A small group of friends, Reformed Christians, in the unlikely location of Central Florida, have initiated a small course for high schools and college students.  They teach cultural criticism, classical languages, philosophy, and logic to young people. I would love to participate in their Film Nights, since as a rule they show better films than those playing at the local cineplex.

The Reformed are well-suited to this sort of cultural analysis, since the argument could be made that they created North Atlantic/Anglo-American culture and have  only just had the controls wrested from their grasp in the last few decades by their successors and supplanters the social democrats.

Reviewing their list of offerings I was surprised to see that, although JRR Tolkien and CS Lewis figure prominently in their iconography, and in the lists of favorite books of the faculty, they don’t appear to have a literature course dedicated specifically to the Inklings and their works.   Ruminating on this, I decided to see if I could construct a course outline for their students:


Premodernism and Romanticism in Literature and Theology

I. The Inklings As Romantics and Counter-Revolutionaries It is important to  place Tolkien, Lewis, Williams and Barfield in their milieu.  In these days of blockbuster films based upon their imaginary works, it is hard to imagine how out-of-step the Inklings were in the literary world of wartime and post-war Britain.  Realism and Modernism dominated both the best-seller charts and the academic  departments.  When JRR Tolkien submitted The Lord Of The Rings to Allen & Unwin for publications, they feared they wouldn’t be able to sell 1500 copies.

This portion of the course would focus on predecessors to the Inklings; the great Romantic poets Wordsworth and Byron, George Macdonald, Lord Dunsany, and E.R. Eddison.  readings would include, but not be limited to, CS Lewis’ The Pilgrim’s Regress and The Discarded Image, Owen Barfield’s Romanticism Come Of Age, and Dorothy L. Sayers’s  essay “Dante and Charles Williams”.

II. The Inklings As World-Builders This module would serve as an introduction to mythopoeia and mythopoetic literature.  Now that Narnia and Middle-Earth are household words, it can be productive to study the metaphysics of the invented worlds of Lewis and Tolkien and contrast them with non-Christian or anti-Christian underpinnings of Ursula LeGuin’s Earthsea, Stephen King’s Mid-World, or China Mieville’s New Crobuzon.

Although these secondary worlds are as richly woven and as thoroughly imagined as Lewis’  or Tolkien’s , they don’t rings as true as either Narnia or Middle Earth, which were constructed as worlds congruent with the worship of the Holy Trinity, explicitly in Narnia’s case and implicitly in the case of Middle-Earth.   Why would some metaphysics, the metaphysics of creation by a Tri-personal God, be superior for the construction of secondary worlds than metaphysics based on Taoism (which explains the obsession with “balance” in modern imaginative works as varied as Star Wars or Avatar: The Last Airbender), or on chance and necessity, or on dialectic?

III. The Inklings as Romantic Theologians It should be obvious that Tolkien, Lewis, and Williams were not systematic theologians.  Their relation of the body of their works to elaborated Christian dogma were informal and even tenuous.  The jury is still out as to whether Owen Barfield is even an orthodox Christian despite his public baptism in his sixties, and Charles Williams’ Christian thought  is impenetrable to most interpreters.

Nevertheless, the Inklings were instrumental in rehabilitating that most human of faculties, the much-maligned imagination, and especially Barfield and Williams made the observation that the failure of the Church in their day was not a failure of faith but a failure of imagination.