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Inklings Forever Volume 8 A Collection of Essays Presented at the Joint Meeting of The Eighth Frances White Ewbank Article 18 Colloquium on C.S. Lewis & Friends and The C.S. Lewis & The Inklings Society Conference 5-31-2012 "A Wild Hope": Resurrection Bodies and Lewis's The Last Battle Michael P. Muth Wesleyan College Follow this and additional works at: https://pillars.taylor.edu/inklings_forever Part of the English Language and Literature Commons, History Commons, Philosophy Commons, and the Religion Commons Recommended Citation Muth, Michael P. (2012) ""A Wild Hope": Resurrection Bodies and Lewis's The Last Battle," Inklings Forever: Vol. 8 , Article 18. Available at: https://pillars.taylor.edu/inklings_forever/vol8/iss1/18 This Essay is brought to you for free and open access by the Center for the Study of C.S. Lewis & Friends at Pillars at Taylor University. It has been accepted for inclusion in Inklings Forever by an authorized editor of Pillars at Taylor University. For more information, please contact [email protected]. INKLINGS FOREVER, Volume VIII A Collection of Essays Presented at the Joint Meeting of The Eighth FRANCES WHITE EWBANK COLLOQUIUM ON C.S. LEWIS & FRIENDS and THE C.S. LEWIS AND THE INKLINGS SOCIETY CONFERENCE Taylor University 2012 Upland, Indiana “A Wild Hope”: Resurrection Bodies and Lewis’s The Last Battle Michael P. Muth Wesleyan College Muth, Michael P. “ ‘A Wild Hope’: Resurrection Bodies and Lewis’s The Last Battle.” Inklings Forever 8 (2012) www.taylor.edu/cslewis 1 “A Wild Hope”: Resurrection Bodies and Lewis’s The Last Battle Michael P. Muth Wesleyan College In his rather strange discussion of interpretation that is uncharitable at best Lewis’ Chronicles of Narnia in The Natural and willfully perverse at worst, and which History of Make-Believe, John Goldthwaite echoes rather palely the work of a much chastises Lewis for even conceiving to more coherent and insightful atheist – write The Last Battle, which brings the Friedrich Nietzsche. Pullman’s disgust Chronicles and Narnia to a conclusion with The Last Battle centers on two with the end of a world and its judgment incidents – the death of the Pevensies and by its Creator – though Goldthwaite their friends in a railroad accident that thinks this was a poor decision because brings them inside the stable and into the he believed Lewis bereft of the humility heavenly Narnia; and Susan’s absence needed to pull off such an apocalyptic from the stable, which Pullman judgment (243). Philip Pullman is equally perversely misreads as Lewis’ offended by The Last Battle, calling the condemnation of her to hell for, as best I end of the book “one of the most vile can make out, her developing sexuality. moments in the whole of children’s These two incidents for Pullman mark literature,” proof of Lewis’ “life-hating Lewis’ “hatred for the physical world” ideology” in which “death is better than since, as Pullman sees it, they represent life” (“Darkside”). Narnia, Pullman says, his rejection of the natural change and always seemed to him “to be marked by a development of human bodies – the hatred of the physical world” (“Dark Pevensies are not allowed to grow up and Agenda”). I find it is hard to take do good works in the world and Susan is Goldthwaite’s virulent attack very sent to hell for becoming a sexually seriously, since it is largely an ad awakened teenager. The Chronicles are hominem – Goldthwaite interprets Narnia thus mere “propaganda in the service of a as a literary expression of Lewis’ warped life-hating ideology,” in which death is personality – his reactionary alienation preferred over life. Pullman, of course, is from modernity and his apparent really a sort of third-rate Nietzsche neuroses (especially, it seems, a ventriloquist – or perhaps he’s the pathological hatred of women, or perhaps dummy, since the charges against Lewis just of Elizabeth Anscombe). are really Nietzsche’s against Christianity Goldthwaite’s diatribe thus bypasses and Western thought as a whole – the argument and even the literature he is claim that Christianity (as well as its supposedly interpreting in favor of a secular imitators) is life-denying because pathetic attempt at psychoanalysis (by, of it hates bodies, the locus of the senses and course, a non-expert). thus of pain as well as pleasure, and the Pullman’s attack is at least natural processes of bodies, sex and child- substantive, though it too is based on an birth in particular. 