#C. S. Lewis

[who-canceled-roger-rabbit]

I've mentioned before that [cue ContraPoints shrill nasal voice] AS A TRANS WOMAN, this scene sounds like how transition feels, but now I'm legally required to reblog this post and mention it again because I had my facial hair waxed today. I've been having it done every several months these past couple years, and let me tell you, the waxing process is exactly the sort of sensation this passage describes.

On the other hand, my description of waxing sounds like it'd make Lewis roll in his grave; even beyond the trans angle, he'd probably lump waxing into the same category of vain frivolity as Susan's nylons and lipstick. Also back to the original post, I have to assume the Dawn Treader movie changed the line simply because they didn't want to encourage kids to pick at scabs. Maybe a more fitting replacement line would've been "like pulling off a Band-Aid"?

I think literally all the time about the film adaptation of the Voyage of the Dawn Treader by C.S. Lewis and one of the changes it made from the book. At one point the character Eustace is transformed into a dragon, and is stuck that way until Aslan basically “peels off” the dragon skin and makes him a human again.

In the book one of the other characters asks him if it hurt and he answers (paraphrasing) “Yeah but it was a good pain, like peeling off a scab. It hurts but it’s so much fun to see it coming off.”

And in the movie adaptation they changed it to “like pulling a thorn out of your foot.”

I Just Think About It A Lot. Because the book version is a feeling that is so specific but relatable that it gives us a sense of exactly how it felt, but I guess the movie adaptation decided it was too...Weird? Gross? And changed it to something that isn’t right at all. This has literally been knocking around in my head for years. What Does It Mean?

[thenameofaslan]

The first candle of advent: HOPE

"Well, you know how it feels if you begin hoping for something that you want desperately badly; you almost fight against the hope because it is too good to be true; you've been disappointed so often before. That was how Digory felt. But it was no good trying to throttle this hope. It might—really, really, it just might be true." The Magician's Nephew, C. S. Lewis

[thoughtkick]

There are far, far better things ahead than any we leave behind.

C. S. Lewis

[who-canceled-roger-rabbit]

One funny difference between J. R. R. Tolkien and C. S. Lewis is that Tolkien seemed entirely uninterested in writing about sex, whereas Lewis's writing was also chaste but with barely repressed kinkiness simmering just beneath the surface

[perfectquote]

There are far, far better things ahead than any we leave behind.

C. S. Lewis

[moonwaterstories]

The chronicles of Narnia illustrations

-by Pauline Baynes x x x x

[derangedrhythms]

To be eaten and to be married to the god might not be so different.

C. S. Lewis, from ‘Till We Have Faces: A Myth Retold’

[nochd]

This was on @whatareyoureallyafraidof's post where they put up this:

And I responded with this image:

and promised in the tags to elaborate if asked. And, @frodo-the-weeb, I will. But it's going to get long and I'm going to have to split it up into several reblogs.

First of all, since not everybody in the world is a Silmarillion enthusiast, let me explain what we're referring to.

One of the stories in the Silmarillion, and possibly the one Tolkien cared about the most, is the tale of Lúthien and Beren; a highly condensed version of a narrative poem called the Lay of Leithian, which Tolkien began writing in the 1930s and tried to get his publisher interested in after the success of The Hobbit.

(Their readers said no, and they tactfully asked him to focus on his Hobbit sequel instead. "The result," in Tolkien's own words, "was The Lord of the Rings.")

The skeleton of The Lay of Leithian is as follows; I'm intentionally leaving out a bunch of information that weaves it into the overarching story of the Silmarillion but isn't relevant to the thesis I'm advancing here.

