Noble pagans

This is a follow-up to my previous post:

Scott

I have always wondered about that part [about Emeth worshiping Tash as Aslan in C. S. Lewis' The Last Battle], but not yet taken the time to look it up. Does Aslan's quote about "Those who follow Tash but do good actually follow me / and vice versa" accurately reflect CS Lewis' view on the matter?

Thanks, Scott. That's a good question!

1. I'm no C. S. Lewis scholar, but to my knowledge I think Lewis may have been hopeful that some non-Christians could've been saved (e.g. Virgil). That is, my impression is Lewis had some inclinations toward inclusivism, but I don't know if he was an inclusivist. He certainly wasn't a universalist. Maybe others who know better than I do can weigh in.

2. Regarding inclusivism, the Catholic philosopher Eleonore Stump offers such an argument here. She even cites Lewis' illustration of Emeth worshiping Tash in The Last Battle. It seems to me Stump's basic argument is we're not saved by facts about a person, we're saved by a person, namely Jesus Christ, but it's possible to know a person without knowing who they are. It's possible for a person who doesn't profess to be a Christian to know and love God despite not knowing God's true identity in this life.

3. On the face of it, it sounds like a reasonable argument, which it is to a degree, but I'm afraid I don't think it works at the end of the day.

a. For one thing, there's a significant difference between loving a person and loving an idea. If we can love God by loving that which God stands for (e.g. goodness, beauty), despite not knowing which (if any) God we're loving, then it seems to me what we're really loving is abstractions or ideas. If a pagan loves an impersonal goodness like a Platonic form of goodness, or if an atheist loves beauty in nature, how would that be loving a God who is personal? That could just as well be loving the creation rather than the creator. So I think there'd still need to be a step from loving true goodness to loving God.

b. With regard to the core claims of Christianity, I don't see how philosophical or theological truths can be so detached from historical facts or foundations. After all, Christianity is a historically revealed religion (e.g. 1 Cor 15). God plants his footsteps in the sea. God works wonders for his people. God speaks to his people via his prophets. God sends his Son. All this needs to be taken into consideration. It can't be ignored or glossed over.

Otherwise, if loving goodness or beauty in the abstract is sufficient for salvation, then all who seek goodness or beauty could be scaling up a different slope of the mountain, but all will reach the same destination in the end. A villager from Africa with no knowledge of Christianity could be seeking goodness. Likewise a Native American. Same with an Australian Aborigine. All in the context of their own culture's spiritual beliefs and practices. And so on. In fact, isn't this in effect what Hinduism teaches? If so, then perhaps Hinduism is the true religion, not Christianity. Perhaps Yahweh is another name for Brahman, not the other way around.

c. Moreover, how would the non-Christian know what is true goodness and true beauty? How far can natural revelation alone take the non-Christian in knowing what is truly good? For instance, isn't there a non-trivial distinction between the regenerate person's conscience and the unregenerate person's conscience? More to the point, our consciences may indeed give us moral insight, but what's needed isn't solely moral insight, but personal repentance.

d. I suspect Stump has in the back of her mind the noble pagan who has never heard the gospel but apparently lives an exemplary life and searches for truth, goodness, and beauty. Such as the ancient Greek philosophers Socrates, Plato, and Aristotle. As far as that goes, I don't know if men like these were so morally exemplary, certainly not by 21st century progressive values (e.g. their arguments regarding slavery, their arguments about how society should be constituted). Furthermore, many of the ancient Greeks and Romans cultivated the life of the mind, perhaps we could add some of the ancient Egyptians, Indians, and Chinese, but otherwise how common was "the search for goodness, truth, and beauty" throughout human history? At any rate, I think Stump's argument might make more headway given some versions of freewill theism, but Calvinists would have better answers to the question, in my view, which Triablogue members have responded to in the past.

e. In addition, there are plenty of non-Christians who aren't "noble pagans" but are in fact explicitly serving a god that's inconsistent with true goodness as Stump envisions true goodness. Take Muslims who love Allah. Take, for instance, that to be a good Muslim one evidently needs to treat Jews and Christians as second-class citizens in Muslim lands and one must execute non-Muslims who refuse to become Muslims. If the Muslim does that, then they might be a good Muslim, but they're not doing what's truly good and right because they're mistreating others, according to Stump's exemplar of true goodness. However, if a Muslim does treat non-Muslims much better than they deserve, then they're not being a good Muslim, and it's arguable they may not even be considered a true Muslim by Islamic tradition. In other words, it seems to me on Stump's argument these Muslims could only be saved if they're more like noble pagans than they are like Muslims. So this seems like a quandary.

The wood between the worlds

There's a sense in which The Chronicles of Narnia and The Space Trilogy are Christian allegories, although Lewis resisted that classification: 

https://triablogue.blogspot.com/2016/10/is-lewiss-fiction-allegorical.html

Here's another way we might draw the distinction: a necessary element of allegory is for an allegory to be set in our world. The Pilgrim's Progress is set in our world; likewise, Dante's comedy is set in our world, according to medieval cosmography. 

By contrast, Narnia represent a parallel universe. Narnia, Charn, and English represent parallel universes in a multiverse. The wood between the worlds exists outside any particular world. Likewise Aslan's Country exists outside individual worlds. Although the worlds are separate, it's possible to travel from one world to another. 

So, for instance, The Lion, The Witch, and the Wardrobe illustrates how Christian theology might play out in a fallen world with a different world history and talking animals. 

The Space Trilogy is superficially different. However, the Mars and Venus of The Space Trilogy were never meant to be astronomically realistic descriptions of Mars and Venus as they exist in our universe. So they're not allegorical in the sense that they're not set in our world, but a different kind of world. Perelandra is not an allegory of the Fall because it belongs to a universe with a different world history than the Venus of our own universe.  

Of course, there's a sense in which they are allegorical because they are fictional, and their theology derives from the real world in which Lewis exists. And they are products of his imagination. So we might say the stories are allegorical from a viewpoint outside the world of the stories, but are not allegorical from a viewpoint inside the world of the stories. 

The doorway

I think one of the most enduring literary symbols is the doorway into another world. The doorway represents an exit from our world and an entrance into a better world.