KKNOWINGNOWING A Teaching Quarterly for Discipleship of Heart and Mind C.S. LEWIS INSTITUTE OINGOING &D&D Spring 2003 PROFILES IN FAITH IN THIS ISSUE 1 Profiles in Faith: J.R.R. Tolkien and The Lord of the Rings J.R.R. Tolkien and The Lord of the by Dr. Art Lindsley Rings Senior Fellow by Art Lindsley

3 C.S. Lewis Feature Article: C.S. Lewis on Chronological Snobbery by Art Lindsley

6 Special Feature Article: R.R. Tolkien’s great work The Lord It would be interesting to take a similar Becoming Like of the Rings has, in the opinion of poll in the United States, especially after the Christ many, a rightful claim to the rank- first two Lord of the Rings films. There is no by Richard Foster J. ing: “Book of the Century.” In doubt that this trilogy has been tremen- J. 8 Review & Reflect: 1996, Waterstone’s dously popular: The Hobbit has Leadership Lessons bookstores in England took a stayed in print for sixty years, in Following readers’ poll asking for the “five ...The Lord of selling more than 40 million by Ray Blunt books you consider to be the copies. The Lord of the Rings has greatest of the century.” Of the the Rings has, similarly continued to be avail- 14 Fellow Feature: 26,000 respondents, 5,000 cast able for fifty years, selling over Trading Fear for in the opinion Love first place votes for The Lord of the 50 million copies—of all three by Jenise Jones Rings. This first-place voting pat- of many, a volumes! We will leave future Vaccaro tern held true for every store generations to decide whether branch in England except Wales, rightful claim The Lord of the Rings is THE book 22 Why Pray? where James Joyce’s Ulysses took of the 20th century, but given the by Thomas first place. When a great negative to the ranking: high regard in which it is held Tarrants reaction arose from professional by so many, we are compelled 24 Upcoming Events critics and journalists, The Daily “Book of the to give it strong consideration. Telegraph newspaper conducted Century.” its own poll but received the Response same result. Another group—the When The Lord of the Rings was Folio Society—asked its mem- first published in August 1954, bership which books they Tolkien dreaded the reviews. He wanted to see included in the society’s spe- wrote in a letter: “I am dreading publication, cial edition. Again, The Lord of the Rings got for it will be impossible not to mind what is 10,000 votes and first place. In 1997, on a said. I have exposed my heart to be shot at.” British television program, “Bookworm,” Not surprisingly, the response ranged from 50,000 respondents once again placed high praise to outright contempt. In the latter Tolkien’s series first. Finally, in 1999 another category, American writer and critic poll got a different result: the Bible was first Edmund Wilson (1895-1972) called the book and The Lord of the Rings second. “juvenile trash.” Similarly, Scottish-born

(continued on page 16) KNOWING & DOING Watch and Pray is a publication of the by Thomas A. Tarrants, III, President CS C.S. LEWIS INSTITUTE, INC. Editor, James L. Beavers LI SENIOR FELLOW C.S. LEWIS James M. Houston, Ph.D. SENIOR FELLOW Dear Reader, INSTITUTE Steven S. Garber, Ph.D.

ESTABLISHED 1976 SENIOR FELLOW As this issue of Knowing & Doing goes to press, there is a Arthur W. Lindsley, Ph.D. palpable air of uncertainty swirling in and around the SENIOR ASSOCIATE Washington area. Will there be a war with Iraq? What will Greg Headington, D.Min. happen if there is? Can the economy hope to improve in the PRESIDENT face of international troubles? Thomas A. Tarrants, III In the legacy of And, these questions fall against the background of sad- V.P. & EXECUTIVE DIRECTOR ness and shock at the fiery breakup of Space Shuttle Colum- James L. Beavers C.S. Lewis, bia. The media’s photographs of the wreckage recovery and MINISTER-AT-LARGE grief-stricken families and co-workers are painful to see. Lou Woods the Institute But, there has also been a message of hope. C.S. Lewis ADMINISTRATOR Institute co-founder and Senior Fellow Jim Houston spoke Phil Anderson endeavors to develop at a conference entitled, “Redeeming Our Tears: Experienc- OFFICE & EDITORIAL ASSISTANT ing Transformation through Suffering, Sorrow, and Disap- Karen Olink disciples who can pointment.” In his wise and experienced way, Jim was able CONFERENCE REGISTRAR to take the perennial problem of pain and help us see God’s Cynthia Eckert articulate, defend, and hand working to bring remarkable changes in our lives—if CONFERENCE COORDINATOR we allow him to have his way. Jim Eckert live Troubling times are never welcome, but they are instruc- OPERATIONS COORDINATOR tive, most of all about matters of eternity. During these B.J. Blunt faith in Christ times the “spectacles” of prayer help us see more clearly the ways in which God wants to reorder our priorities, and through personal and BOARD OF DIRECTORS even help others find peace in Christ. David H. Badger Two recommendations: public life. David L. Blanchard, Ph.D. David S. Brown 1. Pray. You will be amazed at the difference it makes. William R. Deven 2. Order the tapes or CDs of the Jim Houston confer- James W. Eckert Barbara Bradley Hagerty ence. Take advantage of the opportunity to hear from James R. Hiskey someone who can help you see what God may be Dennis P. Hollinger, Ph.D. doing in times of trouble. Kerry A. Knott Arthur W. Lindsley, Ph.D. John O. Renken, Esq. Thomas A. Tarrants, III Your brother in Christ, Samuel D. Walker, Esq.

© 2003 C.S. LEWIS INSTITUTE. Portions of this publication may be reproduced for noncommercial, local church, or ministry use without prior permission. For quantity reprints or other uses, please contact the CSLI offices.

Page 2 C.S. LEWIS INSTITUTE • 4208 Evergreen Lane, Suite 222 • Annandale, VA 22003 KNOWING & DOING 703/914-5602 • 800/813-9209 • 703/642-1075 fax • www.cslewisinstitute.org Spring 2003 Conference Registration: 703/620-4056 C.S. Lewis KNOWING & DOING Feature Article C.S. Lewis on Chronological Snobbery by Art Lindsley, Ph.D. Senior Fellow, C.S. Lewis Institute

ne of the often-heard objections to being made on us. In Colossians 2:8 we are faith in Christ is that it is old fash- warned to “Beware of philosophy .…” Some ioned or outmoded, a relic of the dis- believers have used this as a pretext for avoid- O tant past and therefore easily ing the subject altogether, but the only way to Odiscarded. After all, what could a two-thou- beware of philosophy is to be aware of it. Other- sand-year-old faith have to say to us in the wise, you might fall captive to an alien philoso- twenty-first century? phy and not know it. Dr. Art Lindsley This was one of the obstacles that C.S. So, far from rejecting ancient philosophies, Lewis had to overcome in order to come to we need the help of past ages in order to see faith in Christ. He dubs the problem as one of our own times more clearly. Earlier cultures “chronological snobbery.” His friend Owen have not had the same assumptions as we Barfield often argued with him on this issue. have, and as we read books written in earlier Lewis’s question was: How could this ancient times, we are given a helpful vantage point religion be relevant to my present setting? from which to see our present-day views more Lewis defines this chronological snobbery as clearly. Rather than having “chronological “the uncritical acceptance of the intellectual cli- snobbery,” Lewis advocated letting the mate of our own age and the assumption that “breezes of the centuries” blow through our whatever has gone out of date is on that count minds. We can do this by reading old books. In discredited.” Lewis eventually came to under- fact, Lewis made it a rule of thumb that one stand the need to ask further questions such as: should read at least as many old books as new Why did this idea go out of date? Was it ever ones. Lewis wrote: refuted? If so, by whom, where, and how con- clusively? In other words, you need to deter- It’s a good rule after reading a new book mine if an old idea is false before you reject it; never to allow yourself another new one till we would not want to say that everything be- you have read an old one in between. If that is lieved in an ancient culture was false. Which too much for you, you should at least read things are false—and why—and which things one old one to three new ones.... Every age has remain true? its own outlook. It is especially good at seeing Lewis came to the further conclusion that certain truths and especially liable to make our own age was merely a period which, like certain mistakes. We all therefore need the past periods, has its own characteristic illu- books that will correct the characteristic mis- sions. We can unthinkingly take for granted takes of our own period.... None of us can certain cultural assumptions, unless they are fully escape this blindness, but we shall cer- questioned. The classic illustration is the frog in tainly increase it, and weaken our guard the kettle. If you put a frog in a kettle of water against it, if we read only modern books....The and slowly turn up the heat, the frog adjusts to only palliative is to keep the clean sea breeze the rising temperature and therefore does not of the centuries blowing through our minds jump out—until it is too late. In a similar way, and this can only be done by reading old we can be affected by our cultural environ- books. ment, yet be unaware of the significant impact (continued on page 4)

Permission is granted to copy for personal and church use; all other uses by request. Page 3 © 2003 C.S. LEWIS INSTITUTE • 4208 Evergreen Lane, Suite 222 • Annandale, VA 22003 KNOWING & DOING 703/914-5602 • www.cslewisinstitute.org Spring 2003 C.S. Lewis on Chronological Snobbery (continued from page 3)

