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C. S. Lewis

January 19, 2024

Clive Staples Lewis FBA (29 November 1898 – 22 November 1963) was a British writer, literary scholar, and Anglican lay theologian. He held academic positions in English literature at both Magdalen College, Oxford (1925–1954), and Magdalene College, Cambridge (1954–1963). He is best known as the author of The Chronicles of Narnia, but he is also noted for his other works of fiction, such as The Screwtape Letters and The Space Trilogy, and for his non-fiction Christian apologetics, including Mere Christianity, Miracles, and The Problem of Pain.

C. S. Lewis

FBA
Lewis in 1947
BornClive Staples Lewis
(1898-11-29)29 November 1898
Belfast, Ireland
Died22 November 1963(1963-11-22) (aged 64)
Oxford, England
Resting placeHoly Trinity Church, Headington Quarry
Pen nameClive Hamilton, N. W. Clerk
OccupationNovelist, scholar, broadcaster
EducationUniversity College, Oxford
GenreChristian apologetics, fantasy, science fiction, children's literature
Notable worksThe Chronicles of Narnia
Mere Christianity
The Allegory of Love
The Screwtape Letters
The Abolition of Man
The Space Trilogy
Till We Have Faces
Surprised by Joy
Spouse
​
​
(m. 1956; died 1960)​
Children2 step-sons, including Douglas Gresham
RelativesWarren Lewis
(brother)
Military Service
AllegianceUnited Kingdom
Service/branchBritish Army
Years of service1917–18
1940–44
RankSecond Lieutenant
UnitOxford University Training Corps
Somerset Light Infantry
Oxford Home Guard
Battles/warsFirst World War Second World War

Lewis was a close friend of J. R. R. Tolkien, author of The Lord of the Rings. Both men served on the English faculty at Oxford University and were active in the informal Oxford literary group known as the Inklings. According to Lewis's 1955 memoir Surprised by Joy, he was baptized in the Church of Ireland but fell away from his faith during adolescence. Lewis returned to Anglicanism at the age of 32, owing to the influence of Tolkien and other friends, and he became an "ordinary layman of the Church of England".[1] Lewis's faith profoundly affected his work, and his wartime radio broadcasts on the subject of Christianity brought him wide acclaim.

Lewis wrote more than 30 books which have been translated into more than 30 languages and have sold millions of copies. The books that make up The Chronicles of Narnia have sold the most and have been popularized on stage, TV, radio, and cinema. His philosophical writings are widely cited by Christian scholars from many denominations.

In 1956, Lewis married American writer Joy Davidman; she died of cancer four years later at the age of 45. Lewis died on 22 November 1963 from kidney failure, one week before his 65th birthday. In 2013, on the 50th anniversary of his death, Lewis was honoured with a memorial in Poets' Corner in Westminster Abbey.

Life

Childhood

 
Little Lea, home of the Lewis family from 1905 to 1930

Clive Staples Lewis was born in Belfast in Ulster, Ireland (before partition), on 29 November 1898.[2] His father was Albert James Lewis (1863–1929), a solicitor whose father Richard Lewis had come to Ireland from Wales during the mid-19th century. Lewis's mother was Florence Augusta Lewis née Hamilton (1862–1908), known as Flora, the daughter of Thomas Hamilton, a Church of Ireland priest, and the great-granddaughter of both Bishop Hugh Hamilton and John Staples. Lewis had an elder brother, Warren Hamilton Lewis (known as "Warnie").[3] He was baptized on 29 January 1899 by his maternal grandfather in St Mark's Church, Dundela.[4]

When his dog Jacksie was killed by a car, the four-year old Lewis adopted the name Jacksie. At first, he would answer to no other name, but later accepted Jack, the name by which he was known to friends and family for the rest of his life.[5] When he was seven, his family moved into "Little Lea", the family home of his childhood, in the Strandtown area of East Belfast.[6]

As a boy, Lewis was fascinated with anthropomorphic animals; he fell in love with Beatrix Potter's stories and often wrote and illustrated his own animal tales. Along with his brother Warnie, he created the world of Boxen, a fantasy land inhabited and run by animals. Lewis loved to read from an early age. His father's house was filled with books; he later wrote that finding something to read was as easy as walking into a field and "finding a new blade of grass".[7]

The New House is almost a major character in my story.
I am the product of long corridors, empty sunlit rooms,
upstair indoor silences, attics explored in solitude,
distant noises of gurgling cisterns and pipes,
and the noise of wind under the tiles. Also, of endless books.

—Surprised by Joy

Lewis was schooled by private tutors until age nine, when his mother died in 1908 from cancer. His father then sent him to England to live and study at Wynyard School in Watford, Hertfordshire. Lewis's brother had enrolled there three years previously. Not long after, the school was closed due to a lack of pupils. Lewis then attended Campbell College in the east of Belfast about a mile from his home, but left after a few months due to respiratory problems.

He was then sent back to England to the health-resort town of Malvern, Worcestershire, where he attended the preparatory school Cherbourg House, which Lewis referred to as "Chartres" in his autobiography. It was during this time that he abandoned the Christianity he was taught as a child and became an atheist. During this time he also developed a fascination with European mythology and the occult.[8]

In September 1913, Lewis enrolled at Malvern College, where he remained until the following June. He found the school socially competitive.[9] After leaving Malvern, he studied privately with William T. Kirkpatrick, his father's old tutor and former headmaster of Lurgan College.[10]

As a teenager, Lewis was wonderstruck by the songs and legends of what he called Northernness, the ancient literature of Scandinavia preserved in the Icelandic sagas.[11] These legends intensified an inner longing that he would later call "joy". He also grew to love nature; its beauty reminded him of the stories of the North, and the stories of the North reminded him of the beauties of nature. His teenage writings moved away from the tales of Boxen, and he began experimenting with different art forms such as epic poetry and opera to try to capture his new-found interest in Norse mythology and the natural world.

Studying with Kirkpatrick ("The Great Knock", as Lewis afterward called him) instilled in him a love of Greek literature and mythology and sharpened his debate and reasoning skills. In 1916, Lewis was awarded a scholarship at University College, Oxford.[12]

"My Irish life"

 
Plaque on a park-bench in Bangor, County Down

Lewis experienced a certain cultural shock on first arriving in England: "No Englishman will be able to understand my first impressions of England," Lewis wrote in Surprised by Joy. "The strange English accents with which I was surrounded seemed like the voices of demons. But what was worst was the English landscape ... I have made up the quarrel since; but at that moment I conceived a hatred for England which took many years to heal."[13]

From boyhood, Lewis had immersed himself in Norse and Greek mythology, and later in Irish mythology and literature. He also expressed an interest in the Irish language,[14][15] though there is not much evidence that he laboured to learn it. He developed a particular fondness for W. B. Yeats, in part because of Yeats's use of Ireland's Celtic heritage in poetry. In a letter to a friend, Lewis wrote, "I have here discovered an author exactly after my own heart, whom I am sure you would delight in, W. B. Yeats. He writes plays and poems of rare spirit and beauty about our old Irish mythology."[16]

In 1921, Lewis met Yeats twice, since Yeats had moved to Oxford.[17] Lewis was surprised to find his English peers indifferent to Yeats and the Celtic Revival movement, and wrote: "I am often surprised to find how utterly ignored Yeats is among the men I have met: perhaps his appeal is purely Irish – if so, then thank the gods that I am Irish."[18][19] Early in his career, Lewis considered sending his work to the major Dublin publishers, writing: "If I do ever send my stuff to a publisher, I think I shall try Maunsel, those Dublin people, and so tack myself definitely onto the Irish school."[16]

After his conversion to Christianity, his interests gravitated towards Christian theology and away from pagan Celtic mysticism (as opposed to Celtic Christian mysticism).[20]

Lewis occasionally expressed a somewhat tongue-in-cheek chauvinism towards the English. Describing an encounter with a fellow Irishman, he wrote: "Like all Irish people who meet in England, we ended by criticisms on the invincible flippancy and dullness of the Anglo-Saxon race. After all, there is no doubt, ami, that the Irish are the only people: with all their faults, I would not gladly live or die among another folk."[21] Throughout his life, he sought out the company of other Irish people living in England[22] and visited Northern Ireland regularly. In 1958 he spent his honeymoon there at the Old Inn, Crawfordsburn,[23] which he called "my Irish life".[24]

Various critics have suggested that it was Lewis's dismay over the sectarian conflict in his native Belfast which led him to eventually adopt such an ecumenical brand of Christianity.[25] As one critic has said, Lewis "repeatedly extolled the virtues of all branches of the Christian faith, emphasising a need for unity among Christians around what the Catholic writer G. K. Chesterton called 'Mere Christianity', the core doctrinal beliefs that all denominations share".[26] On the other hand, Paul Stevens of the University of Toronto has written that "Lewis' mere Christianity masked many of the political prejudices of an old-fashioned Ulster Protestant, a native of middle-class Belfast for whom British withdrawal from Northern Ireland even in the 1950s and 1960s was unthinkable."[27]

First World War and Oxford University

 
The undergraduates of University College, Trinity term 1917. C. S. Lewis standing on the right-hand side of the back row.

Lewis entered Oxford in the 1917 summer term, studying at University College, and shortly after, he joined the Officers' Training Corps at the university as his "most promising route into the army".[28] From there, he was drafted into a Cadet Battalion for training.[28][29] After his training, he was commissioned into the 3rd Battalion of the Somerset Light Infantry of the British Army as a Second Lieutenant, and was later transferred to the 1st Battalion of the regiment, then serving in France (he would not remain with the 3rd Battalion as it moved to Northern Ireland). Within months of entering Oxford, he was shipped by the British Army to France to fight in the First World War.[10]

On his 19th birthday (29 November 1917), Lewis arrived at the front line in the Somme Valley in France, where he experienced trench warfare for the first time.[28][29][30] On 15 April 1918, as 1st Battalion, Somerset Light Infantry assaulted the village of Riez du Vinage in the midst of the German spring offensive, Lewis was wounded and two of his colleagues were killed by a British shell falling short of its target.[30] He was depressed and homesick during his convalescence and, upon his recovery in October, he was assigned to duty in Andover, England. He was demobilized in December 1918 and soon restarted his studies.[31] In a later letter, Lewis stated that his experience of the horrors of war, along with the loss of his mother and unhappiness in school, were the basis of his pessimism and atheism.[32]

After Lewis returned to Oxford University, he received a First in Honour Moderations (Greek and Latin literature) in 1920, a First in Greats (Philosophy and Ancient History) in 1922, and a First in English in 1923. In 1924 he became a Philosophy tutor at University College and, in 1925, was elected a Fellow and Tutor in English Literature at Magdalen College, where he served for 29 years until 1954.[33]

Janie Moore

During his army training, Lewis shared a room with another cadet, Edward Courtnay Francis "Paddy" Moore (1898–1918). Maureen Moore, Paddy's sister, said that the two made a mutual pact[34] that if either died during the war, the survivor would take care of both of their families. Paddy was killed in action in 1918 and Lewis kept his promise. Paddy had earlier introduced Lewis to his mother, Janie King Moore, and a friendship quickly sprang up between Lewis, who was 18 when they met, and Janie, who was 45. The friendship with Moore was particularly important to Lewis while he was recovering from his wounds in hospital, as his father did not visit him.

Lewis lived with and cared for Moore until she was hospitalized in the late 1940s. He routinely introduced her as his mother, referred to her as such in letters, and developed a deeply affectionate friendship with her. Lewis's own mother had died when he was a child, while his father was distant, demanding, and eccentric.

Speculation regarding their relationship resurfaced with the 1990 publication of A. N. Wilson's biography of Lewis. Wilson (who never met Lewis) attempted to make a case for their having been lovers for a time. Wilson's biography was not the first to address the question of Lewis's relationship with Moore. George Sayer knew Lewis for 29 years, and he had sought to shed light on the relationship during the period of 14 years before Lewis's conversion to Christianity. In his biography Jack: A Life of C. S. Lewis, he wrote:

Were they lovers? Owen Barfield, who knew Jack well in the 1920s, once said that he thought the likelihood was "fifty-fifty". Although she was twenty-six years older than Jack, she was still a handsome woman, and he was certainly infatuated with her. But it seems very odd, if they were lovers, that he would call her "mother". We know, too, that they did not share the same bedroom. It seems most likely that he was bound to her by the promise he had given to Paddy and that his promise was reinforced by his love for her as his second mother.[35]

Later Sayer changed his mind. In the introduction to the 1997 edition of his biography of Lewis he wrote:

I have had to alter my opinion of Lewis's relationship with Mrs. Moore. In chapter eight of this book I wrote that I was uncertain about whether they were lovers. Now after conversations with Mrs. Moore's daughter, Maureen, and a consideration of the way in which their bedrooms were arranged at The Kilns, I am quite certain that they were.[36]

However, the romantic nature of the relationship is doubted by other writers; for example, Philip Zaleski and Carol Zaleski write in The Fellowship that

When—or whether—Lewis commenced an affair with Mrs. Moore remains unclear.[37]

Lewis spoke well of Mrs. Moore throughout his life, saying to his friend George Sayer, "She was generous and taught me to be generous, too." In December 1917, Lewis wrote in a letter to his childhood friend Arthur Greeves that Janie and Greeves were "the two people who matter most to me in the world".

In 1930, Lewis moved into The Kilns with his brother Warnie, Mrs. Moore, and her daughter Maureen. The Kilns was a house in the district of Headington Quarry on the outskirts of Oxford, now part of the suburb of Risinghurst. They all contributed financially to the purchase of the house, which eventually passed to Maureen, who by then was Dame Maureen Dunbar, when Warren died in 1973.

Moore had dementia in her later years and was eventually moved into a nursing home, where she died in 1951. Lewis visited her every day in this home until her death.

Return to Christianity

Lewis was raised in a religious family that attended the Church of Ireland. He became an atheist at age 15, though he later described his young self as being paradoxically "very angry with God for not existing" and "equally angry with him for creating a world".[38] His early separation from Christianity began when he started to view his religion as a chore and a duty; around this time, he also gained an interest in the occult, as his studies expanded to include such topics.[39] Lewis quoted Lucretius (De rerum natura, 5.198–9) as having one of the strongest arguments for atheism:[40]

Nequaquam nobis divinitus esse paratam
Naturam rerum; tanta stat praedita culpa

which he translated poetically as follows:

Had God designed the world, it would not be
A world so frail and faulty as we see.

(This is a highly poetic, rather than a literal translation. A more literal translation, by William Ellery Leonard,[41] reads: "That in no wise the nature of all things / For us was fashioned by a power divine – / So great the faults it stands encumbered with.")

Lewis's interest in the works of the Scottish writer George MacDonald was part of what turned him from atheism. This can be seen particularly well through this passage in Lewis's The Great Divorce, chapter nine, when the semi-autobiographical main character meets MacDonald in Heaven:

... I tried, trembling, to tell this man all that his writings had done for me. I tried to tell how a certain frosty afternoon at Leatherhead Station when I had first bought a copy of Phantastes (being then about sixteen years old) had been to me what the first sight of Beatrice had been to Dante: Here begins the new life. I started to confess how long that Life had delayed in the region of imagination merely: how slowly and reluctantly I had come to admit that his Christendom had more than an accidental connexion with it, how hard I had tried not to see the true name of the quality which first met me in his books is Holiness.[42]

He eventually returned to Christianity, having been influenced by arguments with his Oxford colleague and friend J. R. R. Tolkien, whom he seems to have met for the first time on 11 May 1926, as well as the book The Everlasting Man by G. K. Chesterton. Lewis vigorously resisted conversion, noting that he was brought into Christianity like a prodigal, "kicking, struggling, resentful, and darting his eyes in every direction for a chance to escape".[43] He described his last struggle in Surprised by Joy:

You must picture me alone in that room in Magdalen [College, Oxford], night after night, feeling, whenever my mind lifted even for a second from my work, the steady, unrelenting approach of Him whom I so earnestly desired not to meet. That which I greatly feared had at last come upon me. In the Trinity Term of 1929[44] I gave in, and admitted that God was God, and knelt and prayed: perhaps, that night, the most dejected and reluctant convert in all England.[45]

After his conversion to theism in 1929, Lewis converted to Christianity in 1931, following a long discussion during a late-night walk along Addison's Walk with close friends Tolkien and Hugo Dyson. He records making a specific commitment to Christian belief while on his way to the zoo with his brother. He became a member of the Church of England – somewhat to the disappointment of Tolkien, who had hoped that he would join the Catholic Church.[46][page needed]

Lewis was a committed Anglican who upheld a largely orthodox Anglican theology, though in his apologetic writings, he made an effort to avoid espousing any one denomination. In his later writings, some believe that he proposed ideas such as purification of venial sins after death in purgatory (The Great Divorce and Letters to Malcolm) and mortal sin (The Screwtape Letters), which are generally considered to be Roman Catholic teachings, although they are also widely held in Anglicanism (particularly in high church Anglo-Catholic circles). Regardless, Lewis considered himself an entirely orthodox Anglican to the end of his life, reflecting that he had initially attended church only to receive communion and had been repelled by the hymns and the poor quality of the sermons. He later came to consider himself honoured by worshipping with men of faith who came in shabby clothes and work boots and who sang all the verses to all the hymns.[47]

Second World War

After the outbreak of the Second World War in 1939, the Lewises took child evacuees from London and other cities into The Kilns.[48] Lewis was only 40 when the war began, and he tried to re-enter military service, offering to instruct cadets; however, his offer was not accepted. He rejected the recruiting office's suggestion of writing columns for the Ministry of Information in the press, as he did not want to "write lies"[49] to deceive the enemy. He later served in the local Home Guard in Oxford.[49]

From 1941 to 1943, Lewis spoke on religious programmes broadcast by the BBC from London while the city was under periodic air raids.[50] These broadcasts were appreciated by civilians and servicemen at that stage. For example, Air Chief Marshal Sir Donald Hardman wrote:

"The war, the whole of life, everything tended to seem pointless. We needed, many of us, a key to the meaning of the universe. Lewis provided just that."[51]

The youthful Alistair Cooke was less impressed, and in 1944 described "the alarming vogue of Mr. C.S. Lewis" as an example of how wartime tends to "spawn so many quack religions and Messiahs".[52] The broadcasts were anthologized in Mere Christianity. From 1941, Lewis was occupied at his summer holiday weekends visiting R.A.F. stations to speak on his faith, invited by Chaplain-in-Chief Maurice Edwards.[53]

It was also during the same wartime period that Lewis was invited to become first President of the Oxford Socratic Club in January 1942,[54] a position that he enthusiastically held until he resigned on appointment to Cambridge University in 1954.[55]

Honour declined

Lewis was named on the last list of honours by George VI in December 1951 as a Commander of the Order of the British Empire (CBE) but declined so as to avoid association with any political issues.[56][57]

Chair at Cambridge University

In 1954, Lewis accepted the newly founded chair in Mediaeval and Renaissance Literature at Magdalene College, Cambridge, where he finished his career. He maintained a strong attachment to the city of Oxford, keeping a home there and returning on weekends until his death in 1963.

