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142 (#ulink_d3f1141c-c233-5733-95b5-75262cf63010) Maurice Nédoncelle (1905-1976), philosopher and lecturer in Theology at the Faculty of Theology in Strasburg.
143 (#ulink_a7204f55-0bff-5b15-b970-25f38bcda7fd) Probably a reference to Mrs Moore’s continued decline.
144 (#ulink_44b8dc17-8898-5466-bb23-59b872eec2a8) He was referring to his Preface in Essays Presented to Charles Williams (1947).
145 (#ulink_44b8dc17-8898-5466-bb23-59b872eec2a8) i.e., of The Lion, the Witch and the Wardrobe.
146 (#ulink_9b4408c2-7879-50a1-bbfd-53b7ff77d31d) For an account of the wedding see Clement Freud, Freud Ego (2001), pp. 99-100.
147 (#ulink_ef24c45e-2424-59d4-a528-9f0ae63a908d) In her note to this letter, written on 4 October 1972, Bodle explained that she was wondering whether to take a German boy, Franzel, to New Zealand. ‘He didn’t go,’ she said. ‘He now has a doctorate & is on the staff of a German university’ (Bodleian Library, MS. Eng. lett. c. 220/4, fol, 247).
148 (#ulink_c244e3e3-6608-5186-9d7c-65c910e3cae8) See Don Luigi Pedrollo in the Biographical Appendix. Fr Pedrollo, a member of the Congregation of Poor Servants of Divine Providence in Verona, was answering on behalf of Don Giovanni Calabria. This letter first appeared in Una Gtota Insolita and was translated by Dr C. M. Bajetta.
149 (#ulink_4f1190f9-6388-5ae6-b311-e99a7e74aecc) Towards the end of his life (after 1949) St Giovanni Calabria was affected by a mysterious illness, which underwent a particularly acute phase in 1950. After a period of relief, following the Pentecost of 1951, his infirmity worsened and he died in 1954.
150 (#ulink_4f1190f9-6388-5ae6-b311-e99a7e74aecc) Horace, Carmina, I, 24, 1-2: ‘Quis desiderio sit pudor aut modus/tam cari capitis?’: ‘Why blush to let our tears unmeasured fall/For one so dear?’.
151 (#ulink_a159bc05-c18d-5641-8217-63d98760ca43) i.e., Geoffrey Bles.
152 (#ulink_08a3a22e-029c-506e-ad72-7e53c265a074) See the biography of Anne Ridler, friend of Charles Williams, in CL II, p. 658n, and Anne Ridler’s Memoirs (2004).
153 (#ulink_b8254531-02e2-5e30-ac17-38269dccc3c8) Ruth Pitter.
154 (#ulink_215cfd10-fc60-545a-93ec-2bef6c035e78) Charles Williams. Ridler criticised Williams’s use of ‘shend’ in a Taliessin poem.
155 (#ulink_0d04cb36-8dc0-5680-ab3d-dd13703eb127) See Martyn Skinner in the Biographical Appendix to CL II, pp. 1072-3.
156 (#ulink_0bb29284-715c-5f19-af02-79b54fe79840) Martyn Skinner, Two Colloquies (1949).
157 (#ulink_0bb29284-715c-5f19-af02-79b54fe79840) ‘Collections’ are examination papers set by college tutors for their pupils. They take place either at the end of term (in which case students are tested on their work during the term) or at the beginning of term (on work set for the preceding vacation). In Magdalen, in Lewis’s day, Collections usually took place in Hall.
158 (#ulink_0bb29284-715c-5f19-af02-79b54fe79840) School Certificate examinations; for a definition see CL I, p. 612.
159 (#ulink_6ee62c38-7803-5d56-9c5b-196c504ce5cf) Skinner, Two Colloquies, ‘The Lobster and the Thatch’, 49.
160 (#ulink_6ee62c38-7803-5d56-9c5b-196c504ce5cf) ibid., 332.
