I was raised in a mainline evangelical church,1 but it wasn’t until I became an adult that I made a personal and strong commitment to God. The church of my childhood years was associated with a traditional and reserved Calvinistic heritage. However, the church of my young adult years, in the 1970’s, was strongly influenced by the more demonstrative and charismatic orientation of the Jesus People movement on the West Coast of the United States. Later, in my middle adult years, I found myself drawn to yet another church within a traditionally Wesleyan context. Even though the specific sequence of changes varies, friends and colleagues who have followed parallel paths usually agree that our respective theologies are much fuller and richer because of the spiritual journeys we have taken over our lifetimes.
Lewis’s Rejection of Nihilism: The Tao and the Problem of Moral Knowledge
C. S. Lewis published The Abolition of Man in 1944 in the midst of World War II. We can perhaps imagine the ominous and suggestive nature of this timing. But, as readers soon discovered, the book was not at all about the War, or Hitler’s eugenics, or the looming nuclear threat. Lewis’s real subject is the soul and its education. According to Lewis, the real enemy—more dangerous than any nation, weapon, or science—is a philosophy: nihilism. It is perhaps a bit misleading to say that nihilism is a “post-modern” philosophy, for there have been nihilists and advocates of nihilism as long as there have been men. But it is true that this philosophy has come to be more widely preached and practiced in our time than ever before. In The Abolition of Man Lewis both explains and combats this modern (post-modern) development.