Joy Davidman

She was my daughter and my mother, my pupil and my teacher, my subject and my sovereign; and always, holding all these in solution, my trusty comrade, friend, shipmate, fellow-soldier. My mistress; but at the same time all that any man friend (and I have good ones) has ever been to me. Perhaps more.

C. S. Lewis[58]

In later life, Lewis corresponded with Joy Davidman Gresham, an American writer of Jewish background, a former Communist, and a convert from atheism to Christianity. She was separated from her alcoholic and abusive husband, novelist William L. Gresham, and came to England with her two sons, David and Douglas.[59] Lewis at first regarded her as an agreeable intellectual companion and personal friend, and it was on this level that he agreed to enter into a civil marriage contract with her so that she could continue to live in the UK.[60] They were married at the register office, 42 St Giles', Oxford, on 23 April 1956.[61][62] Lewis's brother Warren wrote: "For Jack the attraction was at first undoubtedly intellectual. Joy was the only woman whom he had met ... who had a brain which matched his own in suppleness, in width of interest, and in analytical grasp, and above all in humour and a sense of fun."[59] After complaining of a painful hip, she was diagnosed with terminal bone cancer, and the relationship developed to the point that they sought a Christian marriage. Since she was divorced, this was not straightforward in the Church of England at the time, but a friend, the Rev. Peter Bide, performed the ceremony at her bed in the Churchill Hospital on 21 March 1957.[63]

Gresham's cancer soon went into remission, and the couple lived together as a family with Warren Lewis until 1960, when her cancer recurred. She died on 13 July 1960. Earlier that year, the couple took a brief holiday in Greece and the Aegean; Lewis was fond of walking but not of travel, and this marked his only crossing of the English Channel after 1918. Lewis's book A Grief Observed describes his experience of bereavement in such a raw and personal fashion that he originally released it under the pseudonym N. W. Clerk to keep readers from associating the book with him. Ironically, many friends recommended the book to Lewis as a method for dealing with his own grief. After Lewis's death, his authorship was made public by Faber's, with the permission of the executors.[64]

Lewis continued to raise Gresham's two sons after her death. Douglas Gresham is a Christian like Lewis and his mother,[65] while David Gresham turned to his mother's ancestral faith, becoming Orthodox Jewish in his beliefs. His mother's writings had featured the Jews in an unsympathetic manner, particularly on "shohet" (ritual slaughterer). David informed Lewis that he was going to become a ritual slaughterer to present this type of Jewish religious functionary to the world in a more favourable light. In a 2005 interview, Douglas Gresham acknowledged that he and his brother were not close, although they had corresponded via email.[66]

David died on 25 December 2014.[67] In 2020, Douglas revealed that his brother had died at a Swiss mental hospital, and that when David was a young man he had been diagnosed with paranoid schizophrenia.[68]

Illness and death

 
Lewis's grave at Holy Trinity Church, Headington Quarry

In early June 1961, Lewis began experiencing nephritis, which resulted in blood poisoning. His illness caused him to miss the autumn term at Cambridge, though his health gradually began improving in 1962 and he returned that April. His health continued to improve and, according to his friend George Sayer, Lewis was fully himself by early 1963.

On 15 July that year, Lewis fell ill and was admitted to the hospital; he had a heart attack at 5:00 pm the next day and lapsed into a coma, but unexpectedly woke the following day at 2:00 pm. After he was discharged from the hospital, Lewis returned to the Kilns, though he was too ill to return to work. As a result, he resigned from his post at Cambridge in August 1963.

Lewis's condition continued to decline, and he was diagnosed with end-stage kidney failure in mid-November. He collapsed in his bedroom at 5:30 pm on 22 November, exactly one week before his 65th birthday, and died a few minutes later.[69] He is buried in the churchyard of Holy Trinity Church, Headington, Oxford.[70] His brother Warren died on 9 April 1973 and was buried in the same grave.[71]

Media coverage of Lewis's death was almost completely overshadowed by news of the assassination of John F. Kennedy, which occurred on the same day (approximately 55 minutes following Lewis's collapse), as did the death of English writer Aldous Huxley, author of Brave New World.[72] This coincidence was the inspiration for Peter Kreeft's book Between Heaven and Hell: A Dialog Somewhere Beyond Death with John F. Kennedy, C. S. Lewis, & Aldous Huxley.[73] Lewis is commemorated on 22 November in the church calendar of the Episcopal Church.[74]

Career

Scholar

 
Magdalen College, Oxford
 
Magdalene College, Cambridge

Lewis began his academic career as an undergraduate student at Oxford University, where he won a triple first, the highest honours in three areas of study.[75] He was then elected a Fellow of Magdalen College, Oxford, where he worked for nearly thirty years, from 1925 to 1954.[76] In 1954, he was awarded the newly founded chair of Mediaeval and Renaissance Literature at Cambridge University, and was elected a fellow of Magdalene College.[76] Concerning his appointed academic field, he argued that there was no such thing as an English Renaissance.[77][78] Much of his scholarly work concentrated on the later Middle Ages, especially its use of allegory. His The Allegory of Love (1936) helped reinvigorate the serious study of late medieval narratives such as the Roman de la Rose.[79]

 
The Eagle and Child pub in Oxford where the Inklings met on Tuesday mornings in 1939

Lewis was commissioned to write the volume English Literature in the Sixteenth Century (Excluding Drama) for the Oxford History of English Literature.[77] His book A Preface to Paradise Lost[80] is still cited as a criticism of that work. His last academic work, The Discarded Image: An Introduction to Medieval and Renaissance Literature (1964), is a summary of the medieval world view, a reference to the "discarded image" of the cosmos.[81]

Lewis was a prolific writer, and his circle of literary friends became an informal discussion society known as the "Inklings", including J. R. R. Tolkien, Nevill Coghill, Lord David Cecil, Charles Williams, Owen Barfield, and his brother Warren Lewis. Glyer points to December 1929 as the Inklings' beginning date.[82] Lewis's friendship with Coghill and Tolkien grew during their time as members of the Kolbítar, an Old Norse reading group that Tolkien founded and which ended around the time of the inception of the Inklings.[83] At Oxford, he was the tutor of poet John Betjeman, critic Kenneth Tynan, mystic Bede Griffiths, novelist Roger Lancelyn Green and Sufi scholar Martin Lings, among many other undergraduates. The religious and conservative Betjeman detested Lewis, whereas the anti-establishment Tynan retained a lifelong admiration for him.[84][page needed]

Of Tolkien, Lewis writes in Surprised by Joy:

When I began teaching for the English Faculty, I made two other friends, both Christians (these queer people seemed now to pop up on every side) who were later to give me much help in getting over the last stile. They were HVV Dyson ... and JRR Tolkien. Friendship with the latter marked the breakdown of two old prejudices. At my first coming into the world I had been (implicitly) warned never to trust a Papist, and at my first coming into the English Faculty (explicitly) never to trust a philologist. Tolkien was both.[85]

Novelist

In addition to his scholarly work, Lewis wrote several popular novels, including the science fiction Space Trilogy for adults and the Narnia fantasies for children. Most deal implicitly with Christian themes such as sin, humanity's fall from grace, and redemption.[86][87]

His first novel after becoming a Christian was The Pilgrim's Regress (1933), which depicted his experience with Christianity in the style of John Bunyan's The Pilgrim's Progress. The book was poorly received by critics at the time,[20] although David Martyn Lloyd-Jones, one of Lewis's contemporaries at Oxford, gave him much-valued encouragement. Asked by Lloyd-Jones when he would write another book, Lewis replied, "When I understand the meaning of prayer."[88][page needed]

The Space Trilogy (also called the Cosmic Trilogy or Ransom Trilogy) dealt with what Lewis saw as the dehumanizing trends in contemporary science fiction. The first book, Out of the Silent Planet, was apparently written following a conversation with his friend J. R. R. Tolkien about these trends. Lewis agreed to write a "space travel" story and Tolkien a "time travel" one, but Tolkien never completed "The Lost Road", linking his Middle-earth to the modern world. Lewis's main character Elwin Ransom is based in part on Tolkien, a fact to which Tolkien alludes in his letters.[89]

The second novel, Perelandra, depicts a new Garden of Eden on the planet Venus, a new Adam and Eve, and a new "serpent figure" to tempt Eve. The story can be seen as an account of what might have happened if the terrestrial Adam had defeated the serpent and avoided the Fall of Man, with Ransom intervening in the novel to "ransom" the new Adam and Eve from the deceptions of the enemy. The third novel, That Hideous Strength, develops the theme of nihilistic science threatening traditional human values, embodied in Arthurian legend.[citation needed]

Many ideas in the trilogy, particularly opposition to dehumanization as portrayed in the third book, are presented more formally in The Abolition of Man, based on a series of lectures by Lewis at Durham University in 1943. Lewis stayed in Durham, where he says he was overwhelmed by the magnificence of the cathedral. That Hideous Strength is in fact set in the environs of "Edgestow" university, a small English university like Durham, though Lewis disclaims any other resemblance between the two.[90]

Walter Hooper, Lewis's literary executor, discovered a fragment of another science-fiction novel apparently written by Lewis called The Dark Tower. Ransom appears in the story but it is not clear whether the book was intended as part of the same series of novels. The manuscript was eventually published in 1977, though Lewis scholar Kathryn Lindskoog doubts its authenticity.[91]

 
The Mountains of Mourne inspired Lewis to write The Chronicles of Narnia. About them, Lewis wrote "I have seen landscapes ... which, under a particular light, make me feel that at any moment a giant might raise his head over the next ridge."[92]

The Chronicles of Narnia, considered a classic of children's literature, is a series of seven fantasy novels. Written between 1949 and 1954 and illustrated by Pauline Baynes, the series is Lewis's most popular work, having sold over 100 million copies in 41 languages (Kelly 2006) (Guthmann 2005). It has been adapted several times, complete or in part, for radio, television, stage and cinema.[93]

The books contain Christian ideas intended to be easily accessible to young readers. In addition to Christian themes, Lewis also borrows characters from Greek and Roman mythology, as well as traditional British and Irish fairy tales.[94][95]

Lewis's last novel, Till We Have Faces, a retelling of the myth of Cupid and Psyche, was published in 1956.[96] Although Lewis called it "far and away my best book," it was not as well-reviewed as his previous work.[96]

Other works

Lewis wrote several works on Heaven and Hell. One of these, The Great Divorce, is a short novella in which a few residents of Hell take a bus ride to Heaven, where they are met by people who dwell there. The proposition is that they can stay if they choose, in which case they can call the place where they had come from "Purgatory", instead of "Hell", but many find it not to their taste. The title is a reference to William Blake's The Marriage of Heaven and Hell, a concept that Lewis found a "disastrous error". This work deliberately echoes two other more famous works with a similar theme: the Divine Comedy of Dante Alighieri, and Bunyan's The Pilgrim's Progress.

Another short work, The Screwtape Letters, which he dedicated to J. R. R. Tolkien, consists of letters of advice from senior demon Screwtape to his nephew Wormwood on the best ways to tempt a particular human and secure his damnation.[97] Lewis's last novel was Till We Have Faces, which he thought of as his most mature and masterly work of fiction but which was never a popular success. It is a retelling of the myth of Cupid and Psyche from the unusual perspective of Psyche's sister. It is deeply concerned with religious ideas, but the setting is entirely pagan, and the connections with specific Christian beliefs are left implicit.[98]

Before Lewis's conversion to Christianity, he published two books: Spirits in Bondage, a collection of poems, and Dymer, a single narrative poem. Both were published under the pen name Clive Hamilton. Other narrative poems have since been published posthumously, including Launcelot, The Nameless Isle, and The Queen of Drum.[99]

He also wrote The Four Loves, which rhetorically explains four categories of love: friendship, eros, affection, and charity.[100]

In 2009, a partial draft was discovered of Language and Human Nature, which Lewis had begun co-writing with J. R. R. Tolkien, but which was never completed.[101]

Christian apologist

Lewis is also regarded by many as one of the most influential Christian apologists of his time, in addition to his career as an English professor and an author of fiction. Mere Christianity was voted best book of the 20th century by Christianity Today in 2000.[102] He has been called "The Apostle to the Skeptics" due to his approach to religious belief as a sceptic, and his following conversion.[103]

Lewis was very interested in presenting an argument from reason against metaphysical naturalism and for the existence of God. Mere Christianity, The Problem of Pain, and Miracles were all concerned, to one degree or another, with refuting popular objections to Christianity, such as the question, "How could a good God allow pain to exist in the world?" He also became a popular lecturer and broadcaster, and some of his writing originated as scripts for radio talks or lectures (including much of Mere Christianity).[104][page needed]

According to George Sayer, losing a 1948 debate with Elizabeth Anscombe, also a Christian, led Lewis to re-evaluate his role as an apologist, and his future works concentrated on devotional literature and children's books.[105] Anscombe had a completely different recollection of the debate's outcome and its emotional effect on Lewis.[105] Victor Reppert also disputes Sayer, listing some of Lewis's post-1948 apologetic publications, including the second and revised edition of his Miracles in 1960, in which Lewis addressed Anscombe's criticism.[106] Noteworthy too is Roger Teichman's suggestion in The Philosophy of Elizabeth Anscombe that the intellectual impact of Anscombe's paper on Lewis's philosophical self-confidence should not be over-rated: "... it seems unlikely that he felt as irretrievably crushed as some of his acquaintances have made out; the episode is probably an inflated legend, in the same category as the affair of Wittgenstein's Poker. Certainly, Anscombe herself believed that Lewis's argument, though flawed, was getting at something very important; she thought that this came out more in the improved version of it that Lewis presented in a subsequent edition of Miracles – though that version also had 'much to criticize in it'."[107]

Lewis wrote an autobiography titled Surprised by Joy, which places special emphasis on his own conversion.[10] He also wrote many essays and public speeches on Christian belief, many of which were collected in God in the Dock and The Weight of Glory and Other Addresses.[108][109]

His most famous works, the Chronicles of Narnia, contain many strong Christian messages and are often considered allegory. Lewis, an expert on the subject of allegory, maintained that the books were not allegory, and preferred to call the Christian aspects of them "suppositional". As Lewis wrote in a letter to a Mrs. Hook in December 1958:

If Aslan represented the immaterial Deity in the same way in which Giant Despair [a character in The Pilgrim's Progress] represents despair, he would be an allegorical figure. In reality, he is an invention giving an imaginary answer to the question, "What might Christ become like, if there really were a world like Narnia and He chose to be incarnate and die and rise again in that world as He actually has done in ours?" This is not allegory at all.[110]

Prior to his conversion, Lewis used the word "Moslem" to refer to Muslims, adherents of Islam; following his conversion, however, he started using "Mohammedans" and described Islam as a Christian heresy rather than an independent religion.[111]

"Trilemma"

Main article: Lewis's trilemma

In a much-cited passage from Mere Christianity, Lewis challenged the view that Jesus was a great moral teacher but not God. He argued that Jesus made several implicit claims to divinity, which would logically exclude that claim:

I am trying here to prevent anyone saying the really foolish thing that people often say about Him: 'I'm ready to accept Jesus as a great moral teacher, but I don't accept his claim to be God.' That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic – on the level with the man who says he is a poached egg – or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God, but let us not come with any patronising nonsense about his being a great human teacher. He has not left that open to us. He did not intend to.[112]

Although this argument is sometimes called "Lewis's trilemma", Lewis did not invent it but rather developed and popularized it. It has also been used by Christian apologist Josh McDowell in his book More Than a Carpenter.[113] It has been widely repeated in Christian apologetic literature but largely ignored by professional theologians and biblical scholars.[114]

Lewis's Christian apologetics, and this argument in particular, have been criticized. Philosopher John Beversluis described Lewis's arguments as "textually careless and theologically unreliable",[115] and this particular argument as logically unsound and an example of a false dilemma.[116] The Pluralist theologian John Hick claimed that New Testament scholars do not now support the view that Jesus claimed to be God.[117] The Anglican New Testament scholar N. T. Wright criticizes Lewis for failing to recognize the significance of Jesus's Jewish identity and setting – an oversight which "at best, drastically short-circuits the argument" and which lays Lewis open to criticism that his argument "doesn't work as history, and it backfires dangerously when historical critics question his reading of the gospels", although he argues that this "doesn't undermine the eventual claim".[118]