Perhaps we need to go But I would rather get away passed on. Some have pointed back in order to go forward. from that whole idea of out that Jesus was not a “revo- G.K. Chesterton said, “Real clocks. We all want lutionary” wanting to over- ...progress development is not leaving progress. But progress throw everything in the things behind, as on a road, but means getting nearer to the established religious order of means drawing life from them, as place you want to be and if his day. Jesus was also not a from a root.” Today we seem you have taken a wrong mere “conservative” holding getting to face a double danger: the turning, then to go forward to all the traditional practices danger of forgetting the deci- does not get you any nearer. of his day, although there was nearer to the sive truth of Christ and the rev- If you are on the wrong much that he did want to con- place you elation of Scripture and the road, progress means doing serve—particularly the truth of danger of being caught up in an about-turn and walking Scripture. Our Lord reacted want to be this postmodern, relativistic back to the right road; and particularly against places moment and losing a secure in that case, the man who where traditions had over- and if you hold on our faith. turns back soonest is the turned or obscured the Scrip- have taken a Obviously, as human be- most progressive man. We tures. In a similar manner, we ings trying to communicate have all seen this when we need to sift through what is wrong with other human beings, we do arithmetic. When I have good from our heritage and desire to relate to our contem- started a sum the wrong pass on a valuable inheritance turning, poraries in a manner that is in- way, the sooner I admit this to others. We need to keep the then to go telligible to them. However, and go back and start over flame of faith burning brightly, we do not need to take our again, the faster I shall get letting our light shine, and forward bearings from their modern or on. There is nothing pro- passing the torch on to suc- postmodern views. We need gressive about being pig- ceeding generations. does not get the perspective of the past on headed and refusing to you any our present. admit a mistake. And I Enslaved to the Recent Past The objection will no think if you look at the In fact, much that passes for nearer. If doubt come: “Surely you are present state of the world, it the newest, novel philosophies not asking us in the twenty- is pretty plain that human- of our time is actually a legacy you are on first century to ‘turn back the ity has been making some of the past—primarily not the the wrong clock’!?” C.S. Lewis responds big mistakes. We are on the distant past but the recent past. to this in Mere Christianity. He wrong road. And if that is C.S. Lewis points out in his road...the argues that the clock needs to so, we must go back. Going “Transmission of Christianity” be turned back if it’s telling the back is the quickest way on. essay that man who wrong time, or if we have turns back taken the wrong road, we need You certainly don’t “turn …the sources of unbelief to go back and take the right the clock back” or go back to among young people today soonest is one as soon as possible, or if the past for its own sake. Much do not lie in those young we have started to do a math in earlier ages and of past his- people. The outlook they the most problem the wrong way, we tory can show us how not to do have—until they are taught progressive need to correct it before going things as well as in some cases better—is a backwash from further. Lewis writes: how to do them. In the former an earlier period. It is noth- man. case, the classic proverb ap- ing intrinsic to themselves … as to putting the clock plies: If we don’t learn from that holds them back from back, would you think I was history’s mistakes, we are the Faith. joking if I said that you can bound to repeat them. How- put a clock back, and that if ever, in the latter case, there are In Lewis’s time, the teachers the clock is wrong it is often some wise words and teaching were products of the “post- a very sensible thing to do? that need to be preserved and war” (World War I) period.

Page 4 KNOWING & DOING Spring 2003 The beliefs of his period be- us but which past—the recent What a chance to know at came those that were passed past or more distant past. If we last how it really moved on in the sixties. The beliefs of really want to be skeptical and looked and smelled the sixties tend to be the views about the past, be skeptical and what noises it made! passed on today, and so on. about the present. “Chrono- And if the Neanderthaler Lewis says: logical snobbery” thoroughly could talk, then, though his If a live applied would lead to ques- lecturing technique might dinosaur This very obvious fact—that tioning all of our present fash- leave much to be desired, each generation is taught by ions. Those who neglect past should we not almost cer- dragged its an earlier generation—must history tend to be enslaved to tainly learn from him some be kept firmly in mind. The the recent past. things about him that the slow length beliefs which boys fresh best modern anthropologist into the from school now hold are The Dinosaur could never have told us? the beliefs of the Twenties. We cannot be afraid of being He would tell us without laboratory, The beliefs which boys from called old fashioned, outdated, knowing he was telling. school will hold in the Six- or dinosaurs. C.S. Lewis gave a would we ties will be largely those of classic talk as his Cambridge Lewis claimed that he read not all look the undergraduates today. inaugural address titled “De ancient texts as a native would The moment we forget this Descriptione Temporum.” To- rather than as a foreigner back as we we begin to talk nonsense ward the end of that address, might read them. That made about education. Lewis claims to be a part of the him admittedly a dinosaur. fled? What Old Western order more than Although you might be a chance to Even more, the attitude and the present post-Christian one. tempted to disregard him as disposition of the teacher tends This might be both a disqualifi- old fashioned, he might never- know at last to be passed on to the student. cation and a qualification. It theless be useful as a speci- Since the mood of postmod- would be a disqualification be- men. Lewis says: how it really ernism is so cynical, it tends to cause who would want to sit produce cynical students. through a lecture on dinosaurs …where I fail as a critic, I moved and Lewis maintains: by a dinosaur? Lewis says, may yet be useful as a speci- looked and “You don’t want to be lectured men. I would dare to go fur- None can give to another on a Neanderthal Man by a ther. Speaking not only for smelled and what he does not possess Neanderthaler, still less on di- myself but for all other old himself. No generation can nosaurs by a dinosaur.” Yet Western men whom you what noises bequeath to its successor Lewis’s claim might also, from may meet, I would say, use it made! what it has not got. … if we another point of view, be a your specimen while you are skeptical we shall teach qualification. Although a dino- can. There are not going to only skepticism to our pu- saur lecture might not prove to be many more dinosaurs. pils, if fools only folly, if vul- be very illuminating, it might gar only vulgarity, if saints tell us some things we would Although we may be disre- sanctity, if heroes heroism. like to know, especially having garded as a specimen of an never seen a live dinosaur. earlier age, a dinosaur, it is not So that which we receive in Lewis explains the “qualifica- necessarily safer or better to contemporary education is not tion”: march in step with the latest or so contemporary as it seems. It newest trends in philosophy or tends to be affected by the pre- And yet is that the whole culture. vious generation. Today’s nov- story? If a live dinosaur elties tend to be a legacy of the dragged its slow length into recent past. It’s not a question the laboratory, would we of whether the past will affect not all look back as we fled? (continued on page 20)

Page 5 KNOWING & DOING Spring 2003 Special Feature KNOWING & DOING called to watch over one another in love. Un- fortunately, in our day there is an abysmal ig- norance of how we as individuals and as a community of faith actually Becoming Like Christ move forward into Christlikeness. ICHARD OSTER We today lack a theology of growth. And by R J. F so we need to learn how we “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Pet. 3:18). In particular, we What is supposed need to learn how we cooperate with “the means of grace” that God has ordained for Richard Foster to happen in the the transformation of the human personality. Our participation in these God-ordained Christian life. “means” will enable us increasingly to take into ourselves Christ’s character and manner of life. or the Christian, heaven is not a goal; it is What are these “means of grace”? And a destination. The goal is that “Christ be how can disciples of Jesus Christ cooperate Fformed in you,” to use the words of the with them so they are changed into apostle Paul (Gal. 4:19; all passages quoted are Christlikeness? from the NRSV unless otherwise noted.) To the Romans, he declares, “Those whom [God] Formed by Experiential Means foreknew he also predestined to be conformed God works first through the ordinary expe- to the image of his son” (8:29). And to the riences of daily life to form the character of Corinthians, he says, “All of us, with unveiled Christ in us. Through these experiences we faces, seeing the glory of the Lord as though come to know on the deepest levels that reflected in a mirror, are being transformed into Jesus is with us always, that he never leaves the same image” (2 Cor. 3:18; emphasis added us nor forsakes us, and that we can cast all in all three). Thus the daring goal of the Chris- our care upon him. In addition, we learn tian life could be summarized as our being that ordinary life is sacramental, and that formed, conformed, and transformed into the divine guidance is given primarily in these image of Jesus Christ. And the wonder in all common junctures of life. this is that Jesus Christ has come among his people as our everliving Savior, Teacher, Work as sacrament. The most foundational of Lord, and Friend. these character-formation experiences is He who is the Way shows us the way to found in our work. Work places us into the live so that we increasingly come to share his stream of divine action. We are love, hope, feelings, and habits. He agrees to “subcreators,” as J.R.R. Tolkien reminds us. be yoked to us, as we are yoked to him, and to In saying this, I am not referring to sharing train us in how to live our lives as he would our faith at work or praying throughout our live them if he were in our place. work. Both of these are good, to be sure; but I Now, we must insist that this way of life is am referring to the sacredness of the work it- reliably sustained in the context of a like- self. As you and I care for our daily tasks, we minded fellowship. Essential to our growth in are glorifying God in the work itself. When grace is a community life where there is lov- Martin Luther gave us his revolutionary ing, nurturing accountability. Christlikeness is teaching about the priesthood of all believers, not merely the work of the individual; rather, he was referring not just to the fact that the it grows out of the matrix of a loving fellow- plowboy and the milkmaid could do priestly ship. We are the body of Christ together, or liturgical work, but that the plowing and

