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- [00:09]
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Welcome to the Hillsdale College Online Courses Podcast. I'm Jeremiah Rican.
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And I'm Juan Davalos. We are back with CS Lewis on Christianity. And in this lecture, Prayer and the Bible, we start seeing why that difference between enjoyment and contemplation from the last lecture becomes really important when talking about prayer and Scripture. I love the beginning of this lecture because Dr. Ward, who teaches this course, starts talking about Lewis's experience with prayer when he was a child. And his experience with prayer was very frustrating because he believed, and probably rightly so, as a child, didn't have a good understanding of prayer. He believed that willpower was what was necessary in order to get his prayers answered, and that was very burdensome to him.
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You would think about composing the words just correctly, making sure that his grammar was right, his argument was sound. But of course, that's not what Christ tells us to do when we pray. He tells us that prayers that are offered in great faith, not perfect composition, not flawless logic. But prayers offered in faith are the ones that the Lord answers, but that doesn't even always mean they're answered in the way we expect.
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And one of the Bible verses that was informative for Lewis in understanding prayer was Romans 8:26, which says, the Spirit helps us in our weakness, for we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words. And so if you remember from the last lecture, the difference between contemplation and enjoyment and looking at the beam of light going into the tool shed and actually standing in the beam of light, that's the picture that Lewis is trying to paint here with prayer. And that we as believers should put ourselves in the moment, essentially, when we're praying and understand that the Holy Spirit and God is interceding for us in that moment. So we're, you know, we're essentially communicating with the living God at the moment. And in a way, God is communicating through the Spirit with himself, and we get to participate in that. So Louis is saying, don't be burdened by it. Enjoy it.
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It takes the pressure off quite a bit, doesn't it?
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That's right. Enjoy it.
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Now, you've written about this, Juan.
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That's.
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That's right. We have a blog in our site, which I encourage you to go to our blog. You can find it at Hillsdale Edu Course. That's Hillsdale Edu Course. And we have blog where we go a little bit deeper into some of the lessons that we learn in online courses. And I wrote a blog specifically about Lewis's view on prayer because it was, as I mentioned at the beginning of our podcast when we did the first lesson. This was a very impactful course for me. I took it several times. And one of the most valuable lessons that I took from this course on my personal life was how it affected my prayer life. And I encourage you to go to Hillsdale Edu course and read our blog and specifically read this blog on prayer. And I hope that it helps you.
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It's great to get insight from someone who participated in making the course that our listeners are enjoying right now. And so we turn to Michael Ward for prayer and the the next lecture in CS Lewis on Christianity.
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CS Lewis became a Christian, as we saw in the last lecture. Now he had to start living as a Christian. And there are lots of markers of Christian behavior, of course, including church attendance, prayer, reading the Bible. Lewis attended services in his college chapel at Oxford. He started going every Sunday to his local parish church, Holy Trinity, Headington Quarry. His body now lies in the graveyard there. But he writes relatively little about church and church matters, so I'll leave that to one side. What he does say a fair bit about is prayer and Bible reading. So those two topics are what I'm going to address in this fourth lecture. First, Lewis on prayer. He wrote a whole book on prayer called Letters to Malcolm. It was the last book he wrote and it actually came out the year after he died. Letters to Malcolm is the fruit of a lifetime's wrestling with prayer, and I think wrestling is a good image to have in mind because Lewis certainly didn't find prayer easy. As I mentioned in the opening lecture, Lewis as a young boy first prayed in connection with his dying mother. She was diagnosed with cancer when Lewis was 9, and he set himself to pray for her recovery. He'd been taught that prayers offered in faith would be answered, and accordingly he attempted to