Lewis used a similar argument in The Lion, the Witch and the Wardrobe, when the old Professor advises his young guests that their sister's claims of a magical world must logically be taken as either lies, madness, or truth.[106]

Universal morality

One of the main theses in Lewis's apologia is that there is a common morality known throughout humanity, which he calls "natural law". In the first five chapters of Mere Christianity, Lewis discusses the idea that people have a standard of behaviour to which they expect people to adhere. Lewis claims that people all over the earth know what this law is and when they break it. He goes on to claim that there must be someone or something behind such a universal set of principles.[119]

These then are the two points that I wanted to make. First, that human beings, all over the earth, have this curious idea that they ought to behave in a certain way, and cannot really get rid of it. Secondly, that they do not in fact behave in that way. They know the Law of Nature; they break it. These two facts are the foundation of all clear thinking about ourselves and the universe we live in.[120]

Lewis also portrays Universal Morality in his works of fiction. In The Chronicles of Narnia he describes Universal Morality as the "deep magic" which everyone knew.[121]

In the second chapter of Mere Christianity, Lewis recognizes that "many people find it difficult to understand what this Law of Human Nature ... is." And he responds first to the idea "that the Moral Law is simply our herd instinct" and second to the idea "that the Moral Law is simply a social convention". In responding to the second idea Lewis notes that people often complain that one set of moral ideas is better than another, but that this actually argues for there existing some "Real Morality" to which they are comparing other moralities. Finally, he notes that sometimes differences in moral codes are exaggerated by people who confuse differences in beliefs about morality with differences in beliefs about facts:

I have met people who exaggerate the differences, because they have not distinguished between differences of morality and differences of belief about facts. For example, one man said to me, "Three hundred years ago people in England were putting witches to death. Was that what you call the Rule of Human Nature or Right Conduct?" But surely the reason we do not execute witches is that we do not believe there are such things. If we did – if we really thought that there were people going about who had sold themselves to the devil and received supernatural powers from him in return and were using these powers to kill their neighbours or drive them mad or bring bad weather, surely we would all agree that if anyone deserved the death penalty, then these filthy quislings did. There is no difference of moral principle here: the difference is simply about matter of fact. It may be a great advance in knowledge not to believe in witches: there is no moral advance in not executing them when you do not think they are there. You would not call a man humane for ceasing to set mousetraps if he did so because he believed there were no mice in the house.[122]

Lewis also had fairly progressive views on the topic of "animal morality", in particular the suffering of animals, as is evidenced by several of his essays: most notably, On Vivisection[123] and "On the Pains of Animals".[124][125]

Legacy

 
Ross Wilson's statue of Professor Kirke (Digory) in front of the wardrobe from The Lion, the Witch and the Wardrobe in East Belfast

Lewis continues to attract a wide readership. In 2008, The Times ranked him eleventh on their list of "the 50 greatest British writers since 1945".[126] Readers of his fiction are often unaware of what Lewis considered the Christian themes of his works. His Christian apologetics are read and quoted by members of many Christian denominations.[127] In 2013, on the 50th anniversary of his death, Lewis joined some of Britain's greatest writers recognized at Poets' Corner, Westminster Abbey.[128] The dedication service, at noon on 22 November 2013, included a reading from The Last Battle by Douglas Gresham, younger stepson of Lewis. Flowers were laid by Walter Hooper, trustee and literary advisor to the Lewis Estate. An address was delivered by former Archbishop of Canterbury Rowan Williams.[129][page needed] The floor stone inscription is a quotation from an address by Lewis:

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.[129]

Lewis has been the subject of several biographies, a few of which were written by close friends, such as Roger Lancelyn Green and George Sayer.[130][131] In 1985, the screenplay Shadowlands by William Nicholson dramatized Lewis's life and relationship with Joy Davidman Gresham.[132] It was aired on British television starring Joss Ackland and Claire Bloom.[133] This was also staged as a theatre play starring Nigel Hawthorne in 1989[134] and made into the 1993 feature film Shadowlands starring Anthony Hopkins and Debra Winger.[135]

 
A mural depicting Lewis and characters from the Narnia series, Convention Court, Ballymacarrett Road, East Belfast

Many books have been inspired by Lewis, including A Severe Mercy by his correspondent and friend Sheldon Vanauken. The Chronicles of Narnia has been particularly influential. Modern children's literature has been more or less influenced by Lewis's series, such as Daniel Handler's A Series of Unfortunate Events, Eoin Colfer's Artemis Fowl, Philip Pullman's His Dark Materials, and J. K. Rowling's Harry Potter.(Hilliard 2005) Pullman is an atheist and is known to be sharply critical of C. S. Lewis's work,[136] accusing Lewis of featuring religious propaganda, misogyny, racism, and emotional sadism in his books.[137] However, he has also modestly praised The Chronicles of Narnia for being a "more serious" work of literature in comparison with Tolkien's "trivial" The Lord of the Rings.[138] Authors of adult fantasy literature such as Tim Powers have also testified to being influenced by Lewis's work.[139]

In A Sword Between the Sexes? C. S. Lewis and the Gender Debates, Mary Stewart Van Leeuwen finds in Lewis's work "a hierarchical and essentialist view of class and gender" corresponding to an upbringing during the Edwardian era.[140]

Most of Lewis's posthumous work has been edited by his literary executor Walter Hooper. Kathryn Lindskoog, an independent Lewis scholar, argued that Hooper's scholarship is not reliable and that he has made false statements and attributed forged works to Lewis.[141] Lewis's stepson, Douglas Gresham, denies the forgery claims, saying that "The whole controversy thing was engineered for very personal reasons ... Her fanciful theories have been pretty thoroughly discredited."[142]

A bronze statue of Lewis's character Digory from The Magician's Nephew stands in Belfast's Holywood Arches in front of the Holywood Road Library.[143]

Several C. S. Lewis Societies exist around the world, including one which was founded in Oxford in 1982. The C.S. Lewis Society at the University of Oxford meets at Pusey House during term time to discuss papers on the life and works of Lewis and the other Inklings, and generally appreciate all things Lewisian.[144]

Live-action film adaptations have been made of three of The Chronicles of Narnia: The Lion, the Witch, and the Wardrobe (2005), Prince Caspian (2008) and The Voyage of the Dawn Treader (2010).

Lewis is featured as a main character in The Chronicles of the Imaginarium Geographica series by James A. Owen.[145] He is one of two characters in Mark St. Germain's 2009 play Freud's Last Session, which imagines a meeting between Lewis, aged 40, and Sigmund Freud, aged 83, at Freud's house in Hampstead, London, in 1939, as the Second World War is about to break out.[146]

In 2021, The Most Reluctant Convert, a biographical drama about Lewis's life and conversion, was released.[147]

The CS Lewis Nature Reserve, on ground owned by Lewis, lies behind his house, The Kilns. There is public access.

Bibliography

Main article: C. S. Lewis bibliography

See also

Notes

  1. ^ Lewis, C.S. (1952). Mere Christianity. New York: Harper Collins. p. viii. ISBN 9780061947438.
  2. ^ Bennett, Jack Arthur Walter; Plaskitt, Emma Lisa (2008) [2004]. "Lewis, Clive Staples (1898–1963)". Oxford Dictionary of National Biography (online ed.). Oxford University Press. doi:10.1093/ref:odnb/34512. (Subscription or UK public library membership required.)
  3. ^ "The Life of C.S. Lewis Timeline". C.S. Lewis Foundation. from the original on 16 May 2018. Retrieved 11 March 2017.
  4. ^ "A personalised tour of the church and rectory that inspired CS Lewis and Aslan the Lion". from the original on 28 February 2020. Retrieved 28 February 2020.
  5. ^ Howat, Irene (2006). Ten Boys Who Used Their Talents. Great Britain: Christian Focus Publications Ltd. p. 22. ISBN 978-1-84550-146-4.
  6. ^ Smith, Sandy (18 February 2016). "Surprised by Belfast: Significant Sites in the Land and Life of C.S. Lewis, Part 1, Little Lea". C.S. Lewis Institute. from the original on 1 July 2017. Retrieved 7 March 2017.
  7. ^ Lewis 1966b, p. 10.
  8. ^ Lewis 1966b, p. 56.
  9. ^ Lewis 1966a, p. 107.
  10. ^ a b c Lewis, C.S. (1955). Surprised by Joy: The Shape of My Early Life. New York City: Harcourt Brace Jovanovich. pp. 128–186. ISBN 978-0-15-687011-5.
  11. ^ Bloom, Harold (2006). C. S. Lewis. New York: Chelsea House Publishers. p. 196. ISBN 978-0791093191.
  12. ^ . CSLewis.com. Archived from the original on 6 April 2016. Retrieved 4 February 2016.
  13. ^ Lewis 1966b, p. 24.
  14. ^ Martindale, Wayne (2005). Beyond the Shadowlands: C. S. Lewis on Heaven and Hell. Crossway. p. 52. ISBN 978-1581345131.
  15. ^ Lewis 1984, p. 118.
  16. ^ a b Lewis 2000, p. 59.
  17. ^ Lewis 2004, pp. 564–65.
  18. ^ Yeats's appeal wasn't exclusively Irish; he was also a major "magical opponent" of famed English occultist Aleister Crowley, as noted extensively throughout Lawrence Sutin's Do what thou wilt: a life of Aleister Crowley. New York: MacMillan (St. Martins). cf. pp. 56–78.
  19. ^ King, Francis (1978). The Magical World of Aleister Crowley. New York: Coward, McCann & Geoghegan. ISBN 978-0-698-10884-4.
  20. ^ a b Peters, Thomas C. (1997). Simply C. S. Lewis: A Beginner's Guide to the Life and Works of C. S. Lewis. Crossway Books. p. 70. ISBN 978-0891079484.
  21. ^ Lewis 2004, p. 310.
  22. ^ Clare 2010, pp. 21–22.
  23. ^ The Old Inn 2007.
  24. ^ Lewis 1993, p. 93.
  25. ^ Wilson 1991, p. xi.
  26. ^ Clare 2010, p. 24.
  27. ^ Paul Stevens, review of "Reforming Empire: Protestant Colonialism and Conscience in British Literature" by Christopher Hodgkins, Modern Philology, Vol. 103, Issue 1 (August 2005), pp. 137–38, citing Humphrey Carpenter, The Inklings (London: Allen & Unwin, 1978), pp. 50–52, 206–207.
  28. ^ a b c Lewis, C. S. (1955). Surprised by Joy: The Shape of My Early Life. Orlando, FL: Harvest Books. pp. 186–88. ISBN 978-0-15-687011-5.
  29. ^ a b Sayer, George (1994). Jack: A Life of C. S. Lewis (2nd ed.). Wheaton, IL: Crossway Books. pp. 122–130. ISBN 978-0-89107-761-9.
  30. ^ a b Arnott, Anne (1975). The Secret Country of C. S. Lewis. Wm. B. Eerdmans Publishing Co. p. 73. ISBN 978-0802834683.
  31. ^ Bruce L. Edwards (2007). C.S. Lewis: An examined life. Greenwood Publishing Group. pp. 134–135. ISBN 978-0-275-99117-3. from the original on 7 March 2017. Retrieved 9 December 2018.
  32. ^ Conn, Marie (2008). C.S. Lewis and Human Suffering: Light Among the Shadows. Mahwah, NJ: HiddenSpring. p. 21. ISBN 9781587680441.
  33. ^ Bruce L. Edwards (2007). C.S. Lewis: An examined life. Greenwood Publishing Group. pp. 150–151, 197–199. ISBN 978-0-275-99117-3. from the original on 7 March 2017. Retrieved 9 December 2018.
  34. ^ Edwards 2007, p. 133.
  35. ^ Sayer, George (1997). Jack: A Life of C. S. Lewis. London: Hodder & Stoughton. p. 154. ISBN 978-0340690680.
  36. ^ . impalapublications.com. Archived from the original on 22 June 2017. Retrieved 16 June 2019.
  37. ^ Zaleski, Philip and Carol (2015). The Fellowship. New York: Farrar, Straus, and Giroux. p. 79. ISBN 978-0374154097.
  38. ^ Lewis 1966b, p. 115.
  39. ^ The Critic, Volume 32, Thomas More Association, 1973. Original from the University of Michigan.
  40. ^ Lewis 1966b, p. 65.
  41. ^ Lucretius 1916.
  42. ^ Lewis 2002b, pp. 66–67.
  43. ^ Lewis 1966b, p. 229.
  44. ^ Alister McGrath sees the 1929 date as an error, and dates it to 1930. McGrath, Alister (2013). C. S. Lewis -- A Life: Eccentric Genius, Reluctant Prophet. Tyndale House. p. 146. ISBN 9781414382524. Retrieved 9 August 2023.
  45. ^ Lewis 1966b, pp. 228, 229.
  46. ^ Carpenter 2006.
  47. ^ Wilson 2002, p. 147.
  48. ^ Bingham, Derick (2004). C. S. Lewis: The Story Teller. Trailblazers. Christian Focus Publications. pp. 102-104. ISBN 978-1-85792-487-9.
  49. ^ a b Bingham, Derick (2004). C. S. Lewis: The Story Teller. Trailblazers. CF4Kids. p. 105. ISBN 978-1857924879.
  50. ^ Bingham, Derick (2004). C. S. Lewis: The Story Teller. Christian Focus. pp. 109-111. ISBN 978-1857924879.
  51. ^ Bingham, Derick (2004). C. S. Lewis: The Story Teller. Christian Focus. p. 111. ISBN 978-1857924879.
  52. ^ "Mr. Anthony at Oxford", New Republic, 110 (24 April 1944): 579.
  53. ^ Bingham, Derick (2004). C. S. Lewis: The Story Teller. Christian Focus. p. 112. ISBN 978-1857924879.
  54. ^ Bingham, Derick (2004). C. S. Lewis: The Story Teller. Christian Focus. p. 114. ISBN 978-1857924879.
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  56. ^ . Archived from the original on 6 February 2012.
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  58. ^ Person, James E. Jr. (16 August 2009). "BOOKS: 'Out of My Bone: The Letters of Joy Davidman'". The Washington Times. from the original on 11 January 2012. Retrieved 8 December 2011.
  59. ^ a b Haven 2006.
  60. ^ Hooper & Green 2002, p. 268.
  61. ^ Hooper, Walter (23 June 1998). C. S. Lewis: A Complete Guide to His Life and Works. Zondervan. p. 79. ISBN 9780060638801. from the original on 31 December 2013. Retrieved 3 December 2011.
  62. ^ "No. 42". St Giles', Oxford. 7 December 2011. from the original on 16 October 2013. Retrieved 9 October 2013.
  63. ^ Schultz and West (eds), The C. S. Lewis Reader's Encyclopedia (Zondervan, Grand Rapids, Michigan, 1988), p. 249.
  64. ^ Lewis 1961, jacket notes.
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  68. ^ "C.S. Lewis and His Stepsons". First Things. 3 September 2020.
  69. ^ McGrath, Alister (2013). C. S. Lewis – A Life: Eccentric Genius, Reluctant Prophet. Tyndale House Publishers, Inc. p. 358.
  70. ^ FoHTC.
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  73. ^ Kreeft 1982.
  74. ^ Grossman, Cathy Lynn (27 January 2006). "Parish to push sainthood for Thurgood Marshall". USA Today. from the original on 31 August 2010. Retrieved 28 April 2010.
  75. ^ Nicholi, Armand (2003). The Question of God: C. S. Lewis and Sigmund Freud Debate God, Love, Sex, and the Meaning of Life. Free Press. p. 4. ISBN 978-0743247856.
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References

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  • Carpenter, Humphrey (2006) [1978]. The Inklings of Oxford: C. S. Lewis, J. R. R. Tolkien, and Their Friends. HarperCollins. ISBN 978-0-00-774869-3.
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Further reading

