C. S. Lewis

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C. S. Lewis
Monochrome head-and-left-shoulder photo portrait of 50-year-old Lewis
C.S. Lewis aged 50
Born Clive Staples Lewis
(1898-11-29)29 November 1898
Belfast, Ireland
Died 22 November 1963(1963-11-22) (aged 64)
Oxford, England
Occupation Novelist, scholar, broadcaster
Genres Christian apologetics, fantasy, science fiction, children's literature
Notable work(s) The Chronicles of Narnia
Mere Christianity
The Allegory of Love
The Screwtape Letters
The Space Trilogy
Till We Have Faces
Surprised by Joy: The Shape of My Early Life
Spouse(s) Joy Davidman (m. 1956; died 1960)

Clive Staples Lewis (29 November 1898 – 22 November 1963), commonly called C. S. Lewis and known to his friends and family as "Jack", was a novelist, poet, academic, medievalist, literary critic, essayist, lay theologian, and Christian apologist. Born in Belfast, Ireland, he held academic positions at both Oxford University (Magdalen College), 1925–54, and Cambridge University (Magdalene College), 1954–63. He is best known both for his fictional work, especially The Screwtape Letters, The Chronicles of Narnia, and The Space Trilogy, and for his non-fiction Christian apologetics, such as Mere Christianity, Miracles, and The Problem of Pain.

Lewis and fellow novelist J. R. R. Tolkien were close friends. Both authors served on the English faculty at Oxford University, and both were active in the informal Oxford literary group known as the "Inklings". According to his memoir Surprised by Joy, Lewis had been baptized in the Church of Ireland (part of the Anglican Communion) at birth, but fell away from his faith during his adolescence. Owing to the influence of Tolkien and other friends, at the age of 32 Lewis returned to the Anglican Communion, becoming "a very ordinary layman of the Church of England".[1] His faith had a profound effect on his work, and his wartime radio broadcasts on the subject of Christianity brought him wide acclaim.

In 1956, he married the American writer Joy Davidman, 17 years his junior, who died four years later of cancer at the age of 45. Lewis died three years after his wife, from renal failure, one week before his 65th birthday. Media coverage of his death was minimal; he died on 22 November 1963—the same day that U.S. President John F. Kennedy was assassinated and that another famous author, Aldous Huxley, died. In 2013, on the 50th anniversary of his death, Lewis was honoured with a memorial in Poets' Corner, Westminster Abbey.

Lewis's works have been translated into more than 30 languages and have sold millions of copies. The books that make up The Chronicles of Narnia have sold the most and have been popularized on stage, TV, radio, and cinema. His works entered the public domain in 2014 in countries where copyright expires 50 years after the death of the creator, such as Canada.

Biography

Childhood

Little Lea, home of the Lewis family from 1905 to 1930

Clive Staples Lewis was born in Belfast, Ireland, on 29 November 1898.[2] His father was Albert James Lewis (1863–1929), a solicitor whose father, Richard, had come to Ireland from Wales during the mid-19th century. His mother was Florence Augusta Lewis, née Hamilton (1862–1908), known as Flora, the daughter of a Church of Ireland (Anglican) priest. He had an elder brother, Warren Hamilton Lewis. At the age of four, shortly after his dog Jacksie was killed by a car, he announced that his name was now Jacksie. At first, he would answer to no other name, but later accepted Jack, the name by which he was known to friends and family for the rest of his life. When he was seven, his family moved into "Little Lea", the family home of his childhood, in the Strandtown area of East Belfast.

As a boy, Lewis had a fascination with anthropomorphic animals, falling in love with Beatrix Potter's stories and often writing and illustrating his own animal stories. He and his brother Warnie together created the world of Boxen, inhabited and run by animals. Lewis loved to read; and, as his father's house was filled with books, he felt that finding a book to read was as easy as walking into a field and "finding a new blade of grass".[3]

"The New House is almost a major character in my story.
I am the product of long corridors, empty sunlit rooms,
upstair indoor silences, attics explored in solitude,
distant noises of gurgling cisterns and pipes,
and the noise of wind under the tiles. Also, of endless books."

Surprised by Joy

Lewis was schooled by private tutors before being sent to the Wynyard School in Watford, Hertfordshire, in 1908, just after his mother's death from cancer. Lewis's brother had enrolled there three years previously. The school was closed not long afterwards due to a lack of pupils; the headmaster Robert "Oldie" Capron was soon after committed to a psychiatric hospital. Lewis then attended Campbell College in the east of Belfast about a mile from his home, but he left after a few months due to respiratory problems. He was then sent to the health-resort town of Malvern, Worcestershire, where he attended the preparatory school Cherbourg House, which Lewis calls "Chartres" in his autobiography. It was during this time that Lewis abandoned his childhood Christian faith and became an atheist, becoming interested in mythology and the occult.[4] In September 1913, Lewis enrolled at Malvern College, where he remained until the following June. He found the school socially competitive.[5] After leaving Malvern, he studied privately with William T. Kirkpatrick, his father's old tutor and former headmaster of Lurgan College.

As a teenager, he was wonder-struck by the songs and legends of what he called Northernness, the ancient literature of Scandinavia preserved in the Icelandic sagas. These legends intensified an inner longing he later called "joy". He also grew to love nature; its beauty reminded him of the stories of the North, and the stories of the North reminded him of the beauties of nature. His teenage writings moved away from the tales of Boxen, and he began using different art forms (epic poetry and opera) to try to capture his new-found interest in Norse mythology and the natural world. Studying with Kirkpatrick ("The Great Knock", as Lewis afterwards called him) instilled in him a love of Greek literature and mythology and sharpened his skills in debate and sound reasoning. In 1916, Lewis was awarded a scholarship at University College, Oxford.[6] Before he was allowed to attend Oxford, Lewis was conscripted into the First World War. His experience of the horror of war confirmed his atheism.

"My Irish life"

Plaque on a park-bench in Bangor, County Down

Lewis experienced a certain cultural shock on first arriving in England: "No Englishman will be able to understand my first impressions of England", Lewis wrote in Surprised by Joy, continuing, "The strange English accents with which I was surrounded seemed like the voices of demons. But what was worst was the English landscape ... I have made up the quarrel since; but at that moment I conceived a hatred for England which took many years to heal."[7]

From boyhood, Lewis immersed himself firstly in Norse, Greek, and, later, in Irish mythology and literature and expressed an interest in the Irish language,[8][9] though there is not much evidence that he laboured to learn it. He developed a particular fondness for W. B. Yeats, in part because of Yeats's use of Ireland's Celtic heritage in poetry. In a letter to a friend, Lewis wrote, "I have here discovered an author exactly after my own heart, whom I am sure you would delight in, W. B. Yeats. He writes plays and poems of rare spirit and beauty about our old Irish mythology".[10]

In 1921, Lewis met Yeats twice, since Yeats had moved to Oxford.[11] Surprised to find his English peers indifferent to Yeats and the Celtic Revival movement, Lewis wrote: "I am often surprised to find how utterly ignored Yeats is among the men I have met: perhaps his appeal is purely Irish – if so, then thank the gods that I am Irish."[12][13][14] Early in his career, Lewis considered sending his work to the major Dublin publishers, writing: "If I do ever send my stuff to a publisher, I think I shall try Maunsel, those Dublin people, and so tack myself definitely onto the Irish school."[10] After his conversion to Christianity, his interests gravitated towards Christian spirituality and away from pagan Celtic mysticism.[15]

