Posts tagged with: C. S. Lewis


C. S. Lewis

Silence took the place of applause as the room struggled to manifest a question to the finality of Peter Kreeft’s lecture; unfazed, the professor filled with excitement at the chance to quip the crowd quoting Aristotle: “human beings are curious by nature.” A smirk crept across his face as he both laid forth a potential congratulation for our ascension beyond curiosity as gods or the insult of being beasts below curiosity. With that, the air filled with questioning hands.

A few weeks ago at Acton University 2015, professor of philosophy at Boston College and at the King’s College and a prolific writer of Christian philosophy and apologetics, Peter Kreeft, taught the course: “Good, True, and Beautiful: C.S. Lewis.” Focusing on these three virtues known as cardinal or transcendental that are central to philosophical conceptions of God, Kreeft goes on as any philosopher must to define the three virtues and their place in the world. The cardinal “hinge” role of these virtues is because humanity never grows tired of goodness, truth, or beauty because these are the attributes of perfection, of God. Moreover, “everything God creates is imbued with these attributes to some extent” and Kreeft discussed their manifestation of the works of C.S. Lewis. (more…)


Christopher Dawson

On June 17, 2015, Bradley Birzer taught a course at Acton University entitled “Christopher Dawson and the Dynamics of History” in which he outlined the life and thought of the great historian. Describing Dawson as “an academic’s academic,” Birzer explained that although many people have never heard of Dawson, he nevertheless influenced many popular Christian intellectuals, such as C.S. Lewis, J.R.R. Tolkien, and Flannery O’Connor.

And what was that influence? Christopher Dawson believed his life’s calling was to record the history of the world, but he refused to reduce the task history to the narrow specialization of the archivist. Rather, true history is a poetic endeavor that must take place from within a culture, as opposed to objectifying and deconstructing it from the outside. All cultures contain some aspect of truth that may be missed by others, so the goal of the Church is not to destroy pagan culture but to baptize it and put the truths of that culture in their proper relation to the Truth. Modern ideologies pose such a danger because they single out a truth and pluck it from its broader context in the world over which God reigns. Dawson shows us that we cannot defeat ideology by creating a counter-ideology but only by reconnecting its true foundation to the entirety of truth in a loving manner. (more…)

1754aae62eIn Abraham Kuyper’s newly translated Scholarship, he explores the Christian’s role in the Economy of Wisdom. Addressing students of Free University in Amsterdam, he asks, “What should be the goal of university study and the goal of living and working in the sacred domain of scholarship?”

Though he observes certain similarities with other forms of labor — between teacher and farmer, professor and factory worker — and though each vocation is granted by God, Kuyper notes that the scholar is distinct in setting the scope of his stewardship on the mind itself. “Not merely to live,” he writes, “but to know that you live and how you live, and how things around you live, and how all that hangs together and lives out of the one efficient cause that proceeds from God’s power and wisdom.”

I was therefore delighted to stumble upon a different address/sermon (“Learning in War-Time”) given at a different university (Oxford) by a different intellectual heavyweight (C.S. Lewis), which touches on many of these same themes, but with a slightly different spin.

Included in Lewis’ book, The Weight of Glory, the sermon was given in 1939 (the beginning of World War II), and explores how, why, and whether Christians should pursue learning during times of extreme catastrophe. More broadly, how might we consider the life of the mind among the many competing priorities, demands, and obligations of life, and the Christian life at that? “Why should we — indeed how can we — continue to take an interest in these placid occupations when the lives of our friends and the liberties of Europe are in the balance? Is it not like fiddling while Rome burns?” (more…)

David J. Theroux, founder and president of The Independent Institute and the C.S. Lewis Society of California, discusses the writings of C.S. Lewis and Lewis’s views on liberty, natural law and statism.

Blog author: jcarter
Wednesday, June 11, 2014

British_sixpence_1962_obverseSixpence economics, like the economic teachings of Jesus’ parables, shows us the stewardship responsibility that God has given to human beings, says Jordan Ballor in this week’s Acton Commentary.

At the conclusion of the first of his two chapters exploring the theological virtue of faith in Mere Christianity, C.S. Lewis provides a brief illustration that helps set the stage quite well for a discussion of the relationship between theology and economics, a relationship that currently stands in need of serious repair. Lewis wants to show that a key element of faith is the understanding of the divine origins of all things. “Every faculty you have, your power of thinking or of moving your limbs from moment to moment, is given you by God,” he writes. A consequence of this reality is that, as Lewis puts it, “If you devoted every moment of your whole life exclusively to His service you could not give Him anything that was not in a sense His own already.”

The full text of the essay can be found here. Subscribe to the free, weekly Acton News & Commentary and other publications here.

NPG D681,Richard Baxter,by; after Jonathan Spilsbury; John Riley Richard Baxter, profiled in the latest issue of Religion & Liberty, penned The Saints Everlasting Rest in 1647. In the book’s dedication, Baxter wrote that he had no intention of serving God other than preaching. But he recalled, “sentenced to death by the physicians, I began to contemplate more seriously on the everlasting rest which I apprehended myself to be just on the border of.”

Baxter noted that because he was so near death that it quickened his “sluggish heart to speak to sinners with some compassion, as a dying man to dying men.” Baxter survived the ordeal, not dying until 1691, but he continually faced debilitating sickness and suffering. He was even imprisoned for refusing to cease preaching. Baxter is perhaps the most prolific author of theology in English history. He wrote 140 books, many of them while serving as a pastor. Baxter was a monumental influence on C.S. Lewis, who borrowed the title ‘Mere Christianity’ directly from his work.

The Saints Everlasting Rest
focuses on heavenly and holy pursuits, pushing us away from the fleeting priorities and agendas of our lives on earth. In an age of entertainment, with gadgets like smart phones, while great technology, cause many people to focus their gaze downward and not upward. With the myriad of distractions and moral chaos we face, Baxter’s writings easily retain their relevance. Below is an excerpt from The Saints Everlasting Rest on private meditation that is included in the book, From the Library of C.S. Lewis: Selections from Writers Who Influenced His Spiritual Journey: (more…)

Over at Christianity Today Art Lindsley has a good piece on how C.S. Lewis’s support for true progress led him to oppose Progressivism:

Some of Lewis’s most pointed criticisms of “progress” came when he wrote on economics and politics, even though he did not often comment on these topics. When he was invited by the Observer in the late 1950’s to write an article on whether progress was even possible, he titled his contribution “Willing Slaves of the Welfare State.”

In this essay Lewis makes it clear he is for progress, in the sense of “increasing the goodness and happiness of individual lives.” But he expresses deep concern about the tendencies in the United Kingdom during World Wars I and II to give up liberty for security. He says Britons had grown, “though apparently grudgingly, accustomed to our chains.” He warns that once government encroaches on our freedom, every concession makes it more difficult for us to “retrace our steps.” Perhaps the most striking moment in this essay is the one on the nature of the happiness that he would like to see. Lewis says: “I believe a man is happier, and happy in a richer way, if he has ‘the freeborn mind.’ But I doubt whether he can have this without economic independence, which the new society is abolishing. For independence allows an education not controlled by Government; and in adult life it is the man who needs and asks nothing of Government who can criticize its acts and snap his fingers at its ideology. Read Montaigne; that’s the voice of a man with his legs under his own table, eating the mutton and turnips raised on his own land. Who will talk like that when the State is everyone’s schoolmaster and employer?”

The full article is here.