Five decades beyond C. S. Lewis’s death on that fateful November 22, 1963, the fashion in some precincts is to describe the man as “quirky,” as though the folds, edges and concealments of his character and of his mind are…
Faith plays an important role in establishing a sense of meaning necessary for coping with life’s stressors and traumas. This is especially true for those events that lie beyond our expected and normal experiences. This paper asserts that the context of psychological and emotional development, which forms in concert with our faith, is necessary in understanding how faith develops as a coping strategy. Cited writings include those of C.S. Lewis, Erik Erikson, Jean Piaget, and James Marcia.
Along with content knowledge and pedagogical skill, teachers’ personal qualities impact their classrooms and their work with depth and significance. The moral qualities that teachers bring with them into the classroom inform decisions, direct practice, and guide the culture of the learning community. Hope is an important virtue and motivation for teachers in every teaching situation and context, for hope pervades every aspect of the experience of teaching.
So far as I can tell, virtually no has commented on the connections between C. S. Lewis and Emmanuel Levinas-one possible exception being Pope John Paul II, a great admirer of both writers (see Hooper xii; John Paul II 36). But the connections are profound and undeniable. I’ve found no evidence that Levinas read Lewis’s work, nor any that Lewis was acquainted directly with the thought of Levinas, though Levinas became an important figure in French philosophical circles following World War II. The affinity between Lewis and Levinas must be explained in some way other than direct influence.
In an age when technology has caught up with our literary imaginations, film makers are faced with many decisions about how to adapt works of fantasy for the silver screen. Since the beginning of story-telling, the quest for something greater than self has permeated our stories, infusing them with elements of the supernatural and the divine. As we seek a greater Other, we are also seeking ourselves and a deeper understanding of what it means to inhabit this earthly realm while longing for the numinous elsewhere.
What does it mean to be a person? This is one of the central moral questions of our age. Bioethics is particularly engaged with this question. What is human life? When does it begin and end? Does human life have any intrinsic value, dignity, or rights to be protected? Are there any boundaries regarding the manipulation of genetic material, cloning, or embryos? We tend to speak in strong terms about “human rights” and “civil rights” as though there were a secure, generally accepted basis for them to stand on. But is this true? The conversation often seems to ignore the fact that different worldviews lead to widely divergent answers to the question “What is a person?” Most secular modern or post-modern conceptualizations of the nature of personhood are not robust enough to support the notions of human rights and civil rights that we tend to assume.
It is probably no surprise to anyone that it is increasingly difficult to maintain a Christian witness on many college campuses. Recently, InterVarsity has had to fight to remain at Harvard, Rutgers, and North Carolina. At North Carolina, a Christian fraternity was “de-recognized” and, according to Jo Stanley, a Christian group at the University of California Hastings College of the Law lost an appeal to be reinstated as a campus organization just this last April. The main reason these groups are facing problems is that they insist their members be Christian, something which flies in the face of non-discrimination policies that allow participation and membership in university organizations without regard to age, race, color, national origin, religion, disability, sex or sexual orientation. Writing in the October, 2003 issue of Christianity Today, Andy Crouch states:
There is nothing so close to the university’s heart as the dream of education as a liberating force. The liberation being most avidly sought in universities today is sexual—removing the shame from a wide variety of sexual orientations that are summed up in organizational names like “The Lesbian, Gay, Bisexual, Transgender and Questioning Alliance…At UNC, some members of the gay community, aware of InterVarsity’s traditional views, were vocal in calling for the group’s removal from campus. (64)
There can be no doubt that Christians who work in the secular university face many obstacles today. How do we maintain our witness for Christ when the temptation, perhaps even the threat, to be silent, is very real? At what point must we decide to speak up or hold our tongue? What will speaking up cost us in the way of prestige or even our careers? It is a time when we must truly be wise as serpents and harmless as doves. Is there anyone to turn to for advice?