Robert Hilburn, Johnny Cash: The Life. Little, Brown and Company, 2013. ISBN 978-0-316-194754.
I have for a very long time enjoyed Johnny Cash's music. I knew bits and pieces of his life from various sources. I guess I learned a little more about his life when I watched the movie: Walk the Line which I have watched several times. I also knew that he made many appearances at Billy Graham's crusades. I think I thought that he was an unbeliever and converted to Christ and then he served him faithfully after his conversion. Hilburn's fine book, Johnny Cash: the Life showed me that my knowledge of Johnny Cash was minimal at best, and erroneous at worst.
Robert Hilburn was music critic for the Los Angeles Times for over thirty years. He interviewed Cash throughout his long career. He was even at Cash's famous concert at Folsom Prison. Hilburn's "journey on the book began in early 2009" when he asked Lou Rubin about "how much of the Johnny Cash story had been told." Rubin told him only about 20 percent. Many of Cash's family and friends were very generous in sharing personal information about Cash, even uncomfortable information. They, like Cash, wanted the full story told. I am glad that an effort has been made to tell the full story in these pages because it shows how much Cash overcame in his life. It shows a sinner, but a sinner who had a genuine faith that was tested repeatedly. It is not always pretty, but redemption is not always clean and pure.
Hilburn concentrates on Cash's musical career and his art. Not all questions about Cash's life will be answered in this book, but many are. Johnny Cash: the Life shows a man who struggled with sin all his life. It also shows how God worked in his life and offered him grace. This is book is quite readable owing to Hilburn's long experience as a journalist. This book is highly recommended to all readers who are interested in the life of Johnny Cash.
Wednesday, December 18, 2013
The Challenge of Being Baptist
Bill J. Leonard, The Challenge of Being Baptist: Owning a Scandalous Past and an Uncertain Future. Baylor University, 2010. ISBN 978-1-60258-306-1
Bill J. Leonard has been a noted Baptist Historian and scholar for many years. He was head of the Religion Department at Samford University in Birmingham for several years. Before that he was a professor at Southern Baptist Theological Seminary in Kentucky. He is now Dean and Professor of Church History at the Wake Forest University Divinity School. He is the author of Baptist Questions, Baptist Answers. I read this book and it makes a good companion to this book. Leonard in The Challenge of Being Baptist asks the question is there a future for Baptists in the Twenty-first century. Leonard thinks Baptists must answer some crucial questions if they will have a future. Leonard is optimistic about the future of Baptists pointing them to their early history and key confessions. He also points out the key Baptist doctrines of Believer's baptism, the covenant community, separation of church and state, and religious freedom.
The Challenge of Being Baptist contains seven chapters. Topics explored in these chapters are Baptist's past, polity, beliefs about the Bible, eternal security, covenant community, and the future of Baptists. Leonard shows the great diversity of Baptists. This has been true from its very beginning. For example, Baptists have been both Calvinists and Arminians. I saw a Methodists in debate with Calvinist Baptists say that Baptists need to make up their mind whether they are Calvinists or Arminians. Both these traditions have been important in the history of Baptists. Leonard draws from the early confessions and history of Baptists in addressing these different topics. He also points out key questions that must be wrestled with for modern Baptists.
Bill Leonard treat his subject in an objective way. There are no example of flagrant biases in his book. He seems to be fair to many different positions. He does a good job of showing how there is a future for Baptists, but not without Baptists dealing with certain questions. Some of these questions are how will Baptists deal with multiple rebaptisms and children Baptism. How will Baptists handle hermeneutical issues in the future? What about "Once saved, always saved?" Leonard actually calls it once saved, almost saved. That chapter was one of my favorite because it pointed out the problem with transactional conversionism. I have my salvation, so I can go home. This idea goes against the covenant community and sanctification.
The Challenge of Being Baptist is a good read. It will help Baptists understand their past and give them wisdom for the future. It will help non-Baptists understand this strange group of people called Baptists. This book is highly recommended.
Bill J. Leonard has been a noted Baptist Historian and scholar for many years. He was head of the Religion Department at Samford University in Birmingham for several years. Before that he was a professor at Southern Baptist Theological Seminary in Kentucky. He is now Dean and Professor of Church History at the Wake Forest University Divinity School. He is the author of Baptist Questions, Baptist Answers. I read this book and it makes a good companion to this book. Leonard in The Challenge of Being Baptist asks the question is there a future for Baptists in the Twenty-first century. Leonard thinks Baptists must answer some crucial questions if they will have a future. Leonard is optimistic about the future of Baptists pointing them to their early history and key confessions. He also points out the key Baptist doctrines of Believer's baptism, the covenant community, separation of church and state, and religious freedom.