produce, by sheer effort of will, a firm belief that his prayers for her recovery would be granted. His mother died on 23rd August 1908. The young boy then shifted his ground and prayed for a miracle that she'd come back to life. She did not, and he reports that these apparent failures of prayer brought about no particular adverse reaction in him. In fact, quite the contrary, because for within a month of his mother's death, he says, he first began seriously to pray. But this newfound seriousness didn't last. In fact, its very seriousness led him astray. He said that he was making an honest mistake in spiritual technique, and this mistake made prayer intolerable. To him, after a while, the mistake was not quite the same as his earlier mistake about producing by willpower faith in the desired results of prayer. Now his willpower was to be expended in the saying of the words of the prayers themselves. Every clause of each prayer had to be accompanied by what he called a realization, by which he meant a certain vividness of the imagination. But this method of praying, he said, threatened to become an infinite regress. He'd begin by praying for good realizations, but then he'd immediately wonder whether that preliminary prayer had itself been sufficiently earnestly realized. The effort involved in not only saying his prayers each night, but thinking about them until they attained a certain level of sincerity imposed a ludicrous burden on him, he said. And this accompanying other more conscious reasons why he was becoming disenchanted with his faith led him to drop his Christianity when he was about the age of 13, with the greatest relief. Now we see in these episodes how Lewis contemplated when, by the standards of his own later thinking, he ought to have been enjoying prayer. In his prayers for his mother, he'd looked at certain desired answers rather than looking along the prayers themselves. And then later, in his attempts to realize his prayers, he was contemplating his own intentions in his own sincerity, rather than enjoying the simple speaking to God, the opening of the heart to God. A period of about 15 years was to pass before Lewis encountered these terms, contemplation and enjoyment, that express this distinction between looking at and looking along. And during those 15 years we see him gradually learning, but more through trial and error than through any deliberate policy to combat his habitual contemplative tendencies and to enter into true enjoyment. There's an interesting milestone in this process, and that's to be found in the first book that Lewis ever wrote, a volume of poetry entitled Spirits in A Cycle of Lyrics. It came out in 1919, when Lewis was still an undergraduate at Oxford at the time of the publication of Spirits in Bondage, a very negative sounding title, very appropriate to the mood, the spirit that Lewis was in at that time of his life. At the time of the publication of this book, Lewis was uncertain about whether God existed or not. But what he was sure of was that God, if he did exist, was, as he put it, outside of and in opposition to the cosmic arrangements. The subtitle of this, of this volume of poetry is significant. A Cycle of Lyrics By a Cycle. Lewis meant to suggest that the poems were not just a collection of unconnected pieces, but they formed a unity of a sort, not a sequence, not a linear Sequence A, B, C, D, E, as it were but a cycle, a revolving, a continual turning upon a set of ideas and feelings. And this image of the cycle he also used within some of the poems themselves to express the unattainability of what he desired at this stage of his life. So, for instance, in the poem Ode for New Year's Day he speaks of the cycle by which he means a spiral, not a bicycle, of course. And this cycle, which once ran on upward curve, now points a downward track. He's gone through the First World War. His earlier hopes of ascending have, alas, gone now in quite the opposite direction. Likewise in the poem called In Prison I cried out for the pain of man, I cried out for my bitter wrath against the hopeless life that ran forever in a circling path from death to death. Since all began he may cry out in prayer, but to what end? Life is hopeless. It seems the only relief, if there is going to be any relief, must come by escaping life altogether, as indeed happens in the very final poem in the volume Death in Battle it's called. But the afterlife depicted in that poem is more of a dream world than the sure and certain hope of a solid resurrection that a Christian would have. Lewis, at this stage of his life was not calling himself a Christian. So much for spirits in bondage. Now let's glance at one of Lewis's non poetic observations about prayer for from this period of his life. In a letter to his brother written in 1921, Lewis says, I was delighted to get your letter this morning. For some reason it had been sent first to a non existent address in Liverpool. I had deliberately written nothing to you since those two letters you mention because I did not feel disposed to go on posting into the void until