  • Anon. (4 December 2005). "If you didn't find Narnia in your own wardrobe ..." The Guardian. No. 4–12. London. from the original on 6 May 2018. Retrieved 5 May 2018.
  • Barker, Dan (1992). Losing Faith in Faith: From Preacher to Atheist. Madison: Freedom from Religion Foundation. ISBN 978-1-877733-07-9.
  • Beversluis, John (1985), C. S. Lewis and the Search for Rational Religion. Grand Rapids: Eerdmans ISBN 0-8028-0046-7
  • Bresland, Ronald W. (1999), The Backward Glance: C. S. Lewis and Ireland. Belfast: Institute of Irish Studies at Queen's University of Belfast.
  • Brown, Devin (2013), A Life Observed: A Spiritual Biography of C. S. Lewis. Grand Rapids: Brazos Press ISBN 978-1587433351
  • Christopher, Joe R. & Joan K. Ostling (1972), C. S. Lewis: An Annotated Checklist of Writings About Him and His Works. Kent, Ohio: Kent State University Press, n.d. ISBN 0-87338-138-6
  • Como, James (1998), Branches to Heaven: The Geniuses of C. S. Lewis. Spence
  • Como, James (2006), Remembering C. S. Lewis (3rd edn. of C. S. Lewis at the Breakfast Table). Ignatius Press
  • Connolly, Sean (2007), Inklings of Heaven: C. S. Lewis and Eschatology. Gracewing. ISBN 978-0-85244-659-1
  • Coren, Michael (1994), The Man Who Created Narnia: The Story of C. S. Lewis. Grand Rapids: Eerdmans, reprint edition 1996 (First published 1994 in Canada by Lester Publishing Limited). ISBN 0-8028-3822-7
  • Derrick, Christopher (1981) C. S. Lewis and the Church of Rome: A Study in Proto-Ecumenism. Ignatius Press. ISBN 978-99917-1-850-7
  • Dodd, Celia (8 May 2004). "Human nature: Universally acknowledged". The Times. Vol. 2004, no. 5–08. London. from the original on 29 May 2021. Retrieved 28 April 2010.
  • Downing, David C. (1992), Planets in Peril: A Critical Study of C. S. Lewis's Ransom Trilogy. Amherst: University of Massachusetts Press. ISBN 0-87023-997-X
  • Downing, David C. (2002), The Most Reluctant Convert: C. S. Lewis's Journey to Faith. InterVarsity. ISBN 0-8308-3271-8
  • Downing, David C. (2005), Into the Region of Awe: Mysticism in C. S. Lewis. InterVarsity. ISBN 0-8308-3284-X
  • Downing, David C. (2005), Into the Wardrobe: C. S. Lewis and the Narnia Chronicles. San Francisco: Jossey-Bass. ISBN 0-7879-7890-6
  • Drennan, Miriam (March 1999). . BookPage. Archived from the original on 5 February 2009.
  • Duriez, Colin (2003), Tolkien and C. S. Lewis: The Gift of Friendship. Paulist Press ISBN 1-58768-026-2
  • Duriez, Colin (2015), Bedeviled: Lewis, Tolkien and the Shadow of Evil. InterVarsity Press ISBN 0-8308-3417-6
  • Duriez, Colin & David Porter (2001), The Inklings Handbook: The Lives, Thought and Writings of C. S. Lewis, J. R. R. Tolkien, Charles Williams, Owen Barfield, and Their Friends. London: Azure. ISBN 1-902694-13-9
  • Edwards, Bruce L. (1986). A Rhetoric of Reading: C. S. Lewis's Defense of Western Literacy. Center for the Study of Christian Values in Literature. ISBN 978-0-939555-01-7.
  • Edwards, Bruce L., ed. (1988). The Taste of the Pineapple: Essays on C. S. Lewis as Reader, Critic, and Imaginative Writer. The Popular Press. ISBN 978-0-87972-407-8.
  • Edwards, Bruce L. (2005), Further Up and Further In: Understanding C. S. Lewis's The Lion, the Witch, and the Wardrobe. Broadman and Holman. ISBN 0-8054-4070-4
  • Edwards, Bruce L. (2005), Not a Tame Lion: The Spiritual World of Narnia. Tyndale. ISBN 1-4143-0381-5
  • Edwards, Bruce L. (2007). Bruce L. Edwards (ed.). C. S. Lewis: Life, Works, and Legacy. Praeger Perspectives. ISBN 978-0-275-99116-6.
  • Fowler, Alastair, "C. S. Lewis: Supervisor", Yale Review; Vol. 91, No. 4 (October 2003).
  • Ezard, John (3 June 2002). "Narnia books attacked as racist and sexist". The Guardian. London. from the original on 29 May 2021. Retrieved 28 April 2010.
  • Gardner, Helen (1966) . Biographical memoir, in Proceedings of the British Academy 51 (1966), 417–28.
  • Gibb, Jocelyn (ed.) (1965), Light on C. S. Lewis. Geoffrey Bles, 1965, & Harcourt Brace Jovanovich, 1976. ISBN 0-15-652000-1
  • Gilbert, Douglas & Clyde Kilby (1973) C. S. Lewis: Images of His World. Eerdmans, 1973 & 2005. ISBN 0-8028-2800-0
  • Glyer, Diana (2007). The Company They Keep: C. S. Lewis and J. R. R. Tolkien as Writers in Community. Kent, Ohio: Kent State University Press. ISBN 978-0-87338-890-0.
  • Gopnik, Adam (21 November 2005). "Prisoner of Narnia: How C. S. Lewis escaped". The New Yorker. from the original on 2 May 2014.
  • Graham, David, ed. (2001). We Remember C. S. Lewis. Broadman & Holman. ISBN 978-0-8054-2299-3.
  • Gresham, Douglas (1994), Lenten Lands: My Childhood with Joy Davidman and C. S. Lewis. HarperSanFrancisco. ISBN 0-06-063447-2
  • Gresham, Douglas (2005), Jack's Life: A Memory of C. S. Lewis. Broadman & Holman Publishers. ISBN 0-8054-3246-9
  • Griffin, William (2005), C. S. Lewis: The Authentic Voice (formerly C. S. Lewis: A Dramatic Life). Lion. ISBN 0-7459-5208-9
  • Hart, Dabney Adams (1984), Through the Open Door: A New Look at C. S. Lewis. University of Alabama Press. ISBN 0-8173-0187-9
  • Heck, Joel D. (2006), Irrigating Deserts: C. S. Lewis on Education. Concordia Publishing House. ISBN 0-7586-0044-5
  • Hooper, Walter (1979). They stand together: The letters of C.S. Lewis to Arthur Greeves (1914–1963). London: Collins. ISBN 978-0-00-215828-2.
  • Hooper, Walter (1982). Through Joy and Beyond: A Pictorial Biography of C. S. Lewis. London: Macmillan. ISBN 978-0-02-553670-8.
  • Hooper, Walter, ed. (1988). Letters of C. S. Lewis (paperback) (expanded ed.). Fount. ISBN 978-0-00-627329-5.
  • Hooper, Walter (1996). C. S. Lewis: A Companion and Guide. London: HarperCollins. ISBN 978-0-00-627800-9.
  • Hooper, Walter; Green, Roger Lancelyn (2002) [1974]. C. S. Lewis: A Biography. HarperCollins. ISBN 978-0-00-628164-1.
  • Jacobs, Alan (2005). The Narnian: The Life and Imagination of C. S. Lewis. San Francisco: Harper. ISBN 978-0-06-076690-0.
  • Keefe, Carolyn (1979), C. S. Lewis: Speaker & Teacher. Zondervan. ISBN 0-310-26781-1
  • Kennedy, Jon (2008), The Everything Guide to C. S. Lewis and Narnia. Adams Media. ISBN 1-59869-427-8
  • Kennedy, Jon (2012), C. S. Lewis Themes and Threads. Amazon Kindle ASIN B00ATSY3AQ
  • Kilby, Clyde S. (1964), The Christian World of C. S. Lewis. Grand Rapids: Eerdmans, 1964, 1995. ISBN 0-8028-0871-9
  • King, Don W. (2001), C. S. Lewis, Poet: The Legacy of His Poetic Impulse. Kent, Ohio: Kent State University Press. ISBN 0-87338-681-7
  • Lewis, C. S. (2002a) [1942]. The Screwtape Letters. London: Collins. ISBN 978-0-00-767240-0.
  • Lewis, W. H., ed. (1966). Letters of C. S. Lewis. London: Geoffrey Bles. ISBN 978-0-00-242457-8.
  • Lindskoog, Kathryn (1994), Light in the Shadowlands: Protecting the Real C. S. Lewis. Multnomah Pub. ISBN 0-88070-695-3
  • Lowenberg, Susan (1993), C. S. Lewis: A Reference Guide, 1972–1988. Hall & Co. ISBN 0-8161-1846-9
  • Mardindale, Wayne & Jerry Root (1990), The Quotable Lewis. Tyndale House Publishers. ISBN 0-8423-5115-9
  • Martin, Thomas L. (ed.) (2000), Reading the Classics with C. S. Lewis. Baker Academic. ISBN 1-84227-073-7
  • Miller, Laura (2008) "The Magician's Book", Little, Brown & Co. ISBN 978-0-316-01763-3
  • Mills, David (ed) (1998) The Pilgrim's Guide: C. S. Lewis and the Art of Witness. Grand Rapids: Eerdmans. ISBN 0-8028-4689-0
  • Moynihan, Martin, ed. (1998). The Latin Letters of C. S. Lewis: C. S. Lewis & Don Giovanni Calabria. Indiana: St. Augustine's Press. ISBN 978-1-890-31834-5.
  • Mühling, Markus (2005). A Theological Journey into Narnia: An Analysis of the Message Beneath the Text. Göttingen: Vandenhoeck & Ruprecht. ISBN 978-3-525-60423-6.
  • Neven, Tom (17 December 2001). . Le Penseur Réfléchit. Archived from the original on 21 July 2012.
  • Pearce, Joseph (1999), C. S. Lewis and the Catholic Church. HarperCollins, 1999; then Ignatius Press, 2003. ISBN 0-89870-979-2
  • Peters, Thomas C. (1998), Simply C. S. Lewis: A Beginner's Guide to His Life and Works. Kingsway Publications. ISBN 0-85476-762-2
  • Phillips, Justin (2003), C. S. Lewis at the BBC: Messages of Hope in the Darkness of War. Marshall Pickering. ISBN 0-00-710437-5
  • Poe, Harry Lee & Rebecca Whitten Poe (eds) (2006), C. S. Lewis Remembered: Collected Reflections of Students, Friends & Colleagues. Zondervan. ISBN 978-0-310-26509-2
  • Reppert, Victor (2003), C. S. Lewis's Dangerous Idea: In Defense of the Argument from Reason. InterVarsity Press. ISBN 0-8308-2732-3
  • Sayer, George (1988), Jack: C. S. Lewis and His Times. London: Macmillan. ISBN 0-333-43362-9
  • Schakel, Peter J. (1984), Reason and Imagination in C. S. Lewis: A Study of "Till We Have Faces" Archived 8 January 2007 at archive.today. Grand Rapids: Eerdmans. ISBN 0-8028-1998-2
  • Schakel, Peter J. (2002), Imagination and the Arts in C. S. Lewis: Journeying to Narnia and Other Worlds. University of Missouri Press. ISBN 0-8262-1407-X
  • Schakel, Peter J. (ed.) (1977), The Longing for a Form: Essays on the Fiction of C. S. Lewis. Kent, Ohio: Kent State University Press. ISBN 0-87338-204-8
  • Schakel, Peter J. & Charles A. Huttar (eds.) (1991), Word and Story in C. S. Lewis. University of Missouri Press. ISBN 0-8262-0760-X
  • Schofield, Stephen (1983), In Search of C. S. Lewis. Bridge Logos Pub. ISBN 0-88270-544-X
  • Schultz, Jeffrey D. & John G. West Jr. (eds) (1998), The C. S. Lewis Readers' Encyclopedia. Zondervan Publishing House. ISBN 0-310-21538-2
  • Schwartz, Sanford (2009), C. S. Lewis on the Final Frontier: Science and the Supernatural in the Space Trilogy. Oxford University Press. ISBN 978-0-19-537472-8.
  • Tennyson, G. B. (ed.) (1989), Owen Barfield on C. S. Lewis. Wesleyan University Press ISBN 0-8195-5233-X
  • Toynbee, Polly (5 December 2005). "Narnia represents everything that is most hateful about religion". The Guardian. London. from the original on 29 May 2021. Retrieved 28 April 2010.
  • Wagner, Richard J. (2005) C. S. Lewis and Narnia for Dummies. For Dummies. ISBN 0-7645-8381-6
  • Walker, Andrew & Patrick James (eds.) (1998), Rumours of Heaven: Essays in Celebration of C. S. Lewis, Guildford: Eagle. ISBN 0-86347-250-8
  • Walsh, Chad (1949), C. S. Lewis: Apostle to the Skeptics. London: Macmillan
  • Walsh, Chad (1979), The Literary Legacy of C. S. Lewis. New York: Harcourt Brace Jovanovich. ISBN 0-15-652785-5
  • Ward, Michael (2008), Planet Narnia. Oxford University Press. ISBN 978-0-19-531387-1
  • Watson, George (ed.) (1992), Critical Essays on C. S. Lewis. Menston: Scolar Press. ISBN 0-85967-853-9
  • White, Michael (2005), C. S. Lewis: The Boy Who Chronicled Narnia. Abacus. ISBN 0-349-11625-3
  • Wielenberg, Erik J. (2007), God and the Reach of Reason. Cambridge University Press. ISBN 978-0-521-70710-7
  • Wilson, A. N. (2002) [1990]. C. S. Lewis: A Biography. W. W. Norton. ISBN 978-0-393-32340-5.
  • Wilson, A. N. (1991) [1990]. C. S. Lewis: A Biography. London: Harper Perennial.

External links

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  • Works by C. S. Lewis in eBook form at Standard Ebooks
  • Works by Clive Staples Lewis at Project Gutenberg
  • Works by C. S. (Clive Staples) Lewis at Faded Page (Canada)
  • Works by or about C. S. Lewis at Internet Archive
  • Works by C. S. Lewis at LibriVox (public domain audiobooks)  
  • peer-reviewed journal on Lewis and his literary circle, based at Oxford
  • C. S. Lewis Reading Room, with extensive links to online primary and secondary literature (Tyndale Seminary)
  • C. S. Lewis research collection at The Marion E. Wade Center at Wheaton College
  • C. S. Lewis at the Encyclopedia of Science Fiction
  • C. S. Lewis at the Encyclopedia of Fantasy
  • BBC Radio 4 – Great Lives – Suzannah Lipscomb on CS Lewis – 3 January 2017 Step though the wardrobe on Great Lives as CS Lewis – creator of the Narnia Chronicles – is this week's choice
  • C. S. Lewis at the Internet Speculative Fiction Database

