Mere Christianity, by C. S. Lewis (first published as a unit in ). The content of this book was adapted from a series of BBC radio talks made by Lewis. PDF Drive is your search engine for PDF files. As of today we have The Rival Mere Christianity By C.S. The Lion, the Witch, and the Wardrobe by C.S. Lewis . This page is designed to help make writings on and by C.S. Lewis available to (pdf). Later published in God in the Dock (Eerdmans, ). "What are we to.

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The Weight of Glory by C.S. Lewis by C.S. Lewis. Preached originally as a sermon in the. Church of St Mary the Virgin, Oxford, on June 8, published in. I SEEMED to be standing in a bus queue by the side of a long, mean street. Evening was just closing in and it was raining. I had been wandering for hours in . This is a literary and philosophical examination of C. S. Lewis's classic work of theological fiction, The Screwtape Letters. It summarises the theological ideas that.

In this apologetic treatise, St. Athanasius defends the incarnation of Christ against the derision of 4th century non-believers. St Athanasius explains why God chose to approach his fallen people in human form. He states, "The death of all was consummated in the Lord's body; yet, because the Word was in it, death and corruption were in the same act utterly abolished. Athanasius resolves the paradox of the Incarnate by relying heavily on both Scripture and the teachings of the early Church.

Lewis The Abolition of Man is perhaps the best defense of natural law to be published in the twentieth century.

Lewis' Abolition of Man. Lewis Audiobook download the print version of The Abolition of Man from site! Pursuing Moral Goodness: C. Lewis's Understanding of Faith ; One of the wonderful qualities of C. Lewis's writings in the area of moral philosophy is that Or we read Lewis's description in The Abolition of Man of our. Lewis was a magnanimous man and had a love of animals as well as a Recent Past Events - C.

Pro: A Defense of C. S. Lewis’s Argument from Desire

Lewis' The Abolition of The Writings of C. Note his comment on his doodles for The Abolition of Man Christianity and literature; Lewis, C. Criticism and The Abolition of Man to the numerous essays buried in various. The Restitution of Man: C. Lewis and the. Case against The Business of Heaven. Christian Reflections. Christian Reunion. Subtitled "Reflections on education with special reference to the teaching of English in the upper forms of schools," it uses that as a starting point for a defense of objective value and natural law as well as a warning of the consequences of doing away with or "debunking" those things.

Lewis continues to grow in renown in both literary and theological studies in the 21st Century, this unique anthology elucidates the provenance and impact of ten singular works Lewis named as most influential in his development as a thinker and writer. This volume belongs on the shelf of every devoted reader and student of Lewis. Life, Works, Legacy, 4 vol. Like fast ships, good books take us many places. Lewis found it so with the ten books explored in this volume: If Lewis has taken you on journeys of discovery, you will rejoice to know more about the books that carried his imagination to new horizons.

The ten contributors to this collection are like experienced tour guides who show us what to look for when we arrive at these places so enrichingly traversed by Lewis. Clearly, a volume like this needed to be written; the appearance of one so well done is cause for celebration.

Lewis on Heaven and Hell. But exactly how and why did those classics influence Lewis's own thinking? To answer that question, David and Susan Werther's collection brings together first-rate scholars in literature, philosophy, and Christian thought to explore ten of the great books that left their mark on Lewis. They are depicted as servants of Satan himself, but they are recognisably human in their personalities.

They are not beings whose existence is suggested by philo- sophical or theological arguments. These are C. The imaginative underpinnings of The Screwtape Letters become a problem because of other features of the text, and in particular, the way that it aims to elicit the kind of radical self-doubt that I described earlier.

If creative work with this aim is going to express something more than artistic bad faith, it cannot play fast and loose. It needs to have some kind of epistemological foundations.

Lewis writes as if he has the requi- site epistemic standing to inform his readers that their doctrinal and ethical commitments are corrupted. Lewis is toying with the boundaries of story-telling in a way that allows him to pontificate with plausible deniability. Earlier I said that reading Screwtape drew me, as a reader, into a superstitious mindset. In ordinary discourse, to be superstitious is to be gripped by an irrational fear, or to evince an ignorance about the natural order, or to somehow meld this fear and ignorance together.

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Holding superstitious beliefs, in the everyday sense, is merely one symptom of the more broadly superstitious mode of thought that Lewis was manifesting.

This is something all of us can experience, not just people working in the imaginative arts. Or think of that moment where you feel like a chancy situation coming up in the future is destined to work out in your favor or equally, to your disadvantage. If your mind tosses up thoughts like these for conscious reflection, you have two main approaches available to you to deal with them. Or you can perform this role yourself, and give your measured and critical- minded self a chance to talk you into a more sober way of viewing things.

Sometimes, though, for reasons that are hard to fathom from the inside, we find ourselves resisting these level-headed responses. When I say Lewis created Screwtape in a superstitious frame of mind, this is what I mean. Granted, as I explained above, Lewis has a philosophy of religion that gives him a license to exercise his fictive im- pulses, insofar as he understands this as being a kind of truth-seeking endeavour. But at the same time, the many personal axes that Lewis is grinding in the Letters suggest that whatever higher-minded pur- poses he has are muddled together with some lowlier — preachier, more judgmental — habits of the head and heart.

