C.S. Lewis, Scripture and Spiritual Formation - Report Example

Section/# Introduction: Grief and hardship are both realities that all individuals face. Within the Christian belief system, the general consensus that has come to be represented is that hardships and trials are oftentimes experiences that God uses as a means of testing the faith of the individual; thereby refining their belief and eliciting a further level of trust than might otherwise be experienced. However, even though the traditional definition of the Christian’s approach to suffering, hardship, and trials has been represented, the reality of the matter is that individuals within the Christian faith, irrespective of their stature or strength of belief, suffer from an understanding, grasp, and realization for how these hardships can be endured by those that have pledged themselves to follow Christ. In exasperation, the age old question of “why do bad things happen to good people” is oftentimes asked. Whereas it is normal for individuals to question the realities of life, these questions oftentimes lead people to lose faith in the goodness of God and/or lose faith in the strength of their religious convictions; seeing them as hollow and inappropriate to answer the more complex issues of hardship and suffering in the Christian life. As a function of understanding the dynamic issues surround grief/hardship/suffering and loss that are invariably evidenced within the life of the Christian, the following analysis will leverage the C. S. Lewis compendium entitled, The Complete C. S. Lewis Signature Classics. By utilizing this source as a primary understanding of grief and suffering in the Christian life, the following paper will focus specifically upon detailing the rational behind C. S. Lewis discussing and analyzing the concept of suffering within his own life,a discussion and analysis of the core theological principles and concepts that C. S. Lewis leverages as a means of backing his assertions, and the way in which the understanding which can be drawn from this analysis can benefit the individual, and this author, with regards to the practice of daily faith and growth in the spiritual walk with Christ. It is the hope of this particular author that such a level of analysis will not only be beneficial with respect to shedding further level of understanding on the works of C. S. Lewis, it will also have a level of direct application with regards the manner through which daily interpretations of instances and strengthening of faith can take place. Section 1: Whereas it is true that each and every individual experiences grief, pain, and/or suffering at some point in their life, the personal experience of C. S. Lewis is something unique. Like so many individuals of his generation, C.S. Lewis volunteered to fight in the First World War.1 Only 18 years of age at the time that he volunteered, Lewis was ill-prepared for the horrors that awaited him on the frontlines. Disastrously, Lewis arrived in France during one of the most bloody confrontations of the First World War; the Battle of the Somme. Whereas it is not the express intent of this particular analysis to go into a great level of detail with regards to the horrific nature of the first world war, it can categorically be stated that the experiences of soldiers in the trenches, whether they fought for the British, French, Germans, was indescribably horrendous.2 Food was scarce, death an ever present reality, and individuals would go for extended days without the possibility for even a few moments of sleep; due to the fact continual bombardment from artillery would keep them awake for literally weeks at a time.3 As if this experience was not difficult enough, C. S. Lewis later admitted that he had seen the deaths of close comrades and friends in the most gruesome of fashions. As he later admitted, the hardships that he faced on the frontlines greatly contributed to a deep seated depression that developed during his recovery from wounds sustained during a shelling attack. Feeling a sense of guilt that he remained alive and other comrades have had their lives snuffed out such a young age, Lewis sank deeper and deeper into depression. As can definitively be noted, the experience of loss, grief, hardship, and suffering that was Lewis, and tens of thousands of others during this period of time, is so dissimilar from the grief and hardship this faced by many others within current society that it can almost not be compared at all.4 Whereas it is doubtless true that Lewis faced a litany of other challenges, sufferings, hardships, and different levels of grief throughout the remainder of his life, it is likely without question that the period of time that he spent in the British Army during the first world war was the time in which these aspects of life experience were at their most impactful. Section 2: Although many individuals