C.S. Lewis Errata

I am writing to correct a few errors in your reviews of Lewis & Tolkien.

First, Lewis did not have 'his own radio broadcast for many years'. He made
broadcasts occasionally and put a few of them into books (the most famous
being 'Mere Christianity').

Second, Crowley was not a member of the Inklings ('Consider this
biographical excerpt from The Inklings Handbook on Aleister Crowley, another
member of this intimate society.') This is a misreading of your sources.

Third, you state that 'J. R. Tolkein was a contemporary of Lewis, and
received considerable mentoring from him.' This is the reverse of the
truth; Tolkien espoused Christian belief long before Lewis did, and it was
partly his influence which led Lewis to consider Christianity seriously.

Fourth, you use the following quote as evidence of Lewis's continuing and
vital connection to the occult: "for the first time, there burst upon me the
idea that there might be real marvels all about us, that the visible world
might be only a curtain to conceal huge realms uncharted by my very simple
theology. And that started in me something with which, on and off, I have
had plenty of trouble since—the desire for the preternatural, simply as such
the passion for the Occult. Not everyone has this disease; those who have it
will know what I mean. It is a spiritual lust; and like the lust of the body
it has the fatal power of making everything else in the wold seem
uninteresting while it lasts." A reasonably careful reader can see that
Lewis is not giving any indication of a continuing connection with Occult
beliefs and practices; rather, he is describing an interest in the Occult in
the same way as any one of us might describe our strongest temptations. For
example, someone who was an alcoholic and then came to Christ might say,
'That first drink started something in me with which I have had plenty of
trouble since. Not everyone has this craving; those who have it will know
what I mean. It is a deep-seated lust; and like the lust of the body it has
the fatal power of making everything else in the world uninteresting while it lasts.'

Fifth, you define theosophy as 'the study of relating to God’s opposite or
archenemy.' This is not even close to the definition in any reputable
dictionary. Christians are free to object to many things Lewis wrote, and we are free to
argue that his influence was pernicious, if we so believe. But what we
write about any man must be as truthful in fact and fair in interpretation
as we can make it. If it is not, we are not serving the Truth.

Three Hills, AB T0M 2N0
CANADA

Answer From Keepers

I took great care to stay well within the boundaries of the truth about C. S. Lewis, and I really believe that I succeeded. Because we have received so many "thank you" notes for clarifying so many issues concerning C. S. Lewis, I have decided to take the time to answer and post your concerns on our web site.

First, following two excerpts (internet sources shown) give ample evidence that Lewis’ radio broadcasts were far more than occasional, and that Mere Christianity was presented in a weekly radio broadcast format.

Wounded in France during World War I, Jack [C. S. Lewis] also volunteered to serve in the Home Guard during World War II, speaking to the troops and giving broadcast talks over British radio. These weekly radio talks made his voice the second most recognizable voice on British radio, second only to Winston Churchill. Because of his popularity with the public, he received thousands of letters asking for his advice, spending one-and-a-half to two hours a day answering them. (TST, p. 510.)

http://www.crlamppost.org/footprnt.htm

A fourth genre in which Lewis worked was writing about the Christian faith. He began, in The Problem of Pain (1940), with the problem of the presence of suffering in a world supposedly created by a good and loving God. On the basis of that book he was invited to give a series of talks about Christianity on BBC radio during World War II. In six weekly broadcasts, August-September 1941, he laid out "the case for Christianity", clarifying the background of Christian ideas: the existence of sin as violation of universal moral law, and the need for reconciliation with the Lawgiver. Because of the popularity of that series, he was asked to do three more series, in which he explained what Christians believe about forgiveness and salvation, Christian ethics, and some basic elements of Christian theology. The four series of radio talks were slightly revised and reissued as one of his best-known books, Mere Christianity (1952).

http://www.litencyc.com/php/speople.php?rec=true&UID=2718

Second, Part Two of The Inklings Handbook, known to be the most accurate and thorough source on the subject of The Inklings, is entitled "The Inklings A-Z." The section contains short biographical descriptions of the authors considered members and short descriptions of the more prominent works produced by authors in the group. Notwithstanding comic books which have recently depicted enmity between Crowley and the Inklings, Aleister Crowley is not only definitely listed as an Inkling, but Crowley’s occult affiliations and actions are listed right in his short bio. If that were not accurate enough to describe the tenor of Lewis’ philosophical relations, the bios and book descriptions go on to describe every sort of occultism, paganism and heresy in the lives and works of the Inklings. You accused me of quoting falsely, but you did not state what was false and why.

