Notes
Notes
[1] Jean-Paul Sartre, Nausea (New York: New Directions Publishing, 1964), 112.
[2] Viktor E. Frankl, Man’s Search for Meaning (New York: Simon and Schuster, 1963).
[3] See Aaron Antonovsky, Health, Stress and Coping (San Francisco: Jossey-Bass Publishers, 1979).
[4] See, for example, Irene Smith Landsman, “Crises of Meaning in Trauma and Loss,” in Loss of the Assumptive World: A Theory of Traumatic Loss, ed. Jeffrey Kauffman (New York: Brunner-Routledge, 2002), 13–30.
[5] William James, The Will to Believe (New York: Dover Publications, 1956), 51.
[6] Richard Dawkins, River out of Eden: A Darwinian View of Life (New York: Basic Books, 1995), 133.
[7] C. S. Lewis, Surprised by Joy (London: HarperCollins, 2002), 198.
[8] Ibid., 198.
[9] Ibid., 201.
[10] Ibid., 197.
[11] C. S. Lewis, “The Poison of Subjectivism,” in Essay Collection and Other Short Pieces, ed. Lesley Walmsley (London: HarperCollins, 2000), 250.
[12] G. K. Chesterton, The Everlasting Man (San Francisco: Ignatius Press, 1993), 105.
[13] C. S. Lewis, “The Weight of Glory,” in Essay Collection and Other Short Pieces, ed. Lesley Walmsley (London: HarperCollins, 2000), 98.
[14] C. S. Lewis, “Is Theology Poetry?” Essay Collection, 21.
[15] Dante Alighieri, Paradiso, XXIII, 55–56.
[16] G. K. Chesterton, “The Return of the Angels,” Daily News, March 14, 1903.
[17] Ibid.
[18] Ibid.
[19] C. S. Lewis, Mere Christianity (New York: HarperOne, 2009), 136–37.
[20] C. S. Lewis, The Allegory of Love (London: Oxford University Press, 1936), 142.
[21] C. S. Lewis, The Discarded Image (Cambridge: Cambridge University Press, 1994), 206.
[22] Letter to L. T. Duff, May 10, 1943, in The Letters of Dorothy L. Sayers: 1937 to 1943: From Novelist to Playwright, Barbara Reynolds, ed., vol. 2 (New York: St. Martin’s Press, 1996), 401.
[23] Letter to the Archbishop of Canterbury, September 7, 1943, in The Letters of Dorothy L. Sayers, 429.
[24] G. K. Chesterton, Orthodoxy (New York: John Lane Co., 1909), 293.
[25] Lewis, “The Weight of Glory” in Essay Collection, 105–6.
[26] “Get a Life!” The Economist, August 17, 2013, http://www.economist.com/news/science-and-technology/21583593-using-social-network-seems-make-people-more-miserable-get-life?fsrc=scn/fb/wl/pe/getalife.
[27] Ray Pahl, On Friendship (Cambridge: Polity Press, 2000), 22.
[28] C. S. Lewis, The Four Loves (London: HarperCollins, 2002), 80.
[29] Ibid., 78.
[30] Ibid., 78–79.
[31] C. S. Lewis, The Four Loves, (NY: Harcourt, Brace, 1960), 66.
[32] C. S. Lewis, Surprised by Joy (London: HarperCollins, 2002), 151.
[33] C. S. Lewis, The Collected Letters of C. S. Lewis, vol. 1, Family Letters 1905–1931, edited by Walter Hooper (San Francisco: HarperOne, 2004), 701.
[34] Letter from Tolkien to Rayner Unwin, September 12, 1965, in The Letters of J. R. R. Tolkien, Humphrey Carpenter, ed., (London: HarperCollins, 1981), 362.
[35] Colin Duriez, Tolkien and Lewis: The Gift of Friendship (Mahwah, NJ: HiddenSpring, 2003), 79.
[36] Lewis, The Four Loves, 96.
[37] Ibid., 99.
[38] Bruce L. Edwards, ed., C. S. Lewis: Life, Works and Legacy, 4 vols. (Westport, CT: Praeger, 2007), 301.
[39] C. S. Lewis, “The Inner Ring” in Essay Collection and Other Short Pieces, edited by Lesley Walmsley (London: HarperCollins, 2000), 721–28.
[40] Ibid., 724.
