C.S. Lewis and Flags

September 6, 2017 — 3 Comments

flag globe.png

Do you find flags interesting? Even inspirational, perhaps?

A recent article on the subject reminded me that one of my early avocations was as a vexillologist. If you also enjoy learning about flags, you can become a vexillologist too (ability to spell the title not required).

The article discussed the diversity of America state and territory flags. Some are rather mundane, featuring state seals on single colored fields. While my own Washington State flag falls into this category, the fact that the first president’s face dominates the seal makes it rather attractive. Many seals though, are terribly busy and jumbled.

The Nebraska flag is so bland that it once flew over the state capitol for several days, before anyone noticed it was upside down.

One of the most distinctive flags is that of New Mexico, which features “the sun symbol of the Zia Pueblo. The red and yellow imitate Spain’s national colors, paying tribute to the region’s colonial heritage.”

You can view all of the American flags here, if you are interested.

Or, if you are more interested in international flags, you can see and read about them here (compliments of the CIA).

The best part of the article, “Fifty Flags” by John J. Miller, is the author’s citation of C.S. Lewis.

The main purpose of a flag is to unite people behind patriotic, military, or civic causes. A good flag stirs emotions, tingling spines at Olympic ceremonies and encouraging soldiers to hold fast.

“In battle it is not syllogisms that will keep the reluctant nerves and muscles to their post in the third hour of the bombardment, wrote C.S. Lewis in The Abolition of Man. “The crudest sentimentalism . . . about a flag or a country or a regiment will be of more use.”

Inspired by this passage, I’ve gleaned several more references that the Oxford scholar makes to flags.

Quotations from C.S. Lewis Mentioning Flags

The flag serves as the emblem of a nation as it projects its image beyond its own borders.

After breakfast [Lord Bern] asked Caspian to order every man he had into full armor. “And above all,” he added, “let everything be as trim and scoured as if it were the morning of the first battle in a great war between noble kings with all the world looking on.”

This was done; and then in three boatloads Caspian and his people, and Bern with a few of his, put out for Narrowhaven. The King’s flag flew in the stern of his boat and his trumpeter was with him. (Voyage of the Dawn Treader)

The absence of a flag or identifiable markings leaves an enemy uncertain about how to proceed.

Inside, he was wondering if there were any way of getting rid of these unwelcome visitors. Had he known that Caspian had only one ship and one ship’s company with him, he would have spoken soft words for the moment, and hoped to have them all surrounded and killed during the night.

But he had seen a ship of war sail down the straits yesterday and seen it signaling, as he supposed, to its consorts. He had not then known it was the King’s ship for there was not wind enough to spread the flag out and make the golden lion visible, so he had waited further developments. (The Voyage of the Dawn Treader)

The enthusiastic waving of flags can be a visible manifestation of patriotic fervor. In a letter to his brother, written between the wars, Lewis describes conversation with an Anglican priest, William Stead, who had just returned from Italy.

Lewis is rather dismissive of the priest’s comparison of Italy and Great Britain because, unlike Lewis and his brother Warnie, the cleric had never been to the front lines.

Stead, fresh back from Venice and Rome, gave as his verdict that “Italy was a pleasant surprise to him. He had always imagined the Italians a degenerate people but found that they were really quite go ahead and up to date.”

They were also more patriotic than the English, for they were always waving flags and went mad over the name of Italy whereas “he had never found that Englishmen showed any great enthusiasm over the mention of England.”

They and their landscape were, he said, hardy and vigorous whereas one always felt the softness of England. Stead is an American and has not been to the war. (All My Road Before Me: The Diary of C. S. Lewis)

A flag can also be used to gain the attention of a friend or potential ally. Lewis uses the image in his first letter to Charles Williams, who would join him in the Inkling writing community. The story of their mutual respect is fascinating. Williams response to Lewis begins, “My dear Mr Lewis, If you had delayed writing another 24 hours our letters would have crossed.”

I never know about writing to an author. If you are older than I, I don’t want to seem impertinent: if you are younger, I don’t want to seem patronizing. But I feel I must risk it. A book sometimes crosses one’s path which is so like the sound of one’s native language in a strange country that it feels almost uncivil not to wave some kind of flag in answer.

I have just read your Place of the Lion and it is to me one of the major literary events of my life—comparable to my first discovery of George Macdonald, G. K. Chesterton, or Wm. Morris.

In “Religion Without Dogma?” Lewis includes a flag as one of the symbols with more inherent inspirational power than can be uncovered in a lifeless religion. He is discussing spiritualism, which offered supposed communication with ghosts wandering through an ill-defined afterlife.

A minimal religion compounded of spirit messages and bare Theism has no power to touch any of the deepest chords in our nature, or to evoke any response which will raise us even to a higher secular level—let alone to the spiritual life. The god of whom no dogmas are believed is a mere shadow. He will not produce that fear of the Lord in which wisdom begins, and, therefore, will not produce that love in which it is consummated.

The immortality which the messages suggest can produce in mediocre spirits only a vague comfort for our unredeemedly personal hankerings, a shadowy sequel to the story of this world in which all comes right (but right in how pitiable a sense!), while the more spiritual will feel that it has added a new horror to death—the horror of mere endless succession, of indefinite imprisonment in that which binds us all . . .

It can never be a controller or even a rival to our natural sloth and greed. A flag, a song, an old school tie, is stronger than it; much [stronger are] the pagan religions.

The flag can delineate the leading edge of an advance into enemy territory. Lewis uses this notion with great effect in his treatise on pain.

