based on the same foundation used by the creators of safe spaces--emotional response instead of dialogical engagement.

Sometimes comedians are the best cultural exegetes. This is not always to say they are right, but that they often see things and are able to point out issues in ways that many of us can see. John Cleese, who is no theological conservative, commented on the dangers of silencing debate and extreme forms of political correctness earlier this year. He frames his concern as a loss of comedy, which is his livelihood, but the same concerns could be applied to the ability to think any thoughts beyond the thought patterns presently approved by society.

Whether it is in the recent attempts to prosecute anyone who funds, talks about, or openly questions the extent of climate destabilization or the rabid pillorying of anyone who disagrees with a novel and popular expression of sexual ethics, attempts to shut down speech by force are not helpful and, in fact, endanger the sort of dialogue that makes democracy possible. It also intellectually cripples those that are never exposed to any challenges to their worldview.

Intellectual Crippling

The complaint that contemporary society is forming people who lack the ability to think critically and engage in meaningful dialogue is not new. It can be found plainly in the pages of C. S. Lewis' essay, "Men Without Chests," and just as clearly in Dorothy L. Sayers' plea for classical education, "The Lost Tools of Learning." Both call for an approach to learning the recognizes emotions, but calls reason to work despite emotions. In other words, it is necessary to move toward something that approximates absolute truth rather than simply something that merely feels good.

Setting aside for a moment the important, but very large question about the nature of truth and whether there actually is any objective truth, let us presume that there is an objective reality that is not merely socially constructed but actually extant. Even accepting the realistic and valid corollary that we biased, finite, and flawed humans can never fully comprehend the totality of objective truth, we can approximate it more or less well. However, in order to consider approaching anything like the objective truth we must be willing to engage with thoughts that we do not already have.

Environmentalists rightly complain about monoculture in the contemporary factory farm. This is the proclivity to plant the same crop year after year on the same fields. The trouble with this approach is that each type of plant draws only certain nutrients in a particular ratio from the soil. To replace those nutrients, scientists have developed various fertilizers in laboratories that help replenish the needed elements in the soil. However, there is evidence that the chemical cocktails are not quite adequate for proper replacement. Eventually, despite the best attempts or replenishment, monoculture has the tendency to deplete the soil. This is analogous to what happens when only a single ideological perspective is made available to people.

Used by CC license. Mere by Natural England. http://ow.ly/iT1K3005ycH

Over time, if children and adults are only exposed to one worldview and all others are either excluded or dismissed without engagement, the soil of the culture will be depleted. Even if the ideas that are popular are right or better than others, the basis on which the ideas are held will be neglected if opposing viewpoints are not considered. The increasingly anemic culture that remains unchallenged can be artificially supported through propaganda, emotivism, or violence. However, sooner or later the crop will fail or a heavy rain will come and wash away the depleted soil, which has been made vulnerable due to its abuse.

The present milieu is one that promotes ideological monoculture through safe spaces and ironic but belligerent accusations of bigotry for deviations from whatever the popular orthodoxy of the day is. There is still resistance to this intellectual abuse, but that resistance is increasingly being legislated against, sued, and assaulted in the public square. It remains to see whether the so-called politically correct monoculture will triumph, but signs point to its growth rather than its diminution. 

What then?

The natural reaction to intellectual violence of the advocates of ideological monoculture is to try to fight fire with fire. If they take words out of context, then it seems fitting to do the same. If they overreact to your words, then you overreact.

If the monoculturists were sufficiently self-aware, then this might help them recognize the irony of their actual attacks on people who dare to express contrary positions in their presence.

In reality, fighting fire with fire threatens to burn the whole place down. 

The answer must be something else. It is likely that in casual interactions, the ideological monoculturalists are unlikely to ever except a contrary view, especially if they are challenged in public.

I don't think there are any quick answers. Things seem to have only gotten worse since Lewis and Sayers wrote, and we're farther from the foundations of classical education. I do think that part of the solution is working toward a society that values critical thinking and reasoned arguments more than cheap shots and cheesy entertainment. In the present climate, I'm just not sure how to get started on the project except by cultivating my own little garden of children at home.