Third, you called the statement that "Tolkien received mentoring from Lewis" inaccurate because Tolkien was a "Christian" first. This is inaccurate from two standpoints. The review never said that Tolkien received mentoring to become a Christian—it said he received mentoring. And that he did. In his biography by Humphrey Carter there is an entire chapter on "Jack" (C. S. Lewis). It speaks of them meeting for discussions often in Lewis’ room. It speaks of Lewis critiquing some of Tolkien’s work. It speaks of Tolkien saying that a certain work would not have come to be without the support and encouragement of Lewis. It states the Inklings were an important part of Tolkien’s life—one which helped produce The Hobbit. It states about the meetings of the Inklings, "Lewis was the invariable nucleus, without whom any gathering would have been inconceivable." I do not think that it is unfair to say that there is some mentoring involved here.

On the other count, Tolkien did not lead Lewis to Christianity. Tolkien was never a Christian. Tolkien was a Catholic. Christians believe in forgiveness of sin through a relationship with Jesus Christ whose atoning blood covers their sins. Catholics believe that they attain heaven through priests, popes, confession, communion, scapulars, indulgences, avoiding "mortal" sins, serving time in purgatory, and various and sundry other means, all of which they do not even pretend to understand. This I know from years in the Catholic church. This point is explained in both the Tolkien review and the Lewis review.

Fourth, regarding the Lewis quote that I gave regarding his flirtations with the occult, you wrote, "A reasonably careful reader can see that Lewis is not giving any indication of a continuing connection with occult beliefs and practices . . ." I disagree. The facts show otherwise. I personally think that the only way that a reader can come to that conclusion is if he is either predisposed to do so, or he is ignorant of the rest of Lewis’ life.

All one needs to do is look at Lewis’ life, his works, his associations, and the fruit of his works ("a good tree bringeth forth good fruit" —Matthew 7:17). The Inklings Handbook repeatedly describes the passions of the authors in the group for occultism, humanism, existentialism, reincarnation, pantheism, preternaturalism, mysticism, magic and pagan myths, customs, rites and practices. It also describes these things in the descriptions of the books they wrote. These are the people and ideas with whom Lewis spent his time. He did not spend his time preaching against these things, nor, as a non-pagan should, decrying association with them—not at all—in fact, his own works encourage them.

The following quote is from The Inklings Handbook:

Because of the importance they placed on the primary meaning-function of the imagination, both JRRT and CSL were particularly preoccupied with the imaginative fruit of pre-Christian paganism, particularly what might be called enlightened paganism.

The Bible contains plenty of pre-Christian (simply to use the same term) Old Testament theology to fill the preoccupation of Christians. God actually says in His Word that that is how He wants Christians to be preoccupied—with His Word. However, with the Inklings (Lewis and Tolkien being no exceptions) the preoccupation is paganism, paganism and more paganism. I must think that this quote was easily understood (especially by those who understood and shared his philosophies and preoccupations) for a continuing interest in those lifelong preoccupations.

Fifth, Webster’s Third New International Dictionary offers the following definition of the term theosophy: 1) a body of doctrine relating to deity, cosmos, and self and held to rest on direct intuitions of supersensible reality by preternaturally perceptive individuals and to give a wisdom superior to that of historical religion of empirical philosophy of science by which the initiate can master nature and guide his destiny: a system of often occult and esoteric thought presented as a means of individual salvation and sometimes associated with mysticism, pantheism, or magic. 2) a syncretistic system of theosophy following chiefly Hindu philosophies and associated with a movement originating in the US in 1875, aiming to serve through its societies as the nucleus of a universal brotherhood of man and to guide the individual toward perfect wisdom through the study of world literature on the laws of the universe and through the development under the esoteric teachings of mahatmas of his latent inner senses responsive to the invisible cosmos, and teaching physical and spiritual evolution (as of the soul through reincarnations); also: the modern movement promulgating this theosophy.