I had some assurance that my effusions would reach you. That seemed a process too like prayer for my taste. As I once said to Baker, this is Lewis's friend Leo Baker. The trouble about God is that he's like a person who never acknowledges one's letters. And so in time one comes to the conclusion either that he does not exist or that you've got the address wrong. I admitted to Baker that it was of great moment, but what was the use of going on dispatching fervent messages, say to Edinburgh if they all came back through the dead letter office, nay more, if you couldn't even find Edinburgh on the map. Baker's cryptic reply was that it would be almost worth going to Edinburgh to find out. Like C.S. lewis, Leo Baker was a veteran of the First World War and on One occasion, Baker asked Lewis, were you much frightened in France? To which Lewis replied, all the time, but I never sank so low as to pray. But Leo Baker was a very perceptive man, and at least as early as 1922, he prophesied that Lewis's chimney stack would eventually turn into a church spire. In that letter of Lewis to his brother, we find again the notion of a cycle of circularity, now symbolized by unread and unopened letters being returned to their sender. And Lewis's attempts to break this cycle, this vicious cycle, were to become, at least in his poetry, increasingly desperate in the years following that letter to his brother, as the necessity of reaching Edinburgh, of making contact with God, loomed larger and larger in his thought. By his own account, Lewis became a theist, a believer in God. In 1929, he had told Leo Baker as early as 1920 that he felt obliged to posit God as the least objectionable theory of the universe. But by God, he didn't at that stage mean the God of religion, let alone the God of Christianity. In particular, he meant only a sort of deistic God, a distant spirit of which people on earth were merely appearances, a spirit that he would nonetheless try and live in harmony with. But by 1929, Lewis had come to see that these attempts to harmonize his life with this universal spirit were effectively just a kind of prayer. He wasn't calling it prayer, but that's what it was effectively. And he said that it was patently absurd to go on thinking of spirit as either ignorant of or passive to my approaches. He found that the fine philosophical distinction between these approaches and what ordinary people would call prayer to God broke down. And so it was with dejection and reluctance that Lewis, in 1929, gave in and admitted that God was God and knelt and prayed. But he was still not a Christian, as we saw in the previous lecture. This God to whom Lewis was praying was a God who was not incarnate in his Son, Jesus Christ, and was not accessible to believers by the Holy Spirit. It would take another year or so before Lewis was able to call himself a Christian. And I talked in the previous lecture about that conversion to Christianity and how it came about largely as a result of a nighttime conversation Lewis had with friends in the grounds of Magdalen College, the college where he was a Fellow. What I didn't say was more about these grounds. At Magdalen College, Lewis, Tolkien and Dyson walked round a riverside walk called Addison's Walk. Addison, Joseph Addison had been a Fellow of Magdalen back in the 18th century. And the interesting thing is that Addison's Walk is a circular walk. It goes around the edge of a water meadow, very beautiful place. And the evening was perfect. It was a warm, still evening in September. They dined well in the college hall and they were walking around Addison's Walk discussing metaphor and myth and Christianity, when their conversation, Lewis said, was suddenly interrupted by a rush of wind which brought so many leaves pattering down that it sounded like rain. We all held our breath, appreciating the ecstasy of such a thing. Later, Lewis would say that he felt that this sudden rush of wind was like the breath of the Holy Spirit breathing into his life. And within a fortnight he would be able to say, I have just passed on from believing in God to definitely believing in Christ. My long night talk with Dyson and Tolkien had a good deal to do with it. But what's this got to do with prayer? Well, an interesting facet of this event is the poetry that Lewis eventually made out of it. The significance of the circularity of Addison's Walk with was not lost on him. He wrote a poem about the walk, a poem that is now inscribed on a wall in the walk. It's a memorial that I was honored to have a part in bringing about. And it was unveiled in 1998, the centenary of Lewis's birth. The poem is entitled what the Bird Said early in the year. And the call of the bird is understood to be a continual repetition of the phrase this year, this year. I won't quote the whole poem, but it contains this. This year, this year, as all these flowers foretell, we shall escape the circle and undo the spell. What spell is this? I think Lewis means the spell of imprisonment within the circle of his own selfhood, a sort of spiritual locked in syndrome that