C. S. Lewis Reading Day: A Physicist in Narnia

This post is in celebration and commemoration of C. S. Lewis on the first, hopefully annual, C. S. Lewis Reading Day. Congratulations to all of the societies, podcasts and YouTubers striving to bring God into the world through the works of C. S. Lewis. May they go "from strength to strength and appear before God in Zion. (Psalms 84:8)"

In keeping with the spirit and goals of the Day, I wanted to share and discuss one of my favorite Lewis quotes. Of course, here on Torah from Narnia, we've already discussed many of my favorite Lewis quotes and analyzed why, as an Orthodox Jew who clearly disagrees with Lewis on major theological issues, I appreciate and value Lewis' insight. 

However, this one is different. It comes from the first letter of The Screwtape Letters, and I would like to approach it not primarily as a religious Jew (though I can hardly divorce myself from that perspective) but as a physicist. 

First some background... 

During my first year at Yeshiva University, I took Physics with Professor Arthur Komar. To our class Prof. Komar was the stereotypical absent-minded, wild-eyed physicist. He had white hair and white beard. He wore the same black pants and a black button-down shirt every day (he later told us he just had lots of the same shirts and pants). He wore a string tie. He couldn't comprehend how we could not understand something. And he gave really hard tests. 

With God's help, I managed to do pretty well those first two semesters and the next Fall those of us who survived (and were glutton for punishment) took Prof. Komar again for Modern Physics. 

We braced ourselves for more hard work and long nights of studying in line with what we already knew of Professor Komar. But, for the first three of four classes of that semester, he did something utterly unexpected: he told stories. The stories were about attempts throughout the ages to measure the speed of light. He didn't tell these stories to instruct us how to do the experiments or even to prepare us for a test. He just told stories, and we were mesmerized. 

I can't say how those classes affected me at the time, probably I and my classmates were just relieved that we weren't immediately pounded with really hard problems in special relativity (though those were soon to come). Looking back, however, I may have internalized something more. Physics, for all its mathematical equations and mask of cold, calculated logic, was a quest, an epic adventure. And, as with any great adventure, there are stories to tell. Stories of triumphs and defeats, stories of loyal friends and sworn enemies, and that sometimes, as in stories, it's not easy to tell which is which. 

The reason I bring this up here on C. S. Lewis Reading Day is because in its essence, what Prof. Komar taught me was that there is a place for physicists in Narnia. 

To explain how let's turn to my chosen quote for the day: 

There have been sad cases among the modern physicists. 

Remember that this quote was "penned" by Screwtape, a senior devil, talking to Wormwood his nephew, a junior tempter trying to sway the human he is assigned to towards sin. So, Screwtape's assertion means that there have been modern physicists who have escaped the clutches of Hell. These physicists, despite the best efforts of the tempters, came to recognize God and were on the path to Heaven. I'm not sure who Lewis had in mind, but that's not my focus for the moment. Instead, I would like to thank about how these physicists made their escape.

Actually, Lewis himself provides an answer. Earlier in that same letter Screwtape encouraged his nephew to keep the human he is tempting towards sin away from the sciences. The problem with the real sciences (not the pseudo-science which makes up so much of popular science today), Lewis explains, is that "They will positively encourage him to think about realities he can’t touch and see and who knows what might happen after that!" In other words, it's easy for humans to doubt anything they cannot touch or see, including God. But a physicist is someone who spends much of his time pondering exactly those things (not to mention the non-intuitive concepts of quantum mechanics). At that point, belief in God is not such a great leap. 

I think that's a good argument. But if I were Screwtape (especially today), I would argue a bit differently. To explain, let me go back to my own thoughts on religion and science. 

Ever since I started showing interest in physics people, especially fellow traditional Jews, have raised the questions of science contradicting Judaism. Most of these questions relate to Genesis and the creation story. How can one believe in both the Biblical account of Creation and that of the modern physicist? Of course, there have been numerous books written trying to harmonize these two perspectives with varying degrees of success. 

Honestly, though, the question never bothered me, not even a little. Because from my perspective, both religion and science are attempting to determine truth and, not surprisingly, they do not always agree. Frankly, it's hard to imagine why anyone would think that they would agree. The great Sages had plenty of arguments in their attempts to find the truths of the laws and theology of Judaism. Great physicists have argued in their attempts to determine scientific truth. So why should the two disciplines always agree?

But, you know what? Generally, we figure things out. No Orthodox Jew disputes the rabbinic prohibition against eating chicken and milk together, or prohibiting the use of microphones on Shabbat, though these were both bitterly argued in the past. Similarly, physicists have accepted the Big Bang and the existence of Black Holes, though these too were in the past points of contention. The Big Bang can even be thought of as harmonizing science and religion as it posits a point in which the universe came into being (a time zero as it were). And, someday, we'll resolve all of the "contradictions" between science and religion as long as we seek to know truth: "For all find what they truly seek" (Aslan to Emeth at the end of The Last Battle).  