No doubt Pain as God’s megaphone is a terrible instrument: it may lead to final and unrepented rebellion. But it gives the only opportunity the bad man can have for amendment. It removes the veil; it plants the flag of truth within the fortress of a rebel soul. (The Problem of Pain)

In his essay “Answers to Questions on Christianity,” Lewis uses the flag as a metaphor for where one’s ultimate loyalty lies.

When I first became a Christian . .  . I thought that I could do it on my own, by retiring to my rooms and reading theology, and I wouldn’t go to the churches and gospel halls; and then later I found that it was the only way of flying your flag; and, of course, I found that this meant being a target.

It is extraordinary how inconvenient to your family it becomes for you to get up early to go to church. It doesn’t matter so much if you get up early for anything else, but if you get up early to go to church it’s very selfish of you and you upset the house.

If there is anything in the teaching of the New Testament which is in the nature of a command, it is that you are obliged to take the Sacrament, and you can’t do it without going to church.

A Final Observation on Flags & War

In one of Lewis’ less well-known essays, “Talking about Bicycles,” he discusses a fascinating procession through which many of our experiences pass. “Let’s give them names. They are the Unenchanted Age, the Enchanted Age, the Disenchanted Age, and the Re-enchanted Age.”

His illustration using the example of marriage is excellent, and accurately describes the chronicle of many if not most marital unions. It is, however, in his example related to war that he mentions the symbol of the flag.

Let’s take an example that may interest you more. How about war? Most of our juniors were brought up Unenchanted about war. The Unenchanted man sees (quite correctly) the waste and cruelty and sees nothing else.

The Enchanted man is in the Rupert Brooke or Philip Sidney state of mind [both were poets whose lives were cut violently short in war]—he’s thinking of glory and battle-poetry and forlorn hopes and last stands and chivalry.

Then comes the Disenchanted Age—say Siegfried Sassoon [another poet who survived WWI, in contrast to his contemporary, Brooke].

But there is also a fourth stage, though very few people in modern England dare to talk about it. You know quite well what I mean. One is not in the least deceived: we remember the trenches too well. We know how much of the reality the romantic view left out.

But we also know that heroism is a real thing, that all the plumes and flags and trumpets of the tradition were not there for nothing. They were an attempt to honour what is truly honourable: what was first perceived to be honourable precisely because everyone knew how horrible war is. And that’s where this business of the Fourth Age is so important.

C.S. Lewis did, indeed, recall the trenches. He understood the horrors of war, but had matured in his viewpoint to become reenchanted with its glory. Flags, pennants and guidons are visible emblems of its chivalry and honor. Lewis would certainly concur with the declaration of Robert E. Lee, commander of the Confederate States of America army, that “it is well that war is so terrible, otherwise we should grow too fond of it.”

Fortunately, flags fly far more commonly in peace than they do in war. Their peaceful fluttering is far more familiar to the masses than their battle shorn visage. May that always remain true.

_____

The image at the top of the page is copyrighted by its creator, Joel Lisenby, and used with permission.

 

yeats and lewis.jpg

Among Irish writers who left large imprints on literature, there were a peculiar pair who failed to impress one another when twice their paths crossed. William Butler Yeats (1865-1939) and C.S. Lewis (1898-1963) met in Oxford, and both found their encounters less than inspiring.

Obviously, when the two of them met, Yeats was an internationally renowned pillar of poetry, and Lewis was a young man with a trifling reputation. Oddly enough, they were introduced by an American poet.

[Editorial Note: This is a longer post than most, but it is a fascinating subject that demands more comprehensive discussion.]

William Force Stead (1884-1967) had served in the United States Consular Service. Upon being posted to the United Kingdom, he studied at Queen’s College in Oxford, and was ordained a priest in the Church of England.

His religious life must have been curious, since he apparently explored some of the spiritualism common to that era. However, his ordination did allow for his employment in a convenient position. While Chaplain of Worcester College in Oxford, he baptized T.S. Eliot, who had become his friend.

He left the position when he decided to convert to Roman Catholicism. (Apparently it was a bit of a scandal.) At the outset of the Second World War, he returned to the United States where he pursued an academic life. One of his poems, “Sweet Wild April,” can be read in the supplemental notes below.

The Relationship Between Lewis and Stead

In his diary of his early life, published as All My Road Before Me, Lewis describes a visit to his home made by Stead.

Sunday 8 July: After lunch I lay on the lawn reading Boswell while Harwood and Maureen played duets to their great satisfaction. Just before tea I had gone into the house when I saw someone at the hall door and opening it found Stead.

I talked to him in the drawing room for a few minutes and then brought him out and introduced him to Harwood and disappeared to get tea. He talked philosophy to Harwood and I threw in impertinent interruptions whenever I came out to put a cup or a cake on the table. . . .

Stead, fresh back from Venice and Rome, gave as his verdict that “Italy was a pleasant surprise to him. He had always imagined the Italians a degenerate people but found that they were really quite go ahead and up to date.”

They were also more patriotic than the English, for they were always waving flags and went mad over the name of Italy whereas “he had never found that Englishmen showed any great enthusiasm over the mention of England.” They and their landscape were, he said, hardy and vigorous whereas one always felt the softness of England.

Lewis’ next sentence expresses in eleven words an entire volume. It is followed by fascinating observations about the Italian fascism of the early twenties.

Stead is an American and has not been to the war. We also talked of Fascismo. We were all inclined to favour it except Harwood who said it was only a more successful version of the Ku Klux Klan and that Mussolini had the face of a villain.

Asked if he believed in Fascist atrocities, Stead said that they committed atrocities only when they were deserved.

Stead’s Introduction of Lewis to Yeats

Stead apparently possessed the type of personality that resonated with Yeats, who was captive to various Hermetic and Rosicrucian mythologies. Yeats must also have appreciated Stead’s poetry, since he included two of his poems in the Oxford Book of Modern Verse (1892-1935).