Lewis occasionally expressed a somewhat tongue-in-cheek chauvinism toward the English. Describing an encounter with a fellow Irishman, he wrote: "Like all Irish people who meet in England, we ended by criticisms on the invincible flippancy and dullness of the Anglo-Saxon race. After all, there is no doubt, ami, that the Irish are the only people: with all their faults, I would not gladly live or die among another folk".[16] Throughout his life, he sought out the company of other Irish people living in England[17] and visited Northern Ireland regularly, even spending his honeymoon there in 1958 at the Old Inn, Crawfordsburn.[18] He called this "my Irish life".[19]

Various critics have suggested that it was Lewis's dismay over sectarian conflict in his native Belfast that led him to eventually adopt such an ecumenical brand of Christianity.[20] As one critic has said, Lewis "repeatedly extolled the virtues of all branches of the Christian faith, emphasising a need for unity among Christians around what the Catholic writer G. K. Chesterton called 'Mere Christianity', the core doctrinal beliefs that all denominations share."[21] On the other hand, Paul Stevens of the University of Toronto has written that "Lewis's mere Christianity masked many of the political prejudices of an old-fashioned Ulster Protestant, a native of middle-class Belfast for whom British withdrawal from Northern Ireland even in the 1950s and 1960s was unthinkable".[22]

First World War

In 1917, Lewis left his studies to volunteer for the British Army. During the First World War, he was commissioned into the Third Battalion of the Somerset Light Infantry. Lewis arrived at the front line in the Somme Valley in France on his nineteenth birthday and experienced trench warfare.

On 15 April 1918, Lewis was wounded and two of his colleagues were killed by a British shell falling short of its target.[23] Lewis suffered from depression and homesickness during his convalescence. Upon his recovery in October, he was assigned to duty in Andover, England. He was demobilized in December 1918 and soon returned to his studies.

Return to Oxford University

Lewis received a First in Honour Moderations (Greek and Latin Literature) in 1920, a First in Greats (Philosophy and Ancient History) in 1922, and a First in English in 1923. In 1924 he became a philosophy tutor at University College and, in 1925, was elected a Fellow and Tutor in English Literature at Magdalen College, where he served for 29 years until 1954.

Jane Moore

While being trained for the army, Lewis shared a room with another cadet, Edward Courtnay Francis "Paddy" Moore (1898–1918). Maureen Moore, Paddy's sister, said that the two made a mutual pact[24] that if either died during the war, the survivor would take care of both their families. Paddy was killed in action in 1918 and Lewis kept his promise. Paddy had earlier introduced Lewis to his mother, Jane King Moore, and a friendship quickly sprang up between Lewis, who was eighteen when they met, and Jane, who was forty-five. The friendship with Moore was particularly important to Lewis while he was recovering from his wounds in hospital, as his father did not visit him.

Lewis lived with and cared for Moore until she was hospitalized in the late 1940s. He routinely introduced her as his "mother", and referred to her as such in letters. Lewis, whose own mother had died when he was a child and whose father was distant, demanding and eccentric, developed a deeply affectionate friendship with Moore.

Speculation regarding their relationship re-surfaced with the publication, in 1990, of A. N. Wilson's biography of Lewis. Wilson (who never met Lewis) attempted to make a case for their having been lovers for a time. Wilson's biography was not the first to address the question of Lewis's relationship with Moore; George Sayer, who knew Lewis for 29 years, had sought to shed light on the relationship, during the period of 14 years prior to Lewis's conversion to Christianity, in his biography Jack: A Life of C. S. Lewis, in which he wrote:

Were they lovers? Owen Barfield, who knew Jack well in the 1920s, once said that he thought the likelihood was "fifty-fifty." Although she was twenty-six years older than Jack, she was still a handsome woman, and he was certainly infatuated with her. But it seems very odd, if they were lovers, that he would call her "mother." We know, too, that they did not share the same bedroom. It seems most likely that he was bound to her by the promise he had given to Paddy and that his promise was reinforced by his love for her as his second mother.[25]

Later Sayer changed his mind. In the introduction to the 1997 edition of his biography of Lewis he wrote:

I have had to alter my opinion of Lewis's relationship with Mrs. Moore. In chapter eight of this book I wrote that I was uncertain about whether they were lovers. Now after conversations with Mrs. Moore's daughter, Maureen, and a consideration of the way in which their bedrooms were arranged at The Kilns, I am quite certain that they were.[26]

Lewis spoke well of Mrs. Moore throughout his life, saying to his friend George Sayer, "She was generous and taught me to be generous, too."

In December 1917 Lewis wrote in a letter to his childhood friend Arthur Greeves that Jane and Greeves were "the two people who matter most to me in the world".

In 1930, Lewis and his brother Warnie moved, with Mrs. Moore and her daughter Maureen, into "The Kilns", a house in the district of Headington Quarry on the outskirts of Oxford, now part of the suburb of Risinghurst. They all contributed financially to the purchase of the house, which passed to Maureen, who by then was Dame Maureen Dunbar, when Warren died in 1973.

Jane Moore suffered from dementia in her later years and was eventually moved into a nursing home, where she died in 1951. Lewis visited her every day in this home until her death.

Conversion to Christianity

Lewis was raised in a church-going family in the Church of Ireland. He became an atheist at 15, though he later described his young self as being paradoxically "very angry with God for not existing".[27]

His early separation from Christianity began when he started to view his religion as a chore and as a duty; around this time, he also gained an interest in the occult, as his studies expanded to include such topics.[28] Lewis quoted Lucretius (De rerum natura, 5.198–9) as having one of the strongest arguments for atheism:[29]

Nequaquam nobis divinitus esse paratam
Naturam rerum; tanta stat praedita culpa

Had God designed the world, it would not be
A world so frail and faulty as we see.

Lewis's interest in the works of George MacDonald was part of what turned him from atheism. This can be seen particularly well through this passage in Lewis's The Great Divorce, chapter nine, when the semi-autobiographical main character meets MacDonald in Heaven:

... I tried, trembling, to tell this man all that his writings had done for me. I tried to tell how a certain frosty afternoon at Leatherhead Station when I had first bought a copy of Phantastes (being then about sixteen years old) had been to me what the first sight of Beatrice had been to Dante: Here begins the new life. I started to confess how long that Life had delayed in the region of imagination merely: how slowly and reluctantly I had come to admit that his Christendom had more than an accidental connexion with it, how hard I had tried not to see the true name of the quality which first met me in his books is Holiness.[30]

He slowly re-embraced Christianity, influenced by arguments with his Oxford colleague and friend J. R. R. Tolkien, whom he seems to have met for the first time on 11 May 1926, and by the book The Everlasting Man by G. K. Chesterton. He fought greatly up to the moment of his conversion, noting that he was brought into Christianity like a prodigal, "kicking, struggling, resentful, and darting his eyes in every direction for a chance to escape."[31] He described his last struggle in Surprised by Joy:

You must picture me alone in that room in Magdalen, night after night, feeling, whenever my mind lifted even for a second from my work, the steady, unrelenting approach of Him whom I so earnestly desired not to meet. That which I greatly feared had at last come upon me. In the Trinity Term of 1929 I gave in, and admitted that God was God, and knelt and prayed: perhaps, that night, the most dejected and reluctant convert in all England.[32]

After his conversion to theism in 1929, Lewis converted to Christianity in 1931, following a long discussion and late-night walk with his close friends Tolkien and Hugo Dyson. He records making a specific commitment to Christian belief while on his way to the zoo with his brother. He became a member of the Church of England – somewhat to the disappointment of Tolkien, who had hoped that he would join the Catholic Church.[33][page needed]

