C.S. Lewis’ Reflections on the Psalms

Clive Staples (C.S.) Lewis, best know for his slew of fantasy novels, Chronicles of Narnia, is undoubtedly one of the closely popular and polemical Christian writers. His unabashed use of Christian mythology and concepts in his literary workings reflected the impact of his con form late in life, though his background and bear on in folklore and the occultist cosmosage to shine with his texts time and again.In some(prenominal) case, it would be improper and an insult to consider Lewis a melt down of the linger Christian writer, whose literary products are expected to subscribe to the doctrines of the religion. Though given up and a staunch believer, Lewis intellectual distinguish on the religion and its implications run against the grain of common Christian literature. It is, therefore, imperative to celestial horizon Lewis u tattle this range of mind, particularly in understanding his post-conversion publications.One must also trail into consideration that Lewis unorth odox view of Christian teachings though decidedly appurtenant and faithful often elicits much contr all oversy from various parties. Being an Anglican Christian, his writings are often condemned for their perceived attack on universality and Judaism. It is with this view allude that most literary analysts and critiques pillory Lewis most controversial non-fiction Christian tome, Reflections on the sing.The prevail is the result of Lewis narration of the make of sing in the Bible, and the result of his countersign is non as easily acceptable for most readers. It is the culmination of some(prenominal) his Christian background and a genuine fire in the apparent contradiction that faith and religiosity can be the breeding ground for the worst forms of violence and anger.This study posits that C.S. Lewis Reflections on the Psalms is a misunderstood body of work that white irritant not be a perfect handling of the deem of Psalms but does show the occasionally valid theologi cal theories of the author himself. Though it will be necessary to compare Lewis theological musings to the writings of his peers, one must take into consideration the fact that the moderate is essentially an encapsulation of Lewis own musings and comprehension of the Book of Psalms without proselytizing or set roughing any religious influence over any reader.To prove this thesis, the study shall begin with a brief discussion of the contents of the book, primarily with regards to Lewis interests and understanding of the Book of Psalms. Second, the study shall discuss the similarities and differences of Reflections on the Psalms as compared to other(a) books or articles of similar vein. Third, the study shall seek to understand the value of Lewis tome through its int abrogateed audience and the message he wished to deliver to his readers.Lastly, the study shall present an in-depth review of the strengths and weaknesses of the book, primarily through limited quotations from the t ext. Only then can a valid judgment of the book be achieved. It would, of course, also be a reliable standard through which the merit and validity of continued patronage for Lewis little known tome on the Psalms may be measured.First of all, what exactly is Reflections on the Psalms about? In a nutshell, Lewis reads the Book of Psalms and finds both exuberate and fear in his readings. He is alternately ecstatic and appalled by the combination of cheering and vitriolic anger found in this previous(a) Testament book, citing some areas as aberrations when taken against the standards of the Christian world.In the bear upon of reviewing the Book of Psalms, however, Lewis unleashes some seriously controversial lines, such as the comment of Jews as worst than pagans in their vindictiveness and anger1. Despite his negative pronouncements about the Jews and their violent indignation, Lewis book also looks into the eye of praise and what it fashion to man.The Book of Psalms is essentia lly a collection of prayer songs. These songs are make full with praise for idol in the same way that man would sing praises of anything or anyone he cares about. This concept is not lost on Lewis, who apace dedicates a moving chapter to the power of praise. Lewis presents a different point of view in the sense that he urges readers not to fall for the theological slang and technicalities that essentially make the reading of the Bible tedious and pedantic.Rather, his main point in writing Reflections on the Psalms is to emphasize the love that drives man to sing praises to a higher power and a greater being. It is this essence of the Book of Psalms that Lewis focuses upon, emphasizing the unique rapturous sensation that fuels the Psalmists songs of praise for God, even in all their imperfect glory.Lewis book on the Psalms, of course, is not the first or last one in the literary world. Arthur Weisers The Psalms a Commentary, for example, is a straightforward commentary on the wr itings in the Book of Psalms. Without essentially dissecting the concepts within the book, Weiser presents a modern discussion of the Psalms in a manner similar to a literary addendum his book is explanatory of the book in the context of level kinda than straight theology.The result is more of an academic verse by verse explanation of the Book of Psalms. For example, the book attempts to find a correlation coefficient between the promised power of the Israelite king and the known history of Israel. In doing so, Weiser likens the kings of Israel to the ruler of Egypt, explaining the psalmists faith as a product of the historical subduedness to an unseen God prominent in the area during that period.2On the other hand, J.M. Smiths The Religion of the Psalms is more focused on the significance of the Book of Psalms with regards to its effects on morality in the Judaic sphere.3 How did the Book of Psalms influence the moral and honourable standards of the Jewish community?In essenc e, it is less(prenominal) a theological discussion (as in Lewis Reflections on the Psalms) or a historical study (as in Weisers The Psalms a Commentary) and more of a study on the ethical dimensions and impact of the Psalms. What is most important to discuss, apart from the approach to the Book of Psalms, however, is the literary demeanor employed by Lewis. Both Weiser and Smith present a near clinical explanation of the Book of Psalms, give backing it completely academic in nature.With Lewis, however, the style of writing is entirely different. Though the content may be