HIGH POWERED PROFESSOR'S CONVERSION TO CHRISTIANITY

I AM INTRIGUED BY SUCH LEARNED PEOPLE'S "IGNORANCE" WHEN THEY PROFESS TO BE ATHEISTS BUT THE HIGH POWERED PROFESSOR TO WHOM I REFER IS NON OTHER THAN C.S. LEWIS,

BORN : 29 NOVEMBER 1898
BIRTHPLACE: BELFAST, IRELAND
DIED: 22 NOVEMBER 1963 (NATURAL CAUSES)
LEWIS DIED ON THE SAME DAY JOHN F KENNEDY
WAS ASSASINATED.
BEST KNOWN AS: AUTHOR OF THE CHRONICLES OF NARNIA
NAME AT BIRTH : CLIVE STAPLES LEWIS

C.S. Lewis was a high-powered Oxford and Cambridge professor and one of the 20th century's most famous converts to Christianity. An atheist from boyhood, he converted at age 33 and devoted much of the rest of his life to writing about faith. His series of allegorical books known as The Chronicles of Narnia remains especially popular with children. (The Lion, the Witch and the Wardrobe, the first book of the seven in the Narnia series, was published in 1950; The Last Battle, the final book, was published in 1956.) Lewis taught at Magdalen College, Oxford, from 1925-1954, when he moved to Magdalene College, Cambridge, where he remained until 1963. Lewis and his close friend J.R.R. Tolkien were part of the casual Oxford literary group known as The Inklings.

NAME AT BIRTH : CLIVE STAPLES LEWIS


Lewis early grew disillusioned with religion and only later "converted" to Christianity, joining the Anglican Church. Taciturn about the details of his early life, his autobiography, Surprised by joy: The Shape of My Early Life, fails to provide enlightenment and leaves the Lewis scholar to speculations about his childhood and early disenchantment with emotional Christianity. Perhaps his headmaster, a clergyman who urged him to "think" by application of the rod, contributed to his dissuasion.

Widely read as an adult, his knowledge of literature was prodigious and made of him a superb conversationalist much sought after for his company. Lewis thoroughly enjoyed sitting up into the wee hours in college rooms" … talking nonsense, poetry, theology, and metaphysics over beer, tea, and pipes."

Lewis was married, rather late in life, in 1956, to Joy Davidman Gresham, the daughter of a New York Jewish couple. She was a graduate of Hunter College and for a time belonged to the Communist Party. She had previously been married twice. When her first husband suffered a heart attack, she turned to prayer. Reading the writings of Lewis, she began to attend Presbyterian services. Later, led by his writings to Lewis himself, she divorced her second husband, Williams Gresham, left the Communist Party, and married Lewis. Her death proceeded her husband's by some three years.

Conversion to Christianity
Although raised in a church-going family in the Church of Ireland, Lewis became an atheist at the age of 13, and remained as such until he was 31 years old. His separation from Christianity began when he started to view his religion as a chore and as a duty; around this time he also gained an interest in the occult as his studies expanded to include such topics. Lewis quoted Lucretius as having one of the strongest arguments for atheism:

Lewis's interest in fantasy and mythology, especially in relation to the works of George MacDonald, was part of what turned him from atheism. In fact, MacDonald's position as a Christian fantasy writer was very influential on Lewis. This can be seen particularly well through this passage in The Great Divorce, chapter nine, when the semi-autobiographical main character meets MacDonald in Heaven:

…I tried, trembling, to tell this man all that his writings had done for me. I tried to tell how a certain frosty afternoon at Leatherhead Station when I had first bought a copy of Phantastes (being then about sixteen years old) had been to me what the first sight of Beatrice had been to Dante: Here begins the new life. I started to confess how long that Life had delayed in the region of imagination merely: how slowly and reluctantly I had come to admit that his Christendom had more than an accidental connexion with it, how hard I had tried not to see the true name of the quality which first met me in his books is Holiness. (Lewis 1946, pp. 66–67)

Influenced by arguments with his Oxford colleague and friend J. R. R. Tolkien, and by the book The Everlasting Man by Roman Catholic convert G. K. Chesterton, he slowly rediscovered Christianity. He fought greatly up to the moment of his conversion noting, "I came into Christianity kicking and screaming." He described his last struggle in Surprised by Joy:

You must picture me alone in that room in Magdalen, night after night, feeling, whenever my mind lifted even for a second from my work, the steady, unrelenting approach of Him whom I so earnestly desired not to meet. That which I greatly feared had at last come upon me. In the Trinity Term of 1929 I gave in, and admitted that God was God, and knelt and prayed: perhaps, that night, the most dejected and reluctant convert in all England. (Lewis 1966)

After his conversion to theism in 1929, Lewis converted to Christianity in 1931. Following a long discussion and late-night walk with his close friends Tolkien and Hugo Dyson, he records making a specific commitment to Christian belief while on his way to the zoo with his brother. He became a member of the Church of England — somewhat to the disappointment of the devout Catholic Tolkien, who had hoped he would convert to Roman Catholicism (Carpenter 2006).[2]

A committed Anglican, Lewis upheld a largely orthodox Anglican theology, though in his apologetic writings, he made an effort to avoid espousing any one denomination. In his later writings, some believe he proposed ideas such as purification of venial sins after death in purgatory (The Great Divorce) and mortal sin (The Screwtape Letters), which are generally considered to be Catholic teachings. Regardless, Lewis considered himself an entirely orthodox Anglican to the end of his life, reflecting that he had initially attended church only to receive communion and had been repelled by the hymns and the poor quality of the sermons. He later came to consider himself honoured by worshipping with men of faith who came in shabby clothes and work boots and who sang all the verses to all the hymns.


Joy Gresham

Joy Gresham: In Lewis's later life, he corresponded with and later met Joy Davidman Gresham, an American writer of Jewish background and also a convert from atheism to Christianity.[3] She was separated from her husband and came to England with her two sons, David and Douglas. Lewis at first regarded her as an agreeable intellectual companion and personal friend, and it was at least overtly on this level that he agreed to enter into a civil marriage contract with her so that she could continue to live in the UK. Lewis's brother Warnie wrote: "For Jack the attraction was at first undoubtedly intellectual. Joy was the only woman whom he had met… who had a brain which matched his own in suppleness, in width of interest, and in analytical grasp, and above all in humour and a sense of fun" (Haven 2006). However, after complaining of a painful hip, she was diagnosed with terminal bone cancer, and the relationship developed to the point that they sought a Christian marriage. Since she was divorced, this was not straightforward in the Church of England at the time, but a friend, the Rev. Peter Bide, performed the ceremony at Joy's hospital bed in 1956.

Joy's cancer soon went into a remarkable yet brief remission, and the couple lived as a family (together with Warren Lewis) until her eventual relapse and death in 1960. The year she died, the couple took a brief holiday in Greece and the Aegean in 1960; Lewis was fond of walking but not of travel, and this marked his only crossing of the English Channel after 1918. Lewis's book A Grief Observed describes his experience of bereavement in such a raw and personal fashion that Lewis originally released it under the pseudonym N.W. Clerk to keep readers from associating the book with him. However, so many friends recommended the book to Lewis as a method for dealing with his own grief that he made his authorship public.

Lewis continued to raise Joy's two sons after her death. Douglas Gresham is an active Christian and remains involved in the affairs of the Lewis estate, though David Gresham returned to his mother's original Jewish faith. The two brothers are now estranged (Neven 2001).


Illness and death
In early June 1961, Lewis began experiencing medical problems and was diagnosed with inflammation of the kidneys which resulted in blood poisoning. His illness caused him to miss the autumn term at Cambridge, though his health gradually began improving in 1962 and he returned that April. Lewis's health continued to improve, and according to his friend George Sayer, Lewis was fully himself by the spring of 1963. However, on July 15 1963 he fell ill and was admitted to hospital. The next day at 5:00 pm, Lewis suffered a heart attack and lapsed into a coma, unexpectedly awaking the following day at 2:00 pm. After he was discharged from hospital, Lewis returned to the Kilns though he was too ill to return to work. As a result, he resigned from his post at Cambridge in August. Lewis's condition continued to decline and in mid-November, he was diagnosed with end stage renal failure. On November 22 1963, Lewis collapsed in his bedroom at 5:30 pm and died a few minutes later, exactly one week before what would have been his 65th birthday. He is buried in the churchyard of Holy Trinity Church, Headington, Oxford (Friends of Holy Trinity Church).