Lúthien, an Elven princess and enchantress, falls in love with a mortal man, a ranger called Beren. Her father, the Elven King Thingol, disapproves and sends him Beren off to fetch one of the jewels from the crown of the Dark Lord Morgoth. Lúthien tries to join Beren but her father imprisons her in a tower to stop her, only it's actually a treehouse because they're forest elves. Lúthien magically grows her hair long and uses it to escape. By the time she catches up with Beren he is chained in the dungeons of Morgoth's second-in-command, Thû (whom Tolkien later renamed Sauron). She rescues him with the help only of a dog, who defeats Thû himself in single combat. They then live in the forest together for quite some time, but Beren feels bad about being the reason she can't go home to her family, and still intends to finish his mission and get the jewel. He leaves one morning while she's still asleep, so as not to put her in danger, and then when he's on the threshold of Morgoth's underground fortress in the far North of Middle-Earth she catches up with him again and he accepts that she's not going to be put off. Together they enter Morgoth's fortress and make their way to his throne room. They are in disguise but Morgoth is not fooled and uncovers Lúthien in front of everyone, declaring his intention to make her one of his many slaves. Lúthien offers to sing and dance for him, which is the way she works her magic. She puts everyone in the throne room to sleep, including both Beren and eventually Morgoth. She wakes Beren and he takes the jewel and they flee, but as they get to the outer door they are stopped by Morgoth's guard-wolf, who bites off Beren's hand holding the jewel.

That's as far as Tolkien ever got with the poem, but we have the synopsis in the prose Silmarillion to tell us the rest of the story; again cutting it down to the quick, Thingol accepts Beren as his son-in-law, Morgoth's guard-wolf attacks Doriath, Beren goes and hunts it but is mortally wounded, his spirit goes to the Halls of Waiting in the Undying Lands where the dead in Middle-Earth go, Lúthien also goes there and, again through her magical song, persuades Mandos the god of the dead to let him come back. Mandos offers her a choice: live on immortally as an Elf without Beren, or return to Middle-Earth with Beren but both of them will grow old and die. She chooses the latter.

Tolkien created Lúthien as a portrait of his wife Edith, which makes Beren a picture of himself. We know this for a fact because he had LUTHIEN written on her grave when she died, and when he joined her in it two years later the name BEREN was written for him:

Now on the lower right side of my response image you'll see Pauline Baynes' illustration of the Lady in the Green Kirtle from The Silver Chair, one of C. S. Lewis's Narnia stories. A quick synopsis of the Lady of the Green Kirtle's part in the story:

The Lady is a witch who rules a gloomy kingdom underneath Narnia, accessible through a fissure in the earth in an old ruined city far to the North. Before the story opens she has enspelled and kidnapped King Caspian's son Prince Rilian, whom she intends to send leading an army to conquer Narnia in her name. For twenty-three hours a day he is her willing slave and lap-dog; to maintain the spell, he must be bound to the titular silver chair for the remaining hour, during which he is sane and aware of his imprisonment. The protagonists, Eustace and Jill and their guide Puddleglum, meet her and Rilian unawares on their journey to the North; she sends them astray and almost succeeds in getting them eaten by giants. Eventually they rescue Rilian from the chair, but she sings a magical song which very nearly puts them all to sleep but for Puddleglum's intervention. Foiled, she transforms into a serpent, attacks them, and they kill her.

It is my contention that the Lady in the Green Kirtle is Lewis's caricature of Lúthien, with the enslaved and befuddled Prince Rilian representing Beren; and further, that Lewis knew or recognised that Lúthien and Beren were a literary portrait of the Tolkiens, so that The Silver Chair is ultimately a nasty commentary on their marriage.

In forthcoming reblogs I will lay out my evidence for this thesis.

[healerqueen]

“Where sky and water meet, Where the waves grow sweet, Doubt not, Reepicheep, To find all you seek, There is the utter East.” ― C.S. Lewis, The Voyage of the Dawn Treader

More: The Silver Chair aesthetic moodboard

[writtenforthesoul]

Płacz trochę pomaga – dopóki się płacze. Ale w końcu, wcześniej czy później, trzeba przestać płakać, a wtedy trzeba się zdecydować, co robić dalej.

C. S. Lewis, „Opowieści z Narnii. Srebrne krzesło”

[surqrised]

There are far, far better things ahead than any we leave behind.

C. S. Lewis

[thenameofaslan]

The fourth candle of advent: LOVE

"'Ah!' roared Aslan. 'You have conquered me. You have great hearts. Not for the sake of your dignity, Reepicheep, but for the love that is between you and your people, and still more for the kindness your people showed me long ago when you ate away the cords that bound me on the Stone Table (and it was then, though you have long forgotten it, that you began to be Talking Mice), you shall have your tail again.'" Prince Caspian, C. S. Lewis

[thoughtkick]

There are far, far better things ahead than any we leave behind.