The Challenge of Being Baptist contains seven chapters. Topics explored in these chapters are Baptist's past, polity, beliefs about the Bible, eternal security, covenant community, and the future of Baptists. Leonard shows the great diversity of Baptists. This has been true from its very beginning. For example, Baptists have been both Calvinists and Arminians. I saw a Methodists in debate with Calvinist Baptists say that Baptists need to make up their mind whether they are Calvinists or Arminians. Both these traditions have been important in the history of Baptists. Leonard draws from the early confessions and history of Baptists in addressing these different topics. He also points out key questions that must be wrestled with for modern Baptists.
Bill Leonard treat his subject in an objective way. There are no example of flagrant biases in his book. He seems to be fair to many different positions. He does a good job of showing how there is a future for Baptists, but not without Baptists dealing with certain questions. Some of these questions are how will Baptists deal with multiple rebaptisms and children Baptism. How will Baptists handle hermeneutical issues in the future? What about "Once saved, always saved?" Leonard actually calls it once saved, almost saved. That chapter was one of my favorite because it pointed out the problem with transactional conversionism. I have my salvation, so I can go home. This idea goes against the covenant community and sanctification.
The Challenge of Being Baptist is a good read. It will help Baptists understand their past and give them wisdom for the future. It will help non-Baptists understand this strange group of people called Baptists. This book is highly recommended.
Wednesday, December 4, 2013
Building the Christian Academy
Arthur F. Homes, Building the Christian Academy. Eerdmans, 2001. ISBN 0-8028-4744-7
What has Athens to do with Jerusalem? What has the church to do with the academy? According to Arthur F. Holmes, they have a lot to do with each other. In Building the Christian Academy he shows the interaction between the church and education for over 2,000 years. Some of the key individuals described in this book are Clement of Alexandria, Augustine of Hippo, Bernard of Clairvaux, Bonaventure, Thomas Aquinas, Peter Lombard, John Calvin, Francis Bacon, John Henry Newman and others. The history of the Christian interaction with learning is focused on seven primary periods: Church fathers, early Middle Ahes, the High Middle ages, Reformation, the Scientific Revolution, Nineteenth and Twentieth century. Holmes finds four key emphasis throughout this history:
1. "The usefulness of liberal arts as preparation for service in both church and society."
2. "The unity of truth."
3. Contemplative (or doxological) learning."
4. The care of the soul (what we call moral and spiritual formation)."
In chapter one Holmes provides biblical examples of positive interaction between faith and learning. Moses was educated in "the learning of the Egyptians." Solomon was known for his wisdom. Daniel and three other youths were educated in the learning of the Babylonians. The Apostle Paul was knowledgeable of both the Hebrew scriptures and Greek learning. Holmes states that Christianity's "engagement in higher education began in third-century Alexandria." Clement of Alexandria thought that all truth is from God, no matter where it is found. He thought the knowledge of the Greeks was useful for the Christian life. He "wanted to bring all available learning to the service of Christ." He saw both the learning of the greeks and the scriptures as one source. He thought Christians needed both reason and revelation.
Another major thinker discussed by Holmes is St. Augustine. Augustine's life was turned around by reading one of Cicero's works. It gave him a hunger for wisdom. One sees the focus on doxological learning in Augustine's Confessions: "every good he experiences and all the truth he learns come ultimately from God and are occasions for praise." Holmes states that Cicero thought that "the goal of liberal learning was wisdom, for Augustine it is the wisdom of God." Augustine affirms his "appreciation for pagan leaning" in his work, On Christian Doctrine. He thought that secular learning could be put to Christian use. He thought all truth was ultimately from God.
The monasteries emphasized the cultivation of the soul. They also taught the liberal arts. The chapter on the monasteries and cathedral schools show how these schools emphasized the development of both the moral and intellectual virtues. The Roman writer Quintilian asserted that "morals equip learning." This idea was affirmed by the monastic schools. Holmes states, "Moral development requires a humility that is eager to learn from whatever source, a quiet life undistracted by illicit desires or undue business. . ."