He says he feels drained by writing Screwtape,20 and some commentators say they are impressed by what they see as a spirit of quiet humility running through the book.

Lewis likes scolding people including his younger self. He likes envisioning a spiritual realm in which dissipated sec- ularism and wishy-washy Christianity, as he sees them, are revealed to be part of a diabolical plot. He en- tertains these notions, and conjures up tales that make them narratively tangible, because it is a picture of life and the world that sits well with him.

There is a disconcerting irony around the entire exercise, though. And yet he seems to not perceive that this very tendency towards moral self-congratulation is being sublimated in his own attempt to com- pose a text that makes the tendency comprehensible to his readers. Lewis had ample opportunity for this, as he and his band of writer-academic chums, the Inklings, met and shared their work regularly. He also engineered the meta-textual presenta- tion of the letters in a way that made his personal views in the book harder to pin down, and hence less susceptible to criticism.

This is how superstition inoculates itself. What we have here is a writer who is letting his imagination run wher- ever it pleases, even as he pretends to be playing the part of the clear-sighted, sagacious teller of truths.

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For all the reasons I outlined earlier, I think the book should be disdained on this account. But I admitted at the outset that I have a chip on my shoulder about this business. Part of my aim here was to see if I could bring some clarity to my feelings and thoughts around Screwtape. And having made a little headway on this, I think I feel less antipathy towards Lewis the man than I did initially.

Most of us are susceptible to this vice in some degree. The letters originally appeared in instalments in a small Church of England newspaper, and it was only after a publisher compiled and released them that Lewis hit the spotlight. He is neither that good, nor that bad. He is a mixed bag of a person. Yes, he can sometimes be a puffed-up moraliser, and the way that this trait permeates Screwtape warrants critical scru- tiny, from Christians as much as anyone else. His work was just one rivulet in a stream of causal forces ushering in a Christian pop culture that indulges the superstitious in a whole host of ways.

If each individual sees herself as accountable primarily to God — instead of things that can be cross-checked, and to which people can be held accountable: The priesthood of all believers is a recipe for mayhem if the believers aban- don any priestly discipline, and become engrossed in their own fantasies and terrors. But then it is easy to think: Well, it should be worried about different things — worried in a different way.

Once the occult becomes active in our perceptual consciousness we start seeing demons everywhere. We get the uncon- scionable urge to tell those people — our equals, whom we are meant to love and respect — that we know their minds better than they do, and that they have been taken over by sin and darkness.

We set out to combat the spiritual forces of evil, but we carry our martial vigour over in everyday human life, and end up struggling against flesh and blood. Peder Zane ed. E-mail from Hell Maryknoll, New York: Orbis Books, If someone writes The Screwtape Snapchats, now or in the future, I would like to be included in the acknowledgements.

The rumoured Hollywood adaptation is mentioned in several relatively re- cent articles e. Casey N. All page references are from the William Collins C. Lewis Signature paperback edition London: All of the passages that I cite are from The Screwtape Letters, apart from this one line about a casserole of adulterers, which is from Screwtape Proposes a Toast. We get a tiny piece evidential support for this from the fact that, on site UK, on the list of books also downloadd by customers who bought Screwtape, the first are all books written from an overtly Christian perspective.

Whitaker House, [originally published ]. Lewis, Volume II: Books, Broadcasts, and the War , ed. Walter Hooper New York: Harper- Collins, , p. Lewis, Mere Christianity London: William Collins, , pp. Lewis, The Problem of Pain London: Essays on Theology and Ethics, ed.

Walter Hooper Grand Rapids: Eerdmans, , p. The question that should really interest us is whether the es- sential principles and structure of the demonic world that Lewis portrays are properly seen as an invention, or whether one could plausibly see them as being somehow implied in scripture.

There are a number of passages in the gospels of Matthew, Mark, and Luke that imply 1 and 2. But most of these passages involve people being possessed by demons in a way that turns them into animalistic outcasts. The gospels also tell the tale of Satan tempting Jesus in the wilderness, but — apart from the fact that this is Satan and Jesus, rather than a lower-ranked demon and a regular person — the style of temptation depicted in that epi- sode is quite unlike the style of 3 and 4.

He is making grand offers and promises to Jesus, in order to try to win his allegiance, e. Satan intervenes in life on earth at a few other points in the bible — possessing Judas to make him betray Christ John Lewis, Surprised by Joy: William Collins, , p.

A Life of C. Lewis Wheaton Illinois: Crossway, , p. How J. Tolkien and C. Nelson Books, , p. Lewis, J. Houghton Mifflin, , pp.

File:C. S. Lewis - Mere Christianity.pdf

Lewis, Surprised by Joy, chapter 11 and chapter Lewis, Surprised by Joy, pp. Lewis, pp. He thought it was bad for his character to imagine himself a devil, thinking about how to tempt and pervert those around him.

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