Month: April 2011

C.S. Lewis struggled with Imagination: Isn't faith merely imaginary?

Reason and imagination were important to Lewis because they had once been separated in his own life but were later brought together. For him, meaning often came through imagination. For some, imagination can seem like an escape from reality. In contrast, Lewis believed that stories can be an escape into reality. Imagination is a means to truth. 

As part of Lewis' conversion, he received what he later called the "baptism of his imagination." He came to see that his earlier aspirations pointed to something real, unlike his atheism which led him to a grim and meaningless universe. He noted that the authors with the most depth in them were written by people of faith while the rest were 'tinny' – entertaining, but hardly more. Imagination opened his mind to the beauty of the holiness around him and ultimately to the beauty of the holiness in God. 

Lewis believed that adults should keep a childlike outlook on the world. This included a tireless curiosity, an intensity of imagination, the faculty of suspending belief, an unspoiled appetite, and a readiness to wonder, pity and admire. Through good stories, he believed that we could escape to reality – to see how the human life might be lived, perhaps ought to be lived.

God is the great creator, but he delegates creativity to us as well. Tolkein and Lewis talk about our role as 'sub-creators.' Only God creates something out of nothing, but we can use our creativity to create something out of something. 

We often learn by seeing – catching a vision. Read good stories – feel and experience the world through the author's eyes. Travel to places you have never been, experience things you have never guessed, struggle with dilemmas you have not faced, and learn how people of other cultures deal with life. 

[Summarised from Chapter 7 of Art Lindsley's C.S. Lewis' Case for Christ]

Next: Objection #6 – Miracles.

C.S. Lewis struggled with Rationalism: Who needs faith?

In Lewis' time, the dominant view of life was what we call Modernism, which placed great confidence in reason, the scientific method and rational arguments. We can also call this view Rationalism.

There are four basic intellectual positions about the relationship between faith and reason( R stands for reason and F stands for faith):

1. R – F = M (modernism or rationalism).

2. F – R = F (fideism or faith-ism)

3. – F – R = P (postmodernism)

4. F + R = C (classical approach)

Lewis took the classical approach: faith plus reason. He definitely saw a place for reason in the Christian faith. He believed there was enough evidence for Christ to lead to the psychological exclusion of doubt, but not the logical exclusion of dispute. While he maintained a place for reason, he was not a modernist. He came to reject rationalism. 

The dogmatic rationalist/modernist tries to assert absolutely that "there is no God," which is a universal negative statement. How could anyone go about proving that something does not exist? To know this, you would need to know everything (just like saying that there is no gold in Tasmania would require you to go through every square metre of earth before you could prove your assertion). If there was one thing you did not know, that one thing might be God. The dogmatic assertion that "there is no God" is not only not provable, it is also arrogant. Sometimes a deficiency of argument is covered by dogmatic assertions. 

Reason can help to eliminate some of the obstacles to faith, although it can't deal with all of them. Doubt is often more emotional and spiritual than it is intellectual. Our moods can change whatever view our reason has taken. Life is a cosmic balancing act between faith and reason. 

For some excellent additional resources, see my post on Apologetics. 

[Summarised from Chapter 6 of Art Lindsley's C.S. Lewis' Case for Christ] 

C.S. Lewis also struggled with Myth: Isn't Christianity just one myth above many?

Some people believe that Christianity is just a myth, a legend, a nice story made up by some well-meaning religious folks. This was one of the major objections that C.S. Lewis had when he was an atheist. He saw Christianity as “one myth amongst many.”

In his biography Surprised by Joy, Lewis wrote that one factor that contributed to his atheism was the similarity between Christianity and pagan mythology. In his secondary education it was assumed that pagan myths were false and Christianity true. He wondered on what basis Christianity could be exempt from the same critical judgment that was passed on myths.

In 1916 (at age 18), Lewis wrote to his friend Arthur Greeves and said, “You ask me my religious views: you know, I think I believe in no religion. There is absolutely no proof for any of them, and from a philosophical standpoint Christianity is not even the best. All religions, that is, all mythologies to give them their proper name, are merely man’s invention.” He continued, “Often too, great men we regarded as gods after their death – such as Hercules or Odin: thus after the death of a Hebrew philosopher Yeshua (whose name we have corrupted into Jesus) he became regarded as a god, a cult sprang up, which was afterward connected with the ancient Hebrew Yahweh worship, and so Christianity came into being – one mythology among many, but one that we happened to be brought up in.”

