C. S. Lewis on Christianity as a Means to an End

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The genius of C. S. Lewis is, perhaps, most clearly evident in his devotionally rewarding, theologically rich, and whimsical book, The Screwtape Letters. Those brief snippets of supposed letters from a senior devil to a junior one get at many of the issues that were wrong with Christianity in his day, which happen to be remarkably similar to those that are wrong in our day.

In Letter 25, Screwtape writes to Wormwood:

“The real trouble about the set your patient is living is that it is merely Christianity. . . . What we want, if men become Christians at all, is to keep them in the state of mind I call ‘Christianity AND.’ You know––Christianity and the Crisis, Christianity and the New Psychology, Christianity and the New Order, Christianity and Faith Healing, Christianity and Psychical Research, Christianity and Vegetarianism, Christianity and Spelling Reform. If they must be Christians let them at least be Christians with a difference. Substitute for faith itself some Fashion with a Christian colouring.”

Depending on who reads that paragraph the object to the right of the “And” will vary. It could be social justice, anti-racism, prosperity, comfort, political conservatism, or doctrinal orthodoxy (when pursued for its own sake). In other words, this isn’t a “left” or “right” issue, it is one that can impact all Christians and often the “And” is adopted in the name of making Christianity purer and more proper.

In Letter 23, we get prelude to the “Christianity And” discussion:

“We do want, and want very much, to make men treat Christianity as a means; preferably, of course, as a means to their own advancement, but, failing that, as a means to anything––even to social justice. The thing to do is to get a man at first to value social justice as a thing which the Enemy [God] demands, and then work him on to the stage at which he values Christianity because it may produce social justice. For the Enemy will not be used as a convenience. Men or nations who think they can revive the Faith in order to make a good society might just as well think they can use the stairs of Heaven as a short cut to the nearest chemist’s shop. Fortunately it is quite easy to coax humans round this little corner. Only today I have found a passage in a Christian writer where he recommends his own version of Christianity on the ground that ‘only such a faith can outlast the death of old cultures and the birth of new civilisations.’ You see the little rift? ‘Believe this, not because it is true, but for some other reason.’ That’s the game.”

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To be clear, Lewis prized actual social justice. Many casual readers of Lewis would be surprised at just how much he wrote on particular social issues of his time in a wide range of periodicals. In some areas he was quite advanced for his time and in other areas he sounds like the dinosaur he claimed to be. But the man was always arguing toward truth from Christianity. He was not attempting to use Christianity as a means to gain something else. This prevented him from falling into the trap of “Christianity And.”

The temptation in reading a moralist like Lewis is to look at what he wrote and say, “Boy, he gave those other guys a good drubbing. Wait until I post this quote on social media.”

The proper response to reading Lewis on these issues, especially in The Screwtape Letters, is to ask that more significant question, “In what ways have I fallen into the trap that Screwtape outlines.” If we are honest, we’ll probably find that we have been at least somewhat guilty at some point. As we pursue holiness, our task is more to knock off the rough edges of our own sanctification than to point out the problems of the other folks.

Defeater Language and Critical Thinking

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The habit of reflexively affirming current evolutionary theory is inculcated into new generations of students, too. For example, in a section on protein structure in a college biochemistry textbook we read:

Keep in mind that only a small faction of the myriads of possible [protein] sequences are likely to have unique stable conformations. Evolution has, of course, selected such sequences for use in biological systems.

Note that jaunty ‘of course.’ Yet we don’t have anywhere near sufficient experimental evidence for the book’s conclusion. The authors’ confidence isn’t based on empirical knowledge––it’s feigned knowledge. An unembellished second sentence would read plainly, ‘Such sequences are used in biological systems.”

Gratuitous affirmations of a dominant theory can mesmerize the unwary. They lull people into assuming that objectively difficult problems don’t really matter. That they’ve been solved already. Or will be solved soon. Or are unimportant. Or something. They actively distract readers from noticing an idea’s shortcoming. ‘Of course,’ students are effectively prompted, ‘everyone knows what happened here––right? You’d be blind not to see it––right?’ But the complacency isn’t the fruit of data or experiments. It comes from the powerful social force of everyone in the group nodding back, ‘Of course!’