Media coverage of his death was overshadowed by news of the assassination of President John F. Kennedy, which occurred on the same day, as did the death of Aldous Huxley, author of Brave New World. This coincidence was the inspiration for Peter Kreeft's book Between Heaven and Hell: A Dialog Somewhere Beyond Death with John F. Kennedy, C. S. Lewis, & Aldous Huxley (Kreeft 1982).

C. S. Lewis is commemorated on 22 November in the church calendar of the Episcopal Church.


Career

The scholar

Magdalen CollegeLewis taught as a fellow of Magdalen College, Oxford, for nearly thirty years, from 1925 to 1954, and later was the first Professor of Medieval and Renaissance Literature at the University of Cambridge and a fellow of Magdalene College, Cambridge. Using this position, he argued that there was no such thing as an English Renaissance. Much of his scholarly work concentrated on the later Middle Ages, especially its use of allegory. His The Allegory of Love (1936) helped reinvigorate the serious study of late medieval narratives like the Roman de la Rose. Lewis wrote several prefaces to old works of literature and poetry, like Layamon's Brut. His preface to John Milton's poem Paradise Lost is still one of the most important criticisms of that work. His last academic work, The Discarded Image: An Introduction to Medieval and Renaissance Literature (1964), is a summary of the medieval world view, the "discarded image" of the cosmos in his title.

Lewis was a prolific writer, and his circle of literary friends became an informal discussion society known as the "Inklings", including J. R. R. Tolkien, Charles Williams, Owen Barfield, and his brother Warnie Lewis. At Oxford he was the tutor of, among many other undergraduates, poet John Betjeman, critic Kenneth Tynan, mystic Bede Griffiths, and Sufi scholar Martin Lings. Curiously, the religious and conservative Betjeman detested Lewis, whereas the anti-Establishment Tynan retained a life-long admiration for him (Tonkin 2005).

Of J. R. R. Tolkien, Lewis writes in Surprised by Joy:

When I began teaching for the English Faculty, I made two other friends, both Christians (these queer people seemed now to pop up on every side) who were later to give me much help in getting over the last stile. They were H.V.V. Dyson … and J.R.R. Tolkien. Friendship with the latter marked the breakdown of two old prejudices. At my first coming into the world I had been (implicitly) warned never to trust a Papist, and at my first coming into the English Faculty (explicitly) never to trust a philologist. Tolkien was both. (Lewis 1966, p. 173)


The author

C.S. Lewis with his books In addition to his scholarly work, Lewis wrote a number of popular novels, including his science fiction Space Trilogy and his fantasy Narnia books, most dealing implicitly with Christian themes such as sin, the Fall, and redemption.


The Pilgrim's Regress
Main article: The Pilgrim's Regress
His first novel after becoming a Christian was The Pilgrim's Regress, his take on John Bunyan's The Pilgrim's Progress which depicted his own experience with Christianity. The book was critically panned at the time, particularly for its esoteric nature—as to read it requires a close familiarity with classical sources.

In a footnote of the biography D. Martyn Lloyd-Jones: The Fight of Faith 1939–1981 by Iain Murray, Murray notes the following: "Lewis is said to have valued ML-J's appreciation and encouragement when the early edition of his Pilgrim's Regress was not selling well. Vincent Lloyd-Jones and Lewis knew each other well, being contemporaries at Oxford. ML-J met the author again and they had a long conversation when they found both themselves on the same boat to Ireland in 1953. On the later occasion, to the question, 'When are you going to write another book?', Lewis replied, 'When I understand the meaning of prayer'" (Murray 1990).


Space Trilogy
Main article: Space Trilogy
His Space Trilogy or Ransom Trilogy novels (also called the Cosmic Trilogy) dealt with what Lewis saw as the then-current dehumanizing trends in modern science fiction. The first book, Out of the Silent Planet, was apparently written following a conversation with his friend J. R. R. Tolkien about these trends; Lewis agreed to write a "space travel" story and Tolkien a "time travel" one. Tolkien's story, "The Lost Road", a tale connecting his Middle-earth mythology and the modern world, was never completed. Lewis's character of Ransom is based in part on Tolkien, a fact that Tolkien himself alludes to in his Letters of J. R. R. Tolkien. The second novel, Perelandra, illustrates a new "Garden of Eden", a new "Adam and Eve", and a new "serpent figure" to tempt them. The story illustrates a hypothesis of what could have happened if "our Eve" would have resisted more firmly the temptation of the serpent. The last novel in the Trilogy also contains numerous references to Tolkien's fictional universe, and can be seen partially as a homage to Tolkien. The minor character Jules, from That Hideous Strength, is an obvious caricature of H. G. Wells. Many of the ideas presented in the books, particularly in That Hideous Strength, are dramatizations of arguments made more formally in Lewis's The Abolition of Man.