Lewis was a committed Anglican who upheld a largely orthodox Anglican theology, though in his apologetic writings, he made an effort to avoid espousing any one denomination. In his later writings, some believe that he proposed ideas such as purification of venial sins after death in purgatory (The Great Divorce and Letters to Malcolm) and mortal sin (The Screwtape Letters), which are generally considered to be Roman Catholic teachings, although they are also widely held in Anglicanism (particularly in high church Anglo-Catholic circles). Regardless, Lewis considered himself an entirely orthodox Anglican to the end of his life, reflecting that he had initially attended church only to receive communion and had been repelled by the hymns and the poor quality of the sermons. He later came to consider himself honoured by worshipping with men of faith who came in shabby clothes and work boots and who sang all the verses to all the hymns.[34]

Second World War

After the outbreak of the war in 1939, the Lewises took child evacuees from London and other cities into The Kilns.[35]

Only 40 when the war started, Lewis tried to re-enter military service, offering to instruct cadets, but his offer was not accepted. He rejected the recruiting office's suggestion of writing columns for the Ministry of Information in the press as he did not want to "write lies"[36] to deceive the enemy. He later served in the local Home Guard in Oxford.[36]

From 1941 to 1943 Lewis spoke on religious programmes broadcast by the BBC from London while the city was under periodic air raids.[37] These broadcasts were appreciated by civilians and service people at that stage. For example, Air Chief Marshal Sir Donald Hardman wrote:

"The war, the whole of life, everything tended to seem pointless. We needed, many of us, a key to the meaning of the universe. Lewis provided just that."[38]

The broadcasts were anthologised in Mere Christianity. From 1941, invited by the R.A.F.'s Chaplain-in-Chief, Maurice Edwards, he was occupied at his summer holiday weekends visiting R.A.F. stations to speak on his faith.[39]

It was also during the same wartime period Lewis became, on invitation, first President of the Oxford Socratic Club in January 1942,[40] a position he enthusiastically held until he resigned on appointment to Cambridge University in 1954.

Chair at Cambridge University

In 1954, Lewis accepted the newly founded chair of Mediaeval and Renaissance Literature at Magdalene College, Cambridge University, where he finished his career. He maintained a strong attachment to the city of Oxford, however, keeping a home there and returning on weekends until his death in 1963.

Joy Davidman

In Lewis's later life, he corresponded with and later met Joy Davidman Gresham, an American writer of Jewish background, a former Communist, and a convert from atheism to Christianity.[41] She was separated from her alcoholic and abusive husband, the novelist William L. Gresham, and came to England with her two sons, David and Douglas.[42] Lewis at first regarded her as an agreeable intellectual companion and personal friend, and it was at least overtly on this level that he agreed to enter into a civil marriage contract with her so that she could continue to live in the UK.[43] The civil marriage took place at the register office, 42 St Giles', Oxford, on 23 April 1956.[44][45] Lewis's brother Warren wrote: "For Jack the attraction was at first undoubtedly intellectual. Joy was the only woman whom he had met ... who had a brain which matched his own in suppleness, in width of interest, and in analytical grasp, and above all in humour and a sense of fun."[42] However, after complaining of a painful hip, she was diagnosed with terminal bone cancer, and the relationship developed to the point that they sought a Christian marriage. Since she was divorced, this was not straightforward in the Church of England at the time, but a friend, the Rev. Peter Bide, performed the ceremony at her bed in the Churchill Hospital on 21 March 1957.[46]

Gresham's cancer soon went into a brief remission, and the couple lived as a family (together with Warren Lewis) until her eventual relapse and death in 1960. The year she died, the couple took a brief holiday in Greece and the Aegean; Lewis was fond of walking but not of travel, and this marked his only crossing of the English Channel after 1918. Lewis's book A Grief Observed describes his experience of bereavement in such a raw and personal fashion that Lewis originally released it under the pseudonym NW Clerk to keep readers from associating the book with him. Ironically, many friends recommended the book to Lewis as a method for dealing with his own grief. After Lewis's death, his authorship was made public by Faber's, with the permission of the executors.[47]

Lewis continued to raise Gresham's two sons after her death. While Douglas Gresham is, like Lewis and his mother, a Christian,[48] David Gresham turned to the faith into which his mother had been born and became Orthodox Jewish in his beliefs. His mother's writings had featured the Jews, particularly one "shohet" (ritual slaughterer), in an unsympathetic manner. David informed Lewis that he was going to become a ritual slaughterer in order to present this type of Jewish religious functionary to the world in a more favourable light. In a 2005 interview, Douglas Gresham acknowledged he and his brother were not close, but he did say they are in email contact.[49] Douglas remains involved in the affairs of the Lewis estate.

Illness and death

In early June 1961, Lewis began experiencing medical problems and was diagnosed with inflammation of the kidneys which resulted in blood poisoning. His illness caused him to miss the autumn term at Cambridge, though his health gradually began improving in 1962 and he returned that April. Lewis's health continued to improve, and according to his friend George Sayer, Lewis was fully himself by early 1963. On 15 July that year he fell ill and was admitted to hospital. The next day at 5:00 pm, Lewis suffered a heart attack and lapsed into a coma, unexpectedly awaking the following day at 2:00 pm. After he was discharged from the hospital, Lewis returned to the Kilns, though he was too ill to return to work. As a result, he resigned from his post at Cambridge in August. Lewis's condition continued to decline, and in mid-November he was diagnosed with end-stage renal failure. On 22 November, exactly one week before his 65th birthday, Lewis collapsed in his bedroom at 5:30 pm and died a few minutes later. He is buried in the churchyard of Holy Trinity Church, Headington, Oxford.[50] His brother Warren Hamilton "Warnie" Lewis, who died on 9 April 1973, was later buried in the same grave.[51]

Media coverage of his death was almost completely overshadowed by news of the assassination of President John F. Kennedy, which occurred on the same day, as did the death of Aldous Huxley, author of Brave New World. This coincidence was the inspiration for Peter Kreeft's book Between Heaven and Hell: A Dialog Somewhere Beyond Death with John F. Kennedy, C. S. Lewis, & Aldous Huxley.[52]

C. S. Lewis is commemorated on 22 November in the church calendar of the Episcopal Church.[53]

Career

Scholar

Magdalen College, Oxford

Lewis began his academic career as an undergraduate student at Oxford University, where he won a triple first, the highest honours in three areas of study.[54] Lewis was then elected a Fellow of Magdalen College, Oxford, where he worked for nearly thirty years, from 1925 to 1954. In 1954, Lewis was awarded the newly founded chair of Mediaeval and Renaissance Literature at Cambridge University and was elected a fellow of Magdalene College. Concerning his appointed academic field, he argued that there was no such thing as an English Renaissance. Much of his scholarly work concentrated on the later Middle Ages, especially its use of allegory. His The Allegory of Love (1936) helped reinvigorate the serious study of late medieval narratives like the Roman de la Rose. Lewis wrote several prefaces to old works of literature and poetry, like Layamon's Brut. His book "A Preface to Paradise Lost" is still one of the most valuable criticisms of that work. His last academic work, The Discarded Image: An Introduction to Medieval and Renaissance Literature (1964), is a summary of the medieval world view, the "discarded image" of the cosmos in his title.