Stead was modest about his ability to contribute to the conversation as it was guided by the elder authority. With some frequency, he was invited to dine with Yeats and his wife (although it does not appear that his own wife accompanied him). Here is his description of the normal pattern for such evenings.

[It was] an easy and intimate little party, but I was often puzzled in the hours that followed when we retired to his study: Yeats, who mistook me for a philosopher and a man of learning, went voyaging off into regions with which I was wholly unfamiliar.

He was then reading the Catholic theologian, Baron von Hugel—and here I could offer a few comments; he was already interested in Byzantium, and I had a little knowledge of the Eastern Empire. But his range of interest–tho’ he was not a man of learning–went far beyond my boundaries. For instance, he would open a volume on Art, Apollo by Reinach, and ask me to compare the facial expressions in Greek and Roman sculpture, as representing the contrast between the subjective or instinctive life and the objective or rational life.

This led to a discussion of the difference between the Greek and Roman civilizations, and to subjective and objective periods during the Christian era.
Here I was invited to follow his involved system of intersecting cones, as the objective age or civilization was moving up into the subjective, and the subjective age or civilization was moving down into the objective.

These again were symbolised by the dark of the moon as the objective, and the light or full moon as the subjective, and the transition as the gradual rounding out of the dark into the light, and vice versa.

I was often quite lost, and even the poet himself, to whom this reading of character and history had come as a revelation—partly thro’ his wife, who had pronounced psychic powers—even the poet would pause at times, drop his glasses, dangle them at the end of their ribbon, look round and say: “It is all very difficult.”

Stead offers a suggestion as to why his company may have been valued by the famous poet.

I must have been useless as a source of information and ideas, but Yeats was lonely and felt rather neglected in Oxford; his was not the academic type of mind, and learned ladies bored him by asking, “Mr. Yeats, what is your subject?” as though he were a don, with some narrow field of research.

He soon adopted a blunt reply—“Astrology,” and that floored them. As a matter of fact, it was one of his many interests in occultism. . . .

Yeats welcomed almost any form of belief. He craved the supernatural. It was the only air he could live and breathe in.  (“Oxford Poets” by David Bradshaw in Yeats’s Mask)

Lewis’ Introduction to Yeats

Lewis could hardly believe his good fortune when his acquaintance invited him to meet Yeats. However, it was the poet’s peculiarities, rather than his talents, that left the deepest impression.

In a lengthy letter to his brother Warren, Lewis describes in detail these events. He begins with the receipt of the invitation, and includes a humorously critical evaluation of Stead’s poetry.

I received this morning a letter from my obliging friend Stead. Stead is rather a punt: I think you saw me stop to speak to him one day in the Corn. 36 He is an undergraduate but also curate of a parish in Oxford. He writes poetry. The annoying thing is that it’s exactly like mine, only like the bad parts of mine: this was my own original opinion and it has been confirmed by others. Perhaps you can imagine the sensation I experienced in reading it.

Stead’s letter was to say that he had mentioned to Yeats–whom he knows–“my double claim to distinction as an Irishman and a poet” and would I come along this evening and see him?

The letter continues with a description of the evening.

I accordingly repaired after dinner to Stead’s lodging in Canterbury Street. He is a married man: his wife is an American: she is the sister of a woman who is married to a brother of Mrs Moore’s.

She was a woman of implacable sullenness who refused even to say good evening to me: beside her at the fire sat an American gentleman who was apparently left to console her for the absence of her husband.

This was a very amiable person: he was ‘studyin’ when I entered, but politely laid his book down. You know the sort of face in which a long promontory of nose (eagle build) projects from between two rounded hills of cheek (cherub build)? Picture this surmounted by a pair of horn spectacles and made of a texture rather like cod’s roe: then add that this face beams but can contribute to the crack only by saying ‘That’s right’ at the end of everyone’s remark.

In these rather nasty surroundings Stead was finishing a very nasty meal of cold fish and cocoa: but he soon put on his coat and after asking his lady why there were no stamps in the house and receiving no answer, swung out with me into the usual Oxford theatrical night. Trusting soul to leave his wife unguarded in such society!

Yeats lives at the end of Broad St, the first house on your right as you leave the town. I can assure you I felt a veritable Bozzy as I reflected that I was now to meet at last WILLIAM BUTLER YEATS! But enough of that.

We were shown up a long stairway lined with rather wicked pictures by Blake–all devils and monsters–and finally into the presence chamber, lit by tall candles, with orange coloured curtains and full of things which I can’t describe because I don’t know their names.

The poet was very big, about sixty years of age: “awful” as Bozzy says: grey haired, clean shaven. When he first began to speak I would have thought him French, but the Irish sounds through after a time.

Before the fire was a circle of hard antique chairs. Present were the poet’s wife, a little man who never spoke all evening, and Father Martindale. Father M. is a Catholic Priest, a little twinkling man like a bird, or like Puck, whom I take to be an atheistical dog. I used to go to his lectures in the old days: he is a mocker.

Everyone got up as we came in: after the formalities I was humbly preparing to sink into the outlying chair leaving the more honourable to Stead, but the poet sternly and silently motioned us into other ones. The meaning of this I have not fathomed: ’twas very Pumble-chookian.

Then the talk began. It was all of magic and cabbalism and “the Hermetic knowledge.” The great man talked while the priest and Mrs Yeats fed him with judicious questions.

The matter I admit was either mediaeval or modern, but the manner was so XVIII Century that I lost my morale.

I understood how it is possible for a man to terrify a room into silence: and I had a ghastly presentment that something would presently impel me to up like that “unknown curate” and say “Were not Vale Owen’s revelations, Sir, addressed to the passions?”