Another science fiction novel, The Dark Tower, was begun, but remained unfinished; it is not clear whether it was intended as part of the same series as the completed novels. The manuscript was eventually published in 1977, though controversy arose about its authenticity.


The Chronicles of Narnia

The Mountains of MourneMain article: The Chronicles of Narnia
The Chronicles of Narnia is a series of seven fantasy novels for children and is considered a classic of children's literature. Written between 1949 and 1954.

The books contain many allusions to Christian ideas which are easily accessible to younger readers; however, the books are not weighty, and can be read for their adventure, colour and richness of ideas alone. Because of this, they have become favourites of children and adults, Christians and non-Christians. In addition to Christian themes, Lewis also borrows characters from Greek and Roman mythology as well as traditional British and Irish fairy tales. Lewis reportedly based his depiction of Narnia on the geography and scenery of the Mourne Mountains and "that part of Rostrevor which overlooks Carlingford Lough" (Guardian Unlimited 2005). Lewis cited George MacDonald's Christian fairy tales as an influence in writing the series.

The Chronicles of Narnia present the adventures of children who play central roles in the unfolding history of the fictional realm of Narnia, a place where animals talk, magic is common, and good battles evil. In the majority of the books, children from our world find themselves transported to Narnia by a magical portal. Once there, they are quickly involved in setting some wrong to right with the help of the lion Aslan who is the central character of the series.


Other works
Lewis wrote a number of works on Heaven and Hell. One of these, The Great Divorce, is a short novella. A few residents of Hell take a bus ride to Heaven, where they are met by people they had known on earth.

The Christian apologist
In addition to his career as an English professor and an author of fiction, Lewis is regarded by many as one of the most influential Christian apologists of his time; Mere Christianity was voted best book of the twentieth century by Christianity Today magazine in 2000. Lewis was very much interested in presenting a reasonable case for the truth of Christianity. Mere Christianity, The Problem of Pain, and Miracles were all concerned, to one degree or another, with refuting popular objections to Christianity. He also became known as a popular lecturer and broadcaster, and some of his writing (including much of Mere Christianity) originated as scripts for radio talks or lectures (Lewis 1952, p. v).

Due to Lewis's approach to religious belief as a skeptic, and his following conversion, he has become popularly known as "The Apostle to the Skeptics." Consequently, his books on Christianity examine common difficulties in Christianity, such as "How could a good God allow pain to exist in the world?", which he examined in detail in The Problem of Pain.

If Aslan represented the immaterial Deity in the same way in which Giant Despair [a character in The Pilgrim's Progress] represents despair, he would be an allegorical figure. In reality however he is an invention giving an imaginary answer to the question, 'What might Christ become like, if there really were a world like Narnia and He chose to be incarnate and die and rise again in that world as He actually has done in ours?' This is not allegory at all. (Martindale & Root 1990)
[edit] Conversion to Christianity
Raised in a church-going family in the Church of Ireland, Lewis claimed he became an atheist at the age of 15, though in contradiction he later described his young self (in Surprised by Joy) as being "very angry with God for not existing". He returned to his Christian beliefs at age 33.

His separation from Christianity began when he started to view his religion as a chore and as a duty; around this time he also gained an interest in the occult as his studies expanded to include such topics. Lewis quoted Lucretius (De rerum natura, 5.198–9) as having one of the strongest arguments for atheism:

Nequaquam nobis divinitus esse paratam
Naturam rerum; tanta stat praedita culpa
"Had God designed the world, it would not be
A world so frail and faulty as we see."

PRAISE GOD... THIS HIGH POWERED PROFESSOR LEFT A LEGACY OF LITERATURE FOR THE CHRISTIAN FAITH.

THIS IS A STORY WITH A HAPPY ENDING....

BLESSINGS TO ALL MY DEAREST FRIENDS IN CHRIST
RAMONA P.

P.S. THERE IS HOPE FOR ALL! NO SINNER OR ATHEIST NEED BE LOST - LET US GO OUT AND TELL THEM...