had been alienating him from God. We escape this spell, we break out of the circular walls of this prison when we come to understand that Christ is the true dying and rising God. Christ has broken down the dividing wall between nature and supernature. Man and God have been united historically and permanently in the God man, Jesus of Nazareth. And it's God's Holy Spirit, the third Person of the Holy Trinity, who intercedes for us and indeed for the whole of the groaning creation loosing its tongue. I'm alluding here, of course, to St. Paul's Epistle to the Romans, and that's not accidental. Lewis seriously began to read the Epistle to the Romans on the advice of Tolkien and Dyson in that very month, September 1931, Romans 8:26 the Spirit helps us in our weakness, for we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words. Escape from the circle of selfhood comes to CS Lewis as he learns, like Jesus, to be obedient to his heavenly Father as he accepts Jesus, bridging of the divide between sinless God and sinful man. And this escape comes to him in the act of imitating or repeating what it is that the Spirit says to him, the Spirit who prays for him and in him, and not just for him, but for the whole of the groaning creation. Because God, as Lewis elsewhere says, walks everywhere incognito. He plays in 10,000 places. To quote Gerard Manley Hopkins Birds and flowers and trees, like human beings, have all sprung from the same root, which is to say, the word coming forth from the Father. And that's why in the Addison's Walk poem, the promise of escape is uttered by a non human creature by the bird. The bird can speak God's word also, because the bird has also been created and sustained by the Word of God.
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Great books, great people, great ideas. Learning about these things is critical to being a well educated human being and we can help with the Hillsdale Dialogues each week Hillsdale College President Larry Arne joins radio veteran Hugh Hewitt to discuss topics of enduring relevance. And from time to time they also talk about current events, but always with an eye toward more fundamental truths. And they want you to tune in to a conversation like no other. The Hillsdale Dialogues are posted every Monday on the Hillsdale College Podcast Network at podcast. Hillsdale.edu. that's podcast hillsdale edu or listen via Apple Podcasts, Spotify, YouTube, or wherever you find your audio.
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For C.S. lewis, a Christian is an articulation of God's word and therefore as the Christian prays, God speaks to God. It is by the Spirit that we cry Abba Father as St. Paul writes in the New Testament, the task of prayer is to become the increasingly willing participant in that cycle, the divine cycle, not the circle of one's own selfhood, but God's Word coming forth into creation, creating things, sustaining things, and then redeeming things by the Holy Spirit. Living in the life of Christians, who, in response to the Spirit, offer their prayer and their worship back to the Father, we become the increasingly willing participant in that divine speech, not by means of psychological gymnastics, as Lewis puts it, though we've all probably done that as children, he adds, but by the union of wills, that is our will and God's will, which under grace is reached by a life of sanctity. Prayer, then, for Lewis only works as a part of the continuous act of God himself in which all finite causes operate. God's Word comes forth, bringing all creation into being, and then redeeming everything by speaking creation back to the Father. As the Holy Spirit empowers Christians to pray and worship, we may tend to think that our prayers are just a one way street, us speaking to God, but actually they're also God speaking to us and in us and for us. And that's why, in one of the Narnia Chronicles, the Silver Chair, you may recall Aslan says to Jill, you would not have called to me unless I had been calling to you. The Christian's faithful response is made within the ring of faithfulness that God has cast round us. And it's that which again in the Silver Chair, is beautifully symbolized at the end when the adventurers dig their way up through the underworld and they come out into Narnia, into a beautiful moonlit night, and they find themselves in the very center of a dance, a circular dance. They've got their great snow dance with snowballs flying back and forth out of the imprisonment of the underworld into this breathtakingly beautiful dance, what theologians call the perichoresis, the dancing about of the three Persons of the Holy Trinity. So yet again we find Lewis emphasizing the importance of participation, of enjoyment, of looking along, not just looking at, of getting into the dance. That's enough about prayer. Now let's turn to what Lewis has to say about the Bible. He admitted to one of his correspondents, I cannot claim to have a clearly worked out position about the Bible or the nature of inspiration. That is a subject on which I would gladly learn. I have nothing