C. S. Lewis

[thehopefulquotes]

There are far, far better things ahead than any we leave behind.

C. S. Lewis

[resqectable]

There are far, far better things ahead than any we leave behind.

C. S. Lewis

[faeriefully]

C. S. Lewis is credited for popularizing the three Ls explanation for the logic of Christ’s divinity.

Taking the gospels and Christ’s own words, there are only three options. Christ is either a Liar, a Lunatic, or He is Lord of all (God incarnate).

Why is this the only logical conclusion?

Christ Himself claims to be God.

In the book of John we find many “I Am” statements made by Christ.

“He said to them, “You are from below; I am from above. You are of this world; I am not of this world. I told you that you would die in your sins, for unless you believe that I am he you will die in your sins.””

‭��John‬ ‭8‬:‭23‬-‭24‬ ‭ESV‬‬

*note that the “he” is an addition for English translation. The Greek does not contain it. It is Ego Eimi: I Am that I Am.

—

“So the Jews said to him, “You are not yet fifty years old, and have you seen Abraham?” Jesus said to them, “Truly, truly, I say to you, before Abraham was, I Am.” So they picked up stones to throw at him, but Jesus hid himself and went out of the temple.”

‭‭John‬ ‭8‬:‭57‬-‭59‬ ‭ESV‬‬

—

“Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.”

‭‭John‬ ‭6‬:‭35‬ ‭ESV‬‬

—

These two, along with others “I Am” statements in the book of John, are constructed in the Greek as Ego Eimi.

“The Greek construction lying behind this phrase is very important. To emphasize the “I” in an “I am” statement, writers and speakers would use the construction ego eimi meaning “I, I myself, am.” This is done very rarely in the Bible but ego eimi is the construction we find behind every “I AM” statement in the gospel of John. Significantly, the ego eimi construction is also found in the Greek translation of Exodus 3:14 when God declares of Himself: “I AM WHO I AM.” Over and over again when Jesus utters these “I AM” statements, He is making reference to His own deity. No first century Jew who was trained in the Scriptures would have missed this.”

— R. C. Sproul

—

Why does this matter?

Because, if Jesus is claiming the name of God, claiming to be divine, to be able to forgive sins, then there is a lot of weight on the validity of his statements.

Jesus is claiming to be God.

This means:

He is either a liar— a blasphemer in which is was correct for the Jews to attempt to kill Him. It would also mean that He is not a “moral” teacher whose lessons should be obeyed. Nothing He says is of trustworthiness. He is an enemy of God. And we should not believe, obey, nor follow His teachings. He is incapable of forgiving sin. He is a sinner. He cannot provide righteousness on our behalf. He cannot atone for sin nor bear the wrath of God without perishing. He is temporal. He is dead. He offers no salvation.

Or

He is a lunatic. A madman who believed Himself to be God and a blasphemer. Nothing He says is of trustworthiness. In which, again, it is correct for the Jews to attempt to kill him. He is an enemy of God. And we should not believe, obey, nor follow His teachings. Again, he is a sinner, incapable of providing substitution or forgiveness. He is dead. He is temporal, unable to atone for anyone, not even himself. He offers no salvation for anyone.

OR

He is Lord.

He is telling the truth. He is the Bread of Life. He is the Light of the World. He is the great I Am. He is the good shepherd. He is the lamb slain before the foundation of the world— capable of forgiving sin, able to intercede for us. He is our comforter. He is our caretaker. He is perfect, incapable of sin, deceit, lies, or failure. He is infinite and eternal, capable to bear the wrath of God without perishing for all His people’s sins, present, past, and future.

He provides righteousness and salvation for all who place their trust in Him.

He is God, our savior.

—

If Jesus is not God, there is no salvation.

Listen to our Lord who calls you,

“All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.””

‭‭Matthew‬ ‭11‬:‭27‬-‭30‬ ‭ESV‬‬

-

Come. Repent. Cast your burdens and your sin upon Jesus, our God who can remove your iniquity and comfort your grief.