2 “A Wild Hope” · Michael P. Muth I am sure that you already gather body is merely an inessential aspect of the that I think Goldthwaite and Pullman – as self, like an old suit that can be cast off well as Nietzsche – to be quite wrong. when outworn – is a perfect target for the Neither the Lewis of The Chronicles of Nietzschean attack that Christianity hates Narnia nor Christianity hate life, bodies and rejects the body. and their processes (even sex), and the This popular view bears a physical world in general (Christianity superficial resemblance to Eastern claims that God made the world, after all). reincarnation and Platonic In particular I think their charges involve metempsychosis, which both seek the a misunderstanding (willful or not) of soul’s escape from a body that is the Christian views – including Lewis’ – about source of suffering and delusion, but none the body. I’m not sure that a detailed of them has anything to do with direct response to Pullman and traditional Christian views on the Goldthwaite would be particularly helpful aftermath of death – God’s act of – though Michael Ward has written a nice recreation in the resurrection of bodies response to Pullman – since their vision and the renewal of the world He created. of reality is so very different from Lewis’ The bodiliness of continued human and the larger Christian tradition (which existence in the doctrine of the is quite odd in the case of Goldthwaite resurrection is stated emphatically in the who seems to be a Christian himself). Gospel accounts of Jesus’ Easter and post- Instead of a direct assault on these Easter appearances, where He invites readings and misreadings, I want to use Thomas to put his hand in His wounds Lewis’ The Last Battle as an expression of and eats meals with the disciples, and by Christian hope and desire about and for Paul, especially in 1 Corinthians 15, bodies. The resurrection bodies of Narnia where the meaning of Christian faith and present “a wild hope” that has been a part hope is contained in the resurrection of of Christianity since the beginning – the Christ and the promise of the resurrection hope that our bodies are our bodies, that of the dead in general. What we find in they are part of who and what we are and both Paul and the Gospels are two that the whole of us – soul and body – will intertwined themes of the resurrection – be saved. This hope however is grounded the bodiliness or corporeality of the in the belief that our bodies are more than resurrection, as well as the idea of some our bodies, i.e., that our bodies are our sort of transformation of the body, i.e. own only when they are incorporated into themes both of continuity of body – the Christ’s body. resurrection body is a body that comes Much popular thinking about the from my present body – combined with afterlife in contemporary American transformation or change of the body – culture is shaped not by Scripture or the resurrection body is a body, but Christian tradition, but by nineteenth and somehow also different. Paul’s image of twentieth century spiritualism and its the seed or kernel that dies in the earth background in the works of the but then sprouts into wheat captures both eighteenth-century mystic and prophet, of these themes – the seed is somehow Emanuel Swedenborg – heaven is a sort of carried into the mature plant, but the cloud-place (or really, an ethereal or plant is other, and perhaps more, than the spiritual place) where our souls go once seed: they leave the body behind in death, So it is with the resurrection of the where we meet all our loved ones who we dead. What is sown is perishable, have missed since their own deaths. In what is raised is imperishable. It is many ways, of course, such a vision of sown in dishonor, it is raised in human existence after death – where the 3 “A Wild Hope” · Michael P. Muth glory. It is sown in weakness, it is Surely the bodies that endured so much raised in power. It is sown a for their love of Christ, and whose every physical body, it is raised a spiritual part can bring healing, would not be body. (1 Cor. 15: 42-44) abandoned by Christ on the day of resurrection. Thus, thinkers such as So what is raised is changed and yet in Augustine, while not rejecting Paul’s seed continuity with what was there before – image, turn to different images, some of we are raised, not something else in our them less organic – such as a potter place, so there is continuity, but that body rethrowing a pot or a sculptor recasting a will be transformed in some way. What is sculpture – and others organic but a far raised Paul calls a “spiritual body,” cry from the seed, such as the image of without explaining exactly what that the earth and animals regurgitating parts means – the term seems oxymoronic, but of bodies so that God can reassemble Paul seems quite serious and Christian them into the person they used to thinkers after Paul struggled to make compose.
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