have sought to understand C. S. Lewis has certification of the greatest theologian and writer of the modern era, it should be noted that personal experience that was related by Lewis concerning hardship/grief/suffering was one that necessarily represented a degree of doubt and frustration. Says Lewis: “We were promised sufferings. They were part of the program. We were even told, “Blessed are they that mourn,” and I accepted. I’ve got nothing that I had bargained for. Of course, it is different when the thing happens to oneself, not others, and in reality, not imagination”. Lewis continues “I once read the sentence, ‘I lay awake all night to think, to take and outline week’. That is true to life. Part of every misery is, so to speak, the miseries shadow or reflection: the fact that you don’t merely suffer but had to keep on thinking about the fact that you suffer. I not only lives each endless day grief, but each day thinking about living in grief”.5 Clear Biblical foundation for the above quote is found in Psalm 56 verse 8. The Psalmist says, “You have kept count of my postings; put my tears in your bottle. Are they not in your book?”.6 The frustration and anxiety that is represented by both the Psalmist and by C. S. Lewis is clear and apparent between both of these quotes. However, once again, as a means of making sense of the grief, hardship, anxiety, depression, and suffering that is felt, both of these individuals leverage faith as a means of persevering them.7 At one point, Lewis admits: “God has not been trying an experiment on my face or love in order to find out their quality. He knew it already. It was I didn’t. In this trial he makes us occupy the dock, the witness box, and the bench all at once. He always knew that my temple was a house of cards. His only way of making me realize that fact was to knock it down”.8 A Biblical interpretation of this realization can be found in Isaiah 48:10. The Prophet Isaiah states, “Behold, I have refined you, but not a silver; I have tested you in the furnace of affliction”. 9 The necessity of trials and difficulties within the Christian life, as is understood by C. S. Lewis, is not predicated on the fact that the Christian himself must be responsible for proving himself/herself to God; rather, it is predicated on the fact that trials and temptations are only in existence as a means of improving upon one’s faith so that they can continue in a closer walk with God.10 Ultimately, the information that C. S. Lewis is representing is predicated upon the fact that trials and hardships are not utilized as a means of proving to an already omnipotent God that the Christian is either ready for the next level of their faith or should focus upon prior levels of understanding of discovery; instead, they realization of the importance of the state and what it signifies is the ultimate goal. Section 3: Verification that all of this has for the individual Christian can be partially understood with respect to the need to avoid conflict of faith and/or a questioning of “why me?” At the time in which suffering, pain, hardship, or grief are exhibited within the life Christian. From a close and in-depth reading of C. S. Lewis, it is clear and apparent that a level of acceptance of this grief and hardship as being an ever present part of life; regardless of whether or not an individual is a Christian or not is engaged. Furthermore, by understanding the fact that this grief and hardship is not the advocated within the mind of God as a means of allowing us to “prove ourselves” to Him, the individual can further come to the realization of the fact that the hardships, trials, suffering, and grief that they might experience within a particular situations are mainly predicated upon allowing the further development of their own Christian faith. Far from being a groundbreaking revelation, the information put forward within C. S. Lewis writings allows the Christian to somewhat diverse themselves from the more literal interpretations of grief and hardship that are represented in the Old Testament. Furthermore, rather than leveraging the books of the wall or another aspect of the early Old Testament, the only application and use of the Old Testament that C. S. Lewis leverages as a means of understanding grief and hardship within the life of the Christian is within the book of Psalms and the book of Isaiah; largely understood by theologians and scholars to be so analogous with the New Testament as to hardly befit the title of being placed in the old.11 Interestingly, rather than promoting his own interpretation, hardship, suffering, and grief, C. S. Lewis instead places the primary focus on the relationship with Christ that the believer should intend on developing. The age old question of why do bad things happen to good people, C. S. Lewis has following to say: “We cannot understand. The best is perhaps what