to teach. And this reminds us that Lewis was not a trained theologian, nor an ordained minister of religion, nor he was a devout Christian. Yes, and a distinguished English literary scholar. But he wasn't a biblical theologian. He had no Hebrew, so he couldn't study the Old Testament in its original language. His Greek was classical Greek rather than New Testament Greek. He never taught or lectured about the Bible at either Oxford or Cambridge. He wasn't a biblical scholar. He did, however, write a fair bit about the Bible in published works and in private correspondence. It's really only his book, Reflections on the Psalms that comes within the purview of these talks that I'm now giving on Lewis on Christianity. So let's now turn to Reflections on the Psalms and supplement it with things that we know that Lewis thought about the Bible from his private correspondence. There's lots that could be said about Reflections on the Psalms, but let me make just two brief points, both of them having to do with verbal distinctions, with categorical distinctions. When debating or even just conversing with his friends, Lewis liked to hold up his finger and say, distinguo, I distinguish. He thought it was really important to have clear categories, clear terminology about everything in general, but obviously for our purposes here about the Bible and about reading the Bible properly. So here are two important distinctions that Lewis makes when approaching the Bible. The first is to clarify what we mean when we talk about the Word of God. The Bible, to be sure, can be called the Word of God. But the primary thing referred to by the biblical authors themselves when they write about the Word of God is the second Person of the Holy Trinity rather than the Bible itself. Just look at the opening verses of John's Gospel. In the beginning was the Word, and the Word was with God, and the Word was God. This refers of course, to the eternal Son of God, not to the Bible. And St. John goes on to say in his Gospel, the Word was made flesh and dwelt among us, referring of course, to the incarnation of the Second Person of the Holy Trinity, not referring to the Bible. A few chapters on in John's Gospel, and we find Jesus himself making this distinction quite clear. Chapter five, verse 39 of John's gospel. Jesus says to the Jews, you diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me, yet you refuse to come to me to have life. Lewis himself was quite clear on this distinction between Christ and the Bible. As he writes in a letter of 1952, it is Christ himself, not the Bible, who is the true Word of God. The Bible, read in the right spirit and with the guidance of good teachers, will bring us to him. Christ is not the Bible. The Divine Word, the divine Word is not identical with the written Word of God. God is somehow beyond or behind or above Scripture. And if we don't make this distinction, we're in danger of making a fundamental spiritual error which can be really quite serious. It converge on a kind of idolatry, a kind of bibliolatry, confusing words about God. Words indeed inspired by God, with the divine Word, who is God. So that's the first distinction to be made. The second distinction has to do with the different books of the Bible. They are not all of the same kind. There are many different sorts of scripture within holy writ. There's poetry, there's prose, there is chronicle, there's prophecy, parable, proverb. There are biographies and letters, or as we might say, the Gospels and the epistles. There's apocalyptic literature and so on. And CS Lewis thought that it was crucial to be able to distinguish between these different literary genres, because only when you know what kind of literature you're reading will you know how to interpret it. The most obvious example comes from Jesus's own parables. When we read the Parable of the Good Samaritan or the Parable of the Prodigal Son, we know we're dealing with characters in a fictional story. We won't waste our time doing historical inquiries into who these particular people were. They didn't exist in history. They existed for the purposes of communicating certain spiritual truths. And so Lewis can say in a very relaxed fashion that there's no need to attribute the same kind and degree of historicity to all the books of the Bible. The question about Jonah and the Great Fish doesn't turn on intrinsic probability about how likely it is that a man could be swallowed by a whale and spat out three days later. If you're trying to work out whether Jonah is historical or not, don't consider the probability of the incidents described. Consider the form of the book itself. The point is, Lewis says, that the whole book of Jonah has to me, the air of being a moral romance, a quite different kind of thing from, say, the account of King David or the New Testament narratives. The Book of Jonah is not pegged, like them, into any historical situation. The Book of Jonah doesn't present itself as history, and we don't need to read it as historical. Of course, the Book of Jonah doesn't say this is fiction, but then