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An Inklings Bibliography (27) Volume 10 Number 4 Article 15 1984 An Inklings Bibliography (27) Joe R. Christopher Follow this and additional works at: https://dc.swosu.edu/mythlore Part of the Children's and Young Adult Literature Commons Recommended Citation Christopher, Joe R. (1984) "An Inklings Bibliography (27)," Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature: Vol. 10 : No. 4 , Article 15. Available at: https://dc.swosu.edu/mythlore/vol10/iss4/15 This Article is brought to you for free and open access by the Mythopoeic Society at SWOSU Digital Commons. It has been accepted for inclusion in Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature by an authorized editor of SWOSU Digital Commons. An ADA compliant document is available upon request. For more information, please contact [email protected]. To join the Mythopoeic Society go to: http://www.mythsoc.org/join.htm Mythcon 51: A VIRTUAL “HALFLING” MYTHCON July 31 - August 1, 2021 (Saturday and Sunday) http://www.mythsoc.org/mythcon/mythcon-51.htm Mythcon 52: The Mythic, the Fantastic, and the Alien Albuquerque, New Mexico; July 29 - August 1, 2022 http://www.mythsoc.org/mythcon/mythcon-52.htm Abstract A series of bibliographies of primary and secondary works concerning the Inklings. This article is available in Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature: https://dc.swosu.edu/mythlore/vol10/iss4/15 Page 58 MYTHLORE 38: Spring 1984 AN INKLINGS' BIBLIOGRAPHY (27) Compiled by Joe R. Christopher This Bibliography is an annotated checklist covering (pp. 73-81), is basically a summary; it repeats both prim ary and secondary m aterials on J. R. R. Tolkien, Lewis's argument that the denier of the Tao has no C.S. Lewis, Charles Williams, and the other Inklings. basis for any beliefs. (Aeschliman says here and Authors and readers are encouraged to send off prints or in the previous chapter that Lewis's The Abolition bibliographic references to the compiler: of Man is a response to A. J. Ayer — pp. 60, 67, Dr. J. R. Christopher, English Department, 74 — but Lewis does not mention Ayer, so th is is Tarleton State University, Stephenville, Texas 76402 an argument that Lewis knew the works of the Oxford philosopher of his day and responded in d i­ Aeschliman, Michael D. The Restitution of Man: C. rectly . ) S. Lewis and the Case against Scientism . Aeschliman, in general, has given a back­ With a Foreword by Malcolm Muggeridge. Grand ground to Lewis's philosophic b e lie f s . He has a Rapids, Michigan: William B. Eerdmans Pub­ good a b ility to summarize without d isto rtin g , lish in g Company, 1983. Index of names. [x] which is rare. Although there are a number of + 94 pp. [Barfield, 14; Lewis, vii-ix, 1-15, religious writers cited, Aeschliman's basic con­ 18-23, 26-27, 32-33, 38, 45, 57-81, 83-91nn; cern is not religious per se but philosophic. At Williams, 44, 88n.] Paper, $4.95. one point he rephrases a statement about God to be Aeschliman w rites one of the better books on a statement about the Good (p. 74); he calls Lewis Lewis; avoiding mere summary of Lewis's works, he "a traditional rational Theist" (p. 79); he uses instead places him in the context of the English the phrase philosophia perennis several times (pp. m oralists who have argued against b e lie f in a 70, 74-75, 78, 81). Whatever his own relig io u s valueless universe. Although a large number of beliefs, Aeschliman offers a larger context than writers and scientists are named and quoted on most w riters on Lewis: Aldous Huxley (pp. 6, 44, both sides of the controversy, Lewis's main tradi­ 52, 75) can be cited as easily as Kierkegaard (pp. tion is this: 30-31, 37-38, 50); at one point the author refers The sources on whom Lewis chiefly relied are to "the core of rational Theism — Jewish, Plato and Aristotle, St. John, and Augustine Christian, or Moslem" (p. 71). Despite a few among the Ancients, and Aquinas, Richard failures to footnote quotations (Michael Dummett, Hooker, Samuel Johnson, and G. K. Chesterton p. 70; Anthony Quinton, p. 76), d esp ite an assump­ among the Moderns - - a ll exemplars of what tion that the rather generalized style of The Lewis calls "the great central tradition." A bolition of Man is aimed at the Common Read.er [ P. 3. ] (pp. 60, 72), th is is an e x cellen t background Not much is made of St. John in th is book; but study for one side of Lewis's non-fiction writing. Johnson and Chesterton are cited in a number of times only next to Lewis himself. Indeed, for one passage (pp. 38-45), this book seems to be more a Bouyer, Louis. Women in the Church. Translated summary of Chesterton's