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THE TREATMENT OF UNIVERSALISM IN ANGLICAN THOUGHT FROM GEORGE MAC DONALD (.1824 - 1905 ) TO C.S. LEWIS ( 1898- 1963 ). By DAVID M. KELLY, B.A., M.DIV., M.A. A The si s Submitted to the School of Graduate Studies in Fulfilment ,of the_Requirements L c±',.&*™ /, 'o> for th&3 Doctor A^@Sh1S^^)hy/ UBRARIES .* Kelly, Ottawa, Canada, 1989 UMI Number: DC53517 INFORMATION TO USERS The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleed-through, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. UMI UMI Microform DC53517 Copyright 2011 by ProQuest LLC All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 UNIVERSALISM IN ANGLICAN THOUGHT FROM GEORGE MACDONALD TO C.S. LEWIS DOCTOR OF PHILOSOPHY ( I988 ) UNIVERSITY OF OTTAWA ( Religious Studies ) Ottawa, Ontario TITLE: The Treatment of Universalism in Anglican Thought from George MacDonald ( 1824 - 1905 ) to C. S. Lewis ( 1898 - 1963 ). AUTHOR: David M. Kelly, E.A. ( Brock University ) MoDiv. ( University of Toronto ) M0A0 ( University of Windsor ) SUPERVISOR: Professor E. J. Lacelle NUMBER OF PAGES: v, 365 • • •* 12. The doctrine of universalism is ancient. It has been endorsed by individuals from the beginning of Christianity to the present. During the last 100 years, universalism became a topic of great concern within Anglicanism, particularly in the writings of F. D. Maurice, F. W. Farrar, E. B. Pusey and Percy Dearmer. Likewise, universalism has attracted the attention of George MacDonald and C. S. Lewis. It is within the writings of these authors that the historical treatment of universalism is considered in this thesis, in terms of the former's influence on the latter. By examining universalism in MacDonald and Lewis's writings, I am offering a contribution to the historical study of the doctrine, especially in Anglican theological history- This complements several modern theological writers who have consider­ ed universalism, including Karl Barth, Karl Rahner, John Hick and Thomas Harpur. iii In appreciation to Dr. E. Lacelle and staff, and especially to The Marion E. Wade Center staff at Wheaton College, Illinois. iv Table of Contents. I. Introduction , p. 1 IIo Historical Overview of Universalism Prior to the 19th - 20th Century p. 15 III';? Britain in the 19th Century p. 35 The Anglican Consideration of Univ­ ersalism in the Mid 19th - Early 20th Century p„ 39 F. D. Maurice ( 1805 - 1872 p. 39 F. W. Farrar ( 1831 - 1903 p. 64 E. B. Pusey ( 1800 - 1882 p. 89 Percy Dearmer ( I867 - I936 p. 109 IV. MacDonald's Treatment of Universalism p. 129 A. Universalism and the Human Situation p. 133 B. Universalism Beyond the Human Situ - ation Po 160 Britain in the Early to Mid 20th Century p. 191 V. Lewis's Treatment of Universalism p. 199 A. Universalism and the Human Situation p. 203 B. Universalism Beyond the Human Situ - ation p. 232 VI. A Comparison of MacDonald and Lewis p. 263 A, Universalism and the Human Situation p. 266 B. Universalism Beyond the Human Situ - ation p. 295 VII0 Conclusion p. 324 Contribution p. 328 Bibliographies p. 338 T,' I. Introduction Few religious writers have equalled the success of C.S. Lewis. His books have enjoyed immense sales and wide circulation, even numbering into the millions. 1 E.LvAllen, an adamant critic of Lewis's theology, concedes that Lewis's volumes outsell other writers' by a ratio of "a score or so" to their "two or three."2 This is not to say that Lewis's books have been well received universally. On the contrary, Lewis has had his share of antagonists as well as supporters from both the conservative and liberal factions of theology. Still, his popularity remains phenomenal, and he is frequently quoted even by his opponents. As one Episcopalian bishop once remarked: It is almost embarrassing the way I find myself quoting Lewis so often, but the plain fact is, he simply says everything better than anyone el se.3 This is all the more remarkable when one considers that Lewis, by his own admission, was ne^er formally trained in theology.4 It is my primary purpose in this thesis to discuss universalism within the writings of Lewis, and to determine the influence of George MacDonald on his approach to the subject. In doing so, I am not arguing that Lewis was a universal ist. It seems clear that he, contrary to MacDonald, was not. I assert, however, that the writings of Lewis 1 2 overall contain a substantial interest in universal salvation which merits academic investigation, and that the universalism of MacDonald was a major influence on Lewis. Furthermore, I assert that there is direct evidence indicating a relationship between the writings of George MacDonald and C.S. Lewis. Lewis's writings contain much testimony to the influence of George MacDonald on his overall theological beliefs. In George MacDonald: An Anthology, he repeatedly confesses MacDonald's strong influence on his thought. The following quotations describe Lewis's regard for MacDonald in plain, but powerful language: A) I have never concealed the fact that I regarded him as my master; indeed I fancy I have never written a book in which I did not quote from him.