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The theological and philosophical works of C. S. Lewis were grounded in the argument from reason (being a form of revelation that predates nature and relates to the divine; i.e., the Word of God, Christ the Logos). These essays provide some understanding of the essentials to Lewis's philosophical theology–that is, the essentia, «in the highest degree.» Lewis's corpus can seem disparate, but here we find unity in his aims, objectives, and methodology, a consistency that demonstrates the deep roots of his philosophical theology in Scripture, Greek philosophy, patristic and medieval theology, and some of the Reformers, all framed by a reasoned discipline from a perceptive and critical mind: method and form, content and reason, for the glory of God. From an analysis of reason to the evidence of Christ as the light of the world across human endeavors and religions, a doctrine of election, and an understanding of Scripture («the Philosophy of the Incarnation,» as Lewis termed it), in fundamental arguments with various modern/liberal theologians, we find evidence for the actuality of the incarnation: the divinity of Christ.

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The theological and philosophical works of C. S. Lewis were grounded in the argument from reason. As such reason is a form of revelation that predates nature and relates to the divine: the Word of God, Christ the Logos. These essays provide some understanding of the essentials to Lewis's philosophical theology, that is, the essentia, «in the highest degree.» Lewis's corpus can seem disparate, but here we find unity in his aims, objectives, and methodology, a consistency that demonstrates the deep roots of his philosophical theology in Scripture, in Greek philosophy, patristic and medieval theology, and in some of the Reformers, all framed by a reasoned discipline from a perceptive and critical mind: method and form; content and reason–for the glory of God. Here is the essentia of Lewis's thinking. From an analysis of reason, through a theoretically unified proposition for atonement, to the evidence of Christ as the light of the world across human endeavors and religions, to a doctrine of election, to an understanding of Scripture, to «the Philosophy of the Incarnation» (as Lewis termed it,) through fundamental arguments with various modern/liberal theologians, we find evidence for the actuality of the incarnation: the divinity of Christ.

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As a writer and prophet Dostoevsky was no academic theologian, yet his writings are deeply theological: his life, beliefs, even his epilepsy, all had a role in generating his theology and eschatology. Dostoevsky's novels are riven with paradoxes, are deeply dialectical, and represent a criticism of religion, offered in the service of the gospel. In this task he presented a profound understanding and portrait of humanity. Dostoevsky's novels chart the movement of the human into death: either the movement through paradox and Christlikeness into Christ's cross (a soteriology often characterized by the apophatic negation and self-denial; what we may term «the Mark of Abel») leading to salvation and resurrection; or, conversely, the movement of those who refuse Christ's invitation to be redeemed, and continue to fall into a self-willed death and a self-generated hell (the Mark of «Cain»). This eschatology becomes a theological axiom which he unceasingly warned people of in his mature works. Startlingly original, stripped of all religious pretence (some prostitutes and criminals might just have a better understanding of salvation than some of the pietistic, wealthy, and cultured classes), Dostoevsky as a prophet forewarned of the politicized humanistic delusions of the twentieth century: a prophet crying out through the wilderness.

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Damaged by an attempted abortion, preyed upon by the violence of his parents' marriage, abused from the age of seven, and shut away in a mental hospital at thirteen, Paul Broadley never ceases to love the landscape he grows up in, which acts as a precursor to his salvation. But there is a serpent in that garden bent on willfully corrupting people–and yet redemption is strewn widely for those able to respond. Longman's Charity is a novel and theological parable about landscape and childhood, sanity and abuse, truth and redemption. Stigmatized and avoided by his peers, Paul suffers deep psychological trauma as he represses memories of abuse, yet there is a passionate joy in his love of the natural world: the hills, the vale, the glorious fecundity of God's creation. When he climbs out of that vale onto Bredon Hill for the first time, he is struck by the realization of the beauty and the joy of God's creation, but also of the evil that infects it. Longman's Charity is an illustration of the Book of the Psalms and the existence portrayed by the psalm writers: as he grows up, redemption comes through realizing the Truth in Christ

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This is a series of books which have a common theme: the understanding of Christ, and therefore the revelation of God, in the work of C. S. Lewis. These books are a systematic study of Lewis's theology, Christology and doctrine of revelation; as such they draw on his life and work. They are written for academics and students, but also, crucially, for those people, ordinary Christians, without a theology degree who enjoy and gain sustenance from reading Lewis's work. www.cslewisandthechrist.net

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C. S. Lewis–The Work of Christ Revealed focuses on three doctrines or aspects of Lewis's theology and philosophy: his doctrine of Scripture, his famous mad, bad, or God argument, and his doctrine of christological prefigurement. In each area we see Lewis innovating within the tradition. He accorded a high revelatory status to Scripture, but acknowledged its inconsistencies and shrank away from a theology of inerrancy. He took a two-thousand-year-old theological tradition of aut Deus aut malus homo (either God or a bad man) and developed it in his own way. Most innovative of all was his doctrine of christological prefigurement–intimations of the Christ-event in pagan mythology and ritual. This book forms the second in a series of three studies on the theology of C. S Lewis titled C. S. Lewis, Revelation, and the Christ (www.cslewisandthechrist.net). The books are written for academics and students, but also, crucially, for those people, ordinary Christians, without a theology degree who enjoy and gain sustenance from reading Lewis's work.

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This bibliography and resource consists of a chronological introduction to the development of Lewis's works, a copious bibliography and a guide to the study of Lewis, an introductory essay on Christology in Lewis, and a glossary for those unfamiliar with some of the background and terms to Lewis's understanding of revelation and the Christ. It will be an invaluable resource for all scholars of C. S. Lewis.
The bibliography stands alone but it also serves to complement the three volumes of the series C. S. Lewis, Revelation, and the Christ.

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C. S. Lewis–On the Christ of a Religious Economy I, Creation and Sub-Creation opens with Lewis on creation, the fall into original sin, and the human condition before God and how such an understanding permeated all his work, post-conversion. For Lewis, Christ, the second person of the Trinity, is the agent of creation and its redeemer. This leads into Lewis's representation through sub-creation: explaining salvation history and the purpose of the creation and the creature through story (The Chronicles of Narnia, The Space Trilogy, Screwtape, etc.), but also the question of multiple incarnations, and the encounters he pens between Aslan-Christ and creatures. What does this tell us about the human predicament and our state after the fall?
This volume forms the first part of the third book in a series of studies on the theology of C. S. Lewis titled C. S. Lewis: Revelation and the Christ. The books are written for academics and students, but also, crucially, for those people, ordinary Christians, without a theology degree who enjoy and gain sustenance from reading Lewis's work.

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