This shared goal of science and religion, seeking truth be it through God's word or God's creations, are why the tempters of today must keep science away from their "patients." For in a world of "multiple truths," science, real science, must teach otherwise. There is only one truth though we may not yet have achieved it fully and we may disagree where we are on that journey.    

In my humble opinion, the above perspective, harmonizing science and religion, creates an opening for scientists in the world of religion. An opening which, frankly, I think most scientists until relatively recently always took as a given. 

Still, merely permission to believe does not take us to Narnia. To call Narnia home requires prizing, not just intellect, but passion, imagination, and adventure. In other words, appreciating stories. The Deist tells no story: God created the world, and the rest is up to humans. Those of Judeo-Christian heritage and belief tell stories. 

Why the need for stories? Why does the bible tell so many stories as opposed to just being a code of law?  

I think there are a couple of approaches one can take to this question and I'll suggest one here. Laws tell us what to do in a given circumstance. Stories tell us what circumstances we should put ourselves into. For example, one can rightly ask what to do if they do not live close by to a synagogue or church, but stories would discourage us from living in such a place and thus avoid the whole question. 

The biblical stories and accompanying midrashic interpretations, and the Narnian stories and similar works, are meant to shape our minds and souls so that we will intuitively feel into what situations we should place ourselves and which ones not. 

In the modern world, there is a vision of a genius, physicist working for years, alone, to one day emerge having achieved an amazing discovery, a true eureka moment. 

It probably happens every once in a while, I guess, but it's rare. 

What really happens is much more social. Scientists try different things (theoretical or experimental). They talk to colleagues, they argue, they join forces and try something new. Maybe what they're trying doesn't work and they'll follow a new lead. Or maybe a collaboration doesn't go as hoped, and they'll work with someone else instead. Scientists put themselves into situations where they can maximize success but sometimes it's quite an adventure to get there. They thus write and tell stories, like the stories that Prof. Komar told me. 

And it is for this reason physicists also have a place in Narnia. And it is for this reason "there have been sad cases among the modern physicists." It is true that physicists by nature must think of (sometimes non-intuitive) concepts they cannot touch or see. It is additionally true that physicists must respect truth as an ideal and moral value. And it is especially true that physicists tell stories opening their eyes to imagination and adventure. 

And once someone starts to tell stories and value stories, they might get a glimpse of The Great Storyteller writing the ultimate story.  

Welcome to Torah from Narnia 

Susan's Horn

Much ink has been spilled on Susan Pevensie and her betrayal of Narnia. I think there's more that has to be said but that's not the goal for today. Instead, I'd like to think about not Susan herself, but Susan's horn. 

Susan's horn was given to her by Father Christmas in The Lion, the Witch, and the Wardrobe. However, even Father Christmas seemed unsure of the extent of its powers, "And when you put this horn to your lips; and blow it, then, wherever you are, I think help of some kind will come to you." 

The horn is first blown soon after it was gifted when Susan was being chased by the Wolf. Nothing magical seemed to have happened at that time. Aslan and Peter hear the horn and Peter saves Susan by killing the Wolf. Afterwards, it seems that Susan regularly kept the horn at her side, since she had it during the fateful hunting of the White Stag which brought the Pevensies back to England (though it seems she did not have it in Calormen in The Horse and His Boy). 

At that point the horn was lost for several centuries until it was discovered by Dr. Cornelius. He, in turn, gave the horn to Caspian before the latter's flight from the castle of his usurping Uncle Miraz. It was Caspian who then blew the horn for a second time and, this time, we see its remarkable magical ability. Trumpkin the Dwarf was already many hours journey away from Caspian and, nonetheless, described what he heard, "there came a sound that I'd never heard the like of in my born days. Eh, I won't forget that. The whole air was full of it, loud as thunder but far longer, cool and sweet as music over water, but strong enough to shake the woods. And I said to myself, `If that's not the Horn, call me a rabbit.' " And, of course, the horn dragged the Pevensie children out of England and back into Narnia. 

After Caspian's victory he offers the horn back to Susan, who refuses to accept, but at this point (and not in The Lion, the Witch, and the Wardrobe) Susan is cheered as Queen Susan of the Horn. 

We hear nothing of the horn for the rest of the Chronicles. It was not used again by Caspian even when trying to find his lost son. It was not used by King Erlian before falling in battle against the giants, and it was not used by King Tirian as Narnia came crashing down.  

However, we do find some other significant horns in The Last Battle. There is Father Time's horn which he blows to end the world, and there is King Frank's horn which gathers the Narnian heroes in the Narnian nirvana. What is the purpose of all of these horns?

Perhaps the purpose is to call others home. Father Time's horn unleashes a mass of shooting stars who eventually come down to Narnia, "All the stars were falling: Aslan had called them home." King Frank's horn brings the Narnian heroes further up and further in. 