ideas than Lewis's. The by Marylin Teichert. With an epilogue by main treatment of Johnson is briefer (pp. 24-27). Hans Urs von Balthasar and an essay by C. S. Aeschliman has five chapters. The first — Lewis. San Francisco: Ignatius Press, 1979. "Common Sense and the Common Man" (pp. 1-15) 132 pp. [Lewis, 121 (mentioned), 122-132 establishes Lewis's non-visionary, rational tradi­ (essay).] Paper, $5.95. tion (Till We Have Faces is not mentioned). The The book is a combination of different materials. second chapter, "Scientism vs. Sapientia" (pp. 17- Bouyer's main portion of the volume o r ig in a lly 45), surveys the central debate of a valueless appear in French as Mystere et ministeres de la naturalism and a Platonic and r elig io u s wisdom, femme dans 1 'e g lis e (1976) (c f. p. 4); it was with Johnson and Chesterton, as mentioned above, translated into German by H. U. von Balthasar as having their part. the third chapter, "Scientism: Frau und Kirche (1977), who added his epilogue to The Current Debate" (pp. 47-55), is a brief con­ that edition (cf. p. 121n); von Balthasar reprint­ temporary assessment, with only one passing re­ ed Lewis's "Priestesses in the Church" (1948) ference to Lewis (p. 48). The fourth chapter, "C. following his epilogue, although it is not clear S. Lewis and the Two Cultures" (pp. 57-72) is whether or not the essay was translated into Ger­ perhaps the most important in the book; i t rede­ man. The footnotes on Lewis's essay are those by fines Lewis's tradition (p. 59), not altering his Walter Hooper for "God in the Dock": Essays on allegiances but fitting them into a larger pat­ Theology and Ethics (1970). tern; it discusses the form of the debate between Bouyer's discussion begins from a conserva­ scientism and value systems in Lewis's time; and tiv e p osition : the sexes are equal but complemen­ it spends much of its discussion in a comparison tary in their roles; he is arguing against the of Lewis and F. R. Leavis (pp. 62-67), finding ordination of women to the Roman Catholic priest­ Leavis a man in the trad ition of Matthew Arnold, hood and episcopate. (He discusses the diaconate who attacks the two extremes ("the scientism of later; also, he does not consider his position the ' technologico-Betham ite'" on the one hand, and conservative, just realistic -- equality without aesth etic n ih ilism , on the other) but who has no identity.) After a two-chapter treatment of femi­ theological basis for his values. (Aeschliman n in ity and the Godhead, his ap p lication of the misses some comments by Lewis on "Life" in the theology leads to a discussion of the sexes in second edition of Studies on Words which bear on terms of masculine representativeness and feminine the attempt to set up that term as a p o sitiv e creatureliness, of masculine reason and feminine basis for meaning.) The last of this chapter, sprituality, although that is an over-simplifica­ partially by means of a comparison to John Henry tion of a long chapter; Bouyer, as he indicates at Newman's "illuminative reason" (p. 69), briefly one point (pp. 67-68), has ended up not far from establishes the basis for Lewis's aesthetic Jung on some points (he notes only one). His values. The fifth chapter, "The Abolition of Man" final chapter points to two ministries for women: MYTHLORE 38: Spring 1984 Page 59 an order of consecrated virgins (who, he suggests tape Letters, offers a paraphrase of the book on in an appendix, might live in the world of employ­ Hellfire (without noting Lewis's probable indebt­ ment but dedicate themselves beyond that to edness to St. Catherine of Genoa), and ends, ra­ prayer) and an order of deaconesses and widows ther abruptly, with quotations from two reviews. (which, in his appendix, he suggests might act like a traditional nunnery). Von Balthasar's "Epilogue" brings in a few points about the male Kreeft, Peter. Between Heaven & Hell: A Dialog priesthood from other writings by Bouyer; he Somewhere Beyond Death with John F. Kennedy, closes with this statement: C. S. Lewis & Aldous Huxley \ s ic . with . we have appended some refreshing re­ ampersands on both cover and title page], flections by a full-voiced thinker who har­ Downers Grove, Illinois: Intervarsity Press, monizes perfectly with Bouyer. I speak of 1982. 115 pp. [Williams, 20]. C. S. Lewis, the great Anglican lay theolo­ Using the fact that Kennedy, Lewis and Huxley all gian who, in spite of being a professor of died on 22 November 1963, Kreeft — an associate philology, was perhaps in our century the professor of philosophy at Boston College most conversant in theological matters.
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