And then as Max Beerbohm says “Bang” the suddenness of it! However I remembered that Johnson WAS really dead and controlled myself. Indeed some good angel guided me: for presently I really had something to say–a case mentioned by Coleridge which was most apposite and indeed crying for quotation on something just said.

But thank God I didn’t: for a minute later the priest did. YEATS (thumping his chair): “Yes–yes–the old woman in Coleridge. That story was published by Coleridge without the slightest evidence. Andrew Lang exposed it. I’ve never had a conversation on the subject that SOMEONE didn’t bring in Coleridge’s old woman. It is anonymous in the first place and every one has taken it over without question. It just shows that there’s no limit to the unscrupulousness that a sceptical man will go to–”

MARTINDALE: “Oh surely Mr Yeats–”

YEATS: “Yes! There is a Professor living in Oxford at this moment who is the greatest sceptic in print. The same man has told me that he entered a laboratory where X (some woman whose name I didn’t catch) was doing experiments: saw the table floating near the ceiling with X sitting on it: vomited: gave orders that no further experiments were to be done in the laboratories–and refused to let the story be known.”

But it would be only ridiculous to record it all: I should give you the insanity of the man without his eloquence and presence, which are very great. I could never have believed that he was so exactly like his own poetry.

One more joke must be recorded. Stead presently told us a dream he had had: it was so good that I thought it a lie. YEATS (looking to his wife): “Have you anything to say about that, Georgie?” Apparently Stead’s transcendental self, not important enough for the poet, has been committed to Mrs Yeats as a kind of ersatz or secondary magician.

Finally we are given sherry or vermouth in long and curiously shaped glasses, except Martindale who has whiskey out of an even longer and more curiously shaped glass, and the orgy is at an end.

Try to mix Pumblechook, the lunatic we met at the Mitre, Dr Johnson, the most eloquent drunk Irishman you know, and Yeats’s own poetry, all up into one composite figure, and you will have the best impression I can give you.

A week later Lewis records, in the same missive, a description of their encore gathering.

Having met Stead yesterday in the Broad with his wife and of course with our friend of the nose, I was told that the great man had expressed himself sorry not to have been able to see more of me owing to his argument with the priest, and would I come again with Stead [the] next night?

This night we were shown to a study up in the ceiling and entertained by him alone: and, would you believe it, he was almost quite sane, and talked about books and things, still eloquently and quite intelligently? Of course we got on to magic in the end—that was only to be expected.

It was really my fault, for I mentioned Bergson. “Ah yes,” said he, “Bergson. It was his sister who taught me magic.” The effect of this statement on Aunt Suffern (already in paroxysms of contempt over what I had already told her about Yeats) ought to be amusing.

We spoke of Andrew Lang. YEATS: “I met him once—at a dinner somewhere. He never said a word. When we began to talk afterwards, he just got up and took his chair into a corner of the room and sat down facing the wall. He stayed there all the evening.” Perhaps Lang didn’t like wizards!

Of the “great Victorians” he said: “The most interesting thing about the Victorian period was their penchant for selecting one typical great man in each department—Tennyson, THE poet, Roberts, THE soldier: and then these types were made into myths. You never heard of anyone else: if you spoke of medicine it meant—(some ‘THE Doctor’ whose name I’ve forgotten): if you spoke of politics it was Gladstone.” This is especially interesting to us as explaining the mental growth of a certain bird we wot of. (“Well all said and done boys, he was a GREAT man.”)

So home to bed more pleased with our poet than I had been on the last occasion: and rather thankful that L’Oiseau Pomme de Terre hadn’t been there to explain that “you can see he’s a disappointed man” after every adverse criticism on any living writer. Oh, before I leave it, Stead told me he had shown Yeats a poem: Yeats said he thought “IT WOULD DO VERY WELL” to set to music! Stead thinks this is a compliment. H’mh!

A moment ago we heard Stead’s appraisal of Yeats, which ended with a declaration of his interest in the supernatural. Stead said “Yeats welcomed almost any form of belief.” Well, that is not quite true. As the passage continues, he reveals Yeats’ discomfort with those who might challenge his affinity for occultic phenomena.

Once when I had brought an undergraduate with me, Yeats gave us a long discourse on re-incarnation. At the end my young friend ventured to observe that the theory of re-incarnation “bristles with difficulties.”

Yeats passed it off in sullen silence, but several times later on referred indignantly to “that young man who said re-incarnation bristles with difficulties.” (“Oxford Poets”)

The young man who dared suggest to Yeats that reincarnation was a flawed philosophy was none other than C.S. Lewis.

It is little surprise that the relationship between the two Irish poets never grew close.


Below you will find poems written by Lewis’ acquaintances mentioned in this column. The first is by Stead, and reflects a truly carefree spirit. The second is one of Yeats’ most famous works, penned in the aftermath of WWI.

Sweet Wild April

O sweet wild April
Came over the hills,
He skipped with the winds
And he tripped with the rills;
His raiment was all
Of the daffodils.
Sing hi,
Sing hey,
Sing ho!

O sweet wild April
Came down the lea,
Dancing along
With his sisters three:
Carnation, and Rose,
And tall Lily.
Sing hi,
Sing hey,
Sing ho!

O sweet wild April,
On pastoral quill
Came piping in moonlight
By hollow and hill,
In starlight at midnight,
By dingle and rill.
Sing hi,
Sing hey,
Sing ho!

Where sweet wild April
His melody played,
Trooped cowslip, and primrose,
And iris, the maid,
And silver narcissus,
A star in the shade.
Sing hi,
Sing hey,
Sing ho!

