The Lion The Witch And The Wardrobe And Religion Essay

C.S. Lewis, world-renowned British author once said, "Christianity, if false, is of no importance, and if true, of infinite importance. The only thing it cannot be is moderately important." His view on the importance of religion is evident throughout the underlying themes of many of his works, including The Lion, The Witch and The Wardrobe. Allegory, a form of extended metaphor, in which objects, persons, and actions in a narrative, are equated with the meanings that lie outside the narrative itself, is the main way Lewis present Christian ideals through his novels. In the novel, The Lion, The Witch and The Wardrobe, C.S. Lewis uses allegorical parallels with the Bible and the Christian faith to emphasize the importance of religion in the development

of positive character traits within individuals and social order within society.
Born on November 29, 1898, in Belfast Ireland, C.S. Lewis went on to teach at Oxford University and became a renowned apologist writer, using logic and philosophy to support the tenets of his Christian faith (Cahlil). He is also known throughout the world as the author of The Chronicles of Narnia fantasy series, which in includes the novel The Lion, The Witch and The Wardrobe, which has been adapted into various films. C. S. Lewis believed that "a children's story is the best art-form for something you have to say" (Higgins). Originally when writing the Narnia series, C.S. Lewis did not focus directly on allegorical parallels to the Christian faith. C.S. Lewis said that the whole series began a delightful children's story that ended up as Christian allegory only because the Christian "element pushed itself in of its own accord" (Higgins). The Chronicles of Narnia collection, specifically the second novel in the series The Lion, The Witch and The Wardrobe, is an important addition not only to the library of children's literature, but also to the rare realm of Christian myth and symbolism. They can be profitably read by adults and will be reread by children after they become adults (Higgins).
M. H. Abrams, American literary critic, defines allegory as a narrative in which the agents and action, and sometimes the setting as well, are contrived so as to make coherent sense on the "literal," or primary, level of signification, and also to signify a second, correlated order of agents, concepts, and events (Higgins). Fulfilling Abram's definition, literally or on a primary level, Lewis' delightful narrative makes coherent sense without the allegorical application to the Bible. The novel can be enjoyed by children or adults purely for its entertaining storyline, but an adult could see further into the book and understand the symbolism behind characters and events. There are many ways in which to focus on the allegorical ideas in the novel. One can look into how the plot exemplifies the doctrine of salvation, or into how each character exemplifies a characteristic of the Christian faith (Mline).
The best fable, which includes talking animals representing human types, is one of many different literary genres representing a special type of allegory that narrates one coherent set of circumstances which signify a second order correlated meanings (Cahlil). So Lewis, in his Narnian Chronicles, of which The Lion, the Witch and the Wardrobe is the first, through kindling of the imagination using the beast fable concept, brings his readers to God. The main character, Aslan, is a literary Christ figure who plays a pivotal role in the story of Narnia, just as Jesus Christ is central to the Christian faith (Mcgrath). Lewis alludes to the identity of Aslan as Christ in another book of the Narnian Chronicles, The Voyage of the Dawn Treader when he writes “’Dearest,’ Said Aslan very gently, ‘you and your brother will never come back to Narnia.’ ‘Oh, Aslan!’ said Edmund and Lucy both together in despairing voices. ‘You are too old, children,’ said Aslan, ‘and you must begin to come close to your own world now.’ ‘It isn't Narnia, you know,’ sobbed Lucy. ‘It's you. We shan't meet you there. And how can we live, never meeting you?’ ‘But you shall meet me, dear one,’ said Aslan. ‘Are–are you there too, Sir?’ said Edmund. ‘I am,’ said Aslan, ‘But here I have another name. You must learn to know me by that name. This was the very reason why you were brought to Narnia, that by knowing me here for a little, you may know me better there’” (Lewis.) Lewis' illustrations to the gospel story are obvious, and as he demonstrates in this dialogue. In the story of Narna, Aslan comes and saves the world from the White Witch, just as Jesus comes and saves this world from sin. Aslan dies for Edmund in this book similarly to how Jesus died for mankind in the bible; both figures died for the sinner. In both stories, it had been prophesized that the penalty for sinners and traitors is death. In The Lion, the Witch and the Wardrobe, the White Witch makes a bargain with Aslan, his life in exchange for Edmund's life, just as in the gospel story Jesus takes the place of fallen humanity (Higgins).
C.S.

Lewis makes countless parallels to the story of Jesus’ crucifixion through his character, Aslan. The story in The Lion, The Witch and The Wardrobe begins as Aslan stumbles while he is walking and the girls ask him if he is sick. Lucy and Susan, two major characters in Lewis’ book, do not know what is coming for Aslan. "I am sad and lonely. Lay your hands on my mane so that I can feel you are there and let us walk like that" (Lewis, 150). Many literary critics argue that Aslan could have killed them all with one swipe of his paws as Jesus could have called on ten legions of angels. This idea parallels the concept of free will. Both figures freely gave themselves as sacrifices. Jesus was beaten and mocked; Aslan was shaved and mocked. Shortly after, Christ was crucified on the cross in exacting style as the prophecy foretold, and Aslan was bound muzzled and put on the sacrificial stone table and killed as the prophecy foretold (Perry). After his death, Lucy and Susan sat and mourned the lifeless body of Aslan on the stone table. As morning was coming, the two decided to take a walk and then from behind them, they heard “…a loud noise - a great cracking, deafening noise as if a giant had broken a giant's plate” (Lewis, 161). The girls turned around and saw that Aslan was gone, and the stone table is broken in two pieces. The biblical parallel is clear, because the bible says “and, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth

did quake, and the rocks rent” (Mat. 27:51). Prophecy was fulfilled and the stone table was no longer necessary; neither was the veil in the story of Jesus’ death. Similarly in the story of Jesus’ crucifixion, Mary Magdalene and “the other Mary” visit the grave and find Jesus missing. An angel meets them and proclaims that he had arisen as prophesied. When the two girls find Aslan living, he tells them: 
”…though the Witch knew the Deep Magic, there is a magic deeper still which she did not know: Her knowledge goes back only to the dawn of time. But if she could have looked a little further back, into the stillness and the darkness before Time dawned, she would have read there a different incantation. She would have known that when a willing victim who had committed no treachery was killed in a traitor's stead, the Table would crack and Death itself would start working backwards” (Lewis, 163). C.S. Lewis clearly uses the story of Aslan’s death and resurrection to simplify major themes in the Christian faith.
Furthering allegory within The Lion, The Witch and The Wardrobe, C.S. Lewis uses the personalities of each character to develop the ideas of good and evil that are a major theme in the gospel of St. John in the bible. In the novel, good and evil are straightforward and undisguised. Though evil seems to have a necessary place in the world, good is shown as ultimately more powerful than evil. Lewis presents the idea that people who are good will ultimately end up in a positive way, but may still have to suffer and make difficult choices. He uses his novels to emphasize that even people who make serious mistakes can be redeemed and rejoin the side of good and that creatures who are truly evil will be vanquished in the end (Milne). The characters that most encompass the ideas of redemption and true evil in The Lion, The Witch and The Wardrobe are Edmund and the White Witch, while Lucy, Susan and Peter embody the idea of good in the world.
C.S. Lewis uses Edmund’s character to represent all of mankind in the story of Jesus, who betrayed Christ from birth and who Jesus died for on the cross. Edmund is tempted by the White Witch in the beginning of the novel because of her Turkish Delights and the promise of power. In the bible, man is often tempted by material things and become sinful, causing them to fall from the perfect standards of Christ. Edmunds betrayal causing him also to be compared to Judas of the New Testament and Adam in the Garden of Eden, both who are sinful and betray Jesus (Cahlil). In the end of the story, though, Edmund has a long conversation with Aslan, after his army rescues him. This experience causes Edmund to change radically. He asks his brother and sisters to forgive him, and they do. He becomes a valuable part of Aslan's army, attacking the Witch when everyone else is too frightened to do so and cleverly destroying her magic wand. Edmund strongly embodies a main ideal in the Christian faith; redemption (Higgins). The White Witch, another main character in The Lion, The Witch, and The Wardrobe, is, allegorically, a symbol of Satan. The White Witch parallels the Devil in many places in this book. She is the unrightful ruler of Narnia, though Aslan is the one who created it. This is quite similar to how the Devil is called the Prince of our world, though God is the rightful owner of it (Perry). The White Witch is characterized as evil without any ounce of goodness within her; she is the complete opposite of Aslan. The White Witch is merciless, cruel and sadistic. These traits exemplify the evil within the White Witch and her close relations with Satan. She caused all of Narnia of have no hope for salvation and the death of goodness, caused rifts between people, and her overall Narnia job. The White Witch is supposed to be in charge of any Narnian that is caught in the act of treachery this job similarly correlates with the job of Satan, whose job is too keep the souls of damned sinners in purgatory. C.S. Lewis uses The White Witch to represent the power of Satan (Milne).
Though many readers view C.S.

Lewis’ chronicles as childish nonsense, others perceive the works as utterly transformative. For those, this evocative story, rich in symbolism, affirms that it is possible for the weak and foolish to have a noble calling in a dark world; that there is indeed something beautiful and wonderful at the heart of the universe, and that this may be found, embraced and adored. Whether Lewis is right or wrong in his Christian parallels, he has given readers a children's story that opens up some of the deepest questions of life using powerful imagery (Mcgrath). C.S. Lewis recognizes the fact that religion is an important part of life for many people in the world. The reason for this is based largely on the belief that society needs religion. As a society we benefit from our collective religious beliefs. In fact there are many people who would argue that we could not function without religion (Eva). With this being believed by many people, children read The Lion, The Witch and The Wardrobe and fall in love with the hypnotic Aslan, though he is not a character; he is pure, raw, awesome power. Without an Aslan, there is no one here but ourselves to suffer for our sins, no one to redeem us but ourselves: we are obliged to settle our own disputes and do what we can (Toynbee). This ideal in C.S. Lewis’ novel allows children to gain an understanding for the necessity of religion, before being exposed to it on a deeper level as an

adult.
Religion can have great importance for a society for a variety of reasons. Depending on the culture and governmental style it can range from a simple influence to a complete control of society. The biggest reason that society needs religion is to regulate behavior. Most of the laws that we follow today have their basis in religious teachings. There is considerable debate as to whether or not religion is required to make us good people but what is beyond dispute is that the rules for what is acceptable for society are largely based on religion. Without religion we would almost certainly live in a different type of society (Eva).