161 (#ulink_6ee62c38-7803-5d56-9c5b-196c504ce5cf) ibid., ‘The Recluse, Part I, 13.
162 (#ulink_6ee62c38-7803-5d56-9c5b-196c504ce5cf) Alfred, Lord Tennyson, ‘Milton’, 9.
163 (#ulink_6ee62c38-7803-5d56-9c5b-196c504ce5cf) Skinner, Two Colloquies, ‘The Lobster and the Thatch’, 220.
164 (#ulink_6ee62c38-7803-5d56-9c5b-196c504ce5cf) ibid., 239-43: ‘The sudden clatter of cutlery and crockery/As sliding through the ham the knife’s thin edge/Turns half to rose its honey-coloured wedge;/Or where the bronze pork sizzles still with heat/Clicks through the crackling to white mines of meat.’
165 (#ulink_6ee62c38-7803-5d56-9c5b-196c504ce5cf) John Milton, Works, vol. IV (New York: Columbia University Press, 1931), Of Education, p. 286.
166 (#ulink_6ee62c38-7803-5d56-9c5b-196c504ce5cf) Skinner, Two Colloquies, ‘The Recluse’, Part II, 28.
167 (#ulink_6ee62c38-7803-5d56-9c5b-196c504ce5cf) ibid., ‘The Lobster and the Thatch’, 433.
168 (#ulink_8d3d86a4-04b1-564d-8aa0-7fbcac2d12ac) King George I’s comment, ‘I hate all Boets and Bainters’ is found in John Campbell, Lives of the Chief Justices (1949), ‘Lord Mansfield’.
169 (#ulink_6a8b6b4f-7310-5a9b-9664-5a17cf6f9450) See Harry Blamires in the Biographical Appendix to CL II, p. 1024. Blamires had been head of the English Department at King Alfred’s College, Winchester, since 1948.
170 (#ulink_05f394c4-a1f6-5a5e-9010-a1cbb04c662d) Blamires had asked Lewis, his old tutor, to read and criticize his book English in Education (London: Bles, 1951).
171 (#ulink_05f394c4-a1f6-5a5e-9010-a1cbb04c662d) ‘between ourselves’.
172 (#ulink_8140ef38-c7cc-5408-b598-65e057f30b64) ‘Best professional judgement’.
173 (#ulink_8140ef38-c7cc-5408-b598-65e057f30b64)Beowulf, I, xviii, 1206: ‘He was asking for trouble’.
174 (#ulink_ec610b2a-1454-5af3-9764-36754776ad5d) The letter was unsigned.
175 (#ulink_19960b22-5d68-59e2-a957-eae124923f78) See Mary Willis Shelburne in the Biographical Appendix. She is the author of Broken Pattern: Poems (Richmond: Dietz Press, 1951).
176 (#ulink_071f44e4-4c4d-52ea-9b2b-c62ae5537f33) Harriet Elizabeth Beecher Stowe. Uncle Tom’s Cabin (1851-2), ch. 21: ‘“Do you know who made you?” “Nobody, as I knows on,” said the child, with a short laugh. The idea appeared to amuse her considerably, for her eyes twinkled, and she added–“I ‘sped I growed. Don’t think nobody never made me.” ‘
177 (#ulink_c87299dd-1c9d-5e4d-96d6-8748a2a9a840)The Imitation of Christ is a manual of spiritual devotion first circulated in 1418 and traditionally ascribed to Thomas à Kempis (c. 1380-1471). Lewis nearly always read this work in Latin, and when quoting it in English, he used his own translation.
178 (#ulink_c87299dd-1c9d-5e4d-96d6-8748a2a9a840) The edition of this work used by Lewis was The Scale of Perfection by Walter Hilton, Augustinian canon of Thurgarton Priory, Nottinghamshire, modernized from the first printed edition of Wynkyn de Worde, London, 1494, by an oblate of Solesmes; with an introduction from the French of Dom M. Noetinger (London: Burns, Oates and Washbourne Ltd [1927]).