When sweet wild April
Dipped down the dale,
Pale cuckoopint brightened,
And windflower trail,
And white-thorn, the wood-bride,
In virginal veil.
Sing hi,
Sing hey,
Sing ho!

When sweet wild April
Through deep woods pressed,
Sang cuckoo above him,
And lark on his crest,
And Philomel fluttered
Close under his breast.
Sing hi,
Sing hey,
Sing ho!

O sweet wild April,
Wherever you went
The bondage of winter
Was broken and rent,
Sank elfin ice-city
And frost-goblin’s tent.
Sing hi,
Sing hey,
Sing ho!

Yet sweet wild April,
The blithe, the brave,
Fell asleep in the fields
By a windless wave
And Jack-in-the-Pulpit
Preached over his grave.
Sing hi,
Sing hey,
Sing ho!

O sweet wild April,
Farewell to thee!
And a deep sweet sleep
To thy sisters three, –
Carnation, and Rose,
And tall Lily.
Sing hi,
Sing hey,
Sing ho!

The Second Coming

Turning and turning in the widening gyre
The falcon cannot hear the falconer;
Things fall apart; the centre cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.

Surely some revelation is at hand;
Surely the Second Coming is at hand.
The Second Coming! Hardly are those words out
When a vast image out of Spiritus Mundi
Troubles my sight: a waste of desert sand;
A shape with lion body and the head of a man,
A gaze blank and pitiless as the sun,
Is moving its slow thighs, while all about it
Wind shadows of the indignant desert birds.

The darkness drops again but now I know
That twenty centuries of stony sleep
Were vexed to nightmare by a rocking cradle,
And what rough beast, its hour come round at last,
Slouches towards Bethlehem to be born?

 

Dogs, Heaven and Ministry

August 22, 2017 — 4 Comments

divine dog

My pastor’s sermon last Sunday was entitled “Do Dogs Go to Heaven?” I was really looking forward to hearing the message, but I received a request to preach at another church on the other side of the Cascade Mountain range, and I couldn’t be there to learn the answer to the question.

I wanted to hear his sermon for several reasons. First, orthodox Lutherans are not given to faddish subject matter for their sermons, so I was eager to see his approach. Second, this is a question that pastors are asked surprisingly often, so I enjoy hearing others respond to the question, especially when they appeal to the Bible in doing so.

A third reason is because I love dogs. All dogs. Even “bad” ones, who are only aggressive or ill-behaved because the humans they’ve had the misfortune of encountering in this world have done poorly by them.

I’ve had many dogs as members of my family through the years, and they were treasures, even though I took them for granted in my youth.

I’m not going to offer my take on the question posed by the sermon title. I’ve already written about that in the past. The thoughts are developed more fully here.

Nor am I going to discuss the important place of dogs in the life of C.S. Lewis, since I have written about that before, as well.

The Upshot of the Sermon

When we were leaving church the previous Sunday, our pastor was discussing his impending pronouncement on the subject of animal redemption. I laughed and offered a comment that proved a little disconcerting to him.

I told him that not long ago I read a passage in Martin Luther’s writings where he said just that. Luther, the preeminent figure in the Reformation, suggested the possibility that animals just might be resurrected by God. It became obvious that wasn’t where he was going with his homily, and in looking at the Gospel text for the message I realized why.

The fifteenth chapter of Matthew’s Gospel includes this grace-filled story about Jesus’ mercy.

And behold, a Canaanite woman from that region came out and was crying, “Have mercy on me, O Lord, Son of David; my daughter is severely oppressed by a demon.” But he did not answer her a word. And his disciples came and begged him, saying, “Send her away, for she is crying out after us.” He answered, “I was sent only to the lost sheep of the house of Israel.”

But she came and knelt before him, saying, “Lord, help me.” And he answered, “It is not right to take the children’s bread and throw it to the dogs.” She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” Then Jesus answered her, “O woman, great is your faith! Be it done for you as you desire.” And her daughter was healed instantly. (Matthew 15:22-28).

The Jews of Jesus’ day sometimes referred to Gentiles as “dogs.” In this passage he is not insulting her, but (1) clarifying the priority of his ministry to fulfill the promise to the house of Israel and (2) to invite her to press the issue, just as she does.

The Luther quotations to which I referred were:

“Be thou comforted, little dog. Thou too in Resurrection shall have a little golden tail.”

“The dog is the most faithful of animals and would be much esteemed were it not so common. Our Lord God has made His greatest gifts the commonest.”

I doubt he incorporated either into his sermon.

Dogs in Ministry

Recently I read an excerpt from an interesting new book entitled The Grace of Dogs: A Boy, A Black Lab, and a Father’s Search for the Canine Soul.

It reinforced something that all of us who love dogs already know—they possess a profound ability to sense and minister to our emotional needs.

You can read the excerpt in Christianity Today here, although they have retitled it for the online edition. I prefer the title that appeared in the print edition, “God’s Canine Counselors.” I’ll close here with a brief excerpt from the excerpt.

A child sits down on the floor next to a dog and reads aloud from a book. There is something magical about it. After lying next to Pepper, a slightly overweight border collie, and reading him a book, seven-year-old Jessicah, who has always hated reading, says to the volunteer, “[He] loves when I tell him stories. I think he likes stories about turtles best, and so do I. He’s the coolest dog in the whole world.”

I can vividly imagine what it would be like to be the child in that situation. To read to a dog whose big eyes took me in with simple pleasure, who laid her head on my lap with absolute ease to listen to my voice, would have made for an entirely different experience.

The dog would have exuded patience, unconditional acceptance, and peace. The words I botched terribly [as a child] would have captivated the dog every bit as much as the ones read perfectly. In that one-on-one relationship, the anxiety, self-doubt, and panic I used to feel about not being able to do something would have faded.

