C. S. Lewis on Myth (Part III)

This post is part of an ongoing series examining C. S. Lewis’s view of “myth.”

Lewis on MiraclesIn Miracles, Lewis reflects on the importance of myth in regards to the Old Testament and Israel. Lewis writes that “The Hebrews, like other people, had mythology: but as they were the chosen people so their mythology was the chosen mythology –the mythology chosen by God to be the vehicle of the earliest sacred truths, the first step in that process which ends in the New Testament where truth has become completely historical” (Miracles, 218). For Lewis, myth is historically important in creating the context of beliefs for the truly factual, the person and work of Jesus Christ. He writes that “Just as God is none the less God by being Man, so the Myth remains Myth even when it becomes Fact. The story of Christ demands us, and repays, not only a religious and historical but also an imaginative response” (Ibid., 218) Continue reading

C. S. Lewis on Myth (Part I)

C. S. Lewis

C. S. Lewis

Most people do not like being told that they are wrong. This is especially true when it comes to politics or religious faith. Interestingly, a number of pundits and scholars have taken to calling religious faith “myth” in recent years, especially religious faith that for many adherents hinges upon certain events that claim to be historical. The work of Joseph Campbell springs to mind, as do more contemporary perspectives such as those espoused by Bill Maher and Richard Dawkins. For perspectives such as these (most admittedly devoted to philosophical naturalism) and others (one thinks of certain Historical Jesus scholars over the years), Christian claims about the resurrection of  Jesus of Nazareth cannot be categorized as anything but “myth,” the stuff of legend, or theological story-telling. And, as one might expect, most Christians do not appreciate being told that their deeply held religious convictions are, in a word, myth. While for many the term “myth” connotes feelings of falsehood or story, Christian thinkers such as C.S Lewis conceived of myth in other terms. In the essay that follows, we examine Lewis’ conception of “myth,” as well as his understanding of the relationship between “myth” and “fact” in the Christian narrative. Continue reading

Planet Narnia: Part Two

This article originally appeared at Conciliar Post.

dawn_treaderMy previous post introduced Michael Ward’s Planet Narnia: The Seven Heavens in the Imagination of C. S. Lewis,[1] in which he argues that the medieval conception of the Seven Heavens serves as the basis for the seven Chronicles of Narnia, with Lewis using the characteristic ethos of each planetary intelligence as the paradigm for his books. In this post, we turn to an explicit consideration of how the evidence of the Chronicles of Narnia fits Ward’s theory through consideration of The Voyage of the Dawn Treader. We also consider how these stories have been so popular over the past fifty years, and why no one previously mentioned the theme of the Seven Heavens. Continue reading

Planet Narnia: Part One

This article originally appeared at Conciliar Post.

Jupiter, 6 October 2010Some of my favorite books are the Chronicles of Narnia by C. S. Lewis. While Lewis’s tales of the adventures of the Pevensie children (and later Eustace and Polly) in the land of Narnia are for many little more than entertaining children’s books, I find myself returning to this series again and again. And while I cannot claim to speak on behalf of everyone who has read Chronicles, I know there are many other readers, especially those within the Christian tradition, who have experienced a similar love for the Narnia story, especially The Lion, the Witch, and the Wardrobe. Yet many of us cannot explain why these stories appeal to us. Why do so many adults enjoy reading these books, which, by all appearances, seem to have been written for children? Continue reading

Comparing the Historical Jesus: Miracles

This is part of our ongoing series comparing the perspectives of J. D. Crossan and N. T. Wright on the Historical Jesus.
Image of Jesus Healing the Gerasene Demoniac

Image of Jesus Healing the Gerasene Demoniac

Given Crossan’s general view of the world and the relationship between the natural and supernatural,[1] it is not entirely surprising that he grants little historical value to accounts of the miracles of the historical Jesus. Crossan argues that Jesus’ program of ministry focused more on the principles of open social commensality and radical egalitarianism.[2] Based on the prevalence of stories concerned with healing and demonic exorcism, Crossan concludes that Jesus was likely some form of peasant healer, though not in the typical western understanding of the term ‘healer.’[3] Focusing on the social implications of disease within first century Judaism, Crossan argues for a distinction between ‘illness’ and ‘disease.’ Whereas a disease consists of a medical condition, for example HIV/AIDS, an illness refers to the social ills of that disease, namely community ostracization and ridicule.[4] Crossan writes, “I presume that Jesus, who did not and could not cure that disease [in his example ‘leprosy’] or any other one, healed the poor man’s illness by refusing to accept the disease’s ritual uncleanness and social ostracization. Jesus thereby forced others either to reject him from their community or to accept the leper within it as well.”[5] Concerning demonic possession, Crossan argues that such claims likely reflect the impact of Roman Imperial colonialism and that Jesus may have healed from an entranced state.[6] Ultimately, Crossan’s presuppositions necessarily diminish the historical veracity of any and all miraculous events that have traditionally been ascribed to Jesus of Nazareth. To explain Jesus’ reputation as healer and miracle worker, Crossan argues that process was reinterpreted as event and that Jesus practiced healing in a social sense without ever performing the literally miraculous. Continue reading