[41] C. S. Lewis, Surprised by Joy (London: HarperCollins, 2002), 248.
[42] C. S. Lewis, “The Weight of Glory” in Essay Collection and Other Short Pieces, edited by Lesley Walmsley (London: HarperCollins, 2000), 99.
[43] Ibid., 99.
[44] For a full discussion, see Alister E. McGrath, “A Gleam of Divine Truth: The Concept of Myth in Lewis’s Thought,” in The Intellectual World of C. S. Lewis (Oxford: Wiley-Blackwell, 2013), 55–82.
[45] J. R. R. Tolkien, “On Fairy Stories,” in Tree and Leaf (London: HarperCollins, 2001), 71.
[46] Lewis to Roger Lancelyn Green, December 28, 1938, in The Collected Letters of C. S. Lewis, vol. 2, edited by Walter Hooper, (San Francisco: HarperOne, 2004), 236–37.
[47] The best study is David C. Downing, Planets in Peril: A Critical Study of C. S. Lewis’s Ransom Trilogy (Amherst, MA: University of Massachusetts Press, 1992).
[48] It’s important to realise that Lewis had grasped the power of stories to challenge worldviews by the late 1930s. Some writers have suggested that Lewis turned to writing fiction as a result of a somewhat bruising encounter with the philosopher Elizabeth Anscombe in February 1948. But this has never been a persuasive argument. (For a discussion, see Alister E. McGrath, C. S. Lewis —A Life: Eccentric Genius, Reluctant Prophet [Carol Stream, IL: Tyndale, 2013], 250–58.) Lewis had already written three works of science fiction and had mapped out some of the core themes of the Chronicles of Narnia before his encounter with Anscombe.
[49] C. S. Lewis, “Sometimes Fairy Stories May Say Best What’s to Be Said,” in Essay Collection, 527.
[50] Lewis, “It All Began with a Picture,” in Essay Collection, 529. Lewis turned forty in November 1938.
[51] C. S. Lewis, “It All Began with a Picture,” in Essay Collection and Other Short Pieces, edited by Lesley Walmsley (London: HarperCollins, 2000), 529.
[52] Letter to a fifth grade class in Maryland, May 24, 1954, in C. S. Lewis, The Collected Letters of C. S. Lewis, vol. 3, edited by Walter Hooper (San Francisco: HarperOne, 2004–2006), 480.
[53] For a discussion of these views and their importance for Lewis’s “New Look,” see Alister E. McGrath, “The ‘New Look’: Lewis’s Philosophical Context at Oxford in the 1920s” in The Intellectual World of C. S. Lewis (Oxford: Wiley-Blackwell, 2013), 31–54.
[54] For this and what follows, see The Silver Chair (London: HarperCollins, 2002), 141–42.
[55] For a detailed analysis, see McGrath, “Arrows of Joy: Lewis’s Argument from Desire,” in The Intellectual World of C. S. Lewis, 105–28.
[56] C. S. Lewis, The Lion, the Witch and the Wardrobe (London: HarperCollins, 2002), 166.
[57] Ibid., 65.
[58] Letter to Arthur Greeves, October 18, 1931, in Letters, vol. 1, 977.
[59] McGrath, The Intellectual World of C. S. Lewis, 68.
[60] For the debate about the reading order of the Chronicles of Narnia, see Alister E. McGrath, C. S. Lewis —A Life: Eccentric Genius, Reluctant Prophet (Carol Stream, IL: Tyndale House, 2013), 272–74.
[61] Gilbert Meilander, The Taste for the Other: The Social and Ethical Thought of C. S. Lewis (Grand Rapids, MI: Eerdmans, 1978), 212–13.
[62] Walter Hooper, ed., C. S. Lewis: A Complete Guide to His Life and Works (London: HarperCollins, 1996), xi.
[63] This great phrase comes from the excellent study of Louis Markos, Restoring Beauty: The Good, the True, and the Beautiful in the Writings of C. S. Lewis (Colorado Springs, CO: Biblica, 2010), 78–79.
[64] C. S. Lewis, Surprised by Joy (London: HarperCollins, 2002), 266.
[65] Lewis to Miss Tunnicliff, December 1, 1951, in C. S. Lewis, The Collected Letters of C. S. Lewis, edited by Walter Hooper, vol. 3 (San Francisco: HarperOne, 2004–2006), 146.