The Eagle and Child pub in Oxford where the Inklings met on Tuesday mornings in 1939

Lewis was a prolific writer, and his circle of literary friends became an informal discussion society known as the "Inklings", including J. R. R. Tolkien, Nevill Coghill, Lord David Cecil, Charles Williams, Owen Barfield, and his brother Warren Lewis. At least one scholar points to December 1929 as the Inklings' beginning date.[55] Lewis's friendship with Coghill and Tolkien grew during their time as members of the Kolbítar, an Old Norse reading group Tolkien founded and which ended around the time of the inception of the Inklings.[56] At Oxford he was the tutor of poet John Betjeman, critic Kenneth Tynan, mystic Bede Griffiths, and Sufi scholar Martin Lings, among many other undergraduates. Curiously, the religious and conservative Betjeman detested Lewis, whereas the anti-Establishment Tynan retained a lifelong admiration for him.[57][page needed]

Magdalene College, Cambridge

Of Tolkien, Lewis writes in Surprised by Joy:

When I began teaching for the English Faculty, I made two other friends, both Christians (these queer people seemed now to pop up on every side) who were later to give me much help in getting over the last stile. They were HVV Dyson ... and JRR Tolkien. Friendship with the latter marked the breakdown of two old prejudices. At my first coming into the world I had been (implicitly) warned never to trust a Papist, and at my first coming into the English Faculty (explicitly) never to trust a philologist. Tolkien was both.[58]


Novelist

In addition to his scholarly work, Lewis wrote a number of popular novels, including the science fiction Space Trilogy for adults and the Narnia fantasies for children. Most deal implicitly with Christian themes such as sin, humanity's fall from grace, and redemption.

The Pilgrim's Regress

Main article: The Pilgrim's Regress

His first novel after becoming a Christian was The Pilgrim's Regress (1933), which depicted his experience with Christianity in the style of John Bunyan's The Pilgrim's Progress. The book was poorly received by critics at the time,[15] although David Martyn Lloyd-Jones, one of Lewis's contemporaries at Oxford, gave him much-valued encouragement. Asked by Lloyd-Jones when he would write another book, Lewis replied, "When I understand the meaning of prayer."[59][page needed]

"Space Trilogy" novels

Main article: Space Trilogy

The "Space Trilogy" (also called the "Cosmic Trilogy" or "Ransom Trilogy") dealt with what Lewis saw as the de-humanising trends in contemporary science fiction. The first book, Out of the Silent Planet, was apparently written following a conversation with his friend J.R.R. Tolkien about these trends. Lewis agreed to write a "space travel" story and Tolkien a "time travel" one, but Tolkien never completed "The Lost Road", linking his Middle-earth to the modern world. Lewis's main character Elwin Ransom is based in part on Tolkien, a fact Tolkien alludes to in his letters. The second novel, Perelandra, depicts a new Garden of Eden on the planet Venus, a new Adam and Eve, and a new "serpent figure" to tempt them. The story can be seen as an account of what could have happened if the terrestrial Eve had resisted the serpent's temptation and avoided the Fall of Man. The third novel, That Hideous Strength, develops the theme of nihilistic science threatening traditional human values, embodied in Arthurian legend.

Many ideas in the trilogy, particularly opposition to de-humanization as portrayed in the third book, are presented more formally in The Abolition of Man, based on a series of lectures by Lewis at Durham University in 1943. Lewis stayed in Durham, where he was overwhelmed by the cathedral.[clarification needed] That Hideous Strength is in fact set in the environs of "Edgestow" university, a small English university like Durham, though Lewis disclaims any other resemblance between the two.[60][page needed]

Walter Hooper, Lewis's literary executor, discovered a fragment of another science-fiction novel by Lewis, The Dark Tower. Ransom appears in the story but it is not clear whether the book was intended as part of the same series of novels. The manuscript was eventually published in 1977, though Lewis scholar Kathryn Lindskoog doubts its authenticity.

The Chronicles of Narnia

The Mountains of Mourne inspired Lewis to write The Chronicles of Narnia. About them, Lewis wrote "I have seen landscapes ... which, under a particular light, make me feel that at any moment a giant might raise his head over the next ridge."[61]

The Chronicles of Narnia is a series of seven fantasy novels for children and is considered a classic of children's literature. Written between 1949 and 1954 and illustrated by Pauline Baynes, the series is Lewis's most popular work, having sold over 100 million copies in 41 languages (Kelly 2006) (Guthmann 2005). It has been adapted several times, complete or in part, for radio, television, stage and cinema.

The books contain Christian ideas intended to be easily accessible to young readers. In addition to Christian themes, Lewis also borrows characters from Greek and Roman mythology as well as traditional British and Irish fairy tales.

Other works

Lewis wrote several works on Heaven and Hell. One of these, The Great Divorce, is a short novella in which a few residents of Hell take a bus ride to Heaven, where they are met by people who dwell there. The proposition is that they can stay (in which case they can call the place where they had come from "Purgatory", instead of "Hell"); but many find it not to their taste. The title is a reference to William Blake's The Marriage of Heaven and Hell, a concept that Lewis found a "disastrous error" (Lewis 1946, p. vii). This work deliberately echoes two other more famous works with a similar theme: the Divine Comedy of Dante Alighieri, and Bunyan's The Pilgrim's Progress. Another short work, The Screwtape Letters, consists of suave letters of advice from a senior demon, Screwtape, to his nephew Wormwood, on the best ways to tempt a particular human and secure his damnation. Lewis's last novel was Till We Have Faces, which he thought of as his most mature and masterly work of fiction but which was never a popular success. It is a retelling of the myth of Cupid and Psyche from the unusual perspective of Psyche's sister. It is deeply concerned with religious ideas, but the setting is entirely pagan, and the connections with specific Christian beliefs are left implicit.

Before Lewis's conversion to Christianity, he published two books: Spirits in Bondage, a collection of poems, and Dymer, a single narrative poem. Both were published under the pen name Clive Hamilton. Other narrative poems have since been published posthumously, including: Launcelot, The Nameless Isle, and The Queen of Drum.[62]

He also wrote The Four Loves, which rhetorically explains four categories of love: friendship, eros, affection and charity.

In 2009, a partial draft was discovered of Language and Human Nature, which Lewis had begun co-writing with J.R.R. Tolkien, but which was never completed.[63]

Christian apologist

In addition to his career as an English professor and an author of fiction, Lewis is regarded by many as one of the most influential Christian apologists of his time; Mere Christianity was voted best book of the twentieth century by Christianity Today in 2000.[64] Due to Lewis's approach to religious belief as a skeptic, and his following conversion, he has been called "The Apostle to the Skeptics."

Lewis was very interested in presenting a reasonable case for Christianity. Mere Christianity, The Problem of Pain, and Miracles were all concerned, to one degree or another, with refuting popular objections to Christianity, such as "How could a good God allow pain to exist in the world?". He also became known as a popular lecturer and broadcaster, and some of his writing (including much of Mere Christianity) originated as scripts for radio talks or lectures.[65][page needed]

According to George Sayer, losing a 1948 debate with Elizabeth Anscombe, also a Christian, led Lewis to reevaluate his role as an apologist, and his future works concentrated on devotional literature and children's books.[66] Anscombe, however, had a completely different recollection of the debate's outcome and its emotional effect on Lewis.[66] Victor Reppert also disputes Sayer, listing some of Lewis's post-1948 apologetic publications, including the second and revised edition of his Miracles in 1960, in which Lewis addressed Anscombe's criticism.[67] Noteworthy too is Roger Teichman's suggestion in The Philosophy of Elizabeth Anscombe[68][page needed] that the intellectual impact of Anscombe's paper on Lewis's philosophical self-confidence should not be overrated: "... it seems unlikely that he felt as irretrievably crushed as some of his acquaintances have made out; the episode is probably an inflated legend, in the same category as the affair of Wittgenstein's poker. Certainly Anscombe herself believed that Lewis's argument, though flawed, was getting at something very important; she thought that this came out more in the improved version of it that Lewis presented in a subsequent edition of Miracles – though that version also had 'much to criticize in it'."