Thank you, Lord, for creating dogs.

editors wants

The goal of most writers is to become published writers. In his diary, C.S. Lewis describes a rather peculiar route to publication followed by one of his acquaintances at Oxford.

During his prolific career, Lewis dealt with many different editors. Some experiences were positive, while others were less so.

In the diary entry which follows, Lewis expresses his befuddlement at the criteria some editors use to make their decisions.

“Stead” was William Stead, an American poet who came to England as a diplomat, became an Anglican priest, baptized T.S. Eliot, and returned to the States prior to WWII. Stead also introduced Lewis to W.B. Yeats, a curious encounter I will be writing about quite soon.

Wednesday 5 April: Started revising Greek History today. At first I found my notes etc. in great confusion, but when that was straightened out I worked with more interest and pleasure than I had expected. . . .

I also got the two poems (typed v. accurately for I/-)* and saw Stead in order to get the address of the London Mercury.

He told me with a solemn face and admirable naivety how he had got his accepted. Two or three were sent back by return post, whereupon he went up to London and called on the Editor, saying, “Look here Mr Squire, you haven’t taken these poems of mine and I want to know what’s wrong with them!!”

If the story ended there, it would be merely a side light on Stead, but the joke is that Squire said, “I’m glad you’ve come to talk it over: that’s just what I want people to do” and actually accepted what he’d formerly refused. Truly the ways of editors are past finding out! (All My Road Before Me)

Anyone who has submitted their work for publication consideration can relate to Lewis’ incredulity. Long ago I resigned myself to their arbitrariness and irrationality. They are, after all, simply human beings, and as such, inescapably subjective.

While we could all agree on circular filing** submissions filled with typos or misspellings, they sometimes reject what is excellent and embrace what is maudlin. The stories of best sellers that were repeatedly rejected are common.

It’s true that some publications have pretty exhaustive stylebooks, but when it comes to the content of what they publish, it frequently appears to be based on momentary whim.

After many years of writing, and a handful of years as an editor myself, I have come to believe the decisions are purely subjective. Subjective and arbitrary, depending on the mood, time of day, weather, status of family relations and digestion of the editor.

A Postscript on C.S. Lewis and Stead

After the diary excerpt cited above, Lewis continues with a bit more about the brash American.

Stead gave me the proof of his new book, The Sweet Miracle, wh. I took away. So far it seems rather dull. Worked for the rest of the day, except for a nightcap of Repington.

If you would like to assess for yourself the “dullness” of Stead’s poetry, you can download a copy of The Sweet Miracle and Other Poems via Hathitrust.

The book Lewis refers to as his “nightcap” was a history of the First World War, in which he had personally served. It was written by Lieutenant Colonel Charles à Court Repington, a war correspondent. Both volumes are available for your bedtime reading (volume one, volume two).


* “Typed very accurately for one pound.”

** Also referred to as the “round file.”

 

 

 

 

self-impressed

Most writers are saturated with humility, especially those who actively submit their work and courageously collect rejections. Accepting this lack of reinforcement as an inevitable aspect of the writing life, they reveal a maturity that is literarily unpretentious.

On the other hand, there are some who publicly tout the most modest of accomplishments as great feats. By their own account, you would think it’s merely a matter of time before they’re polishing their Pulitzer or Nobel Prize in Literature.

The following notes on humility are for the benefit of the latter category of authors.

C.S. Lewis was a scholar abundantly acquainted with literary pride. He was also a Christian saint (in that biblical sense wherein it applies to all who place their faith in Jesus). As a disciple of Christ, Lewis recognized pride is toxic.

He wrote much about the subjects of pride and humility. Among his wisdom on the subject, is the observation that we must not allow our circumstances to shape our character in negative ways. In “Williams and the Arthuriad,” he illustrates this by discussing different sorts of roles in a play. His comment about “false modesty” is particularly astute.

What but to thank God for the “excellent absurdity” which enables us, if it so happen, to play great parts without pride and little ones without dejection, rejecting nothing through that false modesty which is only another form of pride, and never, when we occupy for a moment the centre of the stage, forgetting that the play would have gone off just as well without us . . .

Lewis also offers an antidote to pride. One that well suits the title of this column. “If anyone would like to acquire humility, I can, I think, tell him the first step. The first step is to realise that one is proud. And a biggish step, too. At least, nothing whatever can be done before it. If you think you are not conceited, it means you are very conceited indeed.” (Mere Christianity)

A 500 Year Old Prescription

Nearly a half millennia ago, Martin Luther reluctantly allowed his writings to be gathered together into a collection, for which he wrote a preface. It was that introduction I recently encountered.

He elaborates on the proper way to study theology, based on principles in Psalm 119. After reminding readers that we must possess humility to submit ourselves to God’s word, he tacks on a vivid warning. It is quintessential Luther.

These words apply not only to theologians, or even to those addressing “religious” subjects. They should be of interest to all who consider themselves writers.

If, however, you feel and are inclined to think you have made it, flattering yourself with your own little books, teaching, or writing, because you have done it beautifully and preached excellently; if you are highly pleased when someone praises you in the presence of others; if you perhaps look for praise, and would sulk or quit what you are doing if you did not get it—if you are of that stripe, dear friend, then take yourself by the ears, and if you do this in the right way you will find a beautiful pair of big, long, shaggy donkey ears.

Then do not spare any expense! Decorate them with golden bells, so that people will be able to hear you wherever you go, point their fingers at you, and say, “See, See! There goes that clever beast, who can write such exquisite books and preach so remarkably well.”

That very moment you will be blessed and blessed beyond measure in the kingdom of heaven. Yes, in that heaven where hellfire is ready for the devil and his angels.

