David Russell Mosley
05 11 2014
The Edge of Elfland
Hudson, New Hampshire
Dear Friends and Family,
Today I want to continue our discussion of the formation of Sacramental Imagination in children. The world I want to look at today is C. S. Lewis’s Narnia. I thought about how I wanted to do this, and there may come a day soon where I’ll look at each book in turn, but today I want to focus on Narnia as a whole, dipping in and out of the various books as I see fit.
Narnia is world I didn’t come to right away. Unlike The Hobbit, The Chronicles of Narnia were never read to me as a child. I still remember having them recommended to me by a classmate as we sat, not paying attention, during choir when I was in about the fourth or fifth grade. I can’t remember what my first reading of The Lion, the Witch, and the Wardrobe was like, but I remember sitting at my desk in my bedroom, pouring over The Silver Chair with my desk lamp on. I loved Puddleglum. I’m not sure why. I’m not of a sour disposition myself, but I loved him all the same.
One of the key things Narnia taught as a child was a love for animals, not in a zoological way, but as friends. Every squirrel I met, every bird, cat, dog, toad, snake, whatever, was my friend, someone to whom I could talk and be understood. In fact, I used to believe I had a special way with animals. Even at university, when there was a mouse in my dorm room, I could have sworn I had nearly talked it into coming to me so I could rescue it from the mouse traps all over the place. Sadly, it didn’t listen to me. What Narnia taught me about animals extended the rest of creation (granted Tolkien was also helpful here, but I’m not discussing The Lord of the Rings). Every tree, every field, every flower became special, even while I longed for my own doorway into Narnia.
Narnia did more than simply give me an appreciation for creation, though that is an excellent starting place if one is going to have a high view of baptism, the Eucharist, or chrismation (all Sacraments involving physical objects often used for other daily purposes as well). It also began to form my imagination about the universe as a whole. One of my favourite scenes in The Voyage of the Dawn Treader is when the company of the Dawn Treader land on Ramandu’s island and meet the retired Star and his daughter. Eustace, who’s total transformation hasn’t been fully effected yet, blurts out when he’s told what Ramandu and Coriakin are, “In our world…a star is a huge ball of flaming gas.” Ramandu repsonds, “Even in your world, my son, that is not what a star is but only what it is made of.” There is a hint, that stars in our world might be similar to stars in Narnia, especially since we’re not told what Ramandu is made of, only what he looks like (one could, of course, delve deeper since Caspian later weds and sires an offspring with Ramandu’s daughter, therefore she, nor her father, can be made of huge balls of flaming gas, but that is not the point Lewis or I are trying to make). Not only does Narnia teach us to view the Earth differently, but the whole cosmos. Stars might be persons, animals might be able to talk, and the death of a creature who is also God by nature might be able to undo all the evil, slowly, of fallen world. If this is possible, then why might not bread become a body, wine, blood, or oil a seal from God.
There is, of course, much more one could point to: the liquid light at the edge of the world, the way this world connects to the next, etc. At heart, however, what Narnia does, what all good fantasy does, is show us that things may be more than they appear and this because there is one who created them and they show forth their creator and participate in him. In short, that the cosmos is enchanted.