When references to it can be dropped from explanations with no loss of information, when proffered evidence for it boils down to a circle of mutually nodding heads, alarm bells should blare that the theory is a free rider.

---Michael Behe, Darwin Devolves, 24-25.

Whether one agrees with Behe’s theory of intelligent design or not, this passage from his 2019 book, Darwin Devolves: The New Science About DNA that Challenges Evolution, is worthy of consideration for those that claim to seek truth.

The finiteness of the human experience requires that we absorb certain assumptions on faith. William Clifford famously claimed that accepting something as true with insufficient evidence was morally wrong. His exaggerated bid for empiricism, however, is simply impossible. We simply lack the time, energy, and objectivity to evaluate all truth claims exhaustively.

And yet, there are times when falling into the habit of accepting a consensus understanding of something can be decidedly unhelpful. At times, advances in technology and society are held back because “everyone knows” that something is true. Everyone knew that darker skin meant an inferior person through much of the early modern period. There was apparent evidence in the “primitive” quality of African culture, for example. But more often, the point was assumed in Western cultures rather than proved in more than a cursory way.

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Cursory proof often takes the form of appeals to consensus to fill in limited available information, creating the image of a comprehensive and convincing argument. As Behe points out, these arguments are often much less convincing when they are presented without the logical “defeaters.”

Words like “obviously,” “of course,” and “clearly” can be useful rhetorical terms. There are points at which the evidence is so consistent that one can claim that something “clearly” indicates something else. But these are also dangerous terms that can be used to defeat sound arguments without engaging them.

When an expert in the field states that “clearly” something must be true. Or that “obviously” this leads to that, they might be skipping some important evidence. Or––a popular tactic among revisionist biblical scholars––“the best scholars argue” for a particular position they are often trying to subvert a really contentious debate by presenting a certain way of thinking as “best” when it simply agrees with their position. Orthodox biblical scholars sometimes do the same thing, of course, dismissing valuable readings from revisionist scholars without fully considering them simply because the individual does not approach the Bible as an authentic testimony to God’s working in history; that presumption does have significant impacts on the resultant reading of Scripture, but—as the saying goes—sometimes a blind squirrel finds a nut.

In any case, it’s worth thinking about the way arguments are put on display and the amount of defeater language that is used. It should raise red flags in our minds when we read “obviously,” “clearly,” or “certainly” in places where they are not needed. It may be that the author is conveying a greater amount of confidence than the evidence warrants.

The Neglected C. S. Lewis - A Review

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One of the greatest frustrations for fans of C. S. Lewis is the number of fake quotes attributed to him. Some of them seems as obvious as the old joke, “Never trust information from the internet – Abraham Lincoln.” Some of the misquotes are, however, less obvious fabrications that distort people’s understanding of C. S. Lewis and undermine his legacy by trivializing it.

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There are several contributing factors to the regular misquotation of C. S. Lewis. First, Lewis was a fabulous writer with a gift for turning a phrase, so he is imminently quotable. This is nowhere more apparent than in the exceedingly useful volume edited by Wayne Martindale and Jerry Root, The Quotable Lewis, which serves as a topical index of much of Lewis’s thought as well as fodder for social media posts.

A more significant contributor to the misquotation of Lewis is that too few people have read enough C. S. Lewis to recognize the difference between the true and counterfeit quotes. Many Christians know the name but have read nothing, so they like and share fake quotes out of ignorance. Many others have read some of the A-side works of C. S. Lewis: The Chronicles of Narnia, Screwtape Letters, Mere Christianity, or another of his more popular works. Nearly everything Lewis wrote has some value, so readers ought not to be discouraged. But there is an entire B-side of C. S. Lewis’s writings that are much more rarely discussed, even in academic research on Lewis and the Inklings.