179 (#ulink_6599e197-f738-505b-a6aa-84cef6457ee6) In her letter of 20 November 1950 Mathews wrote: ‘I came upon such a beautiful message today by Era Giovanni (an extract from a letter, Anno Domini 1513) that I simply must pass it on to you’ (Bodleian Library, MS. Facs. c. 47, fol. 199). She went on to quote from Era Giovanni Giocondo (c. 1435-1515), A Letter to the Most Illustrious the Contesstna Allagta Delà Aldobrandeschi, Written Christmas Eve Anno Domini 1513 (193?). In 1970 the British Museum stated that it was impossible to identify Era Giovanni. The letter was published, probably in the 1930s, ‘with Christmas greetings’ from Greville MacDonald, son of George MacDonald, and his wife Mary. It is reprinted in various dictionaries of quotations.
180 (#ulink_0e9fa76d-2c30-5bb7-a62f-1df26f033b24) Hermann Wilhelm Goering (1893-1946), German Nazi military leader, creator of the Luftwaffe, the German Air Force, directed the German wartime economy. In 1939 he was named Hitler’s successor, but he later lost favour and in 1943 he was stripped of his command. ‘Guns will make us powerful,’ Goering said in a radio broadcast in 1936, ‘butter will only make us fat.’
181 (#ulink_0a023743-318e-53e7-aac4-04cff1962f67) George Bernard Shaw, The Doctor’s Dilemma (1906).
182 (#ulink_fd606df8-9484-5e27-aa3d-e0e350ed6baf) See Ruth Pitter in the Biographical Appendix to CL II, pp. 1060-4.
* (#ulink_a6625637-79d7-542f-b80b-c82801b78eca) But fan mail from children is delightful. They don’t gas. They want to know whether Asian repaired Tumnus’s furniture for him. They take no interest in oneself and all in the story. Lovely
183 (#ulink_bc99a4b1-4b71-5e02-ac16-c4aa1f495248)The Case for Christianity (New York: Macmillan, 1943) was the American edition of Broadcast Talks.
184 (#ulink_bc99a4b1-4b71-5e02-ac16-c4aa1f495248)Beyond Personality (London: Bles, 1944; New York: Macmillan, 1945).
185 (#ulink_484d50f9-b568-5366-80eb-2cbe8e7b3823) J. B. Phillips, Letters to Young Churches: A Translation of the New Testament Epistles (1947). See Lewis’s letter to Phillips of 3 August 1943 (CL II, pp. 585-6).
186 (#ulink_484d50f9-b568-5366-80eb-2cbe8e7b3823) Mark Twain, The Adventures of Tom Sawyer (1876); The Adventures of Huckleberry Finn (1884).
187 (#ulink_9f51a05f-6083-5d8f-a79a-7b43e8382677) William Shakespeare, King Henry V (1600), IV, iii, 55.
188 (#ulink_36335bed-41fe-5d47-b478-5906f066f222) Luke 22:19; 1 Corinthians 11:24.
189 (#ulink_36335bed-41fe-5d47-b478-5906f066f222) John 6:53.
190 (#ulink_36335bed-41fe-5d47-b478-5906f066f222) i.e., in the Book of Common Prayer.
191 (#ulink_f8fbcdaf-8a42-5a32-a1e3-c50de2049eea) 1 Corinthians 12:12: ‘For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.’
192 (#ulink_6eb5513e-8df5-5f2e-922d-f03dceccd56a) Mark 16:17-18: ‘These signs shall follow them that believe; In my name…they shall lay hands on the sick, and they shall recover.’
193 (#ulink_223107b9-c8a7-5617-a1e5-32d03807a944) See Sheldon Vanauken in the Biographical Appendix. Vanauken’s ‘Notes on the Letters’ are in the Bodleian Library (MS. Eng. lett. c. 220/2, fols. 152b-c).
194 (#ulink_223107b9-c8a7-5617-a1e5-32d03807a944) Sheldon Vanauken, A Severe Mercy (London: Hodder & Stoughton, 1977), ch. 2, p. 38.