Page 6 KNOWING & DOING © 2003 C.S. LEWIS INSTITUTE • 4208 Evergreen Lane, Suite 222 • Annandale, VA 22003 Spring 2003 703/914-5602 • www.cslewisinstitute.org the milking themselves were priestly work. nice round hole in the neighbor’s window If we are working to “the audience of with his new BB gun. You are embroiled in One,” we will find Jesus to be our constant ongoing tension with someone who used to If we are companion and friend—though our work be be your best friend. so mundane as picking up sticks. We will But through the operations of grace, even working to grow in intimacy with God and patience with these work endurance in us, and we learn“ others. And we will experience divine care and something of the cosmic patience of God. We “the supernatural guidance in the most ordinary come to see God’s timing and God’s ways as circumstances—like discovering the problem altogether good. We become what George with the washing machine or finding the right Fox called “established” men and women. audience of words for a difficult conversation. Trials, tribulations, persecutions—these Jesus, we must remember, spent most of we should expect. They are part of life. Even One,” we his earthly life in what we today call a blue- more important, they are part of our disciple- collar job. He did not wait until his baptism in ship to Christ—”Indeed, all who want to live will find the Jordan to discover God. Far from it! Jesus a godly life in Christ Jesus will be perse- validated the reality of God in the carpentry cuted” (2 Tim. 3:12). The key is how we are Jesus to be shop over and over before speaking of the re- shaped and formed ever more fully into the ality of God in his ministry as a rabbi. “So, way of Christ through the process of these our whether you eat or drink, or whatever you experiences. do,” says Paul, “do everything for the glory of constant God” (1 Cor. 10:31). Movings of the Spirit. Still another form of the experiential means of God’s grace comes Trials that produce endurance. Another experien- through our interaction with the movings of companion tial means of grace for the formation of the hu- the Holy Spirit upon our hearts. Have you man personality is found in the various trials, ever felt the drawing and encouraging of the and tribulations, and difficulties through which we Spirit? You probably did not hear an audible go. The apostle James reminds us, “Whenever voice—though we must never rule out that friend— you face trials of any kind, consider it nothing possibility. But more likely you sensed the but joy, because you know that the testing of weight and authority that comes with divine though our your faith produces endurance” (James 1:2-3). communication. The clarity of the Word of

This “endurance” is what the old moral phi- Truth was unmistakable. And it coincided work be so losophers called “fortitude,” and they viewed with God’s revealed truth in Scripture, for the it as one of the foundational virtues that was same Spirit who inspired Scripture is at work mundane “ essential for a good life. James adds, “And let within you. endurance have its full effect, so that you may Often the Spirit comes to us as Teacher. as picking be mature and complete, lacking in nothing” Perhaps we receive a simple word of assur- (1:4). ance and care: “You are loved in ways you At times, these adversities are tragic in the never dared hope.” Maybe there are blind up sticks. extreme. The company you worked for your spots that need his tender scrutiny. Perhaps entire life goes belly-up and you are left with- there is instruction in truth. The key lies in out a job. Your only daughter dies suddenly our reaction to and interaction with God’s and needlessly in a car accident. A tiny error at grace-filled teaching. the hospital renders you permanently blind. We may harden our hearts and turn These are the sorrows that are written across away from the light. But God’s patience and the face of humanity. love overcomes us, and we repent and turn But most often, the trials we face are of the into the light. We may argue, debate, ques- garden variety rather than heroic. Your supe- tion. Back and forth we go until we come to rior at the office makes a mistake that places you in an awkward position. Your son puts a (continued on page 10)

Page 7 KNOWING & DOING Spring 2003 Review & KNOWING & DOING Reflect Leadership Lessons in Following Learning from the Writings of Dallas Willard

by Ray Blunt Adjunct Faculty, Federal Executive Institute and the Leadership Development Academy

wrote, is one who follows and learns. The more I read, the more I began to connect the It takes a leader to grow a leader dots between discipleship and leadership. —but, inevitably, a good leader This helpful insight spurred my interest in reading more of Willard’s writings. I now have must first be a follower. four of Willard’s books, Hearing God and The Spirit of the Disciplines, the two that preceded The Divine Conspiracy as part of his trilogy, and the one that followed, Renovation of the Heart: In 1998, I was in the early years of a Putting on the Character of Christ. Each is excel- Ray Blunt third career when I read Dallas lent in its own way; however, I most often rec- Willard’s Divine Conspiracy. ommend The Divine Conspiracy, since II My new field of work I have found it to be the most aimed to use my leadership back- valuable in my life. ground and training to develop There are the two insights servant leaders in public service that continue to strike me as most and in the church, but I seemed to relevant—and breathtaking. First be missing something. I knew a is the understanding that the evan- lot about what it takes to be a gelical church’s message has been leader—mostly learned through diluted through its misperception of my experiences of stumbling— the Matthew 28 Great Commission and yet so little about how to as a call to “make converts.” I found help younger people actually myself saying “Yes!” when Willard become wise leaders. pointed out that Jesus calls those who The issue of shaping charac- follow him to go and make disciples, ter has, to a lesser or greater extent, always not simply converts. For me, that was been a vexing question. More than anything no small distinction. Followers are called to else, people follow what they see as the heart, help grow other followers, those who follow, that quality in leaders which makes them, as not the leader, but The Leader. This is not sim- C.S. Lewis wrote, “men with chests.” Charac- ply a changed point of view, but a call to be- ter in leaders, then, is the central issue. lieve and to act, a call for servant leaders to I came to recognize one clear truth about grow other servant leaders. character formation: It takes a leader to grow The second insight that continues to in- a leader—but, inevitably, a good leader must form my life and work is that followers of first be a follower. Jesus are called not simply to follow his teach- As I wrestled with these ideas and how to ings, but to also look at how he lived his life on use these insights to help others, I came across this earth. Again, that seems a small distinction a piece on The Divine Conspiracy and its em- in some ways, but it had huge implications for phasis on discipleship. The disciple, Willard me. Two examples come to mind.

Page 8 Permission is granted to copy for personal and church use; all other uses by request. KNOWING & DOING © 2003 C.S. LEWIS INSTITUTE • 4208 Evergreen Lane, Suite 222 • Annandale, VA 22003 Spring 2003 703/914-5602 • www.cslewisinstitute.org Jesus, perfect God/man that he was, help in this regard. walked in constant contact with the One he fol- On the surface, the leadership vision lowed—his Father. He also took huge chunks Willard describes is, it seems, so much Your attitude should of time to go alone to the mountains to pray. smaller, less compelling, and even less im- be the same as that This shaping discipline of taking some signifi- mediate than the grand visions of the great of Christ Jesus: who, cant time to pray was one that I never really corporations—and even many of the great being in very nature thought was within my reach as busy as I was. churches. In the case of consumer-driven cor- God, did not consider But, I realized that my agenda was neither at porations and churches, the emphasis on the same intensity of engagement as Jesus’, nor meeting people’s expressed and ever-chang- equality with God was my hourglass running as swiftly as was ing needs and on producing large-sized re- something to be his. Jesus didn’t just teach his followers what to sults seems to be the alternative, competing grasped, but made pray—a subject I had tried to study dili- story to Christ’s vision for discipleship focus- himself nothing, gently—they asked about prayer, because they sing on a few. taking the very na- saw what he did. Although still a work in The patient, persistent cultivation of progress, the notion of blocking significant character and the investment of one’s life in a ture of a servant, time to pray alone in a solitary place and be- few of those coming behind—“the long obe- being made in hu- ginning to practice the presence of God have dience in the same direction”—through time- man likeness. And done more to make a difference for me than all tested and exampled discipline has proven to being found in ap- of my studying over the years about prayer. be a far more powerful and enduring vision pearance as a man, The second example is what, for me, I see and strategy than that of the cover story lead- as the heart of the message: Jesus’ whole “strat- ers. Sadly, most of them fail to finish well; he humbled himself egy,” the bull’s-eye of the divine conspiracy, they are not “built to last.” History shows this and became obedient was to be a servant leader who grew a few ser- all too well. Enduring results come more to death—even death vant leaders around him and then entrusted from persistence on the few, “small” efforts on a cross! Therefore the succession of the responsibility of the mis- of cultivating relationships and living obedi- God exalted him to sion to them—and to the power of the coming ently than from the larger, spectacular vi- Holy Spirit within them. sions for transformation of culture and the highest place and As I thought about how I might have tack- organizations commonly espoused today. gave him the name led his mission, I realized he understood more “The divine conspiracy” was also the divine that is above every than anyone how a leader takes a vision, em- vision and strategy for transforming the name, that at the beds it in the lives of others, and helps equip world, and I believe Willard nails it. name of Jesus every them to be the people to carry it on to ultimate The radical truth of Philippians 2:5-11 re- fruition. He used stories to teach truths, not mains, for me, both the mindset and the ex- knee should bow, in simply laying down a theological system or a ample of the heart of wisdom I want to heaven and on earth series of “steps,” and his own life was the real possess and to be my legacy at the end of the and under the earth, story—washing feet before he goes to the ulti- day. Those lessons will stand the test of time, and every tongue mate battle; laughing at the table with good and Dallas Willard has pulled them straight confess that Jesus friends, food, and drink; and, most signifi- from the life of the Person I want to follow cantly, the story we retell each Eucharist, his and learn from most. Christ is Lord, willingly dying for others. to the glory of I found this means of life-shaping echoed Ray Blunt served 35 years in the Air Force and De- God the Father. in Jim Houston’s teaching on mentoring. He partment of Veterans Affairs, and is now Adjunct Fac- emphasizes the understanding of mentoring ulty with the Federal Executive Institute and the Philippians 2:5-11 not being a “method” but a “way of life,” Graduate School, Leadership Development Academy. NIV In addition, he serves as Senior Consultant with Fed- deeply reinforcing the understanding of Jesus’ eral Consulting Group and with Center for Human Re- life as his primary teaching. sources Management at the National Academy of Now, as I try to teach and mentor others, Public Administration (NAPA). He is a frequent Jesus’ example as a teacher, mentor, and coach speaker and author in the field of leadership and human capital initiatives. of future leaders is one I return to again and He and his wife B.J. live in Alexandria, and have again. Willard’s books have been a significant two grown children and four grandchildren.

