Book Review/Summary - The Abolition of Man (C.S. Lewis)

This is a very difficult book to read and as much as I love C.S. Lewis' writings, I probably would not recommend this one. It is not as clearly articulated or thought out as most of his work.  However, there are some good things about it, so if anyone does want to read it, I would recommend this reading guide that was given to me by Dr. Gary Ferngren.

A. Men without Chests

1. What is the thesis of this book?

2. What was the story of Coleridge at the waterfall?

3. What do Gaius and Titius suggest was really the case?

4. What does Lewis think that schoolboys will believe about the story of Coleridge and the waterfall?

5. Lewis calls what Gaius and Titius are doing 'debunking' (10). What does he mean?

6. What is question-begging? (13).

     6a. What is a predicate of value? (20)

7. 'The task of the modern educator is not to cut down jungles but to irrigate deserts. The right defence against false sentiments is to inculcate just sentiments' (13-14). What does Lewis mean?

8. 'Until quite modern times all teachers and even all men believed the universe to be such that certain emotional reactions on our part could be either congruous or incongruous to it-believed, in fact, that objects did not merely receive, but could merit our approval or disapproval, our reverence or our contempt' (14-15). What does he mean?

9. What is the Tao? (18).


10. Is the Tao merely a Chinese concept?

11. What do the authors of The Green Book argue about the values contained in the Tao?

12. How does the old education differ from the new? (22-23).

13. Lewis looks at the human personality as a tripartitite one: intellect, emotions, animal organism or passions. Why does he feel that the emotions are so important?

14. Why does Lewis think that the teaching of Gaius and Titius will produce 'men without chests' (25).

15. 'We make men without chests and expect of them virtue and enterprise. We laugh at honor and are shocked to find traitors in our midst. We castrate and bid the geldings be fruitful' (26). What does Lewis mean?

B. The Way

1. Why does Lewis think that 'the practical result of education in the spirit of The Green Book must be the destruction of the society which accepts it' (27)?

2. Why does Lewis maintain that Gaius and Titius hold their views with 'uncritical dogmatism' (29)?

3. What is the philosophy behind the views of Gaius and Titius?

4. 'The Innovator is trying to get a conclusion in the imperative mood out of premises in the indicative mood' (32). What does he mean?

5. What is the difference between reason and practical reason (32)?

6. Why is instinct regarded as a sufficient basis for ethics by Gaius and Titius (33).

7. Why does Lewis think that instinct is no better than reason for serving as a basis for ethics (35)?

8. Is there an instinct to care for posterity or to preserve the species (37)?

9. Where in fact do we find the principles of Gaius and Titius (39)?

10. 'If nothing is self-evident, nothing can be proved. Similarly if nothing is obligatory for its own sake, nothing is obligatory at all' (40). What does Lewis mean here?

11. 'All the values which he uses in attacking the Tao, and even claims to be substituting for it, are themselves derived from the Tao' (41). 'He is really deriving our duty to posterity from the Tao; our duty to do good to all men is an axiom of Practical Reason, and our duty to do good to our descendants is a clear deduction from it' (42). What does this mean?

12. Why does Lewis say that Natural Law or Traditional Morality is 'not one among a series of possible systems of value'? (See paragraph on p. 44.)

13. How is progress in ethics made?

14. 'An open mind, in questions that are not ultimate, is useful. But an open mind about the ultimate foundations either of Theoretical or Practical Reason is idiocy' (48). Why?

15. What does Lewis think the ultimate purpose of those who try to create a new morality?

C. The Abolition of Man

1. How is man coming to increase his power over nature? (57)

2. What kinds of people does Lewis have in mind? (58).

3. How could they exercise power? (59). Over what? (59).

4. 'The power of Man to make himself what he pleases means...the power of some men to make other men what they please' (59). Explain.

5. Lewis cites several utopians (e.g., Plato, Elyot, Locke) who laid down certain laws for children to be raised. What is the common thread? (60).

6. What are the means that Lewis fears will be used by 'manmoulders'? (60).

7. What is the difference between the standards of older educators and those of newer ones? (60-1).

8. What does Lewis think will be the end product of the new education? (61).

9. Will the conditioners be bad men? (63-4).

10. What will the motive of new educators be? (66).

11. What kind of impulses will the conditioners rely one? (67-8).

12. Isn't it possible that some rulers who have rejected the Tao will rule benevolently? (66).

13. How is the Natural the opposite of the artificial, the civil, the human, the spiritual, and the supernatural? (69).

14. How do men treat nature? (70-1).

15. What is the