Lewis also wrote an autobiography titled Surprised by Joy, which places special emphasis on his own conversion. (It was written before he met his wife, Joy Gresham; the title of the book came from the first line of a poem by William Wordsworth.) His essays and public speeches on Christian belief, many of which were collected in God in the Dock and The Weight of Glory and Other Addresses, remain popular today.

His most famous works, the Chronicles of Narnia, contain many strong Christian messages and are often considered allegory. Lewis, an expert on the subject of allegory, maintained that the books were not allegory, and preferred to call the Christian aspects of them "suppositional". As Lewis wrote in a letter to a Mrs. Hook in December 1958:

If Aslan represented the immaterial Deity in the same way in which Giant Despair [a character in The Pilgrim's Progress] represents despair, he would be an allegorical figure. In reality however he is an invention giving an imaginary answer to the question, 'What might Christ become like, if there really were a world like Narnia and He chose to be incarnate and die and rise again in that world as He actually has done in ours?' This is not allegory at all.[69]

"Trilemma"

Main article: Lewis's trilemma

In a much-cited passage from Mere Christianity, Lewis challenged the view that Jesus, although a great moral teacher, was not God. He argued that Jesus made several implicit claims to divinity, which would logically exclude this:

I am trying here to prevent anyone saying the really foolish thing that people often say about Him: 'I'm ready to accept Jesus as a great moral teacher, but I don't accept his claim to be God.' That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic – on the level with the man who says he is a poached egg – or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God, but let us not come with any patronising nonsense about his being a great human teacher. He has not left that open to us. He did not intend to.[70]

This argument, which Lewis did not invent but developed and popularized, is sometimes referred to as "Lewis's trilemma". It has been used by the Christian apologist Josh McDowell in his book More Than a Carpenter (McDowell 2001). Although widely repeated in Christian apologetic literature, it has been largely ignored by professional theologians and biblical scholars.[71]

Lewis's Christian apologetics, and this argument in particular, have been criticized. Philosopher John Beversluis described Lewis's arguments as "textually careless and theologically unreliable,"[72] and this particular argument as logically unsound and an example of false dilemma.[73] Theologian John Hick argues that New Testament scholars do not now support the view that Jesus claimed to be God,[74] New Testament scholar N. T. Wright criticizes Lewis for failing to recognize the significance of Jesus' Jewish identity and setting – an oversight which "at best, drastically short-circuits the argument" and which lays Lewis open to criticism that his argument "doesn't work as history, and it backfires dangerously when historical critics question his reading of the gospels," although he believes this "doesn't undermine the eventual claim." [75]

Lewis used a similar argument in The Lion, the Witch and the Wardrobe, when Digory Kirke advises the young heroes that their sister's claims of a magical world must logically be taken as either lies, madness, or truth.[67]

Universal morality

One of the main theses in Lewis's apologia is that there is a common morality known throughout humanity. In the first five chapters of Mere Christianity Lewis discusses the idea that people have a standard of behaviour to which they expect people to adhere. This standard has been called Universal Morality or Natural Law. Lewis claims that people all over the earth know what this law is and when they break it. He goes on to claim that there must be someone or something behind such a universal set of principles.[76]

These then are the two points that I wanted to make. First, that human beings, all over the earth, have this curious idea that they ought to behave in a certain way, and cannot really get rid of it. Secondly, that they do not in fact behave in that way. They know the Law of Nature; they break it. These two facts are the foundation of all clear thinking about ourselves and the universe we live in.[77]

Lewis also portrays Universal Morality in his works of fiction. In The Chronicles of Narnia he describes Universal Morality as the "deep magic" which everyone knew.[78]

In the second chapter of Mere Christianity Lewis recognizes that "many people find it difficult to understand what this Law of Human Nature ... is". And he responds first to the idea "that the Moral Law is simply our herd instinct" and second to the idea "that the Moral Law is simply a social convention". In responding to the second idea Lewis notes that people often complain that one set of moral ideas is better than another, but that this actually argues for there existing some "Real Morality" to which they are comparing other moralities. Finally he notes that sometimes differences in moral codes are exaggerated by people who confuse differences in beliefs about morality with differences in beliefs about facts:

I have met people who exaggerate the differences, because they have not distinguished between differences of morality and differences of belief about facts. For example, one man said to me, "Three hundred years ago people in England were putting witches to death. Was that what you call the Rule of Human Nature or Right Conduct?" But surely the reason we do not execute witches is that we do not believe there are such things. If we did – if we really thought that there were people going about who had sold themselves to the devil and received supernatural powers from him in return and were using these powers to kill their neighbours or drive them mad or bring bad weather, surely we would all agree that if anyone deserved the death penalty, then these filthy quislings did. There is no difference of moral principle here: the difference is simply about matter of fact. It may be a great advance in knowledge not to believe in witches: there is no moral advance in not executing them when you do not think they are there. You would not call a man humane for ceasing to set mousetraps if he did so because he believed there were no mice in the house.[79]

Lewis also had fairly progressive views on the topic of "animal morality", in particular the suffering of animals, as is evidenced by several of his essays: most notably, On Vivisection[80] and "On the Pains of Animals."[81][82]

Legacy

Ross Wilson's statue of C. S. Lewis in front of the wardrobe from his book The Lion, the Witch and the Wardrobe in East Belfast

Lewis continues to attract a wide readership. In 2008, The Times ranked him eleventh on their list of "the 50 greatest British writers since 1945".[83] Readers of his fiction are often unaware of what Lewis considered the Christian themes of his works. His Christian apologetics are read and quoted by members of many Christian denominations.[84] In 2013, on the 50th anniversary of his death, Lewis joined some of Britain's greatest writers recognized at Poets' Corner, Westminster Abbey.[85] The dedication service, at noon on 22 November 2013, included a reading from The Last Battle by Douglas Gresham, younger stepson of Lewis. Flowers were laid by Walter Hooper, trustee and literary advisor to the Lewis Estate. An address was delivered by former Archbishop of Canterbury Rowan Williams.[86] The floor stone inscription is a quotation from an address by Lewis:

I believe in Christianity as I believe that the Sun has risen, not only because I see it but because by it I see everything else.[86]

Lewis has been the subject of several biographies, a few of which were written by close friends, such as Roger Lancelyn Green and George Sayer. In 1985 the screenplay Shadowlands by William Nicholson, dramatising Lewis's life and relationship with Joy Davidman Gresham, was aired on British television, starring Joss Ackland and Claire Bloom. This was also staged as a theatre play starring Nigel Hawthorne in 1989, and made into the 1993 feature film Shadowlands starring Anthony Hopkins and Debra Winger. In 2005, a one-hour television movie entitled C. S. Lewis: Beyond Narnia, starring Anton Rodgers, provided a general synopsis of Lewis's life.