Page 9 KNOWING & DOING Spring 2003 Becoming Like Christ (continued from page 7)

see the goodness of rightness. Throughout, tual exercises through which we bring our God is molding, shaping, forming us into little individualized “power pack”—we call creatures that can bear the beams of his over- it the human body—and present it to God as coming love; creatures that can contain God’s a living sacrifice (Rom. 12:1). I can goodness without being completely done in by it. Athletes of God. But these spiritual disciplines “never defeat At other times, the Spirit comes as coun- do train the body, mind, and spirit for the selor and guide. Perhaps we are given pro- things of God. “Train yourself in godliness,” pride by phetic words to share, and so with fear and says Paul (1 Tim. 4:7). The background to trembling we speak out in the gathered meet- Paul’s call is the Greek gymnasium where “trying.” ing for worship. The experience is so exhila- athletes trained to participate in the games. rating, however, that we forget ourselves and And Christians from the earliest centuries Direct speak beyond our leading. Soon sensible of spoke of themselves as the athletae Dei, the our error, we grieve over our disobedience, athletes of God. assault knowing that words once spoken cannot be We have embedded in our bodies and retrieved. All the time we are learning to dis- our minds habits of evil that permeate all tinguish the life-giving words of the Spirit human life. And our bodies and minds need against from the death-giving words of the flesh. We proper discipline to be freed from these de-

see that our humanly initiated words vanish structive habits so that they can be brought pride will into thin air, and that only the debar Yhwh, the into a working harmony with our spirit. word of the Lord, endures, and we come to Now, it is important to distinguish “train-

only make treasure these wonderful words of life. ing” from “trying.” I might try very hard to All these experiences, as varied and di- win a marathon race, but if I have not trained, verse as life itself, are meant to draw us I will not even finish, not to mention win. me proud “ deeper in and higher up into Christlikeness. Without training, the resources simply are of my And so they do when we are docile of heart. not in my muscles, they are not in the in- God takes the dynamic give and take of our grained habit structures of my body. On the humility! interaction with himself and plants within us day of the race, no amount of trying will deep-rooted habits of the heart—habits of make up for the failure to train. It is the train- joyful allegiance and glad surrender, habits ing that will enable me to participate effec- of faithful obedience and patient endurance. tively in the race. The same is true in the spiritual life. Training builds interior habits Conformed by Formal Means within us, “holy habits.” The formal means of grace refers to well- recognized disciplines of the spiritual life: Conquering pride. Suppose I am longing to disciplines like prayer, study, fasting, soli- win the battle over pride. (I know that today tude, simplicity, confession, celebration, and people are not much concerned about pride, the like. I call these “formal” means because but the devotional masters always saw it as they involve formal ways of arranging our among the most destructive sins.) I can never lives for training in the spiritual life. We sim- defeat pride by “trying.” Direct assault ply must understand that we will never grow against pride will only make me proud of my in Christlike habits and disposition without humility! No, I must train. But what do I do? intense, well-informed action on our part. Well, as I read the great writers on the Now it must be said with vigor that these soul—Saint Benedict’s “Twelve Steps of Hu- acts do not make us acceptable to God. Our mility,” for example—I discover that they call acceptance is by grace alone, and our justifi- me to deal with pride by training in service. cation is by grace alone. The disciplines make Why? Because service takes us through the up the ground of this action. They are spiri- many little deaths of going beyond ourselves.

Page 10 KNOWING & DOING Spring 2003 A father, for example, dies to his desire to the simple offering of a living sacrifice. But watch Monday-night football in order to from this small offering God is able to bring play with his children. Or a husband dies to forth far greater good: such as creating in us I am not a promotion that would mean relocating in an interior disposition of preferring others; order for his wife to advance in her chosen such as understanding God as the creator the captain vocation. and sustainer of all things; such as seeing our “ These are little deaths, to be sure. But efforts as reflex responses to divine urgings; of my each one takes us beyond ourselves, and and much more. God uses these simple acts of service to work This, in God’s time and in God’s way, a miracle in us. Through serving others we produces a pleasing balance in our lives so salvation learn how precious people are. We come to that humility flows from us as naturally and value them as persons, delighting even in as effortlessly as breathing. nor the their idiosyncrasies. All of this places us in a right relationship to others. “Me” and A menu of disciplines. I have mentioned the master of “mine” give way to “we” and “ours.” We disciplines of service and worship. There are come to see ourselves as part of a whole. many others. Inward disciplines, like medita- my fate. Far If, in addition, I read William Law’s Seri- tion, prayer, fasting, and study, cultivate our ous Call or Saint Bernard’s Twelve Degrees of heart and mind toward the way of Christ. from it. I Humility and Pride, I become aware of the Meditation is the ability to hear God’s voice importance of worship as a discipline for and obey his word. Prayer is ongoing dia- am utterly, nurturing humility. As I begin to see God as logue with the Father about what God and high and lifted up, to overhear cherubim we are doing together. Fasting is the volun- and seraphim praising God and all the heav- tary denial of an otherwise normal function completely, enly host casting their crowns before the for the sake of intense spiritual activity. throne, singing, “You are worthy,” I am Study is the process through which we bring radically brought into appropriate perspective with the mind to conform to the order of what- relation to God (Rev. 4:9-11). I realize that all ever we are concentrating upon. dependent I am, all I have, all I do is derived. I am not the captain of my salvation nor the master of Outward disciplines, like simplicity, solitude, upon a my fate. Far from it. I am utterly, completely, and submission, cultivate our appetites to- radically dependent upon a loving Father ward the way of Christ. Simplicity is an in- loving who brings me rain and sun as I need them, ward reality of single-eyed focus on God and in whom I live and move and have my that results in an outward lifestyle free from Father who being. You are, too. “cumber,” as William Penn put it. Solitude Do you see what these basic spiritual ex- involves creating an open, empty space for ercises have done for us? They have nur- God that undercuts all the false support sys- brings me tured us into proper perspective toward tems we use to shore up our lives. Submis- others—right horizontal relationships—and sion is the ability to lay down the everlasting rain and into proper perspective toward God—right burden of needing to get our own way. vertical relationship. When these things sun as I “ come into place, we can understand what Corporate disciplines, like confession, guid- William Law meant when he spoke of “the ance, and celebration, cultivate our affec- need reasonableness of humility.” tions toward the way of Christ. Confession is Now, these little exercises of service and the grace through which the sins and sor- them... worship do not make us righteous. Righ- rows of the past are forgiven. Guidance is teousness is first, foremost, and always a the experience of knowing the theocratic rule work of God “by grace through faith.” No, these exercises merely place us before God— (continued on page 12)

Page 11 KNOWING & DOING Spring 2003 Becoming Like Christ (continued from page 11) of God over our lives. Celebration is being, as Transformed by Scripture. There is probably no Augustine said, “an alleluia from head to more transforming instrumental means of foot!” grace than reading, studying, and meditating When Now, I have no exhaustive list of the spiri- upon Scripture. Habitual reading of the Bible tual disciplines, and as far as I know, none ex- touches the affections; systematic study of the we read ists. We are simply finding ways to place who Bible touches the mind; and sustained medi- “ we are—body, mind, and spirit—before God. tation upon the Bible touches the soul. All of this, I must add, flows out of a proper When we read Scripture, we gain a Scripture, disposition of the heart: seeking first the king- world-view. We become immersed into dom of God, hungering and thirsting for righ- “holy history.” In reading about God’s inter- we gain a teousness, longing to be like Christ. action with Abraham and Ruth, Mary and Doing these things to be seen by others is Paul, we understand something of God’s

world-view. a failure to understand that the disciplines dealing with us. Reading whole sections in a have absolutely no merit in and of themselves. single setting—Jeremiah, for example, or

We become They do not make us right with God or im- John or Romans—gives us the larger sense of prove our standing with God. All the disci- the unseen world. With Abraham we begin immersed plines of the spiritual life do is place us before seeking for a “city that has foundations, “ God. At this point, they come to the end of whose architect and builder is God” (Heb. into “holy their tether. But it is enough. God takes this 11:10). With Mary we confess, “Here am I, simple offering, imperfect and misguided as it the servant of the Lord; let it be with me ac- may be, and uses it to build within us virtues cording to your word” (Luke 1:38). With Paul history.” and graces we can hardly imagine—conform- we can “press on toward the goal for the ing us, always, to the way of Christ. prize of the upward call of God in Christ Jesus” (Phil. 3:14; RSV). Transformed by Instrumental Means Through this process the Bible becomes The instrumental means of grace refers to the “all over autobiographic of you,” to use the various physical and human instruments God phrase of Alexander Whyte. As we study uses to transform us. God in his great wisdom Scripture, we are seeking the intent of the Au- has freely chosen to mediate his life to us thor, searching for the meaning of the text. through visible realities. This is a great mys- Grammar, history, geography, and critical re- tery. God, who is pure Spirit, utterly free of all search all play a vital part in our inquiry into created limitations, stoops to our weakness the Word of God written. We submit to the and changes us by physical and visible means. results of our study, for we want what the Many and varied are the instrumental Bible says more than what we want it to say. means of grace. Baptism is a means of grace When studying the Ten Commandments, whereby we are buried into Christ’s death for example, we discover through historical and raised unto his life. Preaching is a means research that it parallels closely the form of of grace in which “the sacrament of the the treaties of the ancient Near East in which Word” is given to us, and the ministers of the suzerain tells of his great grace and mercy Christ are themselves the living elements in to the vassal, and in gratitude, the vassal Christ’s hands, broken and poured out in agrees to the stipulations of the covenant in soul. The laying on of hands is a means of obedience to the suzerain. Grace comes be- grace through which God imparts to us what fore obligation! All of a sudden, the words of we desire or need, or what God, in his wis- God to the people of Israel take on an en- dom, knows is best for us. The anointing larged meaning: “I am the Lord your God, with oil is a means of grace for the healing of who brought you out of the land of Egypt, the sick. Intercessory prayer is a means of out of the house of slavery” (Ex. 20:2). Study, grace through which God freely uses human you see, brings the mind into conformity to instrumentality to speak forth his will on the ways and nature of God. earth as it is in heaven. In meditating upon Scripture, the heart

