Durham E-Theses Christology in the writings of C. S. Lewis: a Lutheran's evaluation Mueller, Steven Paul How to cite: Mueller, Steven Paul (1997) Christology in the writings of C. S. Lewis: a Lutheran's evaluation, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/4756/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk Steven Paul Mueller Christology in the Writings of C. S. Lewis: a Lutheran's Evaluation Ph.D. thesis, University of Durham, 1997 Abstract This thesis seeks to ascertain and evaluate the Christological content and method of C. S. Lewis as seen throughout his writings. The continuing popularity and sales of his works demonstrate his effectiveness. Lewis referred to his Christian writings as "translations" that expressed Christian doctrine in a manner that was accessible and understandable to the laity. This is reflected as Lewis writes in diverse genres. His apologetic works explain Christian theology directly through modified vocabulary, description, and illustrations. They are characterised by a focused use of logic and by simple distinctions. His fictional works utilise the tools of his academic field (literature), translating theology in a deeper manner, and employing multiple levels of meaning. His devotional works, written later in his life, directly present theology, but with a gentler tone, explaining but not defending his theology. Lewis's writings are evaluated first in comparison to the basic Christology of the Ecumenical Creeds. In various contexts, he explicitly affirms all of the credal doctrines except for Christ's burial, which is implied. While Lewis's writings have been accused of heresy, most of the charges do not stand up under scrutiny. However, imprecision leaves his writings open to charges of eutychianism and modalism. Secondly, his writings are evaluated from a Lutheran perspective. While substantial agreement is found, there are significant differences in presentation of the virginal conception of Christ, the communication of attributes between His divine and human natures, and the meaning of the descent into Hell. Overall, Lewis presents classic orthodox Christology. His writings are characterised by accessibility and integrity, as the Christ they present is the Christ of his own faith. Weaknesses in his writings include imprecision which is a result of his lack of theological training, and failure to connect Christology to other Christian teachings, such as the Eucharist. Christology in the Writings of C. S. Lewis: A Lutheran's Evaluation The copyright of this thesis rests with the author. No quotation from it should be published without the written consent of tht author and information derived from it should be acknowledged. by Steven Paul Mueller Doctor of Philosophy University of Durham Department of Theology 1997 t-u 1 9 FEB »W 2 Contents: Introduction 5 Chapter 1: The Problem of Pain 9 Chapter 2: Mere Christianity 16 Chapter 3: Miracles 35 Chapter 4: Introduction to the Fictional Writings 50 Chapter 5: The Space Trilogy 57 Chapter 6: The Dark Tower 76 Chapter 7: The Screwtape Letters 85 Chapter 8: The Great Divorce 93 Chapter 9: The Chronicles of Narnia 103 Chapter 10: Till We Have Faces 121 Chapter 11: Devotional Writings 129 Chapter 12: Personal Works 144 Chapter 13: An Evaluation of C. S. Lewis's Christology 161 Chapter 14: The Christology of C. S. Lewis: a Lutheran Evaluation 180 Conclusion: The Effectiveness of C. S. Lewis 192 Appendix: A Chronology of the Life and Works of C. S. Lewis 201 Notes 203 Bibliography 217 3 The copyright of this thesis rests with the author. No quotation from it should be published without his prior consent and information derived from it should be acknowledged. 4 Introduction C. S. Lewis is one of the greatest popularisers of Christianity of this century. An adult convert, Lewis wrote numerous books and articles with Christian themes. In 1941 he presented a weekly series of 15 minute talks on the BBC which brought him public attention in England. These talks were subsequently published as Merc Christianity. The following year he published The Screwtape Letters, a work which gave him great popularity in the United States.* Following these events, Lewis gained a wide readership and produced many other books and essays. Since his death in 1963, interest in his work and life has steadily increased. Today his writings are often cited in both popular and academic theological writings. The majority of his books remain in print, ^ and anthologies of his works and lists of favourite quotations abound. He is frequently commended for his clarity and orthodoxy, even by those who would disagree with some of his theological positions. Lewis has been the subject of numerous books and articles; his life has been depicted in plays, on television, and in a Hollywood movie. Stage and screen adaptations of his works have been made, and continue to be produced. His logical arguments for the truth of Christianity and his fictional narratives remain popular to this day. It is likely that Lewis would have been surprised by this widespread popularity and theological influence. He was a layman whose academic and professional expertise was philosophy and literature, earning a triple first at Oxford in Honour Moderations, Greats and English. Professionally, he lectured in Philosophy at University College, Oxford for one year, followed by thirty years as a tutor of English at Magdalen College, Oxford. In 1954 he was elected to be the Chair of Medieval and Renaissance Literature at Magdalene College, Cambridge — a position he held until his retirement. He was known as a good speaker and preacher, and his writings likewise communicate well. His Christian works often simplify complex theology and enable the lay reader to better comprehend the issues. Lewis was a layman, something he repeatedly asserts in his writings, and yet he frequently assumes the role of a theologian. Indeed, his work implicitly challenges the reader to consider the nature of theology. Theology is not the sole domain of the professional theologian or the ordained clergy. Rather, it is the task of every Christian, including laity and professionals. Thus Lewis's works address theological issues. He delivered a series of radio talks on basic Christian teaching, preached sermons, and delivered papers on theological themes, freely speculating on a variety of issues. At the same time, he used his lay status in a protective manner. When pressed on a theological issue he could remind the questioner that he was "just" a layman. This lay status also 'This is reflected in Time magazine's 1947 tribute to Lewis which featured his picture on the cover, along with a drawing of a devil, see "Don v. Devil," Time 50 (September 8, 1947), pp. 65-66, 68, 71-72. ^e continuing popularity of Lewis is reflected in the vigorous sales of his books. Approximately 1.5 million copies of his books are sold annually, cf. Tom Mannario and Jo Kadlecek, "Shadowing C. S. Lewis," The Saturday Evening Post 267:1 (January-February, 1995), pp. 78-80. 5 lends a weight of authenticity to his writing, as he does not present Christianity as part of his profession, or from financial necessity. Furthermore, while Lewis defended and explained the Christian faith for thirty years, he was also a convert from atheism. In early childhood, Lewis was reared in a Christian home. Following the death of his mother shortly before his tenth birthday, he was sent to boarding school where he soon rejected Christianity. Later in his life, following his education, wartime service, and with an established career, at the age of thirty-one Lewis became a Theist. He converted to Christianity two years later. Within two years, he combined his rediscovered faith with his professional literary abilities to publish The Pilgrim's Regress, an allegorical apology for the Christian faith. Further publications followed at a rapid pace. Lewis's years as an atheist shaped his later writings and arguments for Christianity. However his experience of atheism may be quite different than many would imagine. He did not believe in God, yet in accord with academic custom, he attended chapel services and even Sunday worship. As his academic discipline demanded a knowledge of Christian tradition,* he demonstrated a remarkable awareness of the religion that he emphatically denied. Once Lewis reluctantly confessed the truth of Christianity, he proceeded to address his writings to arguments that he had previously raised against the faith. This literary critic and lay theologian wrote profusely on Christianity, describing his writing as "translating" theology to make it more intelligible to the layman, an apt image for such work. The work of theology may often seem remote and inaccessible to the ordinary Christian. Lewis interpreted and presented theological substance in new forms to make it more understandable. He wrote of this work, One thing at least is sure. If the real theologians had tackled this laborious work of translation about a hundred years ago, when they began to lose touch with the people (for whom Christ died), there would have been no place for me.1 Lewis was a good candidate for this work of translation.