Would you dispute that Webster’s Third New International Dictionary is reputable? Theosophists have worked for one hundred years now to become an accepted part of our culture—accepted especially in our churches. Current dictionaries tend to gloss over the real meaning of theosophist unless you use a comprehensive dictionary. I have attached a definition of theosophy by a world-known theosophist which appears in the answer to another post.

It seems that theosophists have been able to keep the general public quite ignorant of who and what they really are. In 1901 their international organization met in the US, and set their agenda to promote their occult, pagan ideologies through churches, as that would be the only way for these concepts to gain widespread acceptance. We may assume that they do not wear occult badges or advertise their ideas as pagan as they introduce them to churches. As noted in the definition, the idea is to promote paganism through the medium of literature. Exactly what did Lewis, Tolkien and the other Inklings do for decades? And with the help of current supporters of their ideologies, are they not still doing it today? Is this not truly the opposite of real theology?

I think what I have written about C. S. Lewis has been the truth. However, I care much more about the Truth that is in God’s Word, and is God’s Word. Truth is not about respecting reputations. Truth is about using the discernment that God is willing to give to follow Him in the face of popular opinion. If we respect the Truth, we will love others enough to tell them the truth.

Jeff Zakula

"If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well: but if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors." —James 2:8-9.

Attachment:

I would almost wholly agree with this definition except, when we speak of a belief system based upon supersensible reality, preternatural perceptivity, and the mastering of one’s destiny presented as a means of salvation, and mixed with mysticism, pantheism and magic, I do not personally think that we would be correct in saying that these ideas are often occult. I think we must say always occult. Each and every tenet presented is an occult tenet, and though theosophists claim to be one world-wide brotherhood, let us remember that Christianity is based on the concept of exclusivity. Those who do not belong to the one true Christ are neither brothers of Jesus nor members of His church, and as such will not share eternity with Him.

Following are a few quotes from What are the Theosophists written by H. P. Blavatsky, considered by most to be the mother of all modern theosophy:

1) "He who would seriously attempt to fathom the psychological sciences, must come to the sacred land of ancient Aryâvarta. None is older than she in esoteric wisdom and civilization, however fallen may be her poor shadow--modern India."

2) Quoting an Anglo-Indian journal—"the only direction in which, it seems to us, the efforts of the Theosophists in India might possibly be useful. The leading members of the Theosophical Society in India are known to be very advanced students of occult phenomena, already, and we cannot but hope that their professions of interest in Oriental philosophy . . . may cover a reserved intention of carrying out explorations of the kind we indicate."

3) "With how much, then, of this nature-searching, God-seeking science of the ancient Aryan and Greek mystics, and of the powers of modern spiritual mediumship, does the Society agree? Our answer is: with it all. But if asked what it believes in, the reply will be: "As a body—Nothing." The Society, as a body, has no creed, as creeds are but the shells around spiritual knowledge;"

4) "But, when we come to consider ourselves individually, it is quite another thing. The Society's members represent the most varied nationalities and races, and were born and educated in the most dissimilar creeds and social conditions. Some of them believe in one thing, others in another. Some incline towards the ancient magic, or secret wisdom that was taught in the sanctuaries, which was the very opposite of supernaturalism or diabolism; others in modern spiritualism, or intercourse with the spirits of the dead; still others in mesmerism or animal magnetism, or only an occult dynamic force in nature."

5) "But as all work for one and the same object, namely, the disenthralment of human thought, the elimination of superstitions, and the discovery of truth, all are equally welcome. The attainment of these objects, all agree, can best be secured by convincing the reason and warming the enthusiasm of the generation of fresh young minds, that are just ripening into maturity, and making ready to take the place of their prejudiced and conservative fathers."