neither does our Lord say that his unjust judge, Good Samaritan or Prodigal Son are fiction. We work out the genre of the literature in front of us by using our common sense and Our regular intelligence. We don't go to the Bible assuming that every part of it is straightforward historical record. And this is not a slippery slope towards denying the historicity of, say, the Resurrection, which, after all, is the crucial doctrine for Christian belief. If Christ has not been raised, then our faith is in vain, as St. Paul says. Rather, it's a simple recognition that the Bible is more of a library of books than it is a single work. And to clarify that, it can be useful to use the term the Scriptures plural rather than Scripture in the singular, as indeed St. Paul himself does in his first letter to the Corinthians, where he says that Christ died for our sins according to the Scriptures plural. Lewis says this All Holy Scripture is written for our learning. But learning of what? The value of some things, for example, the Resurrection, depended on whether they really happened, but the value of other things, for example, the fate of Lot's wife in the Old Testament, hardly at all. And the ones whose historicity matters are by God's will, those where it is plain. He goes on to say, of course, I believe the composition, presentation and selection for inclusion in the Bible of all the books to have been guided by the Holy Ghost. But I think God meant us to have sacred myth and sacred fiction as well as sacred history. Lewis is here reminding us that the Bible is very complex and that we shouldn't approach it as if it were one simple monolith in which every word must be interpreted in precisely the same manner. This is not in any way to undercut the authority of the Bible. Lewis had a very high view of the Bible and repeatedly calls it Holy Scripture, emphasizes the historicity of the Resurrection, in particular, assumes that the whole Bible, New Testament as well as Old, bears the authority of God, often urges his readers to go back to our Bibles. But he also encourages readers not to approach the Scriptures as an encyclopedia or an encyclical. It's not that kind of book, he says. This we might have expected. We may think we should have preferred an unrefracted light giving us ultimate truth in systematic form, something we could have tabulated and memorized and relied on, like the multiplication table. That's what he says we might have preferred. But that's not what we've got in the Bible. And since God has given us numerous different books within the canon of Sacred Scripture, books of various different kinds, we should respect God's authorial intention and do our best to understand the unity of the Bible as a unity in multiplicity, not a unity of monotony. But how do we make sense of this multiplicity of genres. The unity is best understood, Lewis says, in light of Jesus himself. At the end of Luke's Gospel. In the Road to Emmaus story, Jesus falls in step with two disciples. And beginning with Moses and all the prophets, he unfolded for them the things in the Scriptures concerning himself. Now this is the divine word of God giving the disciples a lesson in how to understand the written word of God. It's a masterful scripture lesson which caused the two disciples hearts to burn within them. The Scriptures as a whole are about Jesus. They point us to him. They bear him to us. Reading the Bible with Christ as its interpretative key is a good hermeneutical principle, Lewis says. We are committed to it by our Lord himself. On that famous journey to Emmaus, Jesus found fault with the two disciples for not believing what the prophets had said. They ought to have known from their Bibles that the Anointed One, when he came, would enter his glory through suffering. It's almost as if that verse I mentioned earlier from John's Gospel could serve as a rebuke to these two disciples on the road to Emmaus. You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me. Fortunately, these two disciples did not refuse to come to Jesus to have life. Indeed, they asked him to stay with them. They recognize him in the breaking of the bread. CS Lewis doesn't give his readers a detailed doctrine of Scripture, but the two distinctions I've mentioned are very helpful, I think. Distinguishing the divine word from the written word, distinguishing the different genres of the biblical books. Finally, having Christ himself as the hermeneutical key to unlock the Scriptures. Crucial for if we focus on the biblical authors themselves, if we focus on their own words pointing to God but don't follow their pointing and go to God himself, we will have made an elementary mistake, the biblical theologian Kevin Vanhuser wisely observes in his essay on Scripture in the Cambridge Companion to CS Lewis. It's difficult to extract a doctrine of scripture from C.S. lewis's occasional writings, for Lewis was less interested in critical approaches to or doctrines of Scripture than he was in the realities about which Scripture speaks.
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