we understand the least”.12 Instead of seeing failures with regards to one’s faith as the collapse of the house of cards, is so eloquently stated by C. S. Lewis on numerous occasions, the believer instead should revel in the knowledge that each successive failure, each set of grief and suffering that is engaged, and each hardship that is endured allows for the foundation of this proverbial house of cards to be refreshed, rebuilt, and renewed; creating an ever-expanding and evermore complicated faith that is most certainly a work in progress. Individual, upon understanding and engaging with this thought, can then come to a new level of realization with respect to the manner through which an individual’s faith can impact upon the approach of potential life and the level to which they allow the hardships and difficulties they face to impact upon the Christian life. Through the hardships and grief/suffering that has thus far been mentioned, the individual is not only able to rebuild if a more effective manner, they are able to conquer further realization with respect to the way in which the Almighty wishes them to live their lives. Naturally, every occurrence of faith building/suffering/grief that are evidenced within the Christian’s life does not ultimately create this reality; however, the goal towards which C. S. Lewis encourages readers to strive; one through which each and every circumstance is viewed through this particular lens.13 From the information that is thus far been engaged, it is clear and apparent that a solitary approach degrees/suffering/hardship is not a uniform level. Instead, it is differentiated on many levels and requires a thorough knowledge of Biblical theology as a means of applying correctly. However, perhaps the most important aspect of this entire analysis must be concentric upon the fact that truly nothing C. S. Lewis referenced with regards to faith, grief, suffering, hardship, and “why bad things happen to good people” can be understood outside the bounds of Biblical theology; instead, as any good Biblical historian/theologian should, C. S. Lewis merely leveraged an understanding of these elements in a way that tied them together somewhat differently than prior thinkers had.14 Ultimately, the appropriate individual to speak about Christian hardship and suffering is not restricted to those who have been through the greatest deal of pain and grief within their lives. However, with respect to the case of C. S. Lewis, it is abundantly clear that the misery and hardship he faced as a youth contributed powerfully to his interpretation of the correct way in which the Christian should address these issues. By refusing to leverage his own personal experience, therefore requiring this author to a great deal of background analysis prior to being able to integrate this information into the above paper, C. S. Lewis provides a level of ethos with regards to the fact that pain, brief, and suffering is not presented in a personal discussion; rather, is presented in terms of a discussion that any individual, regardless of their personal experience, faith, or other attributes, could readily engage with and appreciate. Bibliography Beard, Marcie. 2008. "C.S. Lewis: a guide to resources." Collection Building 27, no. 4: 144-148. Library, Information Science & Technology Abstracts, EBSCOhost (accessed February 15, 2014). Brazier, P. n.d. "The Cambridge Companion to C.S. Lewis." Heythrop Journal-A Quarterly Review Of Philosophy And Theology 53, no. 6: 1080-1083. Arts & Humanities Citation Index, EBSCOhost (accessed February 15, 2014). Clare, David. 2010. "C.S. Lewis: an Irish writer." Irish Studies Review 18, no. 1: 17-38. Academic Search Complete, EBSCOhost(accessed February 15, 2014). Gillespie, S. n.d. "C.S. Lewiss Lost Aeneid. Arms and the Exile." Classical Review 62, no. 2: 498-500. Arts & Humanities Citation Index, EBSCOhost (accessed February 15, 2014). Lewis, C. S. The complete C.S. Lewis Signature classics. San Francisco, Calif: HarperSanFrancisco, 2002. Osborn, Marijane. 2001. "Deeper Realms." Journal Of Modern Literature 25, no. 1: 116. Academic Search Complete, EBSCOhost (accessed February 15, 2014). Root, Jerry. 2012. "C. S. LEWIS, SCRIPTURE AND SPIRITUAL FORMATION." Christian Education Journal 9, S157-S171. Education Research Complete, EBSCOhost (accessed February 15, 2014). Ross, Charles Stanley. 2011. "Arthuriana and the Limits of C.S. Lewis Ariosto Marginalia." Arthuriana no. 1: 46. Project MUSE, EBSCOhost (accessed February 15, 2014). WARD, MICHAEL. 2013. "Science and Religion in the Writings of C.S. Lewis." Science & Christian Belief 25, no. 1: 3-16. Academic Search Complete, EBSCOhost (accessed February 15, 2014). Wood, Ralph C. 2003. "CONFLICT AND CONVERGENCE ON FUNDAMENTAL MATTERS IN C.S. LEWIS."Renascence 55, no. 4: 315-338. Academic Search Complete, EBSCOhost (accessed February 15, 2014). Read More