Page 12 KNOWING & DOING Spring 2003 and the soul are molded ever more closely to We all come to the Communion service the love of God. “How can young people keep praying the prayer of the child—the prayer their way pure?” cries the psalmist, and then of receiving. We come with open hands. We We all come he answers his own question: “By guarding it also come with empty hands. We have according to your word” (Ps. 119:9). Sustained nothing to give. All we can do is receive. to the rumination upon Scripture—in this case, To- Each and every one of us approaches the “ rah—will keep our way pure, particularly by Table declaring, “Just as I am, without one purifying the aspirations of the soul. plea but that Thy blood was shed for me.” Communion We are also given new power. As we What happens then is all of grace and noth- meditate, for instance, upon Jesus’ staggering ing of us. Heart transformation. Faith. service words, “My peace I give to you” (John 14:27), Hope. Love. An amazing simplicity that is we are baptized into the reality of which the free of manipulating and managing and praying the passage speaks. We brood on the truth that he maneuvering. is now filling us with his peace. The soul and And “empty hands” brings us full circle, prayer of the spirit are awakened to his inflowing peace. We back to grace where we started. And what a feel all motions of fear and anger stilled by “a transforming grace it is! It is a grace that not child—the spirit of power and of love and of self-disci- only gets us into heaven when we die but pline” (2 Tim. 1:7). And the grace-filled result: gets heaven into us here and now. It is a grace a heart enlarged to receive the love of God; that is continuously forming and conforming prayer of “Oh, how I love your law! It is my meditation and transforming us into the likeness of all day long…. How sweet are your words to Christ. The only adequate response to such receiving. my taste, sweeter than honey to my mouth!” “amazing grace” is doxology. (Ps. 119:97, 103). We come “Becoming Life Christ” is reprinted by permission The Lord’s Supper. An obvious instrumental of the author. with open means of grace is the bread and the wine of Holy Communion. Regardless of our particu- hands. lar theological position on the Eucharist, we all Richard J. Foster is the founder of RENOVARÉ agree that, in ways we cannot fully com- and author of six books including Celebration of We also prehend, the life of God is mediated to us Discipline, Prayer: Finding the Heart’s True through the bread and the wine. We bow un- Home, and Streams of Living Water which ef- der the wonder of this incarnational reality. fectively promote personal spiritual renewal. From come with But how does our participation in the Eu- his base near Denver, Colorado, where he and charistic feast work to transform us into Carolynn live, Richard travels throughout the empty Christlikeness? Well, first of all, nearly every world, speaking and teaching on the spiritual life. aspect of heart devotion is found at the Lord’s hands.

Table—examination, repentance, petition, for- giveness, contemplation, thanksgiving, cel- We have ebration, and more. And genuine heart devotion always produces character transfor- nothing to mation. The Eucharist is the most important moral action of the church, because its celebra- give. “ tion incorporates us into the ongoing story of God’s redemptive work. Then, too, the Lord’s Supper brings forth All we can inward transformation in the way in which it forces us to keep coming back to the Great Sac- do is receive. rifice: Jesus’ broken body, his blood poured out. This is how we live. This is how we are strengthened. This is how we are empowered.

Page 13 KNOWING & DOING Spring 2003 Fellow Feature KNOWING & DOING and it can get ugly. It is an interesting balance to strike between standing up for what is Trading Fear for Love right and being a doormat. I have also been by Jenise Jones Vaccaro challenged to confess my failings publicly to V.P. of Sales, Bowne Company colleagues when I feel my witness has been compromised by my actions. I have had fas- 2000 C.S. Lewis Fellows Class cinating responses to this, but after praying intensely beforehand that God would be glo- rified in my confessions, He has been faithful. An opportunity to grow in love I often need to step back and be reminded Jenise Jones Vaccaro of what is more weighty: getting a deal and and to overcome fear came in the being right, or yielding to a colleague because form of a breakfast event. the relationship I may have with that person is of greater import than getting credit for a deal. One outcome of such an action is that I have had a manager tell me that I am not am a witnessing wimp. I have never “tough enough.” How do I express my deci- viewed “evangelism” as being one of sion without sounding sanctimonious? Oh, to I my spiritual gifts. Does that excuse me be eloquent and have a response that not only from my calling to be salt and light in gives understanding for my position but also Ithe workplace? Absolutely not. I have been serves to glorify God to my management and challenged for years to carry out my calling as colleagues. I must admit to some need for I wrongly tip the hat toward the fear of man. I growth in this area as well. But, I recall the do have a burden for the lost, but to be an overt words of Proverbs 16:7, reminding us that witness without seeming contrived or “when a man’s ways are pleasing to the Lord, unnatural…this is my particular struggle. he makes even his enemies live in peace with I have little problem with the things that him.” I am in most times at peace with my are less overt: I don’t curse or take the Lord’s colleagues—no small feat when one consid- name in vain, I try to be honest and fair in all ers the serious grudges being held by so my dealings, and I readily own up to church many within the sales ranks of my industry. involvement. When I am asked directly about One of my prayers is that the light of God’s my faith, I rejoice because I feel free to share love would be on my countenance and be from the heart when another person is giving evident in my actions. Were it not for this me clear entry to do so. In my job, I network prayer, I am certain that my selfish, prideful frequently among a community of hundreds side would win. of CEOs, CFOs, lawyers, financiers, and the In November last year, I had a unique op- like, and I’ve always tried to be authentic and portunity to be a more public witness. Another interested in the real things of life versus en- C.S. Lewis Fellow, Casey Veatch (‘00 Class), gaging in empty talk so that, hopefully, people and I are part of a host committee that put on will open up and converse on subjects that the very first High Tech Prayer Breakfast in the might veer into spiritual matters. Washington metro area. The breakfast was My industry values and rewards the one modeled on a wonderfully successful ministry who will stop at nothing to “get the deal,” so I in Atlanta that has hosted such breakfasts for am learning what it means to be different for the past eleven years. The concept is simple: the sake of the Gospel. How am I to behave in each host committee member invites 5-10 col- an environment where I am not only compet- leagues, influencers, or clients to a breakfast at ing against our company’s competitors, but the Ritz Carlton - Tysons Corner. A delicious also with my own colleagues? I have been di- breakfast is followed by networking and a rectly challenged in this area time after time, very straightforward testimony by a local high

Page 14 Permission is granted to copy for personal and church use; all other uses by request. KNOWING & DOING © 2003 C.S. LEWIS INSTITUTE • 4208 Evergreen Lane, Suite 222 • Annandale, VA 22003 Spring 2003 703/914-5602 • www.cslewisinstitute.org tech “celebrity.” Next comes a talk by a nation- When the breakfast took place, the results ally renowned business person. were nothing short of amazing. It was pro- As time approached for the breakfast, I foundly evident that many of the over 300 joked with Casey that the event was doing an people who came were starving for meaning ...I was amazing thing: “smoking out” the Christians in life, and in conversations afterwards even reminded and pushing us far beyond our comfort zones. the most resistant of souls were saying that But, as the host committee issued its invita- they had much to consider about eternity. of a quote tions, we were encouraged by the overall re- Another outcome of the breakfast was sponse to such an unusual networking event. my personal sense of release from the fear from Lewis’s People were intrigued and asked questions. I’ve had regarding openness about my faith. The Was I quaking when I invited my col- In the two days following the event, I had leagues and associates? Surprisingly, not as several conversations with those present at Chronicles much as I thought. Have I had some mea- the breakfast as well as with other colleagues sured, critical responses? Yes. However, I and clients, all talking about the context of the of Narnia, was prepared to have some individuals re- breakfast’s message. People’s openness to ject this forum—and even me. But, I contin- discussing matters further has been a tremen- where the ued to stay in relationship with the dous encouragement to me. And, while some lion, Aslan, “non-responders,” remembering that they have refused further conversation on the just weren’t ready…yet. matter, I no longer feel worried about the says, “I am I have to say that I was glad for something negative impact on my relationship with like this to take me beyond my own fears. My them. It has given me a greater passion to not safe, hope was that this event would point each at- pray that they will, in time, come into the but I am tendee to Christ in a meaningful way. Kingdom. At that time, I was reminded of a quote Thank God for His patience with me. good.” from Lewis’s The Chronicles of Narnia where May His gift of holy boldness seasoned with the lion, Aslan, says, “I am not safe, but I am love bring an ongoing fruitful journey for all good.” So it is with Christ as we follow His who are part of His Kingdom. calling on our lives, particularly as lived out among those who reject Him. Our stand for Christ in the marketplace is definitely not “professionally safe.” He calls on His people C.S. Lewis Fellows to bear fruit, to be salt and light, to love un- Each year, the C.S. Lewis Institute conducts the Fel- conditionally, to turn the other cheek…wow. lows program, two small 10-12 person groups (one of Not a human recipe for success in the shark men, one of women) who, while remaining in their careers, commit to a year of theological and spiritual tank of business. But, we follow a good God formation through monthly teachings and individual who will, in the end, see us through potential mentoring. Aimed at the mid-career professional (typi- rejection as we dispense with our fear of man cally 35-45 years old), the Fellows Program seeks to de- and instead grow in the healthy fear of an in- velop disciples who, like C.S. Lewis, can articulate, defend, and live faith in Christ through personal and finitely good God. public life. As we focus on Jesus and turn away from our fears, He changes our hearts, helping us to NEW! In fall 2003, a new section of the Fellows Pro- feel what His heart feels: compassion for the gram will open for young professionals, ages 22-34. Patterned after the present curriculum and format, the lost, and a great desire to see that every lost new Fellows groups will address issues and topics soul finds the Good Shepherd. So I think of an- pertinent to the season of life in the early career years. other lion in literature: the lion in The Wizard of Oz. He wanted courage. In the end, it was love Applications are accepted February 1-May 1. For more in his heart that gave him what he needed. information on admission to either of the programs, write the Institute at: [email protected]. Love in our heart for Jesus and for others will be the thing that gives us the courage we lack.