195 (#ulink_dce7d5ce-6517-58f6-be74-2e8064a3afbd) ibid., ch. 4, pp. 87-8.
196 (#ulink_330bce0c-6d20-5082-86f2-36a849a4fbbe) G. K. Chesterton, The Everlasting Man (1925).
197 (#ulink_df750113-d5b4-5c4f-bf7a-30f776dde250) Lewis uses the Chinese word ‘Tao’ in The Abolition of Man to mean natural law or morality.
198 (#ulink_84976225-0cea-5c67-b8ec-4b41bb02a6e2) The Rev. R. B. Gribbon, a relative of Arthur Greeves, was writing from Ballinderry Road, Easton, Maryland, USA.
199 (#ulink_231a77b4-79b6-5e9b-9685-785ba1552a22) i.e., The Lion, the Witch and the Wardrobe.
200 (#ulink_5b6d5b73-2e02-568d-8f93-9e26aab64e64) Rudyard Kipling, The Seven Seas (1896), ‘McAndrew’s Hymn’, II, 17-18: ‘Hail, snow an’ ice that praise the Lord: I’ve met them at their work,/An’ wished we had anither route or they anither kirk.’
201 (#ulink_cc0789a1-28c7-56c8-9087-82072de33e9f) In his second letter to Lewis, Vanauken said: ‘My fundamental dilemma is this: I can’t believe in Christ unless I have faith, but I can’t have faith unless I believe in Christ…Everyone seems to say: “You must have faith to believe.” Where do I get it? Or will you tell me something different? Is there a proof? Can Reason carry me over the gulf…without faith? Why does God expect so much of us?…If He made it clear that He is—as clear as a sunrise or a rock or a baby’s cry—wouldn’t we be right joyous to choose Him and His Law?’ (Vanauken, A Severe Mercy, ch. 4, pp. 90-1)
202 (#ulink_d9d30bb7-87d6-56ad-8fa4-1884a2664ba3) The Eleatic school of philosophers was founded by the Greek poet Xenophanes (born c. 570 BC), whose main teaching was that the universe is singular, eternal and unchanging. According to this view, as developed by later members of the Eleatic school, the appearances of multiplicity, change and motion are mere illusions.
203 (#ulink_27dad72b-350b-53eb-94c3-41476175e8d6) William Shakespeare, Othello, The Moor of Venice (1622).
204 (#ulink_27dad72b-350b-53eb-94c3-41476175e8d6) William Shakespeare, King Lear (1608).
205 (#ulink_27dad72b-350b-53eb-94c3-41476175e8d6) Alexander Pope, An Essay on Criticism (1711), II, 2.
206 (#ulink_67e4e4b8-0c01-50c3-be07-1ec0bfff5b32) Luke 10:7.
207 (#ulink_986e6587-aca3-5d19-9131-15f2d9d695a9) This note was added in Lewis’s hand.
208 (#ulink_17b4dd8c-cf3d-58a1-9be6-baee70bbfb00) ‘Let us pray for one another’.
209 (#ulink_b2f42654-96ab-5b7b-96cf-320ddfe928bf) ‘the beard of corn’.
210 (#ulink_b2f42654-96ab-5b7b-96cf-320ddfe928bf) Abul Kasim Mansur Firdausi (c. 950-1020), Persian poet, is the author of Shah-natneh. Considered the greatest national epic in world literature, the poem consists of 60,000 couplets. When the work was presented to the Sultan, he rewarded Firdausi with a pitiful amount of money. The disappointed Firdausi gave the money to a bath attendant and left for Afghanistan. Lewis regretted he could not read Persian, but in his poem ‘The Prodigality of Firdausi’, published in Punch, 215 (1 December 1948), p. 510, and reprinted in Poems and CP, he extols ‘Firdausi the strong Lion among poets’ and tells how handsomely he behaved at the hands of the Sultan.
211 (#ulink_f0f5b1ac-7cee-5d21-a48e-274c76785c4a) Dorothy Wellesley, Duchess of Wellington (1889-1956), whose collected poems were published as Early Light (1955).