[66] C. S. Lewis, “Christian Apologetics” in Essay Collection and Other Short Pieces, edited by Lesley Walmsley (London: HarperCollins, 2002), 153.
[67] Ibid., 155.
[68] Austin Farrer, “The Christian Apologist,” in Light on C. S. Lewis, ed. Jocelyn Gibb (London: Geoffrey Bless, 1965), 37.
[69] C. S. Lewis, Mere Christianity (London: HarperCollins, 2002), 21.
[70] Ibid., 8.
[71] Ibid., 25.
[72] Ibid., 137.
[73] Lewis, “Is Theology Poetry?” in Essay Collection, 22.
[74] Letter to Cecil Harwood, October 28, 1926, in Laurence Harwood, C. S. Lewis, My Godfather: Letters, Photos and Recollections (Downers Grove, IL: InterVarsity Press, 2007), 63.
[75] Technically, this is known as the “retrograde motion” of the planets, which arises when the earth overtakes the outer planets in the course of its annual orbit of the sun.
[76] Lewis, Mere Christianity, 29.
[77] Lewis, “The Decline of Religion” in Essay Collection, 182.
[78] Ibid.
[79] Farrer, “The Christian Apologist,” 26. For comment on this assessment of Lewis, see John T. Stahl, “Austin Farrer on C. S. Lewis as ‘The Christian Apologist,’” Christian Scholars’ Review 4 (1975): 231–37.
[80] See Alister E. McGrath, “Outside the ‘Inner Ring’: Lewis as a Theologian,” in The Intellectual World of C. S. Lewis (Oxford: Wiley-Blackwell, 2013), 163–83.
[81] Lewis, “Christian Apologetics” in Essay Collection, 159. See also his letter to Mary van Deusen, June 18, 1956, in Letters, vol. 3, 762.
[82] C. S. Lewis, The Abolition of Man (New York: HarperCollins, 2001), 29.
[83] Ibid., 26.
[84] A. N. Wilson, C. S. Lewis: A Biography (New York: W. W. Norton, 1990), 161.
[85] Letter to Albert Lewis, August 28, 1924, in C. S. Lewis, The Collected Letter of C. S. Lewis, edited by Walter Hooper, vol. 1 (San Francisco: HarperOne, 2004–2006), 633.
[86] “Henry Ford Says ‘History Is Bunk,’” New York Times, October 28, 1921.
[87] C. S. Lewis, Surprised by Joy (London: HarperCollins, 2002), 241.
[88] C. S. Lewis, “On the Reading of Old Books” in Essay Collection and Other Short Pieces, edited by Lewley Walmsley (London: HarperCollins, 2000), 439.
[89] Ibid., 440.
[90] Lewis, “Learning in War-Time” in Essay Collection, 584.
[91] Ibid.
[92] For the influence of this movement, see Angus McLaren, Our Own Master Race: Eugenics in Canada 1885–1945 (Oxford: Oxford University Press, 1990); Pauline M. H. Mazumdar, Eugenics, Human Genetics and Human Failings: The Eugenics Society, Its Sources and Its Critics in Britain (London: Routledge, 1992); Richard Weikart, From Darwin to Hitler: Evolutionary Ethics, Eugenics, and Racism in Germany (New York: Palgrave Macmillan, 2004).
[93] For the story of this bizarre idea, see John S. Partington, “H. G. Wells’s Eugenic Thinking of the 1930s and 1940s,” Utopian Studies 14, no. 1 (2003): 74–81. See also John Gray, The Immortalization Commission: Science and the Strange Quest to Cheat Death (New York: Farrar, Straus and Giroux, 2011).
[94] C. S. Lewis, An Experiment in Criticism (Cambridge: Cambridge University Press, 1992), 140–41.
[95] Ibid., 137.
[96] Ibid., 85.
[97] Lewis, Surprised by Joy, 221–22.
[98] “De audiendis Poetis” in Studies in Medieval and Renaissance Literature (Cambridge: Cambridge University Press, 2007), 2–3.
[99] Letter to the Church Times, February 8, 1952, in Lewis, Letters, vol. 3, 164.
[100] Lewis, “On the Reading of Old Books,” in Essay Collection, 439.
[101] Ibid.
[102] Ibid., 440.