What of Susan's horn?

Susan's horn brought Peter to knighthood. Susan's horn brought the Pevensies home to Narnia. And, I believe, Susan's horn will one day bring Susan, and all who are like her, home as well. 

In the U'netaneh Tokef prayer on the Days of Awe we are told of the Heavenly judgement. The great horn (the shofar) will be sounded causing even the angels to tremble. All creatures then come single file before God to be judged, "Like a shepherd pasturing his flock." However, this frightening picture is transformed if we look at the prooftext of Ezekiel. In the 34th chapter Ezekiel tells of the shepherds charged with caring for God's sheep - His people, the nation of Israel. The shepherds were irresponsible, even evil, not caring for the sheep, harming them, causing them to scatter to faraway places. 

God will punish the evil shepherds and then lovingly gather the sheep, "like a shepherd pasturing his flock." He will judge their needs and bring them home to the Land of Israel. Once again, the horn calls out to the people, "The day of judgement has arrived, God will seek you for it is time to come home."   

There are horns in this world even not on the Day of Judgement. They take on different forms: some are pleasant, some are excruciatingly painful. But they serve the same purpose, to call out to those who have strayed, it is time to come home. 

Idolatry vs. Physicality

The prophet Jeremiah speaks of two kinds of false prophets: 

In the prophets of Samaria I saw a repulsive thing: they prophesied by Baal and led My people Israel astray. And in the prophets of Jerusalem I saw something horrifying: adultery and false dealing. They encourage evildoers, so that no one turns back from their own wickedness. To Me they are all like Sodom and [all] its inhabitants like Gomorrah. (Jeremiah 23:13-14)

Which is worse? Those who prophesized in the name of idols or those who cheated and encouraged evil? 

Well, it seems pretty clear that the latter are worse. After all, the inhabitants of Samaria are still called "My people" though they have been swayed to idol-worship. However, the inhabitants of Jerusalem are compared to Sodom and Gomorrah, which is pretty bad. 

I'm not convinced this is what Lewis had in mind, but perhaps it helps us differentiate the reign of the White Witch versus the reign of the Telmar. There were Talking Beasts who joined the White Witch. They became the enemies of Aslan but never ceased to be Talking Beasts. But with Telmar rule various ones of the Talking Beasts, Trumpkin explains, "have gone enemy and gone dumb." Why? 

The White Witch was similar to idolatry as she was a demonic figure. Those who joined her thought they were joining the winning side. They recognized magic, a beyond physical existence and even perhaps Aslan as a power but they were mesmerized by the White Witch. Of course, any who fought against Aslan were the enemy, and they were not allowed to live if they refused to repent after Peter's victory. 

Telmar represented purely physical (not spiritual) rule. There was no Aslan and no White Witch, no spirituality even of the corrupt sort. There was simply the ethic of Sodom and Gomorrah, each man for themselves.  Talking Beasts can talk only because of the spiritual sustenance of Aslan. Joining such an ethic and worldview puts them in the same worldview as the instinctive, selfish Dumb Beasts and thus they have lost their right to remain Talking Beasts. 

A Hebraic Inkling: Introduction

A Hebraic Inkling with a long Introduction. The Introduction can be broken into three parts, (1) Brazier's first assertions supported by evidence that Lewis is not antisemitic, but was (positively) Hebaic. (2) A series of definitions of relevant terms. (3) A short synopsis of each chapter. In this post will concentrate on the first two. 

Already in the first part of the Introduction Brazier demonstrates his fearlessness in criticizing anyone he may disagree with, including current cultural attitudes and opinions and even Lewis himself. He quickly identifies the antisemitic character at the beginning of The Great Divorce with the British Labour Party of 2020. He later points out that Lewis did not properly understand God's choice of the Jewish Nation. Brazier correctly chimes in that the Jews were not chosen but were formed by God through the selection of Abraham. 

Some other issues of note that Brazier addresses in the Introduction are the thread of humor found in the Hebrew Bible and the important influence it had on Lewis (something I would like to see expanded a bit). He notes Lewis disagreed with many of his colleagues as to the centrality of Judaism and Jews for Christianity. 

In the second part of the Introduction, Brazier looks at some definitions including elections, defining the importance of names, revelation, and identity politics. Election is especially important for Brazier's thesis as a Hebraic must certainly believe that the Jews were elected by God to guide humanity in its fallen state. However, as asserted by Paul, Gentiles maybe enfolded into the election of the Jews. In the same way, Brazier is quick to differentiate between modern day identity politics and the selection of the Jews by God. The former, says Brazier, is rooted in pride and vanity and is used to achieve special treatment. The latter is a position by God which comes with duty towards others. There is only one race of humanity, says Brazier, and all we can claim in front of God is that we are merely human.

In the final part of the Introduction, Brazier summarizes what he will try to accomplish in each subsequent chapter. We'll skip this for now and address each chapter as it comes.