^ B) Of Lewis's conversion to Christianity: But when the process was complete - by which, of course, I mean 'when it had really begun' - I found that I was still with MacDonald and that he had accompanied me all the way and that I was now at last ready to hear from him much that he could not have told me at that first meeting.6 C) On the Unspoken Sermons series: My own debt to this book is almost as great as one man can owe to another.1 In addition to this testimony, Lewis, in his autobiography, Surprised By Joy, credits MacDonald's Phantastes as having inspired him towards a religious conversion. Similarly, in The Great Divorce, Lewis 3 creates a literary MacDonald, or to be more precise, the departed spirit of George MacDonald, to guide him through heaven in a manner not unlike Dante's use of Virgil in Divina Commedia. In this work, Lewis describes himself as being one of the late MacDonald's "children."9 There is further direct evidence that determines precisely which of George MacDonald's books C.S. Lewis actually read. In all, MacDonald produced some 52 volumes over a period of 42 years between 1855-1897.10 Although it is feasible that Lewis may have read ewery one of these books, there is no evidence to indicate that he did. Rather, there are definite testimonies found throughout his writings that indicate, by quotation, admission or consideration, which of the 52 books he has read. These testimonies point to the following works by MacDonald: 1. Phantastes.11 2. The Princess and the Gobi in.^ 3. The Princess and Curdie.1^ 4. The Golden Key.14 5. The Wise Woman.^ 6. Lilith.16 These books appear to have impressed Lewis considerably. In his anthology on MacDonald, he refers to them as being MacDonald's "great works."^ In addition to these titles, Lewis appears to have been familiar as well with the following: 1. Robert Falconer.18 2. What's Mine's Mine.19 4 3. Sir Gibbie.20 4. Wilfred Cumbermede.21 5. Unspoken Sermons.22 6. Alec Forbes.2^ 7. Annals of a Quiet Neighbourhood.24 8. The Seaboard Parish.25 9. Thomas Wingfold, Curate.26 10. Diary of an Old Soul,27 In his various other writings also, Lewis refers to MacDonald briefly, without giving specific references.28 Throughout Lewis's writings, it remains obvious that MacDonald's influence is seldom far from his thought. The extent to which this influence operates within Lewis's treatment of universalism will be explored in the examination and comparison of his own theological views with those of MacDonald. Contribution and Originality. The resources of the University of Toronto and the Marion E. Wade Collection at Wheaton College disclose no thesis treating universalism within the writings of Lewis and MacDonald. No one appears to have shown interest in their views on universal salvation, but, as my thesis will indicate, these are substantial enough to merit academic recognition. My thesis should bring insight into this subject on the grounds 5 that: 1) Although several writers, including C.S. Lewis,29 acknowledge George MacDonald to have been a universalist, no one has specifically analyzed his particular form of universalism, which, as I shall show, is distinctive from his contemporaries. In fact, there has been relatively little written about the theology of George MacDonald in general . The majority of authors are more concerned with him as a literary writer. Most of the unpublished theses in the Wade Collection, for instance, emphasize MacDonald as a literary, rather than a theological writer. One attempt at a combination was offered by R.N. Hein in his Faith and Fiction: A Study of the Effects of Religious Conviction in the Adult Fantasies and Novels of George MacDonald,30 but his thesis primarily contains literary criticism with some general theological insight, rather than an analysis of MacDonald's universal ism. 2) The discussion of universalism within Lewis's writings is also unique. No other writer has displayed an interest in analyzing Lewis's thought concerning universal salvation.
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