Page 15 KNOWING & DOING Spring 2003 Profiles in Faith: J.R.R. Tolkien and The Lord of the Rings (continued from page 1) poet and novelist Edwin Muir (1887-1959) described enemy; don’t we consider it his duty to escape? Simi- The Lord of the Rings as “childish.” Others faulted the larly, many culture shapers would put us all in their work for being “unrealistic” or “escapist.” “prison.” If we value freedom of the mind and soul, if As Tolkien’s fears of criticism were realized, it must we are advocates of liberty, then it’s our duty to escape have comforted him to receive high praise as well. C.S. and to take as many people with us as we can! In “On Lewis, who praised the book to Tolkien in private also Fairy Stories” he wrote: wrote a public review on its publication: Why should a man be scorned if, when find- This book is like lightning from a clear sky … ing himself in prison, he tries to get out and To say that in it heroic romance, gorgeous, Yes, go home? Or, if when he cannot do so, he eloquent, and unashamed, has suddenly re- fantasy is thinks and talks about other topics than jailers turned at a period almost pathological in its and prison walls? The world outside has not anti-romanticism is inadequate. To us, who escapist, become less real because the prisoner cannot live in that odd period, the return—and the see it. In using Escape in this way the critics sheer relief of it—is doubtless the important and have chosen the wrong word, and, what is thing. But in the history of romance itself … it that is its more, they are confusing … the Escape of the makes not a return but an advance or revolu- Prisoner with the flight of the Deserter. tion: the conquest of new territory. glory. In other words, to escape from a false W.H. Auden (1907-73), noted American view of reality to a truer view of reality is poet, wrote in The New York Times, “No fic- not an escape from reality but an escape to tion I have read in the last five years has reality. James Schall, in an essay titled “On given me more joy.” Later in a radio program, he said Reality of Fantasy,” observes that often while reading about The Lord of the Rings: “If someone dislikes it, I shall fantasy he finds himself “pondering the state of his own never trust their literary judgment about anything soul.” In a similar way novelist Steven Lawhead main- again.” Bernard Levin (1928- ), British journalist and tains that: critic, wrote in Truth, that this work was “one of the most remarkable works of literature in our, or any, time. It is the best of fantasy offers not an escape from reality but comforting, in this troubled day, to be once more as- an escape to a heightened reality....In the very best fan- sured that the meek shall inherit the earth.” tasy literature, like The Lord of the Rings, we escape into In a response to the charge that fairy stories like The an ideal world where ideal heroes and heroines (who Lord of the Rings or The Chronicles of Narnia were child- are really only parts of our true selves) behave ideally. ish, C.S. Lewis distinguished between fairy tales and The work describes human life as it might be lived, children’s stories. He pointed out that many children perhaps ought to be lived, against a backdrop, not of all don’t like fairy tales, and many adults do. Fairy tales, he happiness and light, but of crushing difficulty and argued, are associated with children because in some overwhelming distress. circles they are out of fashion with adults. Some claim to be disenchanted with such literature, but one might Perhaps the overwhelming response to the films question whether they have ever risen so high as to be thus far and to the book is due to the fact that this epic enchanted by anything. It would be better to call them story touches something deep in our humanity as cre- unenchanted. Lewis argues in a number of places that ated in the image of God—showing us something of juvenile taste is merely human taste. A good story is a how life is to be lived—fighting against the domination good story no matter your age. In fact, when you cease of evil forces, sacrificing comfort, a finger, or even life, to retain some aspects of childlikeness, you lose some- if necessary—ordinary characters doing extraordinary thing of your humanity. As Jesus said, whoever enters acts of courage. the kingdom must do so as a child (Mt. 18:1f). To the charge of “escapism,” Tolkien responded Process clearly along these lines: Yes, fantasy is escapist, and The Lord of the Rings was almost not written—and then that is its glory. Consider a soldier imprisoned by the almost not published. Its origins started with threads

Page 16 KNOWING & DOING Spring 2003 from Tolkien’s past. Once in his Oxford undergraduate I am, I fear, a most unsatisfactory person, now I look at studies he encountered the cryptic couplet “Hail it, the magnitude of the disaster is apparent to me. My Earendel brightest of angels, over Middle Earth sent to work has escaped from my control, and I have pro- men.” In old English the word “Middangeard” was the duced a monster: an immensely long, complex, rather word for “this world” between Heaven above and Hell bitter, and very terrifying romance, quite unfit for chil- beneath. The word captured his imagination, and he dren (if fit for anybody). mused about the idea of Middle Earth. Later, during his professorship at Oxford, he made extra Fortunately, Unwin had the courage to take money grading School Certificate exams. what was considered a great risk. Unwin He recalled: hedged his bets and wrote the contract In old English stipulating that Tolkien would receive no One of the candidates had mercifully left one royalties until all costs were covered, after of the pages with no writing on it (which is the the word which Tolkien and the publisher would best that can possibly happen to an examiner) split profits fifty/fifty. While this arrange- and I wrote on it: ‘In a hole in the ground there “Middangeard” ment appeared to favor the publisher, it lived a hobbit.’ Names always generate a was the word for worked out to Tolkien’s benefit. story in my mind. Eventually I thought I’d It was also decided that the very large better find out what hobbits were like. “this world” book should be divided into three volumes, thus its present form. Additionally, the vol- According to Tolkien’s children’s recol- between Heaven umes were published one after another with lections, the first tales about hobbits may above and Hell some time in between. It was about a year have been made up spontaneously for their between the publication of The Two Towers entertainment, and then later the tales were beneath. The and The Return of the King, a time span of put down on paper and read to them. This which The Illustrated London News reviewer early written form was shown to C.S. word captured his said, “The suspense is cruel.” Lewis, who encouraged his friend imagination, and “Tollers,” as he called him, to finish the Themes book and seek its publication. After some he mused about In an article of this length, it is impossible to time, the finished book was given to do justice to the characters and themes of Stanley Unwin, the chairman of a publish- the idea of The Lord of the Rings. I can, however, offer a ing company, who, as a test, gave the Middle Earth. few thoughts that might enhance a reader’s manuscript to his ten-year-old son, Rayner. appreciation or understanding of the The boy read the book and wrote a very themes—as well as point to sources for positive report. The Hobbit was then pub- more extended treatment of these and other lished and was an immediate success. Tolk- issues at the end of this article. ien then gave Unwin the book of his heart, his lifelong work, The Silmarillion, to consider for his HOBBITS: One of the sources of abiding appeal in The next publication. While not finally rejecting it, Unwin Lord of the Rings (and The Hobbit) is the characterization asked for more hobbit adventures, and so the “New of hobbits. Though imaginary, these creatures are Hobbit”—The Lord of the Rings—was begun, and many based on a real source. Tolkien once told an inter- elements from The Silmarillion made an appearance in viewer, “The hobbits are just rustic English people, the trilogy. made small in size because it reflects the generally It took sixteen years from the beginning of the writ- small reach of their imagination—not the small reach of ing process to the book’s publication. Many times Tolk- their courage or latent power.” ien put the manuscript on the shelf only to be Tolkien described the character of hobbit Sam encouraged by C.S. Lewis and others to take up the Gamgee as “a reflection of the English soldier, of the project again. At times Tolkien despaired over the privates and batmen I knew in the 1914 war, and recog- growing size of the work. He wrote to his publisher: (continued on page 18)