One can see the four recurring emphasis with other thinkers like Thomas Aquinas and John Henry Newman. I was a little surprised by the adding of Francis Bacon. He seems to go against main parts of this tradition of learning. The thing that bothers me about Bacon is his emphasis on "knowledge is Power." He does not seem to be from the humanist tradition. C. S. Lewis speaks of these dangers in The Abolition of Man. The other weakness of this book might be since it covers so many years, it can be a little superficial. All in all, Holmes does a service for us all in showing that Christianity has had a positive interaction with the academy for over 2,000 years. The idea that faith and learning is not compatible is a minor voice in the history of the church. It is a shame that so many Christians do not know this history.
What has Athens to do with Jerusalem? What has the church to do with the academy? According to Arthur F. Holmes, they have a lot to do with each other. In Building the Christian Academy he shows the interaction between the church and education for over 2,000 years. Some of the key individuals described in this book are Clement of Alexandria, Augustine of Hippo, Bernard of Clairvaux, Bonaventure, Thomas Aquinas, Peter Lombard, John Calvin, Francis Bacon, John Henry Newman and others. The history of the Christian interaction with learning is focused on seven primary periods: Church fathers, early Middle Ahes, the High Middle ages, Reformation, the Scientific Revolution, Nineteenth and Twentieth century. Holmes finds four key emphasis throughout this history:
1. "The usefulness of liberal arts as preparation for service in both church and society."
2. "The unity of truth."
3. Contemplative (or doxological) learning."
4. The care of the soul (what we call moral and spiritual formation)."
In chapter one Holmes provides biblical examples of positive interaction between faith and learning. Moses was educated in "the learning of the Egyptians." Solomon was known for his wisdom. Daniel and three other youths were educated in the learning of the Babylonians. The Apostle Paul was knowledgeable of both the Hebrew scriptures and Greek learning. Holmes states that Christianity's "engagement in higher education began in third-century Alexandria." Clement of Alexandria thought that all truth is from God, no matter where it is found. He thought the knowledge of the Greeks was useful for the Christian life. He "wanted to bring all available learning to the service of Christ." He saw both the learning of the greeks and the scriptures as one source. He thought Christians needed both reason and revelation.
Another major thinker discussed by Holmes is St. Augustine. Augustine's life was turned around by reading one of Cicero's works. It gave him a hunger for wisdom. One sees the focus on doxological learning in Augustine's Confessions: "every good he experiences and all the truth he learns come ultimately from God and are occasions for praise." Holmes states that Cicero thought that "the goal of liberal learning was wisdom, for Augustine it is the wisdom of God." Augustine affirms his "appreciation for pagan leaning" in his work, On Christian Doctrine. He thought that secular learning could be put to Christian use. He thought all truth was ultimately from God.
The monasteries emphasized the cultivation of the soul. They also taught the liberal arts. The chapter on the monasteries and cathedral schools show how these schools emphasized the development of both the moral and intellectual virtues. The Roman writer Quintilian asserted that "morals equip learning." This idea was affirmed by the monastic schools. Holmes states, "Moral development requires a humility that is eager to learn from whatever source, a quiet life undistracted by illicit desires or undue business. . ."
One can see the four recurring emphasis with other thinkers like Thomas Aquinas and John Henry Newman. I was a little surprised by the adding of Francis Bacon. He seems to go against main parts of this tradition of learning. The thing that bothers me about Bacon is his emphasis on "knowledge is Power." He does not seem to be from the humanist tradition. C. S. Lewis speaks of these dangers in The Abolition of Man. The other weakness of this book might be since it covers so many years, it can be a little superficial. All in all, Holmes does a service for us all in showing that Christianity has had a positive interaction with the academy for over 2,000 years. The idea that faith and learning is not compatible is a minor voice in the history of the church. It is a shame that so many Christians do not know this history.
Monday, December 2, 2013
The Curious Researcher
Bruce Ballenger, The Curious Researcher: A Guide to Writing Research Papers. Longman, 2009. Sixth edition.
A seventh edition came out in 2011.
Ballenger, in The Curious Researcher does a good job of breaking down the process of writing an academic paper into manageable steps. One of the problems when a student receives an assignment to do a research paper is that they do not understand the process of writing a research paper. That does not have to be the case with this book. Ballenger divides the process of writing the research paper into five weeks. However, one can take longer to do the paper. I like to think of the five weeks as five parts of the process.
Bruce Ballenger is a professor of English at Boise State University. He teaches courses in composition, composition theory, the essay tradition, and creative nonfiction.