[103] C. S. Lewis, The Magician’s Nephew (London: HarperCollins, 2002), 166.
[104] C. S. Lewis, Surprised by Joy (London: HarperCollins, 2002), 227.
[105] C. S. Lewis, The Problem of Pain (London: HarperCollins, 2002), 91.
[106] Ibid.
[107] Ibid., xii.
[108] Ibid., 3.
[109] Ibid., 25.
[110] Ibid., 16.
[111] Ibid., 94.
[112] Ibid., 33–39.
[113] Ibid., 39.
[114] Ibid., 80.
[115] Ibid., 148–59.
[116] Ibid., 153.
[117] Katharine Farrer (1911–72) authored the “Inspector Ringwood” trilogy (1952–57).
[118] For Farrer’s own approach to evil and suffering, see Austin Farrer, Love Almighty and Ills Unlimited (London: Collins, 1966).
[119] For the full story, see Alister E. McGrath, C. S. Lewis —A Life: Eccentric Genius, Reluctant Prophet (Carol Stream, IL: Tyndale House, 2013), 320–47.
[120] C. S. Lewis, A Grief Observed (New York: HarperCollins, 1994), 5–6.
[121] Ibid., 52.
[122] Ibid., 44.
[123] Ibid.
[124] Austin Farrer, “In His Image: In Commemoration of C. S. Lewis,” in The Brink of Mystery, edited by Charles C. Conti (London: SPCK, 1976), 45–47.
[125] C. S. Lewis, Mere Christianity (London: HarperCollins, 2002), 136–37.
[126] Ibid., 134.
[127] Cyprian of Carthage, On Mortality, 7. Cyprian was martyred for his faith in 258 during the Decian persecution.
[128] John Donne, The Works of John Donne, ed. Henry Alford, vol. 3 (London: Parker, 1839), 574–75.
[129] Letter to Arthur Greeves, June 27, 1961, in The Collected Letters of C. S. Lewis, edited by Walter Hooper, vol. 3 (San Francisco: HarperOne, 2004–2006), 1,277.
[130] Letter to Cecil Harwood, August 29, 1963, in Letters, vol. 3, 1,452.
[131] Letter to Mary Willis Shelburne, June 28, 1963, in Letters, vol. 3, 1,434.
[132] C. S. Lewis, Surprised by Joy (London: HarperCollins, 2002), 245.
[133] For a full discussion of this period in Lewis’s life, see Alister E. McGrath, “The ‘New Look’: Lewis’s Philosophical Context at Oxford in the 1920s,” in The Intellectual World of C. S. Lewis (Oxford and Malden, MA: Wiley-Blackwell, 2013), 31–54.
[134] For example, see Andrew Walker, “Scripture, Revelation and Platonism in C. S. Lewis,” Scottish Journal of Theology 55 (2002): 19–35.
[135] C. S. Lewis, The Last Battle (London: HarperCollins, 2002), 160.
[136] Ibid., 159.
[137] C. S. Lewis, Miracles (London: HarperCollins, 2002), 256.
[138] C. S. Lewis, The Last Battle, 161.
[139] C. S. Lewis, “The Weight of Glory” in Essay Collection and Other Short Pieces, edited by Lesley Walmsley (London: HarperCollins, 2000), 99.
[140] Lewis, Mere Christianity, 134.
[141] Ibid., 137.
[142] Lewis, The Last Battle, 172.
[143] Lewis, “The Weight of Glory” in Essay Collection, 102.
[144] For a full account of Lewis’s life, see my book C. S. Lewis —A Life: Eccentric Genius, Reluctant Prophet (Carol Stream, IL: Tyndale House, 2013).
[145] C. S. Lewis, Surprised by Joy (London: HarperCollins, 2002), 22.
[146] W. H. Lewis, The Lewis Papers: Memoirs of the Lewis Family, 1850–1930, vol. 10, 219. Lewis’s comments are found in a three-page reflection on Greeves, possibly written around 1935, on pages 218–200.
[147] Lewis, Surprised by Joy, 221–22.
[148] Ibid. Although this conversion is traditionally dated to the summer of 1929, the evidence strongly suggests that this change of belief dates from the summer of the following year, 1930. For analysis, see my book C. S. Lewis —A Life: Eccentric Genius, Reluctant Prophet, 141–46.