To sum up: Let us be proud and seek honor in the places where we can. But in this book the honor is God’s alone, as it is said, “God opposes the proud, but gives grace to the humble” [I Pet. 5:5]; to whom be glory, world without end, Amen.

Thank you, Doctor Luther, for the warning to periodically check my ears. And thank you as well, Doctor Lewis, for your inspirational modeling of humility.

An Important Exception

While humility remains important, in unbalanced doses it can make individuals vulnerable. The story of Puzzle the donkey in The Last Battle illustrates this fact well.

There were very few Talking Beasts or Men or Dwarfs, or people of any sort, in that part of the wood, but Shift had one friend and neighbor who was a donkey called Puzzle.

At least they both said they were friends, but from the way things went on you might have thought Puzzle was more like Shift’s servant than his friend. He did all the work.

When they went together to the river, Shift filled the big skin bottles with water but it was Puzzle who carried them back. When they wanted anything from the towns further down the river it was Puzzle who went down with empty panniers on his back and came back with the panniers full and heavy.

And all the nicest things that Puzzle brought back were eaten by Shift; for as Shift said, “You see, Puzzle, I can’t eat grass and thistles like you, so it’s only fair I should make it up in other ways.”

And Puzzle always said, “Of course, Shift, of course. I see that.” Puzzle never complained, because he knew that Shift was far cleverer than himself and he thought it was very kind of Shift to be friends with him at all.

And if ever Puzzle did try to argue about anything, Shift would always say, “Now, Puzzle, I understand what needs to be done better than you. You know you’re not clever, Puzzle.”

And Puzzle always said, “No, Shift. It’s quite true. I’m not clever.” Then he would sigh and do whatever Shift had said.

Fortunately, Puzzle’s simple humility is ultimately vindicated. Even while he is the instrument of a terrible hoax, his guileless trust in Aslan preserves his innocence. It is a powerful story, worth reading even if you have never touched the Chronicles of Narnia.

In the same way, God watches over his children who are humble. He becomes our champion and delivers us from those who would do us harm. Blessed indeed, are the meek.

Travel Pictures Ltd

rididule

C.S. Lewis seldom kept a secret his low opinion of poor writers. This wasn’t because he was a literary snob, it’s because he was a literary critic.

Actually, the breadth of Lewis’ literary tastes was extraordinary. He didn’t expect texts to be more than what they purported to be, and could even enjoy the pulp fiction of his day. Still, Lewis had an eye for pretentious and anemic writing, and he sometimes penned cutting commentary

One of his lifelong friendships began with a discussion about poor writers. More about Lewis’ friendship with Oxford Classics scholar Nan Vance Dunbar (1928-2005) in a moment.

There are some contemporary voices that argue Lewis was misogynistic. Many of these complainants are non-Christian, and eager to see Lewis’ influence diminished. The truth is he possessed a strong traditional respect for women. And, while he unapologetically enjoyed the company of men—no surprise for a longtime bachelor—he counted a number of women scholars among his close friends.

My friend Brenton Dickieson has an excellent column on the subject of women in Lewis’ life, in which he persuasively argues that Lewis “was hardly the insular, sexist, Oxford bachelor that some would make him out to be.”

Professor Dunbar was a devout Christian, of the Presbyterian persuasion (no surprise, since she was Scottish). She attended one of Lewis’ lectures in 1955, and respectfully challenged in correspondence, his interpretation of the Roman poet Statius.

Their friendship grew, although they never agreed upon the status of Statius. The Collected Letters of C.S. Lewis includes a biography of Dunbar which describes how the subject even brought her some peace when she was grieving Lewis’ death.

Lewis’s final letter to her, on 21 November 1963–possibly the last he wrote–was to arrange for a visit in December. When he died the next day, Nan was beside herself with grief.

She was consoled by the theologian, Henry Chadwick, Regius Professor of Divinity at Oxford. Professor Chadwick reminded her that she would some day die. “And when you get to Heaven,” he said, “you will be met by Lewis. He will have got there before you, and he’ll have his arm firmly around a small man in a toga, who is being dragged along to meet you. ‘All right,’ Lewis will be saying to the ancient Roman–“Tell her!! Tell her!!”’

Nan had no doubt that Lewis would be in heaven, and she roared with laughter at the thought of Statius waiting there to rebuke her. Perhaps such thoughts gave her comfort when she confronted her own death.

The two had grown quite close. “Everyone would agree that Nan Dunbar–with her erudition, her common sense, her Christian faith, her lively conversation–would have been the ideal daughter for Lewis. Indeed, years later, in his letter of 18 November 1963, he spoke of her as ‘the liveliest and learnedest of my daughters.’” (Collected Letters).

Their Discussion about Bad Writers

Diplomas are not required for people to criticize books and writers. Wherever readers gather it is possible to find discussions about favorite, and least favorite writers.

Some literary reputations are so notorious they have awards devoted to them. Each year, for example, The Bulwer-Lytton Fiction Contest draws thousands of entrants. Their motto is quite inviting: “Where WWW Means ‘Wretched Writers Welcome’”

The event honors the great author whose opening line in 1830 also enriches every story ever begun by Charles Schulz’ canine novelist Snoopy.

It was a dark and stormy night; the rain fell in torrents—except at occasional intervals, when it was checked by a violent gust of wind which swept up the streets (for it is in London that our scene lies), rattling along the housetops, and fiercely agitating the scanty flame of the lamps that struggled against the darkness. (Edward George Bulwer-Lytton, Paul Clifford)

It is unknown whether B-L’s name arose in the following conversation, but we do find references to two other “notorious” writers.