Page 17 KNOWING & DOING Spring 2003 Profiles in Faith: J.R.R. Tolkien and The Lord of the Rings (continued from page 17) nized as so far superior to myself.” So, in preted without a theistic or Christian refer- many ways, the Shire is England. ence, a glance at the books and essays about Tolkien very much related to the hobbits. the work reveals that many find theological He once wrote: themes implicit in the trilogy. Tolkien’s own comments offer significant insight. I am a hobbit in all but size. I like gardens, Tolkien explains (paradoxically) about trees, and unmechanized farmlands; I The Lord of the Rings: smoke a pipe and like good, plain food (unrefrigerated), but detest French cooking; That is why I have not put in, or have cut The I like, and even dare to wear in these dull out, practically all references to anything Incarnation days, ornamental waistcoats. I am fond of like religion, to cults or practices, in the mushrooms (out of a field); have a very imaginary world. For the religious element of God simple sense of humor (which even my ap- is absorbed into the story and the symbol- preciative critics find tiresome); I go to bed ism. is an late and get up late (if possible). I do not travel much. He wrote, “The Incarnation of God is an infi- infinitely nitely greater thing than anything I would greater thing Once a BBC radio interviewer asked dare to write.” whether, as his books indicate, he placed The history of Middle Earth is prior to the than great value in “home, fire, pipe, bed.” Incarnation and after the Fall. As Tolkien de- Tolkien’s surprised response was, “Don’t scribes it: “The Fall of Man is in the past and anything I you?” His emotional connection with the off stage; the Redemption of Man is far off in would dare imaginary halflings was further revealed in the future. We are in a time when the one his recollection of writing about the hero’s God, Eru, is known to exist by the wise.” The to write. welcome that is given to the hobbits on the Silmarillion provides much of the “theologi- Field of Cormallen: Tolkien revealed that he cal” context for The Lord of the Rings. “actually wept.” Colin Gunton, in the article “The Far-Off At a dinner speech in Holland (1958), Gleam of the Gospel,” writes, Tolkien gave what has been called a toast to hobbits. At the end of the speech, Tolkien said, The first—and most obvious—point is that the book is about a titanic struggle between … it is exactly twenty years since I began in the powers of good and evil. On the one side earnest to complete the history of our re- are forces of light: the free people, hobbits, vered hobbit-ancestors of the Third Age. I those men who have not fallen into the look East, West, North, South, and I do not thralldom of the Dark Lord and various see Sauron; but I see that Saruman has other groups—groups that are often at odds many descendants. We hobbits have against with each other in the normal run of things. them no magic weapons. Yet, my gentle Over against these are the servants of hobbits, I give you this toast: To the Sauron, the Dark Lord. Hobbits. May they out last the Sarumans and see spring again in the trees. It could be convincingly argued that this ab- solute clarity about good and evil is possible THEOLOGY: Patrick Curry, author of De- only in a theistic system. Could one of the rea- fending Middle Earth, advocates a non-theistic sons for the popularity of the films and books interpretation of The Lord of the Rings while be the repressed desire for moral clarity in a others, such as George Sayer, friend of Tolk- relativistic age? ien, maintains that it is a “profoundly Chris- It can be further argued that each of the tian book.” four main heroes is a kind of “Christ figure” While The Lord of the Rings contains no offering his life for others—Gandalf, Strider/ explicit religious reference and can be inter- Aragorn, Frodo, and Sam. Stratford Caldecott,

Page 18 KNOWING & DOING Spring 2003 founder and co-director of the Centre for Faith The mark of a good fairy story is a great & Culture, Oxford, maintains, eucatastrophe (a “good” catastrophe) that leads to the happy ending. It denies, says Each of the four main heroes undergoes a Tolkien, “the universal final defeat and in so kind of death and rebirth as part of their far is evangelium, giving a fleeting glimpse quest, a descent into the underworld. In of Joy, Joy beyond the walls of the world, ...the Birth of this way each participates to a greater or poignant as grief.” lesser degree in the archetypal journey of Tolkien argues in the epilogue to his es- Christ is the Christ. say “On Fairy Stories” that eucatastrophe IMMORTALITY: In a letter Tolkien tells a ...the Birth of Christ is the eucatastrophe of of Man’s friend that the central theme of The Lord of the Man’s history. The Resurrection is the Rings is the temptation to immortality. Sean eucatastrophe of the story of the Incarna- history. The McGrath, in the article, “The Passion Ac- tion. This story begins and ends in Resurrection cording to Tolkien,” says that Bilbo, Frodo, joy….There is no tale ever told that men Aragorn, Gandalf, and Galadriel all face would rather find was true… is the temptation “to use the power of the Ring to inflate their present state of being beyond all C.S. Lewis expressed this idea of Tolkien’s eucatastrophe decency and make themselves into a Dark that became so important to him in a letter to of the story of Lord, all-powerful and immortal.” Arthur Greeves. “Now the story of Christ is simply a true myth: a myth working on us in the PROVIDENCE: It is often indicated that a the same way as others, but with this tremen- force beyond their awareness is moving dous difference that it really happened....” Incarnation. events towards a destiny, yet their choices This story are important. Joseph Pearce argues that NATURE: One of the qualities that endears “The ending of The Lord of the Rings is a tri- Tolkien to many is his wonder at nature and begins and umph of Providence over Fate, but it is also a his profound dislike for forces that would de- triumph of Mercy, in which free will sup- stroy it. This ecological motif shines through ends in ported by grace, is fully vindicated.” in many places: The orcs carelessly destroy joy….There Novelist Steven Lawhead comments: the trees; Saruman does not care for growing things but delights in destruction. On the is no tale ever What an extraordinary thing, I thought, other hand, the most attractive characters are though Tolkien makes never so much as a those who show wonder and delight at na- told that men glancing reference to Jesus Christ in a single ture. Tom Bombadil combines wisdom, in- paragraph of all The Lord of the Rings’ thick nocence, and freedom, singing and dancing would rather volumes, His face is glimpsed on virtually often. find was every page. The joy Tolkien found in nature could be seen in his imaginary characters. Quickbeam, true… MYTH: One of the reasons that Tolkien an ent introduced to the hobbits by Treebeard, didn’t feel a need to be explicit about his faith in The Lord of the Rings was rooted in his often laughed. He laughed if the sun came understanding of myth. out from behind a cloud; he laughed if they He wrote in one of his letters, came upon a stream or spring. Then he stooped and splashed his feet and head I believe that legends and myths are largely with water, and he laughed sometimes at made of “truth,” and indeed present as- some sound or whisper in the trees. pects of it can only be perceived in this mode; and long ago certain truths and modes of this kind were discovered and must always reappear. (continued on page 21)

Page 19 KNOWING & DOING Spring 2003 C.S. Lewis on Chronological Snobbery (continued from page 5) Novelty contributed nothing new.” As he thought It is difficult for us to believe that the newest is about this, he came to see that novelty had con- not the best. Lewis points out earlier in his in- sumed his life up until then. He determined in augural address at Cambridge the problem of his life and in his new theology series to “teach our time. It is even a greater problem for us nothing new.” He found it necessary to resist No man who than for Lewis. In this day of cell phones, the thrust of his education in order “to over- faxes, CDs, and DVDs, we quickly learn the come the constant temptation to novelty.” values value of new technology. In one generation, An ancient proverb maintains, “what is originality vinyl records have been replaced by audio true is not new and what is new is not true.” tapes and then compact discs—and MP3 play- While we certainly can and should try to un- will ever be ers are fast gaining acceptance. VHS tapes are earth new insight from the Scriptures, we need quickly being superceded by DVDs. What will to be cautious if our new nuggets differ radi- original. But the next generation bring? Lewis says: cally from views held in the past. Perhaps try to tell the those past views need correction, and we are … in the world of machines the new is most the ones to do it. However, if we greatly differ truth as you often really better and the primitive really is from the giants of the faith, we need to be open the clumsy. And this image, potent in all to the possibility that it is we, not they, who see it, try to our minds, reigns almost without rival in need correction. do any bit of the minds of the uneducated … our as- It is not necessarily wrong to contribute a sumption that everything is provisional and novel perspective in our field, but it is best not work as well soon to be superceded, that the attainment to seek novelty or originality as an end in itself. of goods we have never yet had, rather than Lewis resists the assumption that to be “origi- as it can be the defense of and conservation of those we nal” is the main purpose of life. He says: have already, is the cardinal business of life, done for the would shock and bewilder them [people of No man who values originality will ever be work’s sake, the past] if they could visit ours. original. But try to tell the truth as you see it, try to do any bit of work as well as it can be and what This desire for the newest and latest is not done for the work’s sake, and what men call only a powerful drive in twenty-first century originality will come unsought. men call technology, but it can be a drive in the realm of originality ideas and values as well. Many voices in the Originality or novelty is, then, best sought contemporary educational establishment pro- indirectly (by doing good work) rather than will come claim that the newest is the best. We are directly. tempted to follow the newest philosophy, So in answer to those who would call us unsought. read the newest books, and come up with a “outmoded,” “old fashioned,” “dinosaurs,” novel perspective as our own. This “tempta- “medieval,” “ancient,” “Victorian,” or “Mod- tion to novelty” needs further consideration. ernist,” we might formulate our reply along Theologian Thomas Oden is a model in this these lines … regard. Earlier in his life he was a respected You know maybe I am a dinosaur. I cer- published liberal theologian. Once when leav- tainly maintain that the truth I hold to is not ing on a sabbatical, he could only take a lim- new. ited number of books. He was shocked when he looked at the books he had chosen. None of • First, do you really hold to a “chronological the newest fad theologies were included— snobbery” that denies that any past beliefs only old classics. Gradually he worked his could be considered true? Has my “old way back to what C.S. Lewis called “mere fashioned” view ever been shown to be Christianity” or what Vincent of Lerins called false? If so, where, and how conclusively? that which is held “everywhere, always and by all.” Oden had a dream in which he saw his own tombstone on which was written, “He (continued on page 21)

Page 20 KNOWING & DOING Spring 2003 Profiles in Faith: J.R.R. Tolkien and The Lord of the Rings (continued from page 19)