The Curious Researcher contains five chapters and an introduction. In addition it includes three appendixes. The first two appendixes are guides to MLA and APA style. The third appendix is a guide to "understanding research assignments."
In the introduction Ballenger introduces the reader to the five week plan and the overall structure of the book. In week one the researcher is determining a topic; developing background knowledge; and narrowing the topic. In week two the researcher is coming up with a plan for his research; developing search terms; locating sources. In week three the researcher is taking notes and citing sources. Ballenger makes some good points about writing throughout the process. In the next chapter Ballenger provides instruction on writing that first draft. The last week is for revising the draft.
The Curious Researcher does a good job in providing the steps of writing a research paper. Ballengar writes in clear prose. He also provides personal examples to make it more interesting. In addition, he provides tips on searching databases and search engines. This is a helpful book for the researcher.
A seventh edition came out in 2011.
Ballenger, in The Curious Researcher does a good job of breaking down the process of writing an academic paper into manageable steps. One of the problems when a student receives an assignment to do a research paper is that they do not understand the process of writing a research paper. That does not have to be the case with this book. Ballenger divides the process of writing the research paper into five weeks. However, one can take longer to do the paper. I like to think of the five weeks as five parts of the process.
Bruce Ballenger is a professor of English at Boise State University. He teaches courses in composition, composition theory, the essay tradition, and creative nonfiction.
The Curious Researcher contains five chapters and an introduction. In addition it includes three appendixes. The first two appendixes are guides to MLA and APA style. The third appendix is a guide to "understanding research assignments."
In the introduction Ballenger introduces the reader to the five week plan and the overall structure of the book. In week one the researcher is determining a topic; developing background knowledge; and narrowing the topic. In week two the researcher is coming up with a plan for his research; developing search terms; locating sources. In week three the researcher is taking notes and citing sources. Ballenger makes some good points about writing throughout the process. In the next chapter Ballenger provides instruction on writing that first draft. The last week is for revising the draft.
The Curious Researcher does a good job in providing the steps of writing a research paper. Ballengar writes in clear prose. He also provides personal examples to make it more interesting. In addition, he provides tips on searching databases and search engines. This is a helpful book for the researcher.
Wednesday, November 27, 2013
C. S. Lewis's Defense of Western Literacy
Bruce L. Edwards, Jr., A Rhetoric of Reading: C. S. Lewis's Defense of Western Literacy. Provo, Utah: Brigham Young University, 1986.
Edwards includes a quote from Nehemiah in the early pages of the book: "They read from the Book of the Law of God, making it clear and giving the meaning so that the people could understand what was being read. . . . (8:8)." This is a good definition of Lewis's goal for criticism--to help the reader to understand the text at hand. Edwards in A Rhetoric of Reading: C. S. Lewis's Defense of Western Literacy seeks to bring Lewis into conversation with modern literary criticism. He argues that Lewis can help us to develop a more sane approach to literary criticism. Edwards gives reasons for Lewis being an excellent guide in the reading of literary texts: "Lewis viewed the critics task to be that of clearing away debris from the reader's line of sight, allowing him to read the written text as free as possible of chronological or cultural motes beams." Edward's book shows Lewis to be an excellent guide. In some sense he takes the good points of different types of literary criticism and synthesizes them in a workable format that helps the reader to encounter the other in texts.
Edwards describes three contemporary models of literary criticism in chapter one: New Criticism, Reader-Response, and Deconstructionism. Edwards does a good job in making these theories understandable. In chapter two he discusses Lewis's "epistemology and the integrity of the text." He shows how Lewis's epistemology "informed" his view on the "reading/writing process." In this chapter Edwards argues that Lewis defended the integrity of the text and its intended meaning. In chapter three he speaks of "authorial intention, and in chapter four he analyses Lewis's An Experiment in Criticism. In the last chapter he develops a synthesis of Lewis's eclectic approach. Edwards concludes that Lewis provides us with a "balanced approach to discourse and to literature which takes into account these grammatical, philological, and sociological dimensions." Lewis's approach keeps in balance the relationships between the reader, writer, text, and world.
