C. S. Lewis was born in Belfast, Northern Ireland in 1898. He was baptized in the Church of Ireland as an baby, but subsequently fell off from his religion. At the age of 32, he made a return to Christianity and fellowshipped at the Church of England. The transition had a deep impact on his work. He married in 1956 and held the Chair of Medieval and Renaissance English Literature at Cambridge University. Though his books including The Screwtape Letters, The Four Loves, The Chronicles of Narnia, all of which won him the repute of a superb lector, coach, and bookman. Lewis passed on November 22, 1963, the same twenty-four hours that John F Kennedy was assassinated. This specific work mixes facets of the writer as a Christian mind and literary bookman in working through a book of such diverse subjects and personal niceties. It is in these niceties that the writer sheds the greatest visible radiation upon much of the work presented.


Lewis starts the first chapter by admiting that Reflections is non a work of scholarship, but instead of a layperson, an amateur desiring to assist others in the same circumstance. The writer ‘s illation to “ comparing notes ”[ 1 ]supersedes any impression to teach, though that ‘s precisely what tends to go on as the book progresses ; a merchandise possibly of a more erudite layperson. The audience is reminded that the book is a book of poesy meant for vocalizing, while besides supplying insight into the form of correspondence. Lewis makes it clear that this work is for those who are Christian, and is non an excusatory work. As such, the note is made that the hard countries of the Psalms will be covered utilizing the Coverdale version found in the Book of Prayer. The following chapter trades with judgement as found throughout Psalms. Judgment is described non as a tribunal visual aspect of the saint in the function of suspect. The definition underscores the fact that the psalmist is the complainant looking to God for a righteous judgement as protection from the enemy. It lends itself to the thought of the mild undistinguished adult male kicking about a justice hearing his instance at all due to the fact that graft is fruit of corruptness.[ 2 ]In the 3rd chapter, the focal point turns to the Cursings of certain Psalmss. The writer straight confronts the blatancy without apology, observing the “ spirit of hatredaˆ¦is like the heat from a furnace oral cavity. ”[ 3 ]Lewis lists a great figure of illustrations including 109 of the poet praying for an iniquitous adult male may govern over his enemy.

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With chapter 4 comes the decease in the Psalms, which the writer notes that in most parts of the Old Testament, there is small or no belief in a future life.[ 4 ]The dead are merely dead. God did non desire the Jews to follow the illustration of the Egyptians, which were of the concern in procuring the wellbeing of the dead in a type of hereafter. Lewis explains that God wanted the people to cognize Him before they knew of any life beyond the temporal.[ 5 ]In the following chapter, the writer moves from the Psalms that are hard, even debatable, to the Psalms that are enjoyed a great trade more ; better things defined though the rubric of the chapter, The Fair Beauty of the Lord. As Lewis provinces, “ The most valuable thing the Psalms do for me is to show that same delectation in God which made David dance. ”[ 6 ]Even while the Christ had yet to get, the Jews expressed a desire and ardor to pull near to God that rivals most worship found today for the same God.

Chapter 6 is given the name of “ Sweeter than Honey. It is a metaphor for the Law of God and the desire to hold them about rivaled the enthusiasm of God himself. Where some today might see this attitude slightly unusual in its prohibitory nature, its significance is something more kindred to an enthusiasm for history or scientific discipline today. However, due to transgress, it becomes what may be defined as Pharisaical. The Psalms gives the Christian the truth and guiltless love of God ‘s jurisprudence without the corruptness. Merely as so writer revels in worship through chapter 6 ; it is this following chapter that returns the audience to the job Psalms. At issue here is the figure of Psalmss the poet describes in detesting the enemy of God. The job as measured against the New Testament commandment to “ love your neighbour as yourself ” is obviously and existent sing the bosom and attitude of adult male. However, the antonym may be every bit uninviting, where every evil act does non travel unpunished in some manner. Within these Psalmss is a balance in turn toing such a base on either side as responsibility requires.[ 7 ]

Chapter 8 concerns itself with Nature. Bing agricultural as most were in those times, there was a close life to the dirt found in the lives of the Jews. Through this intimacy is the thought of creative activity, something that escaped the other states ‘ myths. This philosophy of creative activity nothingnesss the deity found in Nature, therefore enabling its true map in showing messages from the Divine.[ 8 ]The following chapter offered respects “ A Word about Praising ” . The writer supposes the demand for the specific subject is non so much for the general audience but instead for himself. It was found to be a stumbling block in the demand to praise God, associating the impression that no 1 likes the 1 who seeks out worship as confidence of their ain virtuousness. It is merely subsequently in the chapter that Lewis concedes a disclosure that congratulations is an spring of the Christian to God as reflected in such an outward action due to an inward alteration.[ 9 ]

Get downing in chapter 10, and go oning into the last chapter, “ Second Meanings ” gives the idea to how the Psalms as being read today non merely keep value for their original purpose, but besides looks toward the New Testament in keeping a 2nd significance of cardinal truths of the Gospel. Such an reading gives rise to the full range of the text non available to the original writers. Lewis gives intermission in observing that there is ground to be leery due to the fact that anything can be read into any text. However, to give up any and all possible links to the New Testament is non an option either. There is something more to it than merely luck with the frequence of it happening that lends itself to some true penetration by the writers.[ 10 ]This can be found in the text itself, which begins in chapter 11. Aligning with the fact that even heathen Hagiographas denote some kind of 2nd significance, how much more so should the Old Testament being inspired? Through the account of the nature of scriptural inspiration, the writer concludes that the Word of God is carried “ in ” the Word of God ” , through the literary devices as human qualities endeavor in its written text. The writer so views the messianic mentions in Psalms, which include 22, 45, 68, and 110. The application in mention to Christ is a cause to spring from depths Lewis had non expected.[ 11 ]

Critical Analysis

As mentioned in the debut, it is in the personal niceties that the writer sheds the greatest visible radiation upon much of the work presented. The book is a personal contemplation in working through the text of Psalms. It is in that auspice that the writer gives rise to some theological issues refering to his apprehension of the text. It is in this undertone of falsity that many would over look which stood out in greatest item. For illustration, the writer introduces the thought of Purgatory in the first chapter that connotes an unfinished work of Christ. If the writer, as stated earlier, is directing his work to other laypersons, so such an illation to a false philosophy on pollutes the intended end of conveying visible radiation to the capable affair. Mere pages beyond this, the writer references adult male ‘s built-in goodness compared to the work of Christ. Nowhere in Scripture is adult male entirely described as good. One more illustration revolves around the reference of “ seeking ” to obey the commandments, reflecting the thought than the attempted action is serviceable plenty to God ‘s bids. So as to non deduce that the book is wholly incorrect due to these spiritual inflexions, there are minutes that give intermission to one in reflecting the truths offered. However, to a more discerned reader, such minutes are slightly lost due to the undertone of personal beliefs the writer holds. In storytelling, as this writer has done through a figure of plants, there are two points of accent that drive the secret plan, the background and the foreground. The background facet holds house to the truth of the phase set. For illustration, if a scene were to take topographic point at Mount Rushmore but the location was set in California that would be a false truth. The foreground is where the secret plan takes topographic point, where much autonomy can be taken to progress the narrative. Lewis, by virtuousness of his personal belief system as antecedently described muddies the foundation, therefore blurs the line of truth and mistake in the text for the intended audience. The purpose may be good and good but that merely leads to God ‘s judgement, as displayed through Uzzah.

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