Why Doesn't Susan Keep the Horn?

This is probably repetitive but nevertheless let's take a look at the question of Susan's horn from another perspective. 

Why does Susan not take back the horn when offered by Caspian? An easy answer would be that it doesn't work outside of Narnia. There seems to be some wisdom in that given that The White Witch's magic doesn't work in our world either (though it does work in Narnia - begging the question why magic seems to work in other worlds but not ours).   

But perhaps the real reason is that Susan realizes she doesn't need it. The horn brought Susan and her siblings to Narnia. They were the help that Aslan sent to the war-torn, beleaguered Narnians at their moment of desperation. If Susan were to blow the horn in our world - wouldn't it just call Susan? Obviously, that would be worthless. But it also suggests that Susan should be able to solve her own problems. She should be the one to bring her own salvation.

Now that's quite a statement - one should always pray to God and plead with Him for salvation. And God gets to choose His method of helping us. I trust everyone knows the joke of the person standing on a rooftop with rising floodwaters and refusing the assistance of a boat and helicopter because he's sure that God will save him. OK, so we need a balance - on the one hand we have to take responsibility for ourselves, on the other we cannot insist that "My power and the strength of my hand" (Deuteronomy 8:17) will bring about salvation. 

So, what should Susan do? The horn symbolizes God's help, but God's help is her. Keeping it may cause her to haughty and think that she is the source of salvation. So, she gives it away - enabling her to concentrate of God's salvation, but still with the realization that she can be God's messenger is bringing help to others. 

We know what happened to Susan. She is overcome with the vanity of the world and gives up her status in Narnia. But perhaps this is part of her salvation and that of others. Peter, Edmund, Lucy and the rest, never tell their story to anyone. No one is inspired by them, no one seeks to follow their path. One day the horn will blow calling Susan to return to God, to once again be His messenger. She will hear the call, and she will come - but when she does, she will bring crowds with her. 

All sorts of people will hear her story of youthful passion in God, the teenage cooling off as she substituted the spiritual for a physical focus, and finally enlightenment that only God is worth the time and effort.  They will resonate with HER story in a way they never could with the story of Lucy and Peter. 

Once and Queen of Narnia always a Queen of Narnia. Queen Susan of the Horn will always be the source of 'magical' help and salvation for others. 

Letters to Malcom: Letter 1

The family and I were up in the Berkshires this past week where we stopped off at Shaker Mill Books, which I heartily recommend to all those who loved used books. One of my finds was a 1964 edition of Letters to Malcom: Chiefly on Prayer and I thought it would be interesting to kind of live blog my thoughts as I read through.

Two caveats: (1) I realize, that I'm way behind on so many other things so hopefully I'll follow through on this and get to everything else soon as well. (2) I have mixed feelings about live blogging (or podcasting) through a book because I think any part of a book is better understood after reading through the whole thing. So, we'll see how this goes... 

Letter 1: 
This Letter surprised and confused me, and leads me to think that perhaps I have misunderstood church service. In traditional Judaism the need to pray with a quorum in a place dedicated for prayer (like a synagogue) is a given. And both matter - one should preferably pray in a synagogue even without a quorum and preferably pray at the same time as the rest of the congregation even if not at the synagogue. Hence, Lewis' almost immediate dismissal of congregational prayer as not a subject for discussion (outside of this first letter) was quite a shock. 

Where I find more room for agreement is in Lewis' emphasis on familiarity of the service. Tradiational Judaism certainly takes this to an extreme. While every (I can only speak for Orthodox Judaism) synagogue has its own flavor, the base service is very standardized, so that any Orthodox Jew can go to any Orthodox synagogue and have a good idea of what prayers are being recited (while in the Berkshires I prayed at a synagogue with a decidedly Hasidic influence. I am certainly not an adherent of Hasidism, but still followed along without a problem). Furthermore, the standardization of prayers exists even when not praying with a quorum, though certain parts of the service cannot be recited without said quorum. New prayers have been added to the standard service over the centuries, but a fundamental change of that sort takes decades to win acceptance. So, with respect to the habitual and familiar I am entirely onboard. 

Where I may find disagreement with Lewis is in his desire for the habitual in order to not have to fix attention on the service, but fix attention on God Himself. To some extent I understand this. If someone is not familiar with the tune or has a hard time reading the words that person may concentrate on the recitation of the prayer at the expense of its meaning. Still, this does not mean that the words of the prayer are besides the point, or should be recited in a habitual manner. Our goal is to fix attention on the meaning of the prayer, understand it, internalize it, for it is through the prayer that one speaks with God. So, what is it that Lewis wants people to concentrate on? I'm afraid I have not understood exactly what he wants. 

Finally, I have to comment on the question of language. From an early age we teach our children to read and understand biblical and rabbinic Hebrew. This does not mean that everyone successfully understands every word of every prayer (which is why many prayerbooks have translations). Nonetheless, the recitation remains the same. The Pslams and later prayers that make up the daily and holiday routines are recited in their original language and it is expected that people will strive to learn and understand the original language, even if modern Hebrew (and certainly English) is different than the language of the prayers. It is not my place to critiize, but I must admit, I am at a loss as to why the general Christian population does not learn the Greek and Hebrew necessary to understand their texts in the original.  

Perhaps I've misunderstood something in all this, and perhaps Lewis will clarify in later Letters. 

We'll see...  

The 9th of Av

My apologies for lack of recent posts as I've been writing thoughts for the 9th of Av which ended this evening. Given the trials and tribulations of Jews throughout the world, the tragedies recalled on the 9th of Av (the destruction of the Temples, the Crusades, the Holocaust, etc.) are more relevant and meaningful as we put our current troubles into historical perspective.

I've noted in the past of Narnia's lack of holidays (besides Christmas). I should also note a lack of fast days. Nonetheless, Lewis understands what happens when we have none. Moving to the beginning, we know that the curse of the White Witch not only kept Christmas away but also disrupted the ebb and flow of the calendar. Of course, people (and presumably talking animals) are naturally drawn to the days of happiness and joy, but they are rendered less meaningful without the sorrow of days of fasting and mourning. The curse of the White Witch was to remove both, causing unending repetitive days taking away the highs and lows, forcing all of life to conform to her time. 

So too on the historical level. The White Witch's freezing of time, while felt immediately on the yearly cycle aimed to steady all of history. No longer should there be victories or defeats. No longer should there be years of blessing or years of cursing. All should remain bland and constant under her rule. 

The victory of Aslan opens the door for a return to history. And while the past year and half have been painful ones for the Jewish people, we already know that end of the story is one of victory and celebration. The only mystery is how we will get there, but even the tragedies are a step in the path of redemption rendered all the more meaningful by the pain of the journey.