Edwards includes a quote from Nehemiah in the early pages of the book: "They read from the Book of the Law of God, making it clear and giving the meaning so that the people could understand what was being read. . . . (8:8)." This is a good definition of Lewis's goal for criticism--to help the reader to understand the text at hand. Edwards in A Rhetoric of Reading: C. S. Lewis's Defense of Western Literacy seeks to bring Lewis into conversation with modern literary criticism. He argues that Lewis can help us to develop a more sane approach to literary criticism. Edwards gives reasons for Lewis being an excellent guide in the reading of literary texts: "Lewis viewed the critics task to be that of clearing away debris from the reader's line of sight, allowing him to read the written text as free as possible of chronological or cultural motes beams." Edward's book shows Lewis to be an excellent guide. In some sense he takes the good points of different types of literary criticism and synthesizes them in a workable format that helps the reader to encounter the other in texts.
Edwards describes three contemporary models of literary criticism in chapter one: New Criticism, Reader-Response, and Deconstructionism. Edwards does a good job in making these theories understandable. In chapter two he discusses Lewis's "epistemology and the integrity of the text." He shows how Lewis's epistemology "informed" his view on the "reading/writing process." In this chapter Edwards argues that Lewis defended the integrity of the text and its intended meaning. In chapter three he speaks of "authorial intention, and in chapter four he analyses Lewis's An Experiment in Criticism. In the last chapter he develops a synthesis of Lewis's eclectic approach. Edwards concludes that Lewis provides us with a "balanced approach to discourse and to literature which takes into account these grammatical, philological, and sociological dimensions." Lewis's approach keeps in balance the relationships between the reader, writer, text, and world.
Friday, November 22, 2013
50th Anniversary of C. S. Lewis's Death
Today marks fifty years since the death of C. S. Lewis, John F. Kennedy, and Aldous Huxley. John F. Kennedy has been in the news a lot lately. Many people remember where they were when Kennedy died. Lewis probably died with very little noticed. Who would have thought that he would have had the kind of impact he has had in the lives of millions of people the last fifty years. See the link below for three articles on Lewis's legacy.
http://www.thedailybeast.com/articles/2013/11/03/three-great-men-died-that-day-jfk-c-s-lewis-and-aldous-huxley.html
http://www.theguardian.com/books/booksblog/2013/nov/14/cs-lewis-aldous-huxley
http://www.csmonitor.com/The-Culture/Family/Modern-Parenthood/2013/1115/C.S.-Lewis-Even-50-years-after-death-his-work-deeply-inspires
My first exposure to Lewis was during my third year in college. It was during the Christmas break. I had checked out the Chronicles of Narnia to read over the break. It was my first adventure into the world of Narnia. It was like I was physically transported to Narnia. It was breathtaking. I went on the read most of Lewis writings after the Chronicles of Narnia. Then a few years later I went to read many of Lewis's works again. Then I did it a third time.
Lewis has had a great impact on my life. He helped introduce me to the great works of Western Civilization. he helped me to see the importance of tradition. He showed me how faith and reason are friends. He showed me the important riches that can be gained from classic literature. He also helped me develop a Christian world-view. My exposure to Lewis changed my life forever.
I will now share some quotes from two of my favorite pieces by Lewis: "Learning in Wartime," and The Abolition of Man.
"A university is a society for the pursuit of learning."
"If you attempted . . . to suspend your whole intellectual and aesthetic activity (because of a war) you would only succeed in substituting a worse cultural life for a better. . . If you don't read good books, you will read bad ones. If you don't go on thinking rationally, you will think irrationally."
"A man may have to die for our country, but no man must, in any exclusive sense live for his country. He who surrenders himself without reservation to the temporal claims of a nation, or a party, or a class rendering to Caesar that which, of all things, most emphatically belongs to God: himself."
"I mean the pursuit of knowledge and beauty, in a sense, for their own sake, but in a sense which does not exclude their being for God's sake. An appetite for these things exist in the human mind, and God makes no appetite in vain. We can therefore pursue knowledge as such, and beauty as such, in the sure confidence we are either advancing to the vision of God ourselves or indirectly helping others to do so."
"If all the world were Christian, it might not matter if all the world were uneducated. But, as it is, a cultural life will exist outside the Church whether it exists inside or not. To be ignorant and simple now--not to be able to meet the enemies on their own ground--would be to throw down our weapons, and to betray our uneducated brethren who have, under God, no defense against the intellectual attacks of the heathen. Good philosophy must exist, if for no other reason, because bad philosophy must be answered.
And The Abolition of Man:
"The task of the modern educator is not to cut down jungles, but to irrigate deserts."
"Aristotle says that the aim of education is to make the pupil like and dislike what he ought."