controversial, Lewis writing style undoubtedly produces beautiful, free flowing prose. even so in his damning critique of what he calls Jewish prison of self-righteousness, his linguistic process never fail to contain a certain degree of ascendance that renders the reader speechless and enthralled.His use of imagery and metaphors a feature not found in other studies and commentaries on the Book of Psalms alte rnately brings to life the peaceful, rapturous bliss of praise and the scathing fire-and-brimstone speeches of anger and vindictiveness. Lewis style leaves no room for doubt he indicts, judges and rhapsodizes about all(prenominal) nook and cranny of the Book of Psalms, thereby presenting a delightful and visually stimulating analysis of the Old Testaments ode to prayer.4It may be said that the style of writing itself speaks volumes about Lewis very message. His use of smart prose and occasionally harsh, unforgiving words essentially show that the book is farthest from a theological dissertation that begs readership from scholars of the same field alone. Rather than an academic approach, Lewis has utilized a less formal yet no less insightful means to discuss his views of the Book of Psalms.As such, it may be surmised that the intended audience of the book are the masses lay sight who cannot be presumed to know enough of the Bibles scholarly and theological debates. Instead, the book is designed to appeal to and at the same time prepare the ordinary people who wish to learn more of faith kinda than spend their hours reciting prescribed prayers.It is a discussion made entirely cordial to ordinary people an exercise in proletariat education. It is not exactly an attempt to aid conversions or strengthen the proselytizing armies. More importantly, Lewis does not write directly for the Christian readers, either, despite his subject matter. Lewis intention is to extend people towards action, towards moral indignation against illicit and immoral activities.5In essence, the get audience is anyone who cares about moral uprightness, and the Book of Psalms becomes a means for Lewis to deliver across his point. Rather than a platform for theological proselytizing, the end of Lewis book emphasizes moral action rather than any actual confederation with any church.6As mentioned earlier, Reflections on the Psalms is a book both loved and hated. First of all, its su bject matter and brash approach render it quite prickly for many critics. One remarkable weakness of the book is its blatant criticism against Jews that can easily be misunderstood as an attack on the Semitic community.For example, in explaining the vitriolic anger that populates part of the Book of Psalms, Lewis indicted the Psalmists (Jews, inevitably) for their hatred and the devilish and vulgar images graphically present in the psalms.7 Indeed, if Psalm 9, which speaks of blessings for people who violently bash the brains of Babylonian babies, is anything to go by, Lewis is not at all far-fetched or exaggerating.Despite the reality of Lewis accusations of violence and pallidness in the Book of Psalms, this becomes a weakness of his book, particularly since it is viewed as a biased indictment of one race rather than an faithful reception to a literary piece. Moreover, since Lewis is incapable of reading the original Hebrew version of the Book of Psalms, this is easily a weak ening of his rhetoric.Though essentially accurate in his reaction to the contents of the Book of Psalms, his admission that he is no reader of Hebrew becomes more of a problem rather than a stringy disclosure. While it does not entirely negate the validity of Lewis contentions (as reading from an English translation is also perfectly valid), it does become a thorn on the authors side when issues of validity and objectivity arise. by chance in sharp contrast to this failed disclosure is Lewis admission that he is no theologian. Rather than become a weakness of the study, this becomes a very powerful tool in Lewis defense of his writings. As Lewis wrote, One is sometimes (not often) flag not to be a great theologian. One might so easily confuse it with being a good Christian.8 In essence, this provides Lewis with a very good defense with regards to the allegations that he is bias on purpose, with an obviously anti-Semitic bend.Lewis does not claim any moral transcendence in discuss ing the Psalms. The essence of Reflection on the Psalms, therefore, is a very in-person book written from Lewis own point of view and should not be taken as a tool for ethnic indictment or proselytizing.This concept is also highly related to the final and most significant strength of the book. Despite claims that the book is biased and subjective, the greatest power of Reflections on the Psalms is its raw, honest discussion of the power of praise. He wrote, The most expensive thing the Psalms do for me is to express that same delight in God which made David dance9.It is precisely this bliss that Lewis captures perfectly in his book, rendering it a bittersweet portrayal of human flaws and the love of God that continues to inspire even the most imperfect of humans to dance for pleasance and sing in bliss. Though he does present a rather negative depiction of the Jews in the early part of his book, he acknowledges their flaws as human and present in everyone. It is their ability to connect, love and be locomote by the presence of God that makes them worth and even admirable in the eyes of Lewis.BIBLIOGRAPHYLewis on the Psalms, TIME Magazine, 22 September 1958 accessed on 5 May 2008available from http//www.time.com/time/magazine/article/0,9171,863917,00.htmlLewis, C.S. Reflections on the Psalms. New York Harcourt, duo & World, 1958Meilaender, Gilbert. Things That Count Essays Moral and Theological. Wilmington, DEISI Books, 2000Smith, J.M. The Religion of the Psalms. loot University of Chicago Press, 1922Weiser, Arthur. The Psalms A Commentary. Philadelphia Westminster Press, 1962Wood, Ralph. Conflict and Convergence on Fundamental Matters in C.S. Lewis and J.R.R.Tolkie1 Lewis on the Psalms, TIME Magazine, 22 September 1958 accessed on 5 May 2008 available from http//www.time.com/time/magazine/article/0,9171,863917,00.html 2 Arthur Weiser, The Psalms A Commentary, (Philadelphia Westminster Press, 1962) 111 3 J.M. Smith, The Religion of the Psalms, (Chicago Un iversity of Chicago Press, 1922), v 4 Lewis on the Psalms, 1958 5 Ibid 6 Ibid 7 C.S. Lewis, Reflections on the Psalms, (New York Harcourt, Brace & World, 1958) 8 Ibid., p.57 9 Ibid., p.45