January 19, 2024
lewis, clive, staples, lewis, november, 1898, november, 1963, british, writer, literary, scholar, anglican, theologian, held, academic, positions, english, literature, both, magdalen, college, oxford, 1925, 1954, magdalene, college, cambridge, 1954, 1963, best. Clive Staples Lewis FBA 29 November 1898 22 November 1963 was a British writer literary scholar and Anglican lay theologian He held academic positions in English literature at both Magdalen College Oxford 1925 1954 and Magdalene College Cambridge 1954 1963 He is best known as the author of The Chronicles of Narnia but he is also noted for his other works of fiction such as The Screwtape Letters and The Space Trilogy and for his non fiction Christian apologetics including Mere Christianity Miracles and The Problem of Pain C S LewisFBALewis in 1947BornClive Staples Lewis 1898 11 29 29 November 1898Belfast IrelandDied22 November 1963 1963 11 22 aged 64 Oxford EnglandResting placeHoly Trinity Church Headington QuarryPen nameClive Hamilton N W ClerkOccupationNovelist scholar broadcasterEducationUniversity College OxfordGenreChristian apologetics fantasy science fiction children s literatureNotable worksThe Chronicles of NarniaMere ChristianityThe Allegory of LoveThe Screwtape LettersThe Abolition of ManThe Space TrilogyTill We Have FacesSurprised by JoySpouseJoy Davidman m 1956 died 1960 wbr Children2 step sons including Douglas GreshamRelativesWarren Lewis brother Military ServiceAllegianceUnited KingdomService wbr branchBritish ArmyYears of service1917 181940 44RankSecond LieutenantUnitOxford University Training CorpsSomerset Light InfantryOxford Home GuardBattles warsFirst World War First Battle of Cambrai Operation Michael Battle of Lys WIA Second World WarLewis was a close friend of J R R Tolkien author of The Lord of the Rings Both men served on the English faculty at Oxford University and were active in the informal Oxford literary group known as the Inklings According to Lewis s 1955 memoir Surprised by Joy he was baptized in the Church of Ireland but fell away from his faith during adolescence Lewis returned to Anglicanism at the age of 32 owing to the influence of Tolkien and other friends and he became an ordinary layman of the Church of England 1 Lewis s faith profoundly affected his work and his wartime radio broadcasts on the subject of Christianity brought him wide acclaim Lewis wrote more than 30 books which have been translated into more than 30 languages and have sold millions of copies The books that make up The Chronicles of Narnia have sold the most and have been popularized on stage TV radio and cinema His philosophical writings are widely cited by Christian scholars from many denominations In 1956 Lewis married American writer Joy Davidman she died of cancer four years later at the age of 45 Lewis died on 22 November 1963 from kidney failure one week before his 65th birthday In 2013 on the 50th anniversary of his death Lewis was honoured with a memorial in Poets Corner in Westminster Abbey Contents 1 Life 1 1 Childhood 1 2 My Irish life 1 3 First World War and Oxford University 1 4 Janie Moore 1 5 Return to Christianity 1 6 Second World War 1 7 Honour declined 1 8 Chair at Cambridge University 1 9 Joy Davidman 1 10 Illness and death 2 Career 2 1 Scholar 2 2 Novelist 2 2 1 Other works 2 3 Christian apologist 2 3 1 Trilemma 2 3 2 Universal morality 3 Legacy 4 Bibliography 5 See also 6 Notes 7 References 8 Further reading 9 External linksLifeChildhood nbsp Little Lea home of the Lewis family from 1905 to 1930Clive Staples Lewis was born in Belfast in Ulster Ireland before partition on 29 November 1898 2 His father was Albert James Lewis 1863 1929 a solicitor whose father Richard Lewis had come to Ireland from Wales during the mid 19th century Lewis s mother was Florence Augusta Lewis nee Hamilton 1862 1908 known as Flora the daughter of Thomas Hamilton a Church of Ireland priest and the great granddaughter of both Bishop Hugh Hamilton and John Staples Lewis had an elder brother Warren Hamilton Lewis known as Warnie 3 He was baptized on 29 January 1899 by his maternal grandfather in St Mark s Church Dundela 4 When his dog Jacksie was killed by a car the four year old Lewis adopted the name Jacksie At first he would answer to no other name but later accepted Jack the name by which he was known to friends and family for the rest of his life 5 When he was seven his family moved into Little Lea the family home of his childhood in the Strandtown area of East Belfast 6 As a boy Lewis was fascinated with anthropomorphic animals he fell in love with Beatrix Potter s stories and often wrote and illustrated his own animal tales Along with his brother Warnie he created the world of Boxen a fantasy land inhabited and run by animals Lewis loved to read from an early age His father s house was filled with books he later wrote that finding something to read was as easy as walking into a field and finding a new blade of grass 7 The New House is almost a major character in my story I am the product of long corridors empty sunlit rooms upstair indoor silences attics explored in solitude distant noises of gurgling cisterns and pipes and the noise of wind under the tiles Also of endless books Surprised by Joy Lewis was schooled by private tutors until age nine when his mother died in 1908 from cancer His father then sent him to England to live and study at Wynyard School in Watford Hertfordshire Lewis s brother had enrolled there three years previously Not long after the school was closed due to a lack of pupils Lewis then attended Campbell College in the east of Belfast about a mile from his home but left after a few months due to respiratory problems He was then sent back to England to the health resort town of Malvern Worcestershire where he attended the preparatory school Cherbourg House which Lewis referred to as Chartres in his autobiography It was during this time that he abandoned the Christianity he was taught as a child and became an atheist During this time he also developed a fascination with European mythology and the occult 8 In September 1913 Lewis enrolled at Malvern College where he remained until the following June He found the school socially competitive 9 After leaving Malvern he studied privately with William T Kirkpatrick his father s old tutor and former headmaster of Lurgan College 10 As a teenager Lewis was wonderstruck by the songs and legends of what he called Northernness the ancient literature of Scandinavia preserved in the Icelandic sagas 11 These legends intensified an inner longing that he would later call joy He also grew to love nature its beauty reminded him of the stories of the North and the stories of the North reminded him of the beauties of nature His teenage writings moved away from the tales of Boxen and he began experimenting with different art forms such as epic poetry and opera to try to capture his new found interest in Norse mythology and the natural world Studying with Kirkpatrick The Great Knock as Lewis afterward called him instilled in him a love of Greek literature and mythology and sharpened his debate and reasoning skills In 1916 Lewis was awarded a scholarship at University College Oxford 12 My Irish life nbsp Plaque on a park bench in Bangor County DownLewis experienced a certain cultural shock on first arriving in England No Englishman will be able to understand my first impressions of England Lewis wrote in Surprised by Joy The strange English accents with which I was surrounded seemed like the voices of demons But what was worst was the English landscape I have made up the quarrel since but at that moment I conceived a hatred for England which took many years to heal 13 From boyhood Lewis had immersed himself in Norse and Greek mythology and later in Irish mythology and literature He also expressed an interest in the Irish language 14 15 though there is not much evidence that he laboured to learn it He developed a particular fondness for W B Yeats in part because of Yeats s use of Ireland s Celtic heritage in poetry In a letter to a friend Lewis wrote I have here discovered an author exactly after my own heart whom I am sure you would delight in W B Yeats He writes plays and poems of rare spirit and beauty about our old Irish mythology 16 In 1921 Lewis met Yeats twice since Yeats had moved to Oxford 17 Lewis was surprised to find his English peers indifferent to Yeats and the Celtic Revival movement and wrote I am often surprised to find how utterly ignored Yeats is among the men I have met perhaps his appeal is purely Irish if so then thank the gods that I am Irish 18 19 Early in his career Lewis considered sending his work to the major Dublin publishers writing If I do ever send my stuff to a publisher I think I shall try Maunsel those Dublin people and so tack myself definitely onto the Irish school 16 After his conversion to Christianity his interests gravitated towards Christian theology and away from pagan Celtic mysticism as opposed to Celtic Christian mysticism 20 Lewis occasionally expressed a somewhat tongue in cheek chauvinism towards the English Describing an encounter with a fellow Irishman he wrote Like all Irish people who meet in England we ended by criticisms on the invincible flippancy and dullness of the Anglo Saxon race After all there is no doubt ami that the Irish are the only people with all their faults I would not gladly live or die among another folk 21 Throughout his life he sought out the company of other Irish people living in England 22 and visited Northern Ireland regularly In 1958 he spent his honeymoon there at the Old Inn Crawfordsburn 23 which he called my Irish life 24 Various critics have suggested that it was Lewis s dismay over the sectarian conflict in his native Belfast which led him to eventually adopt such an ecumenical brand of Christianity 25 As one critic has said Lewis repeatedly extolled the virtues of all branches of the Christian faith emphasising a need for unity among Christians around what the Catholic writer G K Chesterton called Mere Christianity the core doctrinal beliefs that all denominations share 26 On the other hand Paul Stevens of the University of Toronto has written that Lewis mere Christianity masked many of the political prejudices of an old fashioned Ulster Protestant a native of middle class Belfast for whom British withdrawal from Northern Ireland even in the 1950s and 1960s was unthinkable 27 First World War and Oxford University nbsp The undergraduates of University College Trinity term 1917 C S Lewis standing on the right hand side of the back row Lewis entered Oxford in the 1917 summer term studying at University College and shortly after he joined the Officers Training Corps at the university as his most promising route into the army 28 From there he was drafted into a Cadet Battalion for training 28 29 After his training he was commissioned into the 3rd Battalion of the Somerset Light Infantry of the British Army as a Second Lieutenant and was later transferred to the 1st Battalion of the regiment then serving in France he would not remain with the 3rd Battalion as it moved to Northern Ireland Within months of entering Oxford he was shipped by the British Army to France to fight in the First World War 10 On his 19th birthday 29 November 1917 Lewis arrived at the front line in the Somme Valley in France where he experienced trench warfare for the first time 28 29 30 On 15 April 1918 as 1st Battalion Somerset Light Infantry assaulted the village of Riez du Vinage in the midst of the German spring offensive Lewis was wounded and two of his colleagues were killed by a British shell falling short of its target 30 He was depressed and homesick during his convalescence and upon his recovery in October he was assigned to duty in Andover England He was demobilized in December 1918 and soon restarted his studies 31 In a later letter Lewis stated that his experience of the horrors of war along with the loss of his mother and unhappiness in school were the basis of his pessimism and atheism 32 After Lewis returned to Oxford University he received a First in Honour Moderations Greek and Latin literature in 1920 a First in Greats Philosophy and Ancient History in 1922 and a First in English in 1923 In 1924 he became a Philosophy tutor at University College and in 1925 was elected a Fellow and Tutor in English Literature at Magdalen College where he served for 29 years until 1954 33 Janie Moore During his army training Lewis shared a room with another cadet Edward Courtnay Francis Paddy Moore 1898 1918 Maureen Moore Paddy s sister said that the two made a mutual pact 34 that if either died during the war the survivor would take care of both of their families Paddy was killed in action in 1918 and Lewis kept his promise Paddy had earlier introduced Lewis to his mother Janie King Moore and a friendship quickly sprang up between Lewis who was 18 when they met and Janie who was 45 The friendship with Moore was particularly important to Lewis while he was recovering from his wounds in hospital as his father did not visit him Lewis lived with and cared for Moore until she was hospitalized in the late 1940s He routinely introduced her as his mother referred to her as such in letters and developed a deeply affectionate friendship with her Lewis s own mother had died when he was a child while his father was distant demanding and eccentric Speculation regarding their relationship resurfaced with the 1990 publication of A N Wilson s biography of Lewis Wilson who never met Lewis attempted to make a case for their having been lovers for a time Wilson s biography was not the first to address the question of Lewis s relationship with Moore George Sayer knew Lewis for 29 years and he had sought to shed light on the relationship during the period of 14 years before Lewis s conversion to Christianity In his biography Jack A Life of C S Lewis he wrote Were they lovers Owen Barfield who knew Jack well in the 1920s once said that he thought the likelihood was fifty fifty Although she was twenty six years older than Jack she was still a handsome woman and he was certainly infatuated with her But it seems very odd if they were lovers that he would call her mother We know too that they did not share the same bedroom It seems most likely that he was bound to her by the promise he had given to Paddy and that his promise was reinforced by his love for her as his second mother 35 Later Sayer changed his mind In the introduction to the 1997 edition of his biography of Lewis he wrote I have had to alter my opinion of Lewis s relationship with Mrs Moore In chapter eight of this book I wrote that I was uncertain about whether they were lovers Now after conversations with Mrs Moore s daughter Maureen and a consideration of the way in which their bedrooms were arranged at The Kilns I am quite certain that they were 36 However the romantic nature of the relationship is doubted by other writers for example Philip Zaleski and Carol Zaleski write in The Fellowship that When or whether Lewis commenced an affair with Mrs Moore remains unclear 37 Lewis spoke well of Mrs Moore throughout his life saying to his friend George Sayer She was generous and taught me to be generous too In December 1917 Lewis wrote in a letter to his childhood friend Arthur Greeves that Janie and Greeves were the two people who matter most to me in the world In 1930 Lewis moved into The Kilns with his brother Warnie Mrs Moore and her daughter Maureen The Kilns was a house in the district of Headington Quarry on the outskirts of Oxford now part of the suburb of Risinghurst They all contributed financially to the purchase of the house which eventually passed to Maureen who by then was Dame Maureen Dunbar when Warren died in 1973 Moore had dementia in her later years and was eventually moved into a nursing home where she died in 1951 Lewis visited her every day in this home until her death Return to Christianity Lewis was raised in a religious family that attended the Church of Ireland He became an atheist at age 15 though he later described his young self as being paradoxically very angry with God for not existing and equally angry with him for creating a world 38 His early separation from Christianity began when he started to view his religion as a chore and a duty around this time he also gained an interest in the occult as his studies expanded to include such topics 39 Lewis quoted Lucretius De rerum natura 5 198 9 as having one of the strongest arguments for atheism 40 Nequaquam nobis divinitus esse paratam Naturam rerum tanta stat praedita culpa which he translated poetically as follows Had God designed the world it would not be A world so frail and faulty as we see This is a highly poetic rather than a literal translation A more literal translation by William Ellery Leonard 41 reads That in no wise the nature of all things For us was fashioned by a power divine So great the faults it stands encumbered with Lewis s interest in the works of the Scottish writer George MacDonald was part of what turned him from atheism This can be seen particularly well through this passage in Lewis s The Great Divorce chapter nine when the semi autobiographical main character meets MacDonald in Heaven I tried trembling to tell this man all that his writings had done for me I tried to tell how a certain frosty afternoon at Leatherhead Station when I had first bought a copy of Phantastes being then about sixteen years old had been to me what the first sight of Beatrice had been to Dante Here begins the new life I started to confess how long that Life had delayed in the region of imagination merely how slowly and reluctantly I had come to admit that his Christendom had more than an accidental connexion with it how hard I had tried not to see the true name of the quality which first met me in his books is Holiness 42 He eventually returned to Christianity having been influenced by arguments with his Oxford colleague and friend J R R Tolkien whom he seems to have met for the first time on 11 May 1926 as well as the book The Everlasting Man by G K Chesterton Lewis vigorously resisted conversion noting that he was brought into Christianity like a prodigal kicking struggling resentful and darting his eyes in every direction for a chance to escape 43 He described his last struggle in Surprised by Joy You must picture me alone in that room in Magdalen College Oxford night after night feeling whenever my mind lifted even for a second from my work the steady unrelenting approach of Him whom I so earnestly desired not to meet That which I greatly feared had at last come upon me In the Trinity Term of 1929 44 I gave in and admitted that God was God and knelt and prayed perhaps that night the most dejected and reluctant convert in all England 45 After his conversion to theism in 1929 Lewis converted to Christianity in 1931 following a long discussion during a late night walk along Addison s Walk with close friends Tolkien and Hugo Dyson He records making a specific commitment to Christian belief while on his way to the zoo with his brother He became a member of the Church of England somewhat to the disappointment of Tolkien who had hoped that he would join the Catholic Church 46 page needed Lewis was a committed Anglican who upheld a largely orthodox Anglican theology though in his apologetic writings he made an effort to avoid espousing any one denomination In his later writings some believe that he proposed ideas such as purification of venial sins after death in purgatory The Great Divorce and Letters to Malcolm and mortal sin The Screwtape Letters which are generally considered to be Roman Catholic teachings although they are also widely held in Anglicanism particularly in high church Anglo Catholic circles Regardless Lewis considered himself an entirely orthodox Anglican to the end of his