"Without the aid of trained emotions the intellect is powerless against the animal organism."
"The operation of the Green Book and its kind is to produce men without chests. ... And all the time--such is the tragi-comedy of our situation--we continue to clamor for those very qualities we are rendering impossible. . . We make men without chests and expect of them virtue and enterprise. We laugh at honor and are shocked to find traitors in our midst. We castrate and bid the geldings be fruitful."
http://www.thedailybeast.com/articles/2013/11/03/three-great-men-died-that-day-jfk-c-s-lewis-and-aldous-huxley.html
http://www.theguardian.com/books/booksblog/2013/nov/14/cs-lewis-aldous-huxley
http://www.csmonitor.com/The-Culture/Family/Modern-Parenthood/2013/1115/C.S.-Lewis-Even-50-years-after-death-his-work-deeply-inspires
My first exposure to Lewis was during my third year in college. It was during the Christmas break. I had checked out the Chronicles of Narnia to read over the break. It was my first adventure into the world of Narnia. It was like I was physically transported to Narnia. It was breathtaking. I went on the read most of Lewis writings after the Chronicles of Narnia. Then a few years later I went to read many of Lewis's works again. Then I did it a third time.
Lewis has had a great impact on my life. He helped introduce me to the great works of Western Civilization. he helped me to see the importance of tradition. He showed me how faith and reason are friends. He showed me the important riches that can be gained from classic literature. He also helped me develop a Christian world-view. My exposure to Lewis changed my life forever.
I will now share some quotes from two of my favorite pieces by Lewis: "Learning in Wartime," and The Abolition of Man.
"A university is a society for the pursuit of learning."
"If you attempted . . . to suspend your whole intellectual and aesthetic activity (because of a war) you would only succeed in substituting a worse cultural life for a better. . . If you don't read good books, you will read bad ones. If you don't go on thinking rationally, you will think irrationally."
"A man may have to die for our country, but no man must, in any exclusive sense live for his country. He who surrenders himself without reservation to the temporal claims of a nation, or a party, or a class rendering to Caesar that which, of all things, most emphatically belongs to God: himself."
"I mean the pursuit of knowledge and beauty, in a sense, for their own sake, but in a sense which does not exclude their being for God's sake. An appetite for these things exist in the human mind, and God makes no appetite in vain. We can therefore pursue knowledge as such, and beauty as such, in the sure confidence we are either advancing to the vision of God ourselves or indirectly helping others to do so."
"If all the world were Christian, it might not matter if all the world were uneducated. But, as it is, a cultural life will exist outside the Church whether it exists inside or not. To be ignorant and simple now--not to be able to meet the enemies on their own ground--would be to throw down our weapons, and to betray our uneducated brethren who have, under God, no defense against the intellectual attacks of the heathen. Good philosophy must exist, if for no other reason, because bad philosophy must be answered.
And The Abolition of Man:
"The task of the modern educator is not to cut down jungles, but to irrigate deserts."
"Aristotle says that the aim of education is to make the pupil like and dislike what he ought."
"Without the aid of trained emotions the intellect is powerless against the animal organism."
"The operation of the Green Book and its kind is to produce men without chests. ... And all the time--such is the tragi-comedy of our situation--we continue to clamor for those very qualities we are rendering impossible. . . We make men without chests and expect of them virtue and enterprise. We laugh at honor and are shocked to find traitors in our midst. We castrate and bid the geldings be fruitful."
Thursday, November 21, 2013
Till We Have Faces by C. S. Lewis
C. S. Lewis, Till We Have Faces: A Myth Retold. New York: Harcourt and Brace, 1980.
The god tells Orual that she must "die before she dies because there is no chance after." Multiple times in the book Orual says, "holy places are dark places." At the end of the book Orual says, "I know now, Lord, why you utter no answer. You are yourself the answer." Fox at the end says that his philosophy "was as thin as water." Oh no! I referred to that popular question, what does the fox say?
Some say that C. S. Lewis liked his book, Till We Have Faces, the best of all his books. Some think it is his best book. It was first published in 1956. It was the last novel he wrote. he wrote expository works after Till We Have Faces. His wife, Joy, was still alive when he wrote it and critiqued the early part as he began writing it.
In Till We Have Faces Lewis reshapes the original myth of Cupid and Psyche. One of the things he changes in it is that Orual does not see Psyche's castle. Why did he change this? Maybe, he thought that is one of the challenges of being a Christian. A Christian has supernatural beliefs that can be seen by the physical eye. Orual and the Fox thought Psyche was crazy because they did not believe that her castle was real.
