Concerns about the writings of C.S. Lewis [podcast]

“Thy word is a lamp unto my feet, and a light unto my path.” Psalms 119:105

It’s a dangerous proposition to attempt to convey the divine doctrine, the truth, via fiction. Such an undertaking begins on skakey ground. The saints of Christ must get all their doctrine strictly from Scripture, and Holy Scripture only (Deut 4:1-10; Isaiah 34:16; John 5:39-40; 2 Tim 2:15; 3:15-17; 2 Pet 1:12-21, etc.). The writings of CS Lewis have zero divine inspiration and zero divine authority. Anyone who spends their time reading the writings of men, especially those which include very little Scripture (as in the case of Lewis), are inevitably going to be deceived. God gave us His Word to know Him and warned us that “MANY false prophets shall rise, and shall deceive many” (Matthew 24:11).

Being born again means one “is a new creature: old things are passed away; behold, all things are become new. And all things are of God…” (2 Corinthians 5:17-18) Yet Lewis asserts that “there are people in other religions who are being led by God’s secret influence to concentrate on those parts of their religion which are in agreement with Christianity, and who thus belong to Christ without knowing it.” So, the most profound divine miracle can happen to a person, they can be changed from the inside out, freely forgiven and regenerated, and not even know it? Such a statement from Lewis alone moves me to conclude that he was never born again. And this isn’t even to mention that he was at least in bed with the works-based antichrist Roman Catholic church.

Something to think about, to help you: Why would you be so strongly defending a mere man if that man and his writings didn’t mean so much to you? There seems to be a cult fiction following of Lewis involving people who seem to spend more times of a mere sinner’s fictional musings about God than they do reading about God for themselves in His own Word.

Of Lewis, one pastor notes problematic things in Lewis’s writings:

“(1) he was not an inerrantist; (2) he viewed the Protestant Reformation as avoidable; (3) he remained in the Church of England, despite his largely Protestant beliefs; (4) he allowed for “at least some people to be saved through imperfect representations of Christ in other religions”; (5) he gave little attention to the doctrine of atonement.” Then he says: “Lewis is not a writer to which we should turn for growth in a careful biblical understanding of Christian doctrine … There is almost no passage of Scripture on which I would turn to Lewis for exegetical illumination.”

CS Lewis stated: “I willingly believe that the damned are, in one sense, successful, rebels to the end; that the doors of hell are locked on the inside.” Lewis, “The Problem of Pain,” 538.

One minister notes of Lewis’ doctrine that “Lewis never believed in a literal hell, but instead believed hell is a state of mind one chooses to possess and become.” In other words, CS Lewis believe hell was not literal but rather a fiction.

Of CS Lewis, Rick Miesel wrote the following 15 conclusions about the beliefs of CS Lewis:

1. Lewis indicates that shortly before his death he was turning toward the Catholic Church. Lewis termed himself “very Catholic.” His prayers for the dead, belief in purgatory, and rejection of the literal resurrection of the body are serious deviations from Biblical Christianity.

2. His contention that some pagans may “belong to Christ without knowing it” is a destructive heresy…, as was his statement that “Christ fulfils both Paganism and Judaism …”

3. Lewis believed that we’re to become “gods,” an apparent affirmation of theistic evolution.

4. He also believed the Book of Job is “unhistorical” (Reflections on the Psalms, pp. 110), and that the Bible contained “error” (pp. 110, 112) and is not divinely inspired.

5. Lewis never believed in a literal hell, but instead believed hell is a state of mind one chooses to possess and become…

6. On heaven: “All the scriptural imagery (harps, crowns, gold, etc.) is, of course, a merely symbolical attempt to express the inexpressible.”

7. C.S. Lewis’s most outrageous misunderstanding was about the purpose of the death of Christ, which of course mars all subsequent propositions about the effects of the cross and salvation.

8. In his speculations on the hereafter, Lewis is to be criticized for being so extra-biblical.

9. In spite of what many believe to be brilliant exegesis on Christian apologetics (In light of the above, one wonders which of Lewis’s books these people have been reading?), there appears to have been in C.S. Lewis a seemingly irresistible attraction to the shadow world of occult fantasy — a mingling of darkness with light evident in writings apart from his apologetics.

10. Lewis’s early favorite literature included E. Nesbit’s trilogy: Five Children and It, The Phoenix and the Wishing Carpet, plus The Amulet — all occult fantasies.

11. So much was Lewis’s life steeped in fantasy that he wrote, “The central story of my life is about nothing else” (p. 17). From Nesbit and Gulliver he advanced to Longfellow’s Saga of King Olaf and fell in love with the magic and pagan myths of Norse legend. By the age of twelve, there had grown in Lewis’s mind an intense relationship with the world of fantasy and elves… Although one would expect childhood fantasies to subside after a time, in Lewis’s case they became more a delight as he grew older.

12. After advancing to preparatory school at Wyvern, Lewis gradually “ceased to be a Christian.” He became interested in the occult and embraced an attitude of pessimism about what he considered a faulty world. His taste for the occult was nurtured and grew as he became enthralled with Wagnerian operas and their Norse sagas derived from Celtic mythology.

13. It was during their long association that both Lewis and JR Tolkien developed their most prestigious “sword and sorcery” material.

13. It is argued that in presenting a blend of fantasy with analogy to Christian truth, Lewis hoped to encourage his readers to search out the truth further. This, however, was not Lewis’s intention in writing his fantasies… Many of Lewis’s characters in his fantasies depicted as “good” are in reality associated with witchcraft, pagan mythology, and the Norse mysteries.

14. One of the more pronounced confusions of good and evil is Till We Have Faces, Lewis’s retelling of the Greek myth of Cupid and Psyche, written just a few years before his death. In this work, several ungodly concepts are espoused as valid truths.

15. In fact, there has developed a cult of sorts which venerates the fantasies of Lewis along with those of other writers who do not claim to be Christians. Evidence of this is the fact that Lewis’s Chronicles of Narnia is listed along with other occult writings as recommended inspirational reading by the makers of the demonically-oriented game Dungeons and Dragons!

CONCLUSION

According to Miesel, Lewis is also heretical on the depravity of man, how salvation works, being “Born Again,” and animals in heaven. He concludes,

“While there may be insights into life that are profitable to be found in the works of C.S. Lewis, we think it not wise to encourage young or untaught Christians to feed on such a presentation of so-called Christian truth. Some may be readily attracted to Lewis’s style and logic, but let us not be blinded and thus miss the plain and simple truth of Scripture.”

PEACE with GOD

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