212 (#ulink_1e26018b-f24b-5b1a-826f-762346c71087) Sayer had asked if Pauline Baynes should illustrate all the Narnian stories. See Pauline Diana Baynes in the Biographical Appendix to CL II, pp. 1018-22.
213 (#ulink_1e26018b-f24b-5b1a-826f-762346c71087) Sir Thomas Browne, Religio Medici (1643), II, x: ‘Great virtues and vices no less great’.
1951 (#uab6a892d-65f5-5b6b-a50d-b1b354fd0ecb)
TO MARY VAN DEUSEN (W):
Magdalen College
Oxford
Jan 5/51
Dear Mrs. Van Deusen
Whether any individual Christian who attempts Faith Healing is prompted by genuine faith and charity or by spiritual pride is, I take it, a question we cannot decide. That is between God and him. Whether the cure occurs in any given case is clearly a question for the doctors. I am speaking now of healing by some act, such as anointing or laying on of hands. Praying for the sick—i.e. praying simply, without any overt act is unquestionably right and indeed we are commanded to pray for all men.
(#ulink_d8c8674d-1bb4-5aff-ae27-55a8e541f7fc) And of course your prayers can do real good.
Needless to say, they don’t do it either as a medicine does or as magic is supposed to do: i.e. automatically. Prayer is Request—like asking your employer for a holiday or asking a girl to marry one. God is free to grant the request or not: and if He does you cannot prove scientifically that the thing wd. not have happened anyway. Just as the boss might (for all you know) have given you a holiday even if you hadn’t asked. (Cynical people of my sex will tell one that if a girl has determined to marry you, married you wd. have been whether you asked her or not!). Thus one can’t establish the efficacy of prayer by statistics as you might establish the connection between pure milk and fewer cases of tuberculosis. It remains a matter of faith and of God’s personal action: it would become a matter of demonstration only if it were impersonal or mechanical.
(#ulink_ea0e7db7-45be-54c6-9516-d9f9e525a0a0)
When I say ‘personal’ I do not mean private or individual. All our prayers are united with Christ’s perpetual prayer and are part of the Church’s prayer. (In praying for people one dislikes I find it v. helpful to remember that one is joining in His prayer for them.)
With all best wishes for the New Year.
Yours sincerely
C. S. Lewis
TO SHELDON VANAUKEN (BOD):
(#ulink_7e62a2ab-d126-5e5e-9a8f-03c41621c1f4)
Magdalen College
Oxford
Jan 5/51
Dear Mr. Van Auken
We must ask three questions about the probable effect of changing your research subject to something more theological.
(1.) Wd. it be better for your immediate enjoyment? Answer, probably but not certainly, Yes.
(2.) Wd. it be better for your academic career? Answer, probably No. You wd. have to make up in haste a lot of knowledge which cd. not be v. easily digested in the time.
(3.) Wd. it be better for your soul? I don’t know. I think there is a great deal to be said for having one’s deepest spiritual interest distinct from one’s ordinary duty as a student or professional man.
St Paul’s job was tent-making. When the two coincide I shd. have thought there was a danger lest the natural interest in one’s job and the pleasures of gratified ambition might be mistaken for spiritual progress and spiritual consolation: and I think clergymen sometimes fall into this trap.
Contrariwise, there is the danger that what is boring or repellent in the job may alienate one from the spiritual life. And finally someone has said ‘None are so unholy as those whose hands are cauterised with holy things’:
(#ulink_c075bf3f-d142-5627-a16e-bca774f4cb41) sacred things may become profane by becoming matters of the job. You now want truth for her own sake: how will it be when the same truth is also needed for an effective footnote in your thesis? In fact, the change might do good or harm. I’ve always been glad myself that Theology is not the thing I earn my living by. On the whole, I’d advise you to get on with your tent-making. The performance of a duty will probably teach you quite as much about God as academic Theology wd. do. Mind, I’m not certain: but that is the view I incline to.