Many books have been inspired by Lewis, including A Severe Mercy by his correspondent and friend Sheldon Vanauken. The Chronicles of Narnia have been particularly influential. Modern children's literature such as Daniel Handler's A Series of Unfortunate Events, Eoin Colfer's Artemis Fowl, Philip Pullman's His Dark Materials, and J. K. Rowling's Harry Potter have been more or less influenced by Lewis's series (Hilliard 2005). Pullman, an atheist and so fierce a critic of Lewis's work as to be dubbed "the anti-Lewis",[87][88] considers him a negative influence and has accused Lewis of featuring religious propaganda, misogyny, racism and emotional sadism (BBC News 2005) in his books. Authors of adult fantasy literature such as Tim Powers have also testified to being influenced by Lewis's work.[89]

Most of Lewis's posthumous work has been edited by his literary executor, Walter Hooper. An independent Lewis scholar, the late Kathryn Lindskoog, argued that Hooper's scholarship is not reliable and that he has made false statements and attributed forged works to Lewis.[90] C. S. Lewis's stepson Douglas Gresham denies the forgery claims, saying that "The whole controversy thing was engineered for very personal reasons ... Her fanciful theories have been pretty thoroughly discredited."[91]

A mural depicting Lewis and characters from the Narnia series, Convention Court, Ballymacarrett Road, East Belfast

A bronze statue of Lewis's character Digory, from The Magician's Nephew, stands in Belfast's Holywood Arches in front of the Holywood Road Library.[92]

Lewis was strongly opposed to the creation of live-action versions of his works. His major concern was that the anthropomorphic animal characters "when taken out of narrative into actual visibility, always turn into buffoonery or nightmare".

Several C. S. Lewis Societies exist around the world, including one which was founded in Oxford in 1982 to discuss papers on the life and works of Lewis and the other Inklings, and generally appreciate all things Lewisian.[93] His name is also used by a variety of Christian organisations, often with a concern for maintaining conservative Christian values in education or literary studies.

Film adaptations have been made of three of The Chronicles of Narnia: The Lion, the Witch, and the Wardrobe (2005), Prince Caspian (2008) and The Voyage of the Dawn Treader (2010).

Lewis is featured as a main character in The Chronicles of the Imaginarium Geographica series by James A. Owen. He is one of two characters in Mark St. Germain's 2009 play Freud's Last Session, which imagines a meeting between Lewis, aged 40, and Sigmund Freud, aged 83, at Freud's house in Hampstead, London, in 1939, as the Second World War is about to break out.