Professionally, Lewis was a university level teacher of English literature. While his apologetic work was prolific and lucrative (he gave most of the money away), he also made significant contributions in his academic discipline. The books he wrote on literature and theory are often unknown even to fans of C. S. Lewis. And yet, his English Literature in the Sixteenth Century Excluding Drama was a landmark work comprehensively researched. His Discarded Image and Allegory of Love continue to be texts used in classes on medieval literature in both secular and religious academic settings.

Mark Neal and Jerry Root have set out to provide an introduction to some of the B-side works of C. S. Lewis in their recent book, The Neglected C. S. Lewis. In this relatively short volume, the authors explore some of the less popular works of Lewis that are no less valuable in understanding the mind of C. S. Lewis and, in fact, help illuminate what he does in some of his more popular works.

This is not a comprehensive volume. There are number of neglected works of Lewis that Neal and Root do not explore, likely because of space constraints. However, the volumes they do highlight are helpful. In the eight chapters of this text we get an overview of (1) The Allegory of Love, (2) The Personal Heresy, (3) Arthurian Torso, (4) English Literature in the Sixteenth Century excluding Drama, (5) Studies in Words, (6) An Experiment in Criticism, (7) The Discarded Image, and (8) Selected Literary Essays.

Some of these volumes are difficult to find (especially Arthurian Torso and English Literature), while others have been reprinted by reputable presses to ensure continued availability. The common links among them are they tend to be connected to Lewis’s proper field of study rather than his more popular apologetic work.

It might seem to some readers of Lewis enough to read Chronicles, Mere Christianity, and Screwtape, enjoy the readability and devotional quality, and move on. However, to understand the framework that Lewis is working from (which he partially unpacks in essays like “De Descriptione Temporum,” which is his inaugural address for his Chair at Cambridge), scholars and students need to read beyond the A-side of Lewis’s works into his more neglected works.

Neal and Root have done a great service to the field of Lewis studies by providing an accessible introduction to some of Lewis’s lesser-read works. This is the sort of auxiliary text that could accompany a college course on C. S. Lewis that is housed in the English Department of a university. For those engaged in the academic study of C. S. Lewis, this is an exceedingly helpful way to get an overview of and prioritize the study of volumes that are important, but off the beaten path.

The target audience of The Neglected C. S. Lewis is not the high school aficionado or the casually interested. However, this survey of some of the neglected works of Lewis is an essential part of a Lewis scholar’s library and a key resource for those looking for new areas of study in the increasingly crowded field of Inklings studies.

NOTE: I received a gratis copy of this volume with no expectation of a positive review.

Playing with FIRE - A Review

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The Financial Independent, Retire Early (FIRE) movement has gone from a fringe group on a tightly networked series of blogs to a broader, more socially acceptable movement of people that are looking for a way out of the hustle and bustle of the modern economy.

In reality, the movement has been around for decades, with one of its earliest proponents being Vicki Robin, who collaborated with her partner, Joe Dominguez, to write Your Money or Your Life in 1992.

There are now multiple variations of FIRE, but the gist of the FIRE movement is to seek passive forms of income through various investments that will enable someone to live without having to rely on income from a regular, salaried job. In its most common form, FIRE leads its adherents to become frugal, saving a large portion of their incomes and investing them.

In the “traditional” FIRE movement frugality serves two purposes: (1) It enables one to save an invest a large portion of one’s income to create a source of future, passive income. (2) It reduces the overall living expense that one has, thus also shrinking the investment income one needs to truly retire early.

There are numerous stories that are regularly published by FIRE advocates that record the success of individuals that have been able to retire in their early thirties or forties. There are cases where individuals have been able to retire in their twenties, too.

Of course, there are also a number of reports of people who have attempted FIRE that have had to step back into the workforce for a variety of reasons, including the high cost of living in their chosen home, medical expenses, and others.

In 2019, recent convert to the FIRE movement, Scott Rieckens, decided to make a documentary of he and his wife’s beginning steps toward FIRE. The film includes a number of interviews with many of the key voices in the FIRE movement. Alongside the documentary, he also released a book that contains mostly the same information, with some more in-depth examples.