What is Till We Faces about? One of the main themes is that in part one Orual makes a case against the gods. She writes this in a book. Another theme asks the question, why are the gods silent? A third theme is the relationship between the pagan myths and Christianity. A last theme is the relationship between faith and reason.
That Hideous Strength could be considered as illustrating the Abolition of Man. Is there another book that Till we Have Faces illustrate? It seems that it illustrates The Four Loves by C. S. Lewis. For example, Orual demonstrates a possessive love similar to the mother in The Great Divorce. Psyche exhibits an unselfish love. Friendship love is seen in the relationship between Bardia and Orual.
Orual in the book finds out she is Ungit, the god who destroys. Her love destroys the lives of other. A big part of the book is that Orual is ugly, so she veils herself. The ironic thing is that she becomes ugly on the inside. She complains at the gods for her ugliness and taking Psyche away. She feels she has been mistreated. There seems to be some similarities with the book of Job because she says at the end that the god is the answer. It is interesting that she cannot be answered till she finds who she really is and finds her one true self. She must die before she dies.
One interesting contrast is the old priest with the new priest. Another is the old god and the new god. Orual asks a woman why she worships the old god instead of the new god, she tells Orual because the old god comforts her. In addition, the fox says that his philosophy was as "thin as water." This means that reason is not enough. There must be bloody sacrifices. "Dark places are holy places." True religion contains mystery.
Till We Have Faces is a mature work by Lewis. By this I mean it comes at the end of his life and is well developed. Orual is a well-developed character. It is interesting how this woman is such a strong character. It is also interesting how Lewis ties reason and faith, Christianity and Myth together in this great work. It is another work of Lewis that requires multiple readings.
The god tells Orual that she must "die before she dies because there is no chance after." Multiple times in the book Orual says, "holy places are dark places." At the end of the book Orual says, "I know now, Lord, why you utter no answer. You are yourself the answer." Fox at the end says that his philosophy "was as thin as water." Oh no! I referred to that popular question, what does the fox say?
Some say that C. S. Lewis liked his book, Till We Have Faces, the best of all his books. Some think it is his best book. It was first published in 1956. It was the last novel he wrote. he wrote expository works after Till We Have Faces. His wife, Joy, was still alive when he wrote it and critiqued the early part as he began writing it.
In Till We Have Faces Lewis reshapes the original myth of Cupid and Psyche. One of the things he changes in it is that Orual does not see Psyche's castle. Why did he change this? Maybe, he thought that is one of the challenges of being a Christian. A Christian has supernatural beliefs that can be seen by the physical eye. Orual and the Fox thought Psyche was crazy because they did not believe that her castle was real.
What is Till We Faces about? One of the main themes is that in part one Orual makes a case against the gods. She writes this in a book. Another theme asks the question, why are the gods silent? A third theme is the relationship between the pagan myths and Christianity. A last theme is the relationship between faith and reason.
That Hideous Strength could be considered as illustrating the Abolition of Man. Is there another book that Till we Have Faces illustrate? It seems that it illustrates The Four Loves by C. S. Lewis. For example, Orual demonstrates a possessive love similar to the mother in The Great Divorce. Psyche exhibits an unselfish love. Friendship love is seen in the relationship between Bardia and Orual.
Orual in the book finds out she is Ungit, the god who destroys. Her love destroys the lives of other. A big part of the book is that Orual is ugly, so she veils herself. The ironic thing is that she becomes ugly on the inside. She complains at the gods for her ugliness and taking Psyche away. She feels she has been mistreated. There seems to be some similarities with the book of Job because she says at the end that the god is the answer. It is interesting that she cannot be answered till she finds who she really is and finds her one true self. She must die before she dies.
One interesting contrast is the old priest with the new priest. Another is the old god and the new god. Orual asks a woman why she worships the old god instead of the new god, she tells Orual because the old god comforts her. In addition, the fox says that his philosophy was as "thin as water." This means that reason is not enough. There must be bloody sacrifices. "Dark places are holy places." True religion contains mystery.
Till We Have Faces is a mature work by Lewis. By this I mean it comes at the end of his life and is well developed. Orual is a well-developed character. It is interesting how this woman is such a strong character. It is also interesting how Lewis ties reason and faith, Christianity and Myth together in this great work. It is another work of Lewis that requires multiple readings.
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