Tag Archives: The Discarded Image

C S Lewis and Boethius – a deeper look


Boethius imprisoned (from 1385 manuscript of t...

Boethius imprisoned (from 1385 manuscript of the Consolation) (Photo credit: Wikipedia)

A while back I gave, at the Madison, Wisconsin C S Lewis Society’s conference, sponsored by the Bradshaw-Knight Foundation, a much fuller version of the take on Lewis’s “Boethianism” than the one I had originally tried out on the Medieval Congress CSL crowd at Kalamazoo. Here’s the Madison paper.

There’s more here on Boethius’s philosophical influence on Lewis, as well as a refinement on the ways in which Boethius seems to have influenced Lewis vocationally. I did, however, truncate the end from what I had prepared to give.  I’ll add my original pre-conclusion ending, which reflects on fortune and eudaimonism using Lewis’s last published essay, “We have no ‘right to happiness,'” after the paper proper.

Probably the author who influenced me most in my expansion of the Kzoo paper was Adam Barkman. Serendipitously, I discovered a few days before the conference that he was to give the paper right after me. It was an honor to get to know him and hang out with him at the conference. Everyone interested in Lewis and philosophy, or really, everyone seriously interested in Lewis from any perspective, needs to buy Adam’s book, C. S. Lewis and Philosophy as a Way of Life.

“Lewis the Boethian,” paper for Bradshaw-Knight CSL conference Oct. 2012, Madison, Wisconsin

Copyright 2012 by Chris R. Armstrong. THIS PAPER IS DISTRIBUTED WITH THE UNDERSTANDING THAT THOSE READING IT WILL NOT CITE OR QUOTE IT WITHOUT EXPRESS PERMISSION FROM THE AUTHOR.

Introduction

He was a philosopher first, and then a master of literature, with his Christianity informing both. Continue reading

Can Yoga be “Christianized”? John Mark Reynolds responds to Al Mohler on this Christ-and-culture question


Participants in yoga marathon (Wikimedia Commons)

As a student of medieval faith, I often see sophisticated appropriations of “non-Christian” cultural materials into a Christian framework. The original case of this, of course, was the 2nd-century apologists’ use of Greek philosophical material in explicating the faith to their contemporaries. Another example would be Gregory the Great‘s instructions to the monks he sent to evangelize England, that they should not destroy the pagan temples but “repurpose” them. Continue reading

Glimpses of C S Lewis’s The Discarded Image


C. S. Lewis‘s The Discarded Image (Cambridge: Cambridge University Press, 1964) is a key text in my course “Medieval Wisdom for Modern Ministry.” Though it is studded with an erudite array of quotations and references that can prove daunting for the newcomer, this is a tremendous introductory survey on the medieval thought-world. The book’s central argument is that medievals held a certain idea of the cosmos not as a sort of random and trivial scientific fact, but as a living, pulsing image, worthy of allegiance and indeed love. He demonstrates this argument persuasively, and along the way challenges us to compare that image (which has the drawback of not being scientifically true, but a number of advantages too) with our own.

The following are quotations and brief passages I marked while reading the book. Continue reading

Norman Cantor on C S Lewis on the Middle Ages


In my forthcoming book Medieval Wisdom for Modern Protestants, a number of British writers will serve as guides into the period: C S Lewis, J R R Tolkien, G K Chesterton, Dorothy L Sayers and others. The medievalist Norman Cantor, in his 1991 book Inventing the Middle Ages, spends a chapter talking about how Lewis, Tolkien, and their Oxford colleague Frederick Maurice Powicke shaped modern views of the Middle Ages. Together he labels these men “The Oxford Fantasists.”

There is good stuff in this chapter of Cantor’s on the sort of medievalism (that is, “modern uses or construals of the Middle Ages”) that Lewis and friends (including Barfield and Williams) fashioned.

Tolkien, as medievalist, though he didn’t do much in his field apart from the fantasy writing that absorbed so much of his time, was for example “the leading scholar on the subjects of two precious fourteenth-century poems written anonymously in the Midlands, about seventy miles from Oxford, in the dialect of that region. These poems, Sir [206] Gawain and the Green Knight and Pearl, are now regarded, along with Beowulf (c. 800) and the works of Chaucer (late fourteenth century), as the greatest medieval poetry in the English language. There is no more beautiful poem in any medieval language than Pearl, an allegorical elegy for a dead child. Tolkien was responsible for the definitive text of Sir Gawain, published in 1925. . . .” (205-6)

“Lewis in the war years was by far the best known of the Inklings group, both within the academic world and even more among the general public. He had established his reputation as a leading medieval literary historian with The Allegory of Love (1936), a pioneering and influential study of medieval romantic literature. . . .” (206)

“Of all the medievalists of the twentieth century, Lewis and Tolkien have gained incomparably the greatest audience, although 99.9 percent of their readers have never looked at their scholarly work. They are among the best-selling authors of modern times for their works of fantasy, adult and children’s. . . . In 1949 Jack Lewis’s smiling face graced the cover of Time magazine, and he gained a huge audience in the United States.” (207) Continue reading