For those wondering what the FIRE movement is, both of Rieckens products are helpful. This provides a basic understanding of what FIRE is all about. It also provides a window into the motivation of many, like the Rieckens family, for pursuing FIRE: to have more time for family and leisure activities.

As something of a personal finance junkie, I’ve read a lot of the internet material on FIRE. It is a truly intriguing financial philosophy, but one that has particular dangers, especially for Christians.

Movie/Book Review

The Playing with Fire documentary and book, however, are not particularly compelling apologies for the movement. The concept, as presented by Rieckens, is more about the decision to be “counter-cultural” than it is about the mechanics of FIRE. Also, notably, the Rieckens’ vision for FIRE is to step out of the workforce in an arbitrary timeframe of 10-years, meanwhile holding onto the basic framework of a middle-class lifestyle. Additionally, Playing with Fire describes the early stages of the quest for FIRE, rather than presenting a vision of what the FIRE lifestyle looks like ten years after stepping out of the workforce or what it looks like to work through the years it takes to get to one’s FIRE number.

The book and documentary do include interviews from individuals who have been FIREd for an extended period of time, but in the attempt to tell a compelling story about the decision to become FIRE Rieckens neglects to sufficiently reveal why one should strive for it. The reason the Rieckens family gives is to have more time to care for their toddler daughter (which Mrs. Rieckens states will be their only child), though the math of a 10-year FIRE horizon shows that the decision is being made on the hope of seeing more of the child’s teenage years, rather than the time-intensive formative years.

In the end, individuals that already have done their research on the FIRE movement will find little of new value in Rieckens’ products. The FIRE concept is, after all, exceptionally simple. And, those who are pondering FIRE may come away with more questions than answers.

For those that aren’t aware of the FIRE movement, it’s a well-constructed documentary and the book is accessible prose. Renting the film from a streaming service may well be a decent way to spend an evening on the couch at home, but it is a beginning point, not an ending point.

Playing With Fire
Starring Pete Adeney, Brad Barrett, Jonathan Mendonsa, Vicki Robin, Jl Collins
Buy on Amazon

The Greatest Missionary Generation - A Review

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Sometimes it seems there is a chasm between biography missionary and the average missionary from the trenches.

Growing up in a church that supported individual missionaries, rather than a mission board, there was a regular stream of faithful missionaries through the church with their slide shows, occasional ethnic dress, and stacks of prayer counters left by the world map with the pushpins.

But there was always a difference in my mind between the missionaries with biographies like Jim Elliot, Adoniram Judson, C.T. Studd, and Gladys Aylward.

As I’ve met more missionaries (many now labeled cross-cultural workers), read more books, and heard more stories from missionaries, I’ve realized that the differences between the missionaries with biographies and those only prayer cards are relatively small and largely circumstantial. Pioneers tend to get more credit than those that came after, better speakers or letter writers will be better remembered, and those who drew the interest of skilled writers or significant church leaders will often be more celebrated.

Make no mistake, there are unique people who do amazing things for Christ whose biographies can inspire a generation to come. Yet I’ve never met a missionary who does not have a story of trusting God that should motivate greater service in one’s present location. Most missionaries have several.

Larry Sharp’s recent book, The Greatest Missionary Generation: Inspiring Stories from Around the World, picks up stories from lesser know missionaries, most of whom will never be featured in an entire volume from a major publisher. But the anecdotes Sharp shares demonstrate clearly that the major difference between those that give their lives in service to God through international missions and those that don’t is a willingness to go.

Sharp himself served as a missionary in Brazil with his family for several decades. He then spent several decades working with Crossworld, a parachurch organization that emphasizes getting people of all professions into the world with the gospel message, and he has been a leader in the Business as Mission (BAM) movement, which has similar aims. His experience as an administrator put him into contact with a large number of missionaries whose stories he has curated into this volume.