It was in such a state of mind – regarding Christianity as one myth among many – that Lewis went to teach at Oxford University … where he met .R.R. Tolkein (1892 – 1973) at a faculty meeting on May 11, 1926. Through their friendship, Tolkein was able to influence Lewis in showing him that there is at least some truth in all myths – like splintered fragments of the true light of God's reality. Tolkein believed that one of the common elements to a good story is a ‘good catastrophe.’ This is a tragedy in the midst of the story that ends up being a good thing, leading to the 'happily ever after' at the end.

For example, in Snow White, the heroine's eating from the poisoned apple and seeming to die only provides the opportunity for the kiss from her Prince Charming. They then live happily ever after in their castle in the clouds. Without the catastrophe there is no happy ending. Many stories contain this element. In fact, Tolkein argued that the mark of a good story is this 'eu-catastrophe' leading to a happy ending.

Tolkein went on to argue that people sense that such stories point to some underlying Reality. As we read or watch them, we are being told that the world IS certainly filled with danger, sorrow and tragedy but that nonetheless there IS a meaning to things, there IS a difference between good and evil, and above all, there WILL be a final defeat of evil and even an ‘escape from death’ – which Tolkein said was the quintessential happy ending. Tolkein argued that the gospel story of Jesus is NOT simply one more great story, pointing to the underlying Reality. Rather, the gospel story of Jesus IS the underlying Reality to which ALL stories point. It gives us more than a passing inspiration because it is THE true story it happened.

This happy ending, far from being naive and unrealistic, denies that the universe will end in final defeat. The happy ending is 'good news,' giving a fleeting glimpse of joy. Tolkein went on to argue that the gospel of Christ is the greatest 'eu-catastophe' of history. The worst has already happened – the Son of God died on a cross. But of course, that is not the end of the story. The crucifixion led to the resurrection: great joy and victory over death. Tolkein also argued that the gospel is not just a nice story; it is FACT. The gospel of Christ was 'myth become fact.' The difference between Christ and pagan mythology was that the Gospels were historically true and not just fiction.

When Lewis examined the Gospel narratives, having already become an expert in mythology, he was surprised that his literary judgment told him that they were more than myths. He said, “I was by now too experienced in literary criticism to regard the Gospels as myths. They had not the mythical taste. And yet the very matter they set down in their artless, historical fashion … was precisely the matter of the great myths. If ever a myth had become fact, had been incarnated, it would be just like this. … Here and here only in all time the myth must have come fact: the Word, flesh; God, man.”

Not long after this, Lewis came to believe that Christ was the Son of God. He later wrote, “… the story of Christ is simply a true myth: a myth working on us in the same way as others, but with this tremendous difference that it really happened.” In even pagan myths, sometimes the 'gods' die and rise again … yet Christ is the only one of these who is historical.

Continue reading “C.S. Lewis – Objection #3: Myth” →

C.S. Lewis' second obstacle to faith was: The Problem of Evil: How can I believe in God when there is so much evil, pain and suffering in the world? Isn't that inconsistent with an all-good, all-powerful God?

The problem of evil is perhaps the greatest of all obstacles for people considering faith in Christ. It was for Lewis. For Lewis, evil was both an intellectual and an emotional problem. He dealt with the intellectual problem in The Problem of Pain and with his own emotional struggle in A Grief Observed. 

Of course, the problem of evil is not unique to Christianity. Every worldview or philosophy has to deal with why suffering exists. Lewis did not dodge the issue, nor can we.

Lewis saw us living in a good world gone wrong. If evil was real (which it is), then there must be an absolute standard by which it is known as evil. There must be an absolute good by which evil can be distinguished from good. Doesn't this demand a God as an adequate basis for absolute good? We feel that there are many things in this world that ought not to be the way they are. Our experience tells us that this is a good world gone wrong. 

Eventually, Lewis saw the existence of evil as an argument for God's existence. An all-powerful, all good God created the universe. God has permitted evil and has a good reason for doing so. Therefore, there is no contradiction in theism.

God did not create evil, but he did create within humans beings the capacity to choose evil. While the capacity to choose evil is not evil itself, it provides the possibility for evil to be chosen. 