Dunbar met Lewis for the first time at a dinner in Girton College, probably on 25 January 1956. On finally meeting his critic, Lewis said: “Ah! Miss Dunbar! I’m glad to find you actually exist–I’d thought perhaps you were only the personification of my conscience!”

Lewis was charmed by this delightful Scottish woman, whose wonderful talk and Glaswegian accent made one think she had stepped out of a novel by Sir Walter Scott.

Dunbar remembered that over dinner she talked to Lewis about the Scottish writer William McGonagall (1825–1902), said to be the world’s worst poet, while Lewis introduced her to the Irish novelist Amanda McKittrick Ros (1860–1939), known as the world’s worst novelist. (Collected Letters).

If you care to read anything written by the writers Lewis and Dunbar mentioned in their dinner conversation, refer to the links below. While on its surface their repartee may appear uncharitable, it was certainly not intended to be.

After all, if our own writing brings some measure of joy and entertainment to others, most writers would welcome that. Similarly, to have one’s name associated in history with truly talented writers (even in such an unflattering manner) is by far preferable to the anonymity which is the swift destiny of all but a few.

_____

To learn more about McGonagall and Ros, you may wish to download the following free volumes: 

“He was not a poet at all, and that he has become synonymous with bad poetry in Scotland is only a natural consequence of Scottish insensitivity to the qualities alike of good poetry and of bad.” (Scottish Eccentrics)

“Sympathise with me, indeed! Ah, no! Cast your sympathy on the chill waves of troubled waters; fling it on the oases of futurity; dash it against the rock of gossip; or, better still, allow it to remain within the false and faithless bosom of buried scorn. Such were a few remarks of Irene as she paced the beach of limited freedom, alone and unprotected.” (Irene Iddesleigh by Amanda McKittrick Ros)

 

Rabbit-Hand-Shadow.jpg

In this increasingly relativistic cauldron we call “the world,” chaos is fueled by the concept that everyone is entitled to determine their own reality.

It all depends on one’s perspective.

“Perception is reality,” is a common sentiment. More clearly said, “an individual’s perception is their personal reality.” In other words, the way that a person thinks things are, is reality as far as they are concerned.

Changing a person’s perception of reality is no easy thing. Nor should it be (in most cases).

People base their thinking on a variety of approaches. Those who are more analytical are terribly frustrated by others who base their views of reality on their emotions, or what they “want” to be true.

Nowhere do I find this more striking then when people who have nary a religious thought in their daily lives gather together for a funeral. At least 66% of what one hears, for example “he’s looking down on us now,” is based on nothing other than wishful thinking or irrational notions.

C.S. Lewis described how reason is the crucial mechanism for understanding. In his book Miracles, he makes the following argument.

All possible knowledge, then, depends on the validity of reasoning. If the feeling of certainty which we express by words like must be and therefore and since is a real perception of how things outside our own minds really “must” be, well and good.

But if this certainty is merely a feeling in our own minds and not a genuine insight into realities beyond them—if it merely represents the way our minds happen to work—then we can have no knowledge. Unless human reasoning is valid no science can be true.

Mental Illness and Perception

One particularly fascinating aspect of the perception and reality question comes in the case of some mentally ill individuals. Schizophrenia, for instance, frequently involves delusions or hallucinations that are indistinguishable from reality (in the mind of the sufferer).

A well person may find it implausible to accept that a person could genuinely believe impossible things were true. Meanwhile, from the perspective of the deluded, it may make all the sense in the world that they are the only person alive who recognizes how things truly are.

Decades ago I spent several months in a psychiatric ward. (Not as a patient, as a clinical pastoral education student.) I had many conversations with a delightful resident who had been institutionalized because he was utterly convinced that he was one of Jesus’ apostles.

Thanks to the proper medications, he knew that to be illusory, and he was optimistic that he would soon be released to begin his studies to become a mental health worker. One reason for his confidence that he was truly getting better was because his previous hospitalization came when he became certain that he was one of the Old Testament patriarchs.

From his point of view, the increasing chronological proximity between his delusions and reality indicated he was almost well.

Some of these people do become healthy enough to recognize that their perception of reality is askew. These are the few who continue to take their meds so they can function as the majority of us perceive to be “normal.”

Many psychotic individuals, of course, only take their prescriptions under duress and when they are not monitored, cease to take them because they either (1) already feel better, so they obviously don’t need them, or (2) prefer chaos to the side effects such as lethargy.

Truth is Not Based on Perspective

Truth, in the ultimate or alethiological sense, is not relative. It doesn’t shift due to the distortions of individual perception. It remains the same yesterday, today and tomorrow.

Now, since what we human beings regard as truth does shift (e.g. shape of the Earth), ultimate truth must come from a source other than mortal minds, transient philosophies or momentary scientific theories.

Christians believe they have found that source in God’s self-revelation, the Judeo Christian Scriptures. In fact, Christians believe that their Savior, Jesus the Messiah, was the embodiment of truth. We believe he was speaking the eternal truth when he said “I am the way, and the truth, and the life.”

C.S. Lewis was quite candid about the truthfulness of the scriptural testimony being the necessary cornerstone for faith. In dialogue with atheists and agnostics, he wisely points out that the conversation must address this essential question.

One of the great difficulties is to keep before the audience’s mind the question of Truth. They always think you are recommending Christianity not because it is true but because it is good. . . .

One must keep on pointing out that Christianity is a statement which, if false, is of no importance, and if true, of infinite importance. The one thing it cannot be is moderately important. (“Christian Apologetics”)

In a world that wants to relegate Jesus to the status of some great teacher or prophet, it is vital to say that if he was lying when he said “the Father and I are one,” Christianity should be dismissed altogether.

_____

For those who enjoy challenges:

hand shadows