There are several dozen missionaries featured in The Greatest Missionary Generation sorted by general topic in the thirteen chapters of the book. The common thread among them is being born at a time to have experienced World War II, thus coinciding with the generation that Tom Brokaw has famously labeled the Greatest Generation, and that they all seem to have come from seemingly insignificant backgrounds.

The pattern may not be universal in this volume, but many of the mini-biographies Sharp records begin with a summary of the individual’s background. Usually from Nowhere, USA. Most of the stories about people from the hills of Appalachia, small mid-West towns, or unknown areas of Canada. The educational background of these saints is also scant, with many of them going to Bible institutes to get just enough training to be approved by the mission board. Not that they didn’t seem to value training, but that they were chomping at the bit to get onto the field.

Each of these stories is about regular people who made a decision to live as vocational workers for the kingdom of God. That’s the main difference between them and the average person in your local church. And that is a powerful reminder that the key qualification for faithful service is willingness.

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Generational analysis has been overdone and is often exceedingly uncharitable. However, the formative experiences of the so-called Greatest Generation unquestionably shaped their view of life. My own grandfather, having served in the US Navy and witnessed the invasion of Iwo Jima (something I did not find out about until his funeral), gave his life in service of the kingdom as a church planter in the mid-Atlantic region. Doing analysis after the fact, I have little doubt that the experience of witnessing the horrors of WWII and experiencing the borderline societal collapse did a great deal to diminish the importance of a profitable career for him. The same seems true of so many of the subjects of Sharp’s biographies.

Thankfully, The Greatest Missionary Generation, does not imply that they are the best generation or the only generation doing missions faithfully. Rather, it highlights the ordinariness of the missionaries and seeks to inspire a greater number of regular people to step out from their comfortable first culture lives to take the gospel to the nations. If these people with unexceptional backgrounds can do such unexceptional things, then there is hope for everyone. The biographies of the workers in The Greatest Missionary Generation are timely because these saints have either gone home to glory or will do so in the very near future. Their races have largely been run, so this is a good time to honor their work and tell their stories. The danger of getting too much praise and attention is, for most of these faithful servants, already gone.

I read this book in an afternoon. It was an excellent way to spend a Sunday, reflecting on God’s faithfulness and the response of regular people in taking the gospel to the ends of the earth. This is a book that would likely be better digested more slowly, perhaps shared a chapter at a time with kids toward the end of the day. There are enough short stories in this book to recharge a pastor’s supply of missionary illustrations or move the local Sunday School missions moment past the same dozen or so big names.

Like a lot of books on modern missions sifting through the history of the movement, there is a chapter on the faithful service of women in varying roles. Like a lot of books from interdenominational perspectives there are a few potshots thrown at those who remain faithful to the Pauline teaching on gender roles related to the pastorate. Sharp sweeps aside theological questions related to preaching and baptizing as unimportant, without grappling with the meaningful questions of the text and theological tradition. His comments on this subject largely incidental to the main content, but they do reflect a basic pragmatic approach that sits at the edge of many modern interdenominational movements: whatever gets the job done. This sounds commendable until we recognize where it has led churches with regard to their adoption of worldly cultural practices like “seeker models” that use entertainment over substance to build a crowd. It’s worth considering that the way we practice Christianity is important to the clarity and consistency of the message of Christianity. This is a minor point in Sharp’s book, but it reflects a broader trend of failing to take meaningful objections seriously when they conflict with cultural norms, or, perhaps, the adoption of a results-oriented pragmatism that conquers navel-gazing but can lead to the dismissal of important doctrinal questions.

In sum, this is an excellent book. It is well worth the time to read it. It should be part of a local church library, could be an inspiring book to read with a group, and would do well to find its way into the hands of teenagers who are considering what they want to be when they grow up. One of the most attractive aspects of the book is the celebration of some “no name” missionaries. May we get more volumes like this that demonstrate the significant impact that ordinary people being ordinary Christians in cross cultural situations can have for the advance of the gospel. The task of reaching every tribe, tongue, and nation will be completed by faithful people like these, not by big names doing extraordinary things.

NOTE: I received a gratis copy of this volume from the author with no expectation of a positive review.