See also

Bibliography

Secondary works

  • John Beversluis (1985), C. S. Lewis and the Search for Rational Religion. Grand Rapids: Eerdmans ISBN 0-8028-0046-7
  • Ronald W. Bresland (1999), The Backward Glance: C. S. Lewis and Ireland. Belfast: Institute of Irish Studies at Queen's University of Belfast.
  • Humphrey Carpenter (1978), The Inklings: C. S. Lewis, J. R. R. Tolkien, Charles Williams and Their Friends. London: George Allen & Unwin. ISBN 0-04-809011-5
  • Joe R. Christopher & Joan K. Ostling (1972), C. S. Lewis: An Annotated Checklist of Writings About Him and His Works. Kent, Ohio: Kent State University Press, n.d. ISBN 0-87338-138-6
  • David Clare (February 2010), "C. S. Lewis: An Irish Writer", Irish Studies Review 18 (1): 17–38 .
  • James Como (1998), Branches to Heaven: The Geniuses of C. S. Lewis. Spence
  • James Como (2006), Remembering C. S. Lewis (3rd edn. of C. S. Lewis at the Breakfast Table). Ignatius Press
  • Sean Connolly (2007), Inklings of Heaven: C. S. Lewis and Eschatology. Gracewing. ISBN 978-0-85244-659-1
  • Michael Coren (1994), The Man Who Created Narnia: The Story of C. S. Lewis. Grand Rapids: Eerdmans, reprint edition 1996 (First published 1994 in Canada by Lester Publishing Limited). ISBN 0-8028-3822-7
  • Christopher Derrick (1981) C. S. Lewis and the Church of Rome: A Study in Proto-Ecumenism. Ignatius Press. ISBN 978-99917-1-850-7
  • David C. Downing (2005), Into the Region of Awe: Mysticism in C. S. Lewis. InterVarsity. ISBN 0-8308-3284-X
  • David C. Downing (2005), Into the Wardrobe: C. S. Lewis and the Narnia Chronicles. San Francisco: Jossey-Bass. ISBN 0-7879-7890-6
  • David C. Downing (2002), The Most Reluctant Convert: C. S. Lewis's Journey to Faith. InterVarsity. ISBN 0-8308-3271-8
  • David C. Downing (1992), Planets in Peril: A Critical Study of C. S. Lewis's Ransom Trilogy. Amherst: University of Massachusetts Press. ISBN 0-87023-997-X
  • Colin Duriez (2003), Tolkien and C. S. Lewis: The Gift of Friendship. Paulist Press ISBN 1-58768-026-2
  • Colin Duriez & David Porter (2001), The Inklings Handbook: The Lives, Thought and Writings of C. S. Lewis, J. R. R. Tolkien, Charles Williams, Owen Barfield, and Their Friends. London: Azure. ISBN 1-902694-13-9
  • Bruce L. Edwards (2005), Not a Tame Lion: The Spiritual World of Narnia. Tyndale. ISBN 1-4143-0381-5
  • Bruce L. Edwards (2005), Further Up and Further In: Understanding C. S. Lewis's The Lion, the Witch, and the Wardrobe. Broadman and Holman. ISBN 0-8054-4070-4
  • Bruce L. Edwards (ed.) (2007), C. S. Lewis: Life, Works, and Legacy. 4 vols. Praeger Perspectives ISBN 0-275-99116-4
  • Bruce L. Edwards, ed. (1988), The Taste of the Pineapple: Essays on C. S. Lewis as Reader, Critic, and Imaginative Writer, The Popular Press, ISBN 0-87972-407-2 
  • ———————— (1986), A Rhetoric of Reading: C. S. Lewis's Defense of Western Literacy, Center for the Study of Christian Values in Literature, ISBN 0-939555-01-8 .
  • Alastair Fowler, "C. S. Lewis: Supervisor", Yale Review; Vol. 91, No. 4 (October 2003).
  • Helen Gardner (1966) "† Clive Staples Lewis, 1898–1963". Biographical memoir, in Proceedings of the British Academy 51 (1966), 417–28.
  • Jocelyn Gibb (ed.) (1965), Light on C. S. Lewis. Geoffrey Bles, 1965, & Harcourt Brace Jovanovich, 1976. ISBN 0-15-652000-1
  • Douglas Gilbert & Clyde Kilby (1973) C. S. Lewis: Images of His World. Eerdmans, 1973 & 2005. ISBN 0-8028-2800-0
  • Diana Glyer (2007), The Company They Keep: C. S. Lewis and J. R. R. Tolkien as Writers in Community, Kent, Ohio: Kent State University Press, ISBN 978-0-87338-890-0 .
  • David Graham, ed. (2001), We Remember C. S. Lewis, Broadman & Holman, ISBN 0-8054-2299-4 
  • Roger Lancelyn Green & Walter Hooper, C. S. Lewis: A Biography. Fully revised & expanded edition. HarperCollins, 2002. ISBN 0-00-628164-8
  • Douglas Gresham (2005), Jack's Life: A Memory of C. S. Lewis. Broadman & Holman Publishers. ISBN 0-8054-3246-9
  • Douglas Gresham (1994), Lenten Lands: My Childhood with Joy Davidman and C. S. Lewis. HarperSanFrancisco. ISBN 0-06-063447-2
  • William Griffin (2005), C. S. Lewis: The Authentic Voice (formerly C. S. Lewis: A Dramatic Life). Lion. ISBN 0-7459-5208-9
  • Dabney Adams Hart (1984), Through the Open Door: A New Look at C. S. Lewis. University of Alabama Press. ISBN 0-8173-0187-9
  • Joel D. Heck (2006), Irrigating Deserts: C. S. Lewis on Education. Concordia Publishing House. ISBN 0-7586-0044-5
  • Walter Hooper (1996), C. S. Lewis: A Companion and Guide, London: HarperCollins, ISBN 0-00-627800-0 
  • Walter Hooper (1982), Through Joy and Beyond: A Pictorial Biography of C. S. Lewis, London: Macmillan, ISBN 0-02-553670-2 
  • Alan Jacobs (2005), The Narnian: The Life and Imagination of C. S. Lewis, San Francisco: Harper, ISBN 0-06-076690-5 
  • Carolyn Keefe (1979), C. S. Lewis: Speaker & Teacher. Zondervan. ISBN 0-310-26781-1
  • Jon Kennedy (2008), The Everything Guide to C. S. Lewis and Narnia. Adams Media. ISBN 1-59869-427-8
  • Jon Kennedy (2012), C. S. Lewis Themes and Threads. Amazon Kindle ASIN B00ATSY3AQ
  • Clyde S. Kilby (1964), The Christian World of C. S. Lewis. Grand Rapids: Eerdmans, 1964, 1995. ISBN 0-8028-0871-9
  • Don W. King (2001), C. S. Lewis, Poet: The Legacy of His Poetic Impulse. Kent, Ohio: Kent State University Press. ISBN 0-87338-681-7
  • W. H. Lewis, ed. (1966), Letters of C. S. Lewis, London: Geoffrey Bles, ISBN 0-00-242457-6  (followed by Hooper, Walter, ed. (1988), Letters of C. S. Lewis (paperback) (expanded ed.), Fount, ISBN 0-00-627329-7 .)
  • Kathryn Lindskoog (1994), Light in the Shadowlands: Protecting the Real C. S. Lewis. Multnomah Pub. ISBN 0-88070-695-3
  • Susan Lowenberg (1993), C. S. Lewis: A Reference Guide, 1972–1988. Hall & Co. ISBN 0-8161-1846-9
  • Wayne Mardindale & Jerry Root (1990), The Quotable Lewis. Tyndale House Publishers. ISBN 0-8423-5115-9
  • Thomas L. Martin (ed.) (2000), Reading the Classics with C. S. Lewis. Baker Academic. ISBN 1-84227-073-7
  • Laura Miller (2008) "The Magician's Book", Little, Brown & Co. ISBN 978-0-316-01763-3
  • David Mills (ed) (1998) The Pilgrim's Guide: C. S. Lewis and the Art of Witness. Grand Rapids: Eerdmans. ISBN 0-8208-4689-0
  • Markus Mühling (2005), A Theological Journey into Narnia: An Analysis of the Message Beneath the Text, Göttingen: Vandenhoeck & Ruprecht, ISBN 3-525-60423-8 .
  • Joseph Pearce (1999), C. S. Lewis and the Catholic Church. HarperCollins, 1999; then Ignatius Press, 2003. ISBN 0-89870-979-2
  • Thomas C. Peters (1998), Simply C. S. Lewis: A Beginner's Guide to His Life and Works. Kingsway Publications. ISBN 0-85476-762-2
  • Justin Phillips (2003), C. S. Lewis at the BBC: Messages of Hope in the Darkness of War. Marshall Pickering. ISBN 0-00-710437-5
  • Harry Lee Poe & Rebecca Whitten Poe (eds) (2006), C. S. Lewis Remembered: Collected Reflections of Students, Friends & Colleagues. Zondervan. ISBN 978-0-310-26509-2
  • Victor Reppert (2003), C. S. Lewis's Dangerous Idea: In Defense of the Argument from Reason. InterVarsity Press. ISBN 0-8308-2732-3
  • George Sayer (1988), Jack: C. S. Lewis and His Times. London: Macmillan. ISBN 0-333-43362-9
  • Peter J. Schakel (2002), Imagination and the Arts in C. S. Lewis: Journeying to Narnia and Other Worlds. University of Missouri Press. ISBN 0-8262-1407-X
  • Peter J. Schakel (ed.) (1977), The Longing for a Form: Essays on the Fiction of C. S. Lewis. Kent, Ohio: Kent State University Press. ISBN 0-87338-204-8
  • Peter J. Schakel (1984), Reason and Imagination in C. S. Lewis: A Study of "Till We Have Faces". Grand Rapids: Eerdmans. ISBN 0-8028-1998-2
  • Peter J. Schakel & Charles A. Huttar (eds) (1991), Word and Story in C. S. Lewis. University of Missouri Press. ISBN 0-8262-0760-X
  • Stephen Schofield (1983), In Search of C. S. Lewis. Bridge Logos Pub. ISBN 0-88270-544-X
  • Jeffrey D. Schultz & John G. West, Jr. (eds) (1998), The C. S. Lewis Readers' Encyclopedia. Zondervan Publishing House. ISBN 0-310-21538-2
  • Sanford Schwartz (2009), C. S. Lewis on the Final Frontier: Science and the Supernatural in the Space Trilogy. Oxford University Press. ISBN 978-0-19-537472-8.
  • G. B. Tennyson (ed.) (1989), Owen Barfield on C. S. Lewis. Wesleyan University Press ISBN 0-8195-5233-X
  • Richard J. Wagner (2005) C. S. Lewis and Narnia for Dummies. For Dummies. ISBN 0-7645-8381-6
  • Andrew Walker, Patrick James (eds) (1998), Rumours of Heaven: Essays in Celebration of C. S. Lewis, Guildford: Eagle. ISBN 0-86347-250-8
  • Chad Walsh (1949), C. S. Lewis: Apostle to the Skeptics. London: Macmillan
  • Chad Walsh (1979), The Literary Legacy of C. S. Lewis. New York: Harcourt Brace Jovanovich. ISBN 0-15-652785-5
  • Michael Ward (2008), Planet Narnia. Oxford University Press. ISBN 978-0-19-531387-1
  • George Watson (ed.) (1992), Critical Essays on C. S. Lewis. Menston: Scolar Press. ISBN 0-85967-853-9
  • Michael White (2005), C. S. Lewis: The Boy Who Chronicled Narnia. Abacus. ISBN 0-349-11625-3
  • Erik J. Wielenberg (2007), God and the Reach of Reason. Cambridge University Press. ISBN 978-0-521-70710-7
  • A. N. Wilson (2002) [1990], C. S. Lewis: A Biography, W. W. Norton, ISBN 0-393-32340-4 .
  • ———— (1991) [1990], C. S. Lewis: A Biography, London: Harper Perennial .