As a young boy, Lewis lost his mother to cancer and later in life he lost his wife, Joy, to the same disease. Yet Lewis once said, "God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: it is His megaphone to rouse a deaf world." Pain topples the house of cards of our own sufficiency, forcing us to stop and examine ourselves. 

Intellectual answers can never give specific reasons for why God permits the particular evils we encounter. Job never received an explanation for his sufferings. Instead, after a long silence, God asked a series of questions to show Job the limitations of his own understanding. Lewis came to the place where he not only believed in God, but chose to trust him even when he didn't understand God completely and despite his anger at times of suffering and pain. We can too. 

For more on this important topic, I recommend N.T. Wright's book Evil and the Justice of God. Click Download Tsunami to read a few thoughts on suffering which I wrote after the Asian tsunami. 

[Summarised from chapter 4 of C.S. Lewis' Case for Christ]

Next: Objection #3 – Myth.

C.S. Lewis' first objection to the Christian faith was what we could call Chronological Snobbery: What does a two-thousand-year-old religion have to do with me?

Lewis wondered how an ancient religion could have anything to do with now. Wasn't Christianity old-fashioned, outmoded and a relic of the past? Hadn't it outlived its usefulness? From Owen Berfield, Lewis learned that for any supposedly outmoded idea, inquiry must be made as to why the idea went out of date, whether the idea was ever refuted, and if so, by whom, and how conclusively? 

We must not assume that because an idea is old it is therefore false. Lewis later labelled this attitude "chronological snobbery." He defined this as "the uncritical acceptance of the intellectual climate of our own age and the assumption that whatever has gone out of date is on that count discredited." In other words, we take for granted that the prevailing ideas of our time and culture are unquestionably true. 

The truth is that we need the help of the past to more accurately understand our own times. Lewis urges us to deliberately read old books in order to let the "clean breeze of the centuries" blow through our minds. He made it a general rule that one should read as many old books as new ones. Sometimes we need to go back in order to go forward. Jesus said that "every teacher of the law who has been instructed about the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old (Matt.13:52)."

No matter what period of history we live in, those things that are most relevant will always be the things that are unchanging and eternal. Lewis called them "first things." We must not buy into the lie that the newest is the best or be misled by the temptation to give in to a constant drive for novelty. After all, all that is not eternal is eternally out of date. 

If the clock is telling the wrong time, then maybe it is time to turn it back. Listen to the wisdom of the past. Learn from history. That which is true is not always new and that which is new is not necessarily true. Think about it …  

[Summarised from chapter 3 of Art Lindsley's book C.S. Lewis' Case for Christ] 

Click here for Objection #2 – The Problem of Evil.

In his excellent new book, C.S.Lewis' Case for Christ, Art Lindsley (senior fellow at the C.S. Lewis Institute in Springfield, Virginia) gleans insights from reason, imagination and faith from the life and teachings of C.S. Lewis. Clive Staples Lewis was a writer, teacher, thinker and a Christian. He was an Oxford professor who was born November 29th, 1898 in Belfast, Northern Ireland. he died on November 22nd, 1963, the same day John F. Kennedy was assassinated. 

Lewis became well known in Britain during World War II due to his regular BBC broadcasts. Besides his many books defending and explaining his faith in Christ, Lewis wrote fiction, science fiction, poetry and well-respected works in English literature. His influence only increase with time. 

Lewis was an ardent atheist until the age of thirty-one. His first book, Pilgrim's Regress, describe some of the dilemmas he faced on his spiritual journey. Lewis was a thorough scholar, a debater, and an intellectual genius. He cultivated life-long friendships with people such as J.R.R. Tolkein. He was a powerful communicator in the both written and spoken word.

To Lewis, Jesus Christ was the key to unlock the mysteries of life. He said, "I believe in Christianity as I believe that the sun has risen, not only because I see it, but because by it I see everything else."

On his journey to faith, Lewis encountered many obstacles. These included problems with prayer, the problem of evil, parallel mythologies, immersion in rationalism, imagination vs. reason, and disbelief in miracles. One by one, these arguments against God were countered and his obstacles to faith were knocked down. 

Tomorrow we begin a series of posts considering these obstacles and how Lewis overcame them, showing the relevance of his experience to ours today. Click here for part 1.

[Summarised from Part 1 of Art Lindsley's book C.S. Lewis' Case for Christ]