life reflecting that he had initially attended church only to receive communion and had been repelled by the hymns and the poor quality of the sermons He later came to consider himself honoured by worshipping with men of faith who came in shabby clothes and work boots and who sang all the verses to all the hymns 47 Second World War After the outbreak of the Second World War in 1939 the Lewises took child evacuees from London and other cities into The Kilns 48 Lewis was only 40 when the war began and he tried to re enter military service offering to instruct cadets however his offer was not accepted He rejected the recruiting office s suggestion of writing columns for the Ministry of Information in the press as he did not want to write lies 49 to deceive the enemy He later served in the local Home Guard in Oxford 49 From 1941 to 1943 Lewis spoke on religious programmes broadcast by the BBC from London while the city was under periodic air raids 50 These broadcasts were appreciated by civilians and servicemen at that stage For example Air Chief Marshal Sir Donald Hardman wrote The war the whole of life everything tended to seem pointless We needed many of us a key to the meaning of the universe Lewis provided just that 51 The youthful Alistair Cooke was less impressed and in 1944 described the alarming vogue of Mr C S Lewis as an example of how wartime tends to spawn so many quack religions and Messiahs 52 The broadcasts were anthologized in Mere Christianity From 1941 Lewis was occupied at his summer holiday weekends visiting R A F stations to speak on his faith invited by Chaplain in Chief Maurice Edwards 53 It was also during the same wartime period that Lewis was invited to become first President of the Oxford Socratic Club in January 1942 54 a position that he enthusiastically held until he resigned on appointment to Cambridge University in 1954 55 Honour declined Lewis was named on the last list of honours by George VI in December 1951 as a Commander of the Order of the British Empire CBE but declined so as to avoid association with any political issues 56 57 Chair at Cambridge University In 1954 Lewis accepted the newly founded chair in Mediaeval and Renaissance Literature at Magdalene College Cambridge where he finished his career He maintained a strong attachment to the city of Oxford keeping a home there and returning on weekends until his death in 1963 Joy Davidman She was my daughter and my mother my pupil and my teacher my subject and my sovereign and always holding all these in solution my trusty comrade friend shipmate fellow soldier My mistress but at the same time all that any man friend and I have good ones has ever been to me Perhaps more C S Lewis 58 In later life Lewis corresponded with Joy Davidman Gresham an American writer of Jewish background a former Communist and a convert from atheism to Christianity She was separated from her alcoholic and abusive husband novelist William L Gresham and came to England with her two sons David and Douglas 59 Lewis at first regarded her as an agreeable intellectual companion and personal friend and it was on this level that he agreed to enter into a civil marriage contract with her so that she could continue to live in the UK 60 They were married at the register office 42 St Giles Oxford on 23 April 1956 61 62 Lewis s brother Warren wrote For Jack the attraction was at first undoubtedly intellectual Joy was the only woman whom he had met who had a brain which matched his own in suppleness in width of interest and in analytical grasp and above all in humour and a sense of fun 59 After complaining of a painful hip she was diagnosed with terminal bone cancer and the relationship developed to the point that they sought a Christian marriage Since she was divorced this was not straightforward in the Church of England at the time but a friend the Rev Peter Bide performed the ceremony at her bed in the Churchill Hospital on 21 March 1957 63 Gresham s cancer soon went into remission and the couple lived together as a family with Warren Lewis until 1960 when her cancer recurred She died on 13 July 1960 Earlier that year the couple took a brief holiday in Greece and the Aegean Lewis was fond of walking but not of travel and this marked his only crossing of the English Channel after 1918 Lewis s book A Grief Observed describes his experience of bereavement in such a raw and personal fashion that he originally released it under the pseudonym N W Clerk to keep readers from associating the book with him Ironically many friends recommended the book to Lewis as a method for dealing with his own grief After Lewis s death his authorship was made public by Faber s with the permission of the executors 64 Lewis continued to raise Gresham s two sons after her death Douglas Gresham is a Christian like Lewis and his mother 65 while David Gresham turned to his mother s ancestral faith becoming Orthodox Jewish in his beliefs His mother s writings had featured the Jews in an unsympathetic manner particularly on shohet ritual slaughterer David informed Lewis that he was going to become a ritual slaughterer to present this type of Jewish religious functionary to the world in a more favourable light In a 2005 interview Douglas Gresham acknowledged that he and his brother were not close although they had corresponded via email 66 David died on 25 December 2014 67 In 2020 Douglas revealed that his brother had died at a Swiss mental hospital and that when David was a young man he had been diagnosed with paranoid schizophrenia 68 Illness and death nbsp Lewis s grave at Holy Trinity Church Headington QuarryIn early June 1961 Lewis began experiencing nephritis which resulted in blood poisoning His illness caused him to miss the autumn term at Cambridge though his health gradually began improving in 1962 and he returned that April His health continued to improve and according to his friend George Sayer Lewis was fully himself by early 1963 On 15 July that year Lewis fell ill and was admitted to the hospital he had a heart attack at 5 00 pm the next day and lapsed into a coma but unexpectedly woke the following day at 2 00 pm After he was discharged from the hospital Lewis returned to the Kilns though he was too ill to return to work As a result he resigned from his post at Cambridge in August 1963 Lewis s condition continued to decline and he was diagnosed with end stage kidney failure in mid November He collapsed in his bedroom at 5 30 pm on 22 November exactly one week before his 65th birthday and died a few minutes later 69 He is buried in the churchyard of Holy Trinity Church Headington Oxford 70 His brother Warren died on 9 April 1973 and was buried in the same grave 71 Media coverage of Lewis s death was almost completely overshadowed by news of the assassination of John F Kennedy which occurred on the same day approximately 55 minutes following Lewis s collapse as did the death of English writer Aldous Huxley author of Brave New World 72 This coincidence was the inspiration for Peter Kreeft s book Between Heaven and Hell A Dialog Somewhere Beyond Death with John F Kennedy C S Lewis amp Aldous Huxley 73 Lewis is commemorated on 22 November in the church calendar of the Episcopal Church 74 CareerScholar nbsp Magdalen College Oxford nbsp Magdalene College CambridgeLewis began his academic career as an undergraduate student at Oxford University where he won a triple first the highest honours in three areas of study 75 He was then elected a Fellow of Magdalen College Oxford where he worked for nearly thirty years from 1925 to 1954 76 In 1954 he was awarded the newly founded chair of Mediaeval and Renaissance Literature at Cambridge University and was elected a fellow of Magdalene College 76 Concerning his appointed academic field he argued that there was no such thing as an English Renaissance 77 78 Much of his scholarly work concentrated on the later Middle Ages especially its use of allegory His The Allegory of Love 1936 helped reinvigorate the serious study of late medieval narratives such as the Roman de la Rose 79 nbsp The Eagle and Child pub in Oxford where the Inklings met on Tuesday mornings in 1939Lewis was commissioned to write the volume English Literature in the Sixteenth Century Excluding Drama for the Oxford History of English Literature 77 His book A Preface to Paradise Lost 80 is still cited as a criticism of that work His last academic work The Discarded Image An Introduction to Medieval and Renaissance Literature 1964 is a summary of the medieval world view a reference to the discarded image of the cosmos 81 Lewis was a prolific writer and his circle of literary friends became an informal discussion society known as the Inklings including J R R Tolkien Nevill Coghill Lord David Cecil Charles Williams Owen Barfield and his brother Warren Lewis Glyer points to December 1929 as the Inklings beginning date 82 Lewis s friendship with Coghill and Tolkien grew during their time as members of the Kolbitar an Old Norse reading group that Tolkien founded and which ended around the time of the inception of the Inklings 83 At Oxford he was the tutor of poet John Betjeman critic Kenneth Tynan mystic Bede Griffiths novelist Roger Lancelyn Green and Sufi scholar Martin Lings among many other undergraduates The religious and conservative Betjeman detested Lewis whereas the anti establishment Tynan retained a lifelong admiration for him 84 page needed Of Tolkien Lewis writes in Surprised by Joy When I began teaching for the English Faculty I made two other friends both Christians these queer people seemed now to pop up on every side who were later to give me much help in getting over the last stile They were HVV Dyson and JRR Tolkien Friendship with the latter marked the breakdown of two old prejudices At my first coming into the world I had been implicitly warned never to trust a Papist and at my first coming into the English Faculty explicitly never to trust a philologist Tolkien was both 85 Novelist In addition to his scholarly work Lewis wrote several popular novels including the science fiction Space Trilogy for adults and the Narnia fantasies for children Most deal implicitly with Christian themes such as sin humanity s fall from grace and redemption 86 87 His first novel after becoming a Christian was The Pilgrim s Regress 1933 which depicted his experience with Christianity in the style of John Bunyan s The Pilgrim s Progress The book was poorly received by critics at the time 20 although David Martyn Lloyd Jones one of Lewis s contemporaries at Oxford gave him much valued encouragement Asked by Lloyd Jones when he would write another book Lewis replied When I understand the meaning of prayer 88 page needed The Space Trilogy also called the Cosmic Trilogy or Ransom Trilogy dealt with what Lewis saw as the dehumanizing trends in contemporary science fiction The first book Out of the Silent Planet was apparently written following a conversation with his friend J R R Tolkien about these trends Lewis agreed to write a space travel story and Tolkien a time travel one but Tolkien never completed The Lost Road linking his Middle earth to the modern world Lewis s main character Elwin Ransom is based in part on Tolkien a fact to which Tolkien alludes in his letters 89 The second novel Perelandra depicts a new Garden of Eden on the planet Venus a new Adam and Eve and a new serpent figure to tempt Eve The story can be seen as an account of what might have happened if the terrestrial Adam had defeated the serpent and avoided the Fall of Man with Ransom intervening in the novel to ransom the new Adam and Eve from the deceptions of the enemy The third novel That Hideous Strength develops the theme of nihilistic science threatening traditional human values embodied in Arthurian legend citation needed Many ideas in the trilogy particularly opposition to dehumanization as portrayed in the third book are presented more formally in The Abolition of Man based on a series of lectures by Lewis at Durham University in 1943 Lewis stayed in Durham where he says he was overwhelmed by the magnificence of the cathedral That Hideous Strength is in fact set in the environs of Edgestow university a small English university like Durham though Lewis disclaims any other resemblance between the two 90 Walter Hooper Lewis s literary executor discovered a fragment of another science fiction novel apparently written by Lewis called The Dark Tower Ransom appears in the story but it is not clear whether the book was intended as part of the same series of novels The manuscript was eventually published in 1977 though Lewis scholar Kathryn Lindskoog doubts its authenticity 91 nbsp The Mountains of Mourne inspired Lewis to write The Chronicles of Narnia About them Lewis wrote I have seen landscapes which under a particular light make me feel that at any moment a giant might raise his head over the next ridge 92 The Chronicles of Narnia considered a classic of children s literature is a series of seven fantasy novels Written between 1949 and 1954 and illustrated by Pauline Baynes the series is Lewis s most popular work having sold over 100 million copies in 41 languages Kelly 2006 Guthmann 2005 It has been adapted several times complete or in part for radio television stage and cinema 93 The books contain Christian ideas intended to be easily accessible to young readers In addition to Christian themes Lewis also borrows characters from Greek and Roman mythology as well as traditional British and Irish fairy tales 94 95 Lewis s last novel Till We Have Faces a retelling of the myth of Cupid and Psyche was published in 1956 96 Although Lewis called it far and away my best book it was not as well reviewed as his previous work 96 Other works Lewis wrote several works on Heaven and Hell One of these The Great Divorce is a short novella in which a few residents of Hell take a bus ride to Heaven where they are met by people who dwell there The proposition is that they can stay if they choose in which case they can call the place where they had come from Purgatory instead of Hell but many find it not to their taste The title is a reference to William Blake s The Marriage of Heaven and Hell a concept that Lewis found a disastrous error This work deliberately echoes two other more famous works with a similar theme the Divine Comedy of Dante Alighieri and Bunyan s The Pilgrim s Progress Another short work The Screwtape Letters which he dedicated to J R R Tolkien consists of letters of advice from senior demon Screwtape to his nephew Wormwood on the best ways to tempt a particular human and secure his damnation 97 Lewis s last novel was Till We Have Faces which he thought of as his most mature and masterly work of fiction but which was never a popular success It is a retelling of the myth of Cupid and Psyche from the unusual perspective of Psyche s sister It is deeply concerned with religious ideas but the setting is entirely pagan and the connections with specific Christian beliefs are left implicit 98 Before Lewis s conversion to Christianity he published two books Spirits in Bondage a collection of poems and Dymer a single narrative poem Both were published under the pen name Clive Hamilton Other narrative poems have since been published posthumously including Launcelot The Nameless Isle and The Queen of Drum 99 He also wrote The Four Loves which rhetorically explains four categories of love friendship eros affection and charity 100 In 2009 a partial draft was discovered of Language and Human Nature which Lewis had begun co writing with J R R Tolkien but which was never completed 101 Christian apologist Lewis is also regarded by many as one of the most influential Christian apologists of his time in addition to his career as an English professor and an author of fiction Mere Christianity was voted best book of the 20th century by Christianity Today in 2000 102 He has been called The Apostle to the Skeptics due to his approach to religious belief as a sceptic and his following conversion 103 Lewis was very interested in presenting an argument from reason against metaphysical naturalism and for the existence of God Mere Christianity The Problem of Pain and Miracles were all concerned to one degree or another with refuting popular objections to Christianity such as the question How could a good God allow pain to exist in the world He also became a popular lecturer and broadcaster and some of his writing originated as scripts for radio talks or lectures including much of Mere Christianity 104 page needed According to George Sayer losing a 1948 debate with Elizabeth Anscombe also a Christian led Lewis to re evaluate his role as an apologist and his future works concentrated on devotional literature and children s books 105 Anscombe had a completely different recollection of the debate s outcome and its emotional effect on Lewis 105 Victor Reppert also disputes Sayer listing some of Lewis s post 1948 apologetic publications including the second and revised edition of his Miracles in 1960 in which Lewis addressed Anscombe s criticism 106 Noteworthy too is Roger Teichman s suggestion in The Philosophy of Elizabeth Anscombe that the intellectual impact of Anscombe s paper on Lewis s philosophical self confidence should not be over rated it seems unlikely that he felt as irretrievably crushed as some of his acquaintances have made out the episode is probably an inflated legend in the same category as the affair of Wittgenstein s Poker Certainly Anscombe herself believed that Lewis s argument though flawed was getting at something very important she thought that this came out more in the improved version of it that Lewis presented in a subsequent edition of Miracles though that version also had much to criticize in it 107 Lewis wrote an autobiography titled Surprised by Joy which places special emphasis on his own conversion 10 He also wrote many essays and public speeches on Christian belief many of which were collected in God in the Dock and The Weight of Glory and Other Addresses 108 109 His most famous works the Chronicles of Narnia contain many strong Christian messages and are often considered allegory Lewis an expert on the subject of allegory maintained that the books were not allegory and preferred to call the Christian aspects of them suppositional As Lewis wrote in a letter to a Mrs Hook in December 1958 If Aslan represented the immaterial Deity in the same way in which Giant Despair a character in The Pilgrim s Progress represents despair he would be an allegorical figure In reality he is an invention giving an imaginary answer to the question What might Christ become like if there really were a world like Narnia and He chose to be incarnate and die and rise again in that world as He actually has done in ours This is not allegory at all 110 Prior to his conversion Lewis used the word Moslem to refer to Muslims adherents of Islam following his conversion however he started using Mohammedans and described Islam as a Christian heresy rather than an independent religion 111 Trilemma Main article Lewis s trilemma In a much cited passage from Mere Christianity Lewis challenged the view that Jesus was a great moral teacher but not God He argued that Jesus made several implicit claims to divinity which would logically exclude that claim I am trying here to prevent anyone saying the really foolish thing that people often say about Him I m ready to accept Jesus as a great moral teacher but I don t accept his claim to be God That is the one thing we must not say A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher He would either be a lunatic on the level with the man who says he is a poached egg or else he would be the Devil of Hell You must make your choice Either this man was and is the Son of God or else a madman or something worse You can shut him up for a fool you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God