Notes

  1. ^ Lewis 1952, p. 6.
  2. ^ J. A. W. Bennett, "Lewis, Clive Staples (1898–1963)", rev. Emma Plaskitt, Oxford Dictionary of National Biography, Oxford University Press, 2004; online ed., May 2008. Retrieved 2 January 2010.
  3. ^ Lewis 1966b, p. 10.
  4. ^ Lewis 1966b, p. 56.
  5. ^ Lewis 1966a, p. 107.
  6. ^ "About C.S. Lewis". CSLewis.com. Retrieved 10 March 2010. 
  7. ^ Lewis 1966b, p. 24.
  8. ^ Wayne Martindale, Beyond the Shadowlands: C. S. Lewis on Heaven and Hell, Crossway, 2005. p 52.
  9. ^ Lewis 1984, p. 118.
  10. ^ a b Lewis 2000, p. 59.
  11. ^ Letter to Arthur Greeves in Lewis 2004, pp. 564–65.
  12. ^ Yeats appeal wasn't exclusively Irish: he was also a major "magical opponent" of famed English occultist Aleister Crowley, as noted extensively throughout Lawrence Sutin's Do what thou wilt: a life of Aleister Crowley. New York: MacMillan (St. Martins). cf. pp. 56–78.
  13. ^ Young poet
  14. ^ King, Francis (1978). The Magical World of Aleister Crowley. New York: Coward, McCann & Geoghegan, ISBN 0-698-10884-1.
  15. ^ a b Thomas C. Peters, Simply C. S. Lewis: A Beginner's Guide to the Life and Works of C. S. Lewis, Crossway, 1997. p 70
  16. ^ Letter to Arthur Greeves, in Lewis 2004, p. 310.
  17. ^ Clare 2010, pp. 21–22.
  18. ^ "History of the Old Inn at Crawfordsburn". Retrieved 8 April 2009. 
  19. ^ Lewis 1993, p. 93.
  20. ^ Wilson 1991, p. xi.
  21. ^ Clare 2010, pp. 24.
  22. ^ Paul Stevens, review of "Reforming Empire: Protestant Colonialism and Conscience in British Literature" by Chrisopher Hodgkins, Modern Philology, Vol. 103, Issue 1 (August 2005), pp. 137–8, citing Humphrey Carpenter, The Inklings (London: Allen & Unwin, 1978), pp. 50–52, 206–7.
  23. ^ Arnott, Anne. "The Secret Country of CS Lewis", 1974.
  24. ^ Edwards, Bruce L (2007), C.S. Lewis: Life, Works, and Legacy, Greenwood, p. 133, ISBN 978-0-275-99117-3 
  25. ^ Sayer, George (1997). Jack: A Life of C. S. Lewis. London: Hodder & Stoughton, p. 154
  26. ^ C.S. Lewis and Mrs Janie Moore, by James O'Fee – Impala Publishers Blog Page
  27. ^ Lewis 1966b, p. 115.
  28. ^ The Critic, Volume 32, Thomas More Association, 1973. Original from the University of Michigan.
  29. ^ Lewis 1966b, p. 65.
  30. ^ Lewis 1946, pp. 66–67.
  31. ^ Lewis 1966b, pp. 229.
  32. ^ Lewis 1966b, pp. 228, 229.
  33. ^ Carpenter 1978.
  34. ^ Wilson 2002, p. 147.
  35. ^ Bingham, Derick (1999). The Story Teller. C.S. Lewis (Trail Blazers series). Christian Focus Publications. pp. 85–87. ISBN 978-1-85792-487-9. 
  36. ^ a b The Story Teller. C.S. Lewis. p. 88. 
  37. ^ The Story Teller. C.S. Lewis. pp. 91–93. 
  38. ^ The Story Teller. C.S. Lewis. p. 93. 
  39. ^ The Story Teller. C.S. Lewis. p. 94. 
  40. ^ The Story Teller. C.S. Lewis. p. 96. 
  41. ^ CS Lewis – His Conversion, Lamblion 
  42. ^ a b Haven 2006.
  43. ^ Green and Hooper. C. S. Lewis: A Biography (New York: Harcourt Brace Jovanovich, 1974), 268.
  44. ^ Hooper, Walter. C.S. Lewis: A Complete Guide to His Life and Works. books.google.com. p. 79. Retrieved 3 December 2011. 
  45. ^ "No. 42". St Giles', Oxford. 2011-12-07. Retrieved 2013-10-09. 
  46. ^ Schultz and West (eds), The C.S. Lewis Reader's Encyclopedia (Zondervan, Grand Rapids, Michigan, 1988), 249.
  47. ^ Lewis 1961, jacket notes.
  48. ^ "At home in Narnia", The Age (AU), 3 December 2005: 2 
  49. ^ "At home in Narnia", The Age (AU), 3 December 2005: 4 
  50. ^ FoHTC.
  51. ^ "Picture Album". Into the Wardrobe. Dr Zeus. Retrieved 7 October 2010. 
  52. ^ Kreeft 1982.
  53. ^ "Parish to push sainthood for Thurgood Marshall". USA Today. 27 January 2006. Retrieved 28 April 2010. 
  54. ^ Nicholi, Armand, The Question of God, p. 4 
  55. ^ Glyer, Diana (2007), The Company They Keep: CS Lewis and JRR Tolkien as Writers in Community, Kent, OH: Kent State University Press, ISBN 978-0-87338-890-0 
  56. ^ Lazo, Andrew (2004). "Gathered Round Northern Fires: The Imaginative Impact of the Kolbítar". Tolkien and the Invention of Myth: A Reader. Ed. Jane Chance. Lexington: University of Kentucky Press. pp. 191–226. 0-8131-2301-1
  57. ^ Tonkin 2005.
  58. ^ Lewis 1966b, p. 216.
  59. ^ Murray 1990.
  60. ^ Lewis 1943.
  61. ^ Knight, Jane (12 September 2009). "he great British weekend The Mourne Mountains". The Times (London). Retrieved 28 April 2010. 
  62. ^ Narrative Poems. C.S. Lewis. Walter Hooper ed., Fount Paperbacks, London, 1969.
  63. ^ "Beebe discovers unpublished C.S. Lewis manuscript : University News Service : Texas State University". Txstate.edu. 8 July 2009. Retrieved 10 March 2010. 
  64. ^ "Books of the Century". Retrieved 7 October 2010. 
  65. ^ Lewis 1952.
  66. ^ a b Rilstone, Andrew. "Were Lewis's proofs of the existence of God from 'Miracles' refuted by Elizabeth Anscombe?". Frequently Asked Questions. Alt.books.cs-lewis. Archived from the original on 2 December 2002. 
  67. ^ a b Reppert, Victor (2005), "The Green Witch and the Great Debate: Freeing Narnia from the Spell of the Lewis-Anscombe Legend", in Gregory Bassham and Jerry L. Walls, The Chronicles of Narnia and Philosophy: The Lion, the Witch, and the Worldview, La Salle, Illinois: Open Court Publishing Company, p. 266, ISBN 0-8126-9588-7, OCLC 60557454 
  68. ^ Roger Teichman, The Philosophy of Elizabeth Anscombe, Oxford University Press, 2008
  69. ^ Martindale & Root 1990.
  70. ^ Lewis 1952, p. 43.
  71. ^ Davis, Stephen T. (2004), "Was Jesus Mad, Bad, or God?", in Stephen T. Davis, Daniel Kendall and Gerald O'Collins, The incarnation: an interdisciplinary symposium on the incarnation of the Son of God, Oxford: Oxford University Press, pp. 222–223, ISBN 0-19-927577-7, OCLC 56656427 
  72. ^ Beversluis, John (1985), C.S. Lewis and the Search for Rational Religion, Grand Rapids, Michigan: W.B. Eerdmans, ISBN 0-8028-0046-7 
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References

External links