Treebeard’s way of speaking was in- SOURCES spired by C.S. Lewis’s booming voice— Some secondary works that might prove helpful in “Hrum, Hroom.” Treebeard is especially your exploration of these themes: Could the angry at the orcs’ destruction of trees. He says, Humphrey Carpenter, J.R.R. Tolkien – an excellent authorized biography. resonance of Many of these trees were my friends, crea- Joseph Pearce, Tolkien: A Celebration – a great collection of essays. tures I had known from nut and acorn; these themes many had voices of their own that are lost Joseph Pearce, Tolkien: Man and Myth – beautifully weaves together biography and literary themes. for ever now. And there are wastes of in many Tom Shippey, J.R.R. Tolkien: Author of the Century – stump and bramble where once were sing- in-depth study of literary themes. people’s ing groves. minds and Many more observations could be made to illustrate central themes of The Lord of the Lewis on Chronological Snobbery hearts point Rings. The trilogy speaks—at least implic- (continued from page 20) to the “far-off itly—against those forces that would destroy community, nature, and clear moral values. • Second, are you aware that our own “pe- gleam” or The Lord of the Rings makes us especially riod” might have illusions and blind aware of the temptations of power and the spots, as postmodernists are so quick to echo of need to resist them. As the central characters point out? Could we correct our blind evangelium? work for the salvation of Middle Earth from spots by listening to people from other the Dark Forces we are made aware that un- cultures and from other ages? likely heroes can accomplish great feats if they overcome their fears. Gandalf’s words • Third, is development best sought by are applicable to us: leaving things behind as on a road or by drawing life from them as from a root? Other evils there are that may come; for Sauron himself is but a servant or emissary. • Fourth, we certainly don’t have to “turn Yet it is not our part to master all the tides back the clock”—except when it’s telling of the world, but to do what is in us for the the wrong time. succour of those years wherein we are set, uprooting the evil in the field that we • Fifth, aren’t the most modern or postmod- know, so that those who live after may ern views really enslaved to the recent have clean earth to till. What weather they past? shall have is not ours to rule. • Sixth, maybe I am a dinosaur, but The present popularity of The Lord of the wouldn’t you listen a little while to one if Rings is an opportunity for believers to dis- you could? cuss the themes present in the films and books that so clearly have theological over- • Seventh, the latest might be the best in tones. Could the resonance of these themes technology, but not necessarily with re- in many people’s minds and hearts point to spect to the true, the good, and the beauti- the “far-off gleam” or echo of evangelium? ful, and especially not with the eternal, Could this great work demonstrating unchanging God. eucatastrophe become a pointer to the great- est eucatastrophe—the myth become fact— Finally, you might respond as Lewis did: “If in Jesus Christ and the Gospel? Perhaps the you take your stand on the prevalent view, echo is not so faint or far off. how long do you think it will prevail … All you can say about my taste is that it is old fashioned; yours will soon be the same.”

Page 21 KNOWING & DOING Spring 2003 KNOWING & DOING

Why Pray?

by Thomas A. Tarrants, III and godliness is found in God, who is willing President, C.S. Lewis Institute and able to give it and knows our need before we ask. But it does not teach that he bestows these riches upon us automatically, as a mat- ter of right. Jesus says:

Ask and it will be given to you; seek and you will find; knock and the door will be Does God’s omnipotence make opened to you. (Mt. 7:7)

Tom Tarrants prayer an unnecessary exercise? Have faith in God.... whatever you ask for in prayer, believe that you have received it, and it will be yours. (Mk. 11:22, 24)

es, why pray? This kind can come out only by prayer. (Mk. If God is omniscient, doesn’t he 9:29) know everything we need? And if Y he is both omnipotent and good, Get up and pray so that you will not fall into Y won’t he provide it whether we temptation. (Lk. 22:46) pray or not? So goes a common line of rea- soning about prayer which influences many If you believe, you will receive of us, to our own impoverishment and the whatever you ask for in detriment of Christ’s kingdom. prayer. (Mt. 21:22) This reasoning has a certain logic and seems to have some biblical ...they should always pray plausibility. Scripture clearly tells and not give up. (Lk. 18:1) us that God is all-knowing: “Nothing in all creation is hid- The clear import of these and den from God’s sight. Every- similar passages is that, in thing is uncovered and laid many instances, we can lay bare before the eyes of him to hold of God’s promises only whom we must give an account” through believing prayer. (Heb. 4:13), and that he is all-power- John Calvin places great stress ful and “...does as he pleases with the on the importance of prayer, saying: powers of heaven and the peoples of the “Words fail to explain how necessary prayer earth. No one can hold back his hand or say is ... (Institutes III, 20, 2). He held that it is, to him: ‘What have you done?’” (Da. 4:35), “...by the benefit of prayer that we reach those and that “...the Lord is good and his love en- riches which are laid up for us with the Heav- dures forever; his faithfulness continues enly Father” and that through all generations” (Ps.100:5). However, to infer from these truths that ...after we have been instructed by faith to prayer is unnecessary is to overlook the recognize that whatever we need and what- broader teaching of Scripture. The Bible does ever we lack is in God... it remains for us to indeed teach that everything we need for life seek in him, and in prayers to ask of him,

Page 22 KNOWING & DOING Spring 2003 what we have learned to be in him. (Insti- ask me anything in my name and I will do it” tutes III, 20, 1) (Jn. 14:13-14). In Paul’s ministry prayer is consistently a vital element for open doors He saw no conflict between prayer and and effective ministry (Ep. 6:19f; Col. 4:3-4; 2 ...the providence but, rather, taught that in prayer Th. 3:1-2), and a key to his deliverance from “...we invoke the presence both of his provi- prison (Php. 1:19). The Apostles devoted Sovereign dence ... and of his power...” (Institutes III, 20, themselves “...to prayer and the ministry of 2). the word” (Ac. 6:4). And, James exhorts us to God, who is Prayer and providence then, far from be- imitate the faith and prayer of Elijah, saying, indeed ing antithetical, are actually reciprocal. “the fervent prayer of a righteous man avails Providence inspires prayer and prayer in- much.” (5:16-18). The inescapable conclu- omniscient, vokes providence. Here divine sovereignty sion from these and many similar passages is and human responsibility mysteriously con- that the Sovereign God has ordered his cre- omnipotent, verge in a way we cannot fully explain but ation in such a way as to allow prayer to play and good, has which is nonetheless real. a vital part in the outworking of his pur- By failing to pray, can we forfeit personal poses. established blessings which God would otherwise be- If it is true then, that the fervent prayer of stow? It does appear that in his sovereignty a righteous man avails much, doesn’t the prayer as the God has ordained believing prayer as a nec- kingdom suffer loss from missed opportu- means by essary means for our receiving many of his nity when we neglect earnest prayer? What promises. Therefore, James can say “You do would have happened if Moses had not in- which we not have because you do not ask” (4:2). And, terceded for Israel on Sinai (Ex. 32:1-14), or if Calvin says Elijah had neglected to pray on Mt. Carmel receive what (1 Ki. 18:36-39), or if the Jerusalem church he has ...to us nothing is promised to be expected had not made earnest prayer for Peter as he from the Lord, which we are not also bid- awaited execution (Ac. 12:1-5)? promised and den to ask of him in prayers... and he is in- Why pray? Because the Sovereign God, active, as if forgetting us, when he sees us who is indeed omniscient, omnipotent, and help fulfill idle and mute (Institutes III, 20, 2-3). good, has established prayer as the means by which we receive what he has promised and what he has And so, while some measure of blessing help fulfill what he has ordained. One can ordained. comes to everyone because God “causes his only wonder what blessings we are missing sun to rise on the evil and the good,” it is today both in our personal lives and in our only through prayer that we lay hold of churches because of our failure to earnestly many of the riches he promises. pray. And, one can only wonder what might By failing to pray, can we hinder the yet happen if we would follow the examples work of God’s kingdom? Scripture is clear of Luther, Calvin, Edwards, Whitefield, that ultimately God’s kingdom will prevail Spurgeon, and many others, who devoted over the kingdoms of this world and that his themselves to prayer. Perhaps it is time for purposes will be fulfilled. Yet, Scripture also us as individuals and congregations to de- teaches that believing prayer is somehow a vote ourselves to prayer and to cry out with significant part of that process. Jesus teaches the Apostles, us to pray “...your kingdom come, your will be done on earth as in heaven” (Mt. 6-10); Lord, teach us to pray. and to “ask the Lord of the harvest, there- fore, to send out workers into his harvest field” (Mt. 9:38). And he promises, “I will do whatever you ask in my name, so that the son may bring glory to the Father. You may

Page 23 KNOWING & DOING Spring 2003 COMING IN 2003 ¡ Bishop James Jones (Liverpool) will offer an evening lecture co-sponsored with A Rocha, “Jesus and the Earth,” Tuesday, March 18, The Falls Church (Episcopal), Falls Church, VA ¡ Dr. Paul Marshall Conference, “The Challenge of Islam: Its Beliefs, History, and Conflicts,” March 28-29, The Falls Church (Episcopal), Falls Church, VA ¡ Renovaré Regional Conference on Spiritual Renewal featuring Dallas Willard & Richard Foster, May 2-3, Truro Episcopal UPCOMING EVENTS Church, Fairfax, VA ¡ Annual Fundraising Banquet; Speaker: Chuck Colson, Tuesday, June 17, Fairview Park Marriott, Fairfax, VA ¡ Ravi Zacharias Conference, June 27-28, McLean Bible Church, Vienna, VA ¡ Dr. Alister McGrath Conference, Conference on: Science and Religion; October 3-4, The Falls Church (Episcopal), Falls Church, VA ¡ Dr. Lyle Dorsett Conference on The Spiritual Formation of C.S. Lewis, November 14-15, Columbia Baptist Church, Falls Church, VA

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