but let us not come with any patronising nonsense about his being a great human teacher He has not left that open to us He did not intend to 112 Although this argument is sometimes called Lewis s trilemma Lewis did not invent it but rather developed and popularized it It has also been used by Christian apologist Josh McDowell in his book More Than a Carpenter 113 It has been widely repeated in Christian apologetic literature but largely ignored by professional theologians and biblical scholars 114 Lewis s Christian apologetics and this argument in particular have been criticized Philosopher John Beversluis described Lewis s arguments as textually careless and theologically unreliable 115 and this particular argument as logically unsound and an example of a false dilemma 116 The Pluralist theologian John Hick claimed that New Testament scholars do not now support the view that Jesus claimed to be God 117 The Anglican New Testament scholar N T Wright criticizes Lewis for failing to recognize the significance of Jesus s Jewish identity and setting an oversight which at best drastically short circuits the argument and which lays Lewis open to criticism that his argument doesn t work as history and it backfires dangerously when historical critics question his reading of the gospels although he argues that this doesn t undermine the eventual claim 118 Lewis used a similar argument in The Lion the Witch and the Wardrobe when the old Professor advises his young guests that their sister s claims of a magical world must logically be taken as either lies madness or truth 106 Universal morality One of the main theses in Lewis s apologia is that there is a common morality known throughout humanity which he calls natural law In the first five chapters of Mere Christianity Lewis discusses the idea that people have a standard of behaviour to which they expect people to adhere Lewis claims that people all over the earth know what this law is and when they break it He goes on to claim that there must be someone or something behind such a universal set of principles 119 These then are the two points that I wanted to make First that human beings all over the earth have this curious idea that they ought to behave in a certain way and cannot really get rid of it Secondly that they do not in fact behave in that way They know the Law of Nature they break it These two facts are the foundation of all clear thinking about ourselves and the universe we live in 120 Lewis also portrays Universal Morality in his works of fiction In The Chronicles of Narnia he describes Universal Morality as the deep magic which everyone knew 121 In the second chapter of Mere Christianity Lewis recognizes that many people find it difficult to understand what this Law of Human Nature is And he responds first to the idea that the Moral Law is simply our herd instinct and second to the idea that the Moral Law is simply a social convention In responding to the second idea Lewis notes that people often complain that one set of moral ideas is better than another but that this actually argues for there existing some Real Morality to which they are comparing other moralities Finally he notes that sometimes differences in moral codes are exaggerated by people who confuse differences in beliefs about morality with differences in beliefs about facts I have met people who exaggerate the differences because they have not distinguished between differences of morality and differences of belief about facts For example one man said to me Three hundred years ago people in England were putting witches to death Was that what you call the Rule of Human Nature or Right Conduct But surely the reason we do not execute witches is that we do not believe there are such things If we did if we really thought that there were people going about who had sold themselves to the devil and received supernatural powers from him in return and were using these powers to kill their neighbours or drive them mad or bring bad weather surely we would all agree that if anyone deserved the death penalty then these filthy quislings did There is no difference of moral principle here the difference is simply about matter of fact It may be a great advance in knowledge not to believe in witches there is no moral advance in not executing them when you do not think they are there You would not call a man humane for ceasing to set mousetraps if he did so because he believed there were no mice in the house 122 Lewis also had fairly progressive views on the topic of animal morality in particular the suffering of animals as is evidenced by several of his essays most notably On Vivisection 123 and On the Pains of Animals 124 125 Legacy nbsp Ross Wilson s statue of Professor Kirke Digory in front of the wardrobe from The Lion the Witch and the Wardrobe in East BelfastLewis continues to attract a wide readership In 2008 The Times ranked him eleventh on their list of the 50 greatest British writers since 1945 126 Readers of his fiction are often unaware of what Lewis considered the Christian themes of his works His Christian apologetics are read and quoted by members of many Christian denominations 127 In 2013 on the 50th anniversary of his death Lewis joined some of Britain s greatest writers recognized at Poets Corner Westminster Abbey 128 The dedication service at noon on 22 November 2013 included a reading from The Last Battle by Douglas Gresham younger stepson of Lewis Flowers were laid by Walter Hooper trustee and literary advisor to the Lewis Estate An address was delivered by former Archbishop of Canterbury Rowan Williams 129 page needed The floor stone inscription is a quotation from an address by Lewis 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 129 Lewis has been the subject of several biographies a few of which were written by close friends such as Roger Lancelyn Green and George Sayer 130 131 In 1985 the screenplay Shadowlands by William Nicholson dramatized Lewis s life and relationship with Joy Davidman Gresham 132 It was aired on British television starring Joss Ackland and Claire Bloom 133 This was also staged as a theatre play starring Nigel Hawthorne in 1989 134 and made into the 1993 feature film Shadowlands starring Anthony Hopkins and Debra Winger 135 nbsp A mural depicting Lewis and characters from the Narnia series Convention Court Ballymacarrett Road East BelfastMany books have been inspired by Lewis including A Severe Mercy by his correspondent and friend Sheldon Vanauken The Chronicles of Narnia has been particularly influential Modern children s literature has been more or less influenced by Lewis s series such as Daniel Handler s A Series of Unfortunate Events Eoin Colfer s Artemis Fowl Philip Pullman s His Dark Materials and J K Rowling s Harry Potter Hilliard 2005 Pullman is an atheist and is known to be sharply critical of C S Lewis s work 136 accusing Lewis of featuring religious propaganda misogyny racism and emotional sadism in his books 137 However he has also modestly praised The Chronicles of Narnia for being a more serious work of literature in comparison with Tolkien s trivial The Lord of the Rings 138 Authors of adult fantasy literature such as Tim Powers have also testified to being influenced by Lewis s work 139 In A Sword Between the Sexes C S Lewis and the Gender Debates Mary Stewart Van Leeuwen finds in Lewis s work a hierarchical and essentialist view of class and gender corresponding to an upbringing during the Edwardian era 140 Most of Lewis s posthumous work has been edited by his literary executor Walter Hooper Kathryn Lindskoog an independent Lewis scholar argued that Hooper s scholarship is not reliable and that he has made false statements and attributed forged works to Lewis 141 Lewis s stepson Douglas Gresham denies the forgery claims saying that The whole controversy thing was engineered for very personal reasons Her fanciful theories have been pretty thoroughly discredited 142 A bronze statue of Lewis s character Digory from The Magician s Nephew stands in Belfast s Holywood Arches in front of the Holywood Road Library 143 Several C S Lewis Societies exist around the world including one which was founded in Oxford in 1982 The C S Lewis Society at the University of Oxford meets at Pusey House during term time to discuss papers on the life and works of Lewis and the other Inklings and generally appreciate all things Lewisian 144 Live action film adaptations have been made of three of The Chronicles of Narnia The Lion the Witch and the Wardrobe 2005 Prince Caspian 2008 and The Voyage of the Dawn Treader 2010 Lewis is featured as a main character in The Chronicles of the Imaginarium Geographica series by James A Owen 145 He is one of two characters in Mark St Germain s 2009 play Freud s Last Session which imagines a meeting between Lewis aged 40 and Sigmund Freud aged 83 at Freud s house in Hampstead London in 1939 as the Second World War is about to break out 146 In 2021 The Most Reluctant Convert a biographical drama about Lewis s life and conversion was released 147 The CS Lewis Nature Reserve on ground owned by Lewis lies behind his house The Kilns There is public access BibliographyMain article C S Lewis bibliographySee also nbsp Speculative fiction portalMarion E Wade Center at Wheaton College has the world s largest collection of works by and about Lewis Courtly love Johan Huizinga D W Robertson Jr Notes Lewis C S 1952 Mere Christianity New York Harper Collins p viii ISBN 9780061947438 Bennett Jack Arthur Walter Plaskitt Emma Lisa 2008 2004 Lewis Clive Staples 1898 1963 Oxford Dictionary of National Biography online ed Oxford University Press doi 10 1093 ref odnb 34512 Subscription or UK public library membership required The Life of C S Lewis Timeline C S Lewis Foundation Archived from the original on 16 May 2018 Retrieved 11 March 2017 A personalised tour of the church and rectory that inspired CS Lewis and Aslan the Lion Archived from the original on 28 February 2020 Retrieved 28 February 2020 Howat Irene 2006 Ten Boys Who Used Their Talents Great Britain Christian Focus Publications Ltd p 22 ISBN 978 1 84550 146 4 Smith Sandy 18 February 2016 Surprised by Belfast Significant Sites in the Land and Life of C S Lewis Part 1 Little Lea C S Lewis Institute Archived from the original on 1 July 2017 Retrieved 7 March 2017 Lewis 1966b p 10 Lewis 1966b p 56 Lewis 1966a p 107 a b c Lewis C S 1955 Surprised by Joy The Shape of My Early Life New York City Harcourt Brace Jovanovich pp 128 186 ISBN 978 0 15 687011 5 Bloom Harold 2006 C S Lewis New York Chelsea House Publishers p 196 ISBN 978 0791093191 About C S Lewis CSLewis com Archived from the original on 6 April 2016 Retrieved 4 February 2016 Lewis 1966b p 24 Martindale Wayne 2005 Beyond the Shadowlands C S Lewis on Heaven and Hell Crossway p 52 ISBN 978 1581345131 Lewis 1984 p 118 a b Lewis 2000 p 59 Lewis 2004 pp 564 65 Yeats s appeal wasn t exclusively Irish he was also a major magical opponent of famed English occultist Aleister Crowley as noted extensively throughout Lawrence Sutin s Do what thou wilt a life of Aleister Crowley New York MacMillan St Martins cf pp 56 78 King Francis 1978 The Magical World of Aleister Crowley New York Coward McCann amp Geoghegan ISBN 978 0 698 10884 4 a b Peters Thomas C 1997 Simply C S Lewis A Beginner s Guide to the Life and Works of C S Lewis Crossway Books p 70 ISBN 978 0891079484 Lewis 2004 p 310 Clare 2010 pp 21 22 The Old Inn 2007 Lewis 1993 p 93 Wilson 1991 p xi Clare 2010 p 24 Paul Stevens review of Reforming Empire Protestant Colonialism and Conscience in British Literature by Christopher Hodgkins Modern Philology Vol 103 Issue 1 August 2005 pp 137 38 citing Humphrey Carpenter The Inklings London Allen amp Unwin 1978 pp 50 52 206 207 a b c Lewis C S 1955 Surprised by Joy The Shape of My Early Life Orlando FL Harvest Books pp 186 88 ISBN 978 0 15 687011 5 a b Sayer George 1994 Jack A Life of C S Lewis 2nd ed Wheaton IL Crossway Books pp 122 130 ISBN 978 0 89107 761 9 a b Arnott Anne 1975 The Secret Country of C S Lewis Wm B Eerdmans Publishing Co p 73 ISBN 978 0802834683 Bruce L Edwards 2007 C S Lewis An examined life Greenwood Publishing Group pp 134 135 ISBN 978 0 275 99117 3 Archived from the original on 7 March 2017 Retrieved 9 December 2018 Conn Marie 2008 C S Lewis and Human Suffering Light Among the Shadows Mahwah NJ HiddenSpring p 21 ISBN 9781587680441 Bruce L Edwards 2007 C S Lewis An examined life Greenwood Publishing Group pp 150 151 197 199 ISBN 978 0 275 99117 3 Archived from the original on 7 March 2017 Retrieved 9 December 2018 Edwards 2007 p 133 Sayer George 1997 Jack A Life of C S Lewis London Hodder amp Stoughton p 154 ISBN 978 0340690680 C S Lewis and Mrs Janie Moore by James O Fee impalapublications com Archived from the original on 22 June 2017 Retrieved 16 June 2019 Zaleski Philip and Carol 2015 The Fellowship New York Farrar Straus and Giroux p 79 ISBN 978 0374154097 Lewis 1966b p 115 The Critic Volume 32 Thomas More Association 1973 Original from the University of Michigan Lewis 1966b p 65 Lucretius 1916 Lewis 2002b pp 66 67 Lewis 1966b p 229 Alister McGrath sees the 1929 date as an error and dates it to 1930 McGrath Alister 2013 C S Lewis A Life Eccentric Genius Reluctant Prophet Tyndale House p 146 ISBN 9781414382524 Retrieved 9 August 2023 Lewis 1966b pp 228 229 Carpenter 2006 Wilson 2002 p 147 Bingham Derick 2004 C S Lewis The Story Teller Trailblazers Christian Focus Publications pp 102 104 ISBN 978 1 85792 487 9 a b Bingham Derick 2004 C S Lewis The Story Teller Trailblazers CF4Kids p 105 ISBN 978 1857924879 Bingham Derick 2004 C S Lewis The Story Teller Christian Focus pp 109 111 ISBN 978 1857924879 Bingham Derick 2004 C S Lewis The Story Teller Christian Focus p 111 ISBN 978 1857924879 Mr Anthony at Oxford New Republic 110 24 April 1944 579 Bingham Derick 2004 C S Lewis The Story Teller Christian Focus p 112 ISBN 978 1857924879 Bingham Derick 2004 C S Lewis The Story Teller Christian Focus p 114 ISBN 978 1857924879 CS Lewis 50 years after his death a new scholarship will honour his literary career University of Cambridge 8 November 2013 Archived from the original on 3 December 2019 Retrieved 3 December 2019 Chronology of the Life of C S Lewis Archived from the original on 6 February 2012 Lewis C S 1994 W H Lewis Walter Hooper eds Letters of C S Lewis New York Mariner Books p 528 ISBN 978 0 15 650871 1 Archived from the original on 14 March 2021 Retrieved 30 August 2017 Person James E Jr 16 August 2009 BOOKS Out of My Bone The Letters of Joy Davidman The Washington Times Archived from the original on 11 January 2012 Retrieved 8 December 2011 a b Haven 2006 Hooper amp Green 2002 p 268 Hooper Walter 23 June 1998 C S Lewis A Complete Guide to His Life and Works Zondervan p 79 ISBN 9780060638801 Archived from the original on 31 December 2013 Retrieved 3 December 2011 No 42 St Giles Oxford 7 December 2011 Archived from the original on 16 October 2013 Retrieved 9 October 2013 Schultz and West eds The C S Lewis Reader s Encyclopedia Zondervan Grand Rapids Michigan 1988 p 249 Lewis 1961 jacket notes At home in Narnia The Age Melbourne Australia 3 December 2005 p 2 Archived from the original on 3 August 2009 Retrieved 4 May 2009 At home in Narnia The Age Melbourne Australia 3 December 2005 p 4 Archived from the original on 29 August 2016 Retrieved 4 May 2009 Santamaria Abigail 2015 David Gresham 1944 2014 VII Journal of the Marion E Wade Center 32 11 13 JSTOR 48600470 C S Lewis and His Stepsons First Things 3 September 2020 McGrath Alister 2013 C S Lewis A Life Eccentric Genius Reluctant Prophet Tyndale House Publishers Inc p 358 FoHTC Picture Album Into the Wardrobe Dr Zeus Archived from the original on 27 May 2011 Retrieved 7 October 2010 Ruddick Nicholas 1993 Ultimate Island On the Nature of British Science Fiction Greenwood Press p 28 ISBN 978 0313273735 Kreeft 1982 Grossman Cathy Lynn 27 January 2006 Parish to push sainthood for Thurgood Marshall USA Today Archived from the original on 31 August 2010 Retrieved 28 April 2010 Nicholi Armand 2003 The Question of God C S Lewis and Sigmund Freud Debate God Love Sex and the Meaning of Life Free Press p 4 ISBN 978 0743247856 a b Lewis Clive Staples Who Was Who Oxford University Press 1 December 2007 doi 10 1093 ww 9780199540884 013 U48011 ISBN 978 0 19 954089 1 Archived from the original on 9 April 2018 Retrieved 8 April 2018 a b Lewis C S 1954 English Literature in the Sixteenth Century excluding drama London Oxford University Press Lewis C S 1969 1955 De Descriptione Temporum In Hooper Walter ed Selected Literary Essays p 2 Lewis C S 1977 1936 The Allegory of Love Oxford UK Oxford University Press Lewis C S 1961 1942 A Preface to Paradise Lost Being the Ballard Matthews Lectures Delivered at University College North Wales 1941 London Oxford University Press Lewis C S 1994 1964 The Discarded Image An Introduction to Medieval and Renaissance Literature Cambridge England Cambridge University Press Glyer 2007 Lazo 2004 pp 191 226 Tonkin 2005 Lewis 1966b p 216 Shumaker Wayne 1955 The Cosmic Trilogy of C S Lewis The Hudson Review 8 2 240 254 doi 10 2307 3847687 ISSN 0018 702X JSTOR 3847687 Yuasa Kyoko 25 May 2017 C S Lewis and Christian Postmodernism Word Image and Beyond Lutterworth Press ISBN 978 0 7188 4608 4 Archived from the original on 29 May 2021 Retrieved 9 November 2020 Murray 1990 Tolkien J R R 21 February 2014 The Letters of J R R Tolkien Houghton Mifflin Harcourt p 45 ISBN 978 0 544 36379 3 Archived from the original on 29 May 2021 Retrieved 5 September 2020 Lewis 1945 p 7 Washburn Jim 1 September 1993 Literary Sleuth Scholar Kathryn Lindskoog of Orange author of Fakes Frauds and Other Malarkey opened a can of worms by claiming a C S Lewis hoax Archived from the original on 18 January 2018 Retrieved 18 January 2018 Knight Jane 12 September 2009 The great British weekend The Mourne Mountains The Times London Retrieved 28 April 2010 Other Narnia Adaptations NarniaWeb Netflix s Narnia Movies 26 May 2018 Archived from the original on 10 August 2019 Retrieved 3 December 2019 Colbert David 2005 The Magical Worlds of Narnia The Symbols Myths and Fascinating Facts Behind The Chronicles Penguin ISBN 978 0 425 20563 1 Archived from the original on 29 May 2021 Retrieved 9 November 2020 Costello Alicia D 2009 Examining Mythology in The Chronicles of Narnia by C S Lewis Inquiries Journal Student Pulse 1 11 a b Schakel Peter Till We Have Faces A Novel by CS Lewis Brittannica Retrieved 19 March 2022 The Screwtape Letters novel by Lewis Encyclopaedia Britannica Archived from the original on 2 September 2019 Retrieved 14 November 2019 Till We Have Faces novel by Lewis Encyclopaedia Britannica Archived from the original on 2 September 2019 Retrieved 14 November 2019 Lewis C S 1969 Narrative Poems Walter Hooper ed London Fount Paperbacks Lewis C S 1960 The Four Loves New York Harcourt ISBN 9780156329309 Beebe discovers unpublished C S Lewis manuscript University News Service Texas State University Texas State University 8 July 2009 Archived from the original on 2 June 2010 Retrieved 10 March 2010 Books of the Century Christianity Today Vol 44 no 5 24 April 2000 p 92 Archived from the original on 3 December 2010 Retrieved 7 October 2010 subscription required Walsh Chad 1949 C S Lewis Apostle to the Skeptics Norwood Editions ISBN 9780883057797 Archived from the original on 29 May 2021 Retrieved 5 September 2020 Lewis 1997 a b Rilstone Andrew Were Lewis s proofs of the existence of God from Miracles refuted by Elizabeth Anscombe Frequently Asked Questions Alt books cs lewis Archived from the original on 2 December 2002 a b Reppert Victor 2005 The Green Witch and the Great Debate Freeing Narnia from the Spell of the Lewis Anscombe Legend In Gregory Bassham and Jerry L Walls ed The Chronicles of Narnia and Philosophy The Lion the Witch and the Worldview La Salle Illinois Open Court Publishing Company p 266 1 ISBN 978 0 8126 9588 5 OCLC 60557454 Teichman Roger 2008 The Philosophy of Elizabeth Anscombe Oxford University Press p 3 ISBN 978 0199299331 Lewis C S 15 September 2014 God in the Dock Wm B Eerdmans Publishing ISBN 978 0 8028 7183 1 Archived from the original on 29 May 2021 Retrieved 5 September 2020 Lewis C S 20 March 2001 Weight of Glory Zondervan ISBN 978 0 06 065320 0 Archived from the original on 29 May 2021 Retrieved 9 November 2020 Martindale amp Root 1990 Imam Jacob Fareed May June 2017 Not Merely Islam Touchstone Retrieved 23 May 2022 Lewis 1997 p 43 McDowell 2001 Davis Stephen T 2004 Was Jesus Mad Bad or God In Stephen T Davis Daniel Kendall and Gerald O Collins ed The incarnation an interdisciplinary symposium on the incarnation of the Son of God Oxford Oxford University Press pp 222 223 ISBN 978 0 19 927577 9 OCLC 56656427 Archived from the original on 29 May 2021 Retrieved 16 October 2015 Beversluis John 1985 C S Lewis and the Search for Rational Religion Grand Rapids Michigan W B Eerdmans ISBN 978 0 8028 0046 6 Beversluis John 2007 1985 C S Lewis and the Search for Rational Religion Buffalo New York Prometheus Books p 132 ISBN 978 1 59102 531 3 OCLC 85899079 Hick John 1993 From Jesus to Christ The metaphor of God incarnate christology in a pluralistic age Louisville Kentucky Westminster John Knox Press p 27 ISBN 978 0 664 25503 9 OCLC 28257481 Archived from the original on 3 January 2021 Retrieved 16 October 2015 Wright N T March 2007 Simply Lewis Reflections on a Master Apologist After 60 Years Touchstone Vol 20 no 2 Archived from the original on 31 May 2020 Retrieved 11 February 2009 Lindskoog 2001 p 144 Lewis 1997 p 21 Lindskoog 2001 p 146 Lewis 1997 p 26 Lewis C S Vivisection by CS Lewis Irish Anti Vivisection Society Archived from the original on 16 May 2008 Retrieved 2 August 2009 Linzey Andrew Winter 1998 C S Lewis s theology of animals Anglican Theological Review Archived from the original on 22 September 2015 Retrieved 1 April 2009 subscription required C S Lewis Animal theology BBC Archived from the original on 30 October 2017 Retrieved 1 April 2009 The 50 greatest British writers since 1945 The Times 5 January 2008 Archived from the original on 25 April 2011 Retrieved 1 February 2010 Pratt 1998 Peterkin Tom 22 November 2012 CS Lewis Chronicles of Narnia author honoured in Poets corner The Telegraph Archived from the original on 5 February 2017 Retrieved 24 February 2013 a b A service to dedicate a memorial to C S Lewis writer scholar apologist Westminster Abbey 2013 Green Roger Lancelyn Hooper Walter 1994 C S Lewis A Biography Harcourt Brace ISBN 978 0 15 623205 0 Archived from the original on 29 May 2021 Retrieved 5 September 2020 Sayer George 2005 Jack A Life of C S Lewis Crossway Books ISBN 978 1 58134 739 5 Archived from the original on 29 May 2021 Retrieved 9 November 2020 Sibley Brian 2005 Through the Shadowlands The Love Story of C S Lewis and Joy Davidman Revell ISBN 978 0 8007 3070 3 Archived from the original on 29 May 2021 Retrieved 9 November 2020 Television in 1986 BAFTA Awards awards bafta org Retrieved 6 February 2022 Actress Claire Bloom Shadowlands Single Drama Shadowlands Rich Frank 12 November 1990 Review Theater Shadowlands C S Lewis and His Life s Love The New York Times ISSN 0362 4331 Archived from the original on 3 December 2019 Retrieved 3 December 2019 Ebert Roger Shadowlands movie review RogerEbert com Retrieved 6 February 2022 Young Cathy March 2008 A Secular Fantasy The flawed but fascinating fiction of Philip Pullman Reason Reason Foundation Archived from the original on 3 September 2009 Retrieved 8 April 2009 BBC News 2005 Vineyard Jennifer 31 October 2007 His Dark Materials Writer Philip Pullman Takes Narnia Lord Of The Rings To Task MTV News Archived from the original on 3 June 2020 Retrieved 3 June 2020 Edwards 2007 pp 305 307 Van Leeuwen Mary Stewart 2010 A Sword between the Sexes C S Lewis and the Gender Debates Grand Rapids Brazos Press p 247 ISBN 978 1 58743 208 8 Lindskoog 2001 Gresham 2007 BBC News 2004 Oxford University C S Lewis Society lewisinoxford googlepages com Archived from the original on 17 June 2009 Retrieved 29 May 2021 Owen James 2006 Here There Be Dragons Simon and Schuster p 322 ISBN 9781416951377 Archived from the original on 29 May 2021 Retrieved 27 May 2019 Germain Mark St 2010 Freud s Last Session Dramatists Play Service Inc ISBN 978 0 8222 2493 8 Archived from the original on 17 April 2021 Retrieved 5 September 2020 Goldsmith Jill 4 November 2021 C S Lewis Biopic The Most Reluctant Convert Sees 1 2M Box Office For One Night Event Adds Shows Deadline Hollywood Retrieved 26 May 2022 References City that inspired Narnia fantasy BBC News 5 March 2004 Archived from the original on 9 July 2006 Retrieved 28 April 2010 Pullman attacks Narnia film plans BBC News 16 October 2005 Archived from the original on 23 November 2010 Retrieved 28 April 2010 Carpenter Humphrey 2006 1978 The Inklings of Oxford C S Lewis J R R Tolkien and Their Friends HarperCollins ISBN 978 0 00 774869 3 Clare David February 2010 C S Lewis An Irish Writer Irish Studies Review 18 1 17 38 doi 10 1080 09670880903533409 S2CID 144348160 Fiddes Paul 1990 C S Lewis the myth maker In Andrew Walker James Patrick eds A Christian for all Christians essays in honour of C S Lewis London Hodder amp Stoughton pp 132 55 ISBN 978 0340513842 reprinted as Rumours of Heaven essays in celebration of C S Lewis Guildford Eagle 1998 ISBN 978 0863472503 History of the Building Friends of Holy Trinity Church Archived from the original on 22 January 2009 Guthmann Edward 11 December 2005 Narnia tries to appeal to the religious and secular San Francisco Chronicle Archived from the original on 21 October 2016 Retrieved 20 October 2016 Haven Cynthia 1 January 2006 Lost in the shadow of C S Lewis fame Joy Davidman was a noted poet a feisty Communist and a free spirit San Francisco Chronicle Archived from the original on 11 April 2016 Retrieved 20 October 2016 Hilliard Juli Cragg 9 December 2005 Hear the Roar Sarasota Herald Tribune Archived from the original on 5 August 2009 Kelly Clint Winter 2006 Dear Mr Lewis The Narnia Author and His Young Readers Response Vol 29 no 1 Archived from the original on 9 March 2011 Retrieved 11 October 2006 Kreeft Peter 1982 Between Heaven and Hell A Dialogue Somewhere Beyond Death with John F Kennedy C S Lewis amp Aldous Huxley InterVarsity Press ISBN 978 0 87784 389 4 Lazo Andrew 2004 Chance Jane ed Gathered Round Northern Fires The Imaginative Impact of the Kolbitar Tolkien and the Invention of Myth A Reader Lexington KY University of Kentucky Press pp 191 226 ISBN 978 0 8131 2301 1 Lewis C S 1945 1943 Preface That Hideous Strength Lewis C S 2002b 1946 The Great Divorce London Collins ISBN 978 0060652951 Lewis C S 1997 1952 Mere Christianity London Collins ISBN 978 0060652920 Lewis C S 1961 A Grief Observed London Faber amp Faber Lewis C S 1966a Studies in Medieval and Renaissance Literature Lewis C S 1966b 1955 Surprised by Joy The Shape of My Early Life London Harvest Books ISBN 978 0 15 687011 5 Lewis C S 1984 1966 1955 Surprised by Joy The Shape of My Early Life New York Harcourt Lewis C S 1993 Hooper Walter ed All My Road Before Me The Diary of C S Lewis 1922 27 London HarperCollins Lewis C S 2000 Collected Letters Vol 1 Family Letters 1905 1931 London HarperCollins Lewis C S 2004 2000 Hooper Walter ed The Collected Letters Vol 1 Family Letters 1905 1931 New York HarperCollins ISBN 978 0 06 072763 5 Lindskoog Kathyrn 2001 Sleuthing C S Lewis More Light In The Shadowlands Mercer University Press ISBN 978 0 86554 730 8 Lucretius Titus 1916 Composed 1st century BCE De Rerum Natura Translated by Leonard William Ellery V 200 203 Archived from the original on 25 February 2021 Retrieved 20 February 2021 Gresham Douglas 2007 Behind The Wardrobe An Interview Series with Douglas Gresham Narnia Fans Archived from the original on 23 February 2008 Retrieved 28 May 2008 Martindale Wayne Root Jerry 1990 The Quotable Lewis Tyndale House ISBN 978 0 8423 5115 7 McDowell Josh 2001 More Than a Carpenter Kingsway Publications ISBN 978 0 85476 906 3 Murray Iain 1990 David Martyn Lloyd Jones The Fight of Faith 1939 1981 The Banner of Truth Trust ISBN 978 0 85151 564 9 History of the Old Inn 2007 Archived from the original on 13 February 2014 Pratt Alf 6 December 1998 LDS Scholars Salute Author C S Lewis at BYU Conference The Salt Lake Tribune Archived from the original on 7 October 2007 Retrieved 28 January 2007 Tonkin Boyd 11 November 2005 CS Lewis The literary lion of Narnia The Independent London Archived from the original on 30 April 2007 Retrieved 28 April 2010 Further readingAnon 4 December 2005 If you didn t find Narnia in your own wardrobe The Guardian No 4 12 London Archived from the original on 6 May 2018 Retrieved 5 May 2018 Barker Dan 1992 Losing Faith in Faith From Preacher to Atheist Madison Freedom from Religion Foundation ISBN 978 1 877733 07 9 Beversluis John 1985 C S Lewis and the Search for Rational Religion Grand Rapids Eerdmans ISBN 0 8028 0046 7 Bresland Ronald W 1999 The Backward Glance C S Lewis and Ireland Belfast Institute of Irish Studies at Queen s University of Belfast Brown Devin 2013 A Life Observed A Spiritual Biography of C S Lewis Grand Rapids Brazos Press ISBN 978 1587433351 Christopher Joe R amp Joan K Ostling 1972 C S Lewis An Annotated Checklist of Writings About Him and His Works Kent Ohio Kent State University Press n d ISBN 0 87338 138 6 Como James 1998 Branches to Heaven The Geniuses of C S Lewis Spence Como James 2006 Remembering C S Lewis 3rd edn of C S Lewis at the Breakfast Table Ignatius Press Connolly Sean 2007 Inklings of Heaven C S Lewis and Eschatology Gracewing ISBN 978 0 85244 659 1 Coren Michael 1994 The Man Who Created Narnia The Story of C S Lewis Grand Rapids Eerdmans reprint edition 1996 First published 1994 in Canada by Lester Publishing Limited ISBN 0 8028 3822 7 Derrick Christopher 1981 C S Lewis and the Church of Rome A Study in Proto Ecumenism Ignatius Press ISBN 978 99917 1 850 7 Dodd Celia 8 May 2004 Human nature Universally acknowledged The Times Vol 2004 no 5 08 London Archived from the original on 29 May 2021 Retrieved 28 April 2010 Downing David C 1992 Planets in Peril A Critical Study of C S Lewis s Ransom Trilogy Amherst University of Massachusetts Press ISBN 0 87023 997 X Downing David C 2002 The Most Reluctant Convert C S Lewis s Journey to Faith InterVarsity ISBN 0 8308 3271 8 Downing David C 2005 Into the Region of Awe Mysticism in C S Lewis InterVarsity ISBN 0 8308 3284 X Downing David C 2005 Into the Wardrobe C S Lewis and the Narnia Chronicles San Francisco Jossey Bass ISBN 0 7879 7890 6 Drennan Miriam March 1999 Back into the wardrobe with The Complete Chronicles of Narnia BookPage Archived from the original on 5 February 2009 Duriez Colin 2003 Tolkien and C S Lewis The Gift of Friendship Paulist Press ISBN 1 58768 026 2 Duriez Colin 2015 Bedeviled Lewis Tolkien and the Shadow of Evil InterVarsity Press ISBN 0 8308 3417 6 Duriez Colin amp David Porter 2001 The Inklings Handbook The Lives Thought and Writings of C S Lewis J R R Tolkien Charles Williams Owen Barfield and Their Friends London Azure ISBN 1 902694 13 9 Edwards Bruce L 1986 A Rhetoric of Reading C S Lewis s Defense of Western Literacy Center for the Study of Christian Values in Literature ISBN 978 0 939555 01 7 Edwards Bruce L ed 1988 The Taste of the Pineapple Essays on C S Lewis as Reader Critic and Imaginative Writer The Popular Press ISBN 978 0 87972 407 8 Edwards Bruce L 2005 Further Up and Further In Understanding C S Lewis s The Lion the Witch and the Wardrobe Broadman and Holman ISBN 0 8054 4070 4 Edwards Bruce L 2005 Not a Tame Lion The Spiritual World of Narnia Tyndale ISBN 1 4143 0381 5 Edwards Bruce L 2007 Bruce L Edwards ed C S Lewis Life Works and Legacy Praeger Perspectives ISBN 978 0 275 99116 6 Fowler Alastair C S Lewis Supervisor Yale Review Vol 91 No 4 October 2003 Ezard John 3 June 2002 Narnia books attacked as racist and sexist The Guardian London Archived from the original on 29 May 2021 Retrieved 28 April 2010 Gardner Helen 1966 Clive Staples Lewis 1898 1963 Biographical memoir in Proceedings of the British Academy 51 1966 417 28 Gibb Jocelyn ed 1965 Light on C S Lewis Geoffrey Bles 1965 amp Harcourt Brace Jovanovich 1976 ISBN 0 15 652000 1 Gilbert Douglas amp Clyde Kilby 1973 C S Lewis Images of His World Eerdmans 1973 amp 2005 ISBN 0 8028 2800 0 Glyer Diana 2007 The Company They Keep C S Lewis and J R R Tolkien as Writers in Community Kent Ohio Kent State University Press ISBN 978 0 87338 890 0 Gopnik Adam 21 November 2005 Prisoner of Narnia How C S Lewis escaped The New Yorker Archived from the original on 2 May 2014 Graham David ed 2001 We Remember C S Lewis Broadman amp Holman ISBN 978 0 8054 2299 3 Gresham Douglas 1994 Lenten Lands My Childhood with Joy Davidman and C S Lewis HarperSanFrancisco ISBN 0 06 063447 2 Gresham Douglas 2005 Jack s Life A Memory of C S Lewis Broadman amp Holman Publishers ISBN 0 8054 3246 9 Griffin William 2005 C S Lewis The Authentic Voice formerly C S Lewis A Dramatic Life Lion ISBN 0 7459 5208 9 Hart Dabney Adams 1984 Through the Open Door A New Look at C S Lewis University of Alabama Press ISBN 0 8173 0187 9 Heck Joel D 2006 Irrigating Deserts C S Lewis on Education Concordia Publishing House ISBN 0 7586 0044 5 Hooper Walter 1979 They stand together The letters of C S Lewis to Arthur Greeves 1914 1963 London Collins ISBN 978 0 00 215828 2 Hooper Walter 1982 Through Joy and Beyond A Pictorial Biography of C S Lewis London Macmillan ISBN 978 0 02 553670 8 Hooper Walter ed 1988 Letters of C S Lewis paperback expanded ed Fount ISBN 978 0 00 627329 5 Hooper Walter 1996 C S Lewis A Companion and Guide London HarperCollins ISBN 978 0 00 627800 9 Hooper Walter Green Roger Lancelyn 2002 1974 C S Lewis A Biography HarperCollins ISBN 978 0 00 628164 1 Jacobs Alan 2005 The Narnian The Life and Imagination of C S Lewis San Francisco Harper ISBN 978 0 06 076690 0 Keefe Carolyn 1979 C S Lewis Speaker amp Teacher Zondervan ISBN 0 310 26781 1 Kennedy Jon 2008 The Everything Guide to C S Lewis and Narnia Adams Media ISBN 1 59869 427 8 Kennedy Jon 2012 C S Lewis Themes and Threads Amazon Kindle ASIN B00ATSY3AQ Kilby Clyde S 1964 The Christian World of C S Lewis Grand Rapids Eerdmans 1964 1995 ISBN 0 8028 0871 9 King Don W 2001 C S Lewis Poet The Legacy of His Poetic Impulse Kent Ohio Kent State University Press ISBN 0 87338 681 7 Lewis C S 2002a 1942 The Screwtape Letters London Collins ISBN 978 0 00 767240 0 Lewis W H ed 1966 Letters of C S Lewis London Geoffrey Bles ISBN 978 0 00 242457 8 Lindskoog Kathryn 1994 Light in the Shadowlands Protecting the Real C S Lewis Multnomah Pub ISBN 0 88070 695 3 Lowenberg Susan 1993 C S Lewis A Reference Guide 1972 1988 Hall amp Co ISBN 0 8161 1846 9 Mardindale Wayne amp Jerry Root 1990 The Quotable Lewis Tyndale House Publishers ISBN 0 8423 5115 9 Martin Thomas L ed 2000 Reading the Classics with C S Lewis Baker Academic ISBN 1 84227 073 7 Miller Laura 2008 The Magician s Book Little Brown amp Co ISBN 978 0 316 01763 3 Mills David ed 1998 The Pilgrim s Guide C S Lewis and the Art of Witness Grand Rapids Eerdmans ISBN 0 8028 4689 0 Moynihan Martin ed 1998 The Latin Letters of C S Lewis C S Lewis amp Don Giovanni Calabria Indiana St Augustine s Press ISBN 978 1 890 31834 5 Muhling Markus 2005 A Theological Journey into Narnia An Analysis of the Message Beneath the Text Gottingen Vandenhoeck amp Ruprecht ISBN 978 3 525 60423 6 Neven Tom 17 December 2001 In Lenten Lands Le Penseur Reflechit Archived from the original on 21 July 2012 Pearce Joseph 1999 C S Lewis and the Catholic Church HarperCollins 1999 then Ignatius Press 2003 ISBN 0 89870 979 2 Peters Thomas C 1998 Simply C S Lewis A Beginner s Guide to His Life and Works Kingsway Publications ISBN 0 85476 762 2 Phillips Justin 2003 C S Lewis at the BBC Messages of Hope in the Darkness of War Marshall Pickering ISBN 0 00 710437 5 Poe Harry Lee amp Rebecca Whitten Poe eds 2006 C S Lewis Remembered Collected Reflections of Students Friends amp Colleagues Zondervan ISBN 978 0 310 26509 2 Reppert Victor 2003 C S Lewis s Dangerous Idea In Defense of the Argument from Reason InterVarsity Press ISBN 0 8308 2732 3 Sayer George 1988 Jack C S Lewis and His Times London Macmillan ISBN 0 333 43362 9 Schakel Peter J 1984 Reason and Imagination in C S Lewis A Study of Till We Have Faces Archived 8 January 2007 at archive today Grand Rapids Eerdmans ISBN 0 8028 1998 2 Schakel Peter J 2002 Imagination and the Arts in C S Lewis Journeying to Narnia and Other Worlds University of Missouri Press ISBN 0 8262 1407 X Schakel Peter J ed 1977 The Longing for a Form Essays on the Fiction of C S Lewis Kent Ohio Kent State University Press ISBN 0 87338 204 8 Schakel Peter J amp Charles A Huttar eds 1991 Word and Story in C S Lewis University of Missouri Press ISBN 0 8262 0760 X Schofield Stephen 1983 In Search of C S Lewis Bridge Logos Pub ISBN 0 88270 544 X Schultz Jeffrey D amp John G West Jr eds 1998 The C S Lewis Readers Encyclopedia Zondervan Publishing House ISBN 0 310 21538 2 Schwartz Sanford 2009 C S Lewis on the Final Frontier Science and the Supernatural in the Space Trilogy Oxford University Press ISBN 978 0 19 537472 8 Tennyson G B ed 1989 Owen Barfield on C S Lewis Wesleyan University Press ISBN 0 8195 5233 X Toynbee Polly 5 December 2005 Narnia represents everything that is most hateful about religion The Guardian London Archived from the original on 29 May 2021 Retrieved 28 April 2010 Wagner Richard J 2005 C S Lewis and Narnia for Dummies For Dummies ISBN 0 7645 8381 6 Walker Andrew amp Patrick James eds 1998 Rumours of Heaven Essays in Celebration of C S Lewis Guildford Eagle ISBN 0 86347 250 8 Walsh Chad 1949 C S Lewis Apostle to the Skeptics London Macmillan Walsh Chad 1979 The Literary Legacy of C S Lewis New York Harcourt Brace Jovanovich ISBN 0 15 652785 5 Ward Michael 2008 Planet Narnia Oxford University Press ISBN 978 0 19 531387 1 Watson George ed 1992 Critical Essays on C S Lewis Menston Scolar Press ISBN 0 85967 853 9 White Michael 2005 C S Lewis The Boy Who Chronicled Narnia Abacus ISBN 0 349 11625 3 Wielenberg Erik J 2007 God and the Reach of Reason Cambridge University Press ISBN 978 0 521 70710 7 Wilson A N 2002 1990 C S Lewis A Biography W W Norton ISBN 978 0 393 32340 5 Wilson A N 1991 1990 C S Lewis A Biography London Harper Perennial External linksC S Lewis at Wikipedia s sister projects nbsp Media from Commons nbsp Quotations from Wikiquote nbsp Texts from Wikisource nbsp Data from Wikidata Listen to this article 18 minutes source source nbsp This audio file was created from a revision of this article dated 20 November 2005 2005 11 20 and does not reflect subsequent edits Audio help More spoken articles Works by C S Lewis in eBook form at Standard Ebooks Works by Clive Staples Lewis at Project Gutenberg Works by C S Clive Staples Lewis at Faded Page Canada Works by or about C S Lewis at Internet Archive Works by C S Lewis at LibriVox public domain audiobooks nbsp Journal of Inklings Studies peer reviewed journal on Lewis and his literary circle based at Oxford C S Lewis Reading Room with extensive links to online primary and secondary literature Tyndale Seminary C S Lewis research collection at The Marion E Wade Center at Wheaton College C S Lewis at the Encyclopedia of Science Fiction C S Lewis at the Encyclopedia of Fantasy BBC Radio 4 Great Lives Suzannah Lipscomb on CS Lewis 3 January 2017 Step though the wardrobe on Great Lives as CS Lewis creator of the Narnia Chronicles is this week s choice C S Lewis at the Internet Speculative Fiction Database Retrieved from https en wikipedia org w index php title C S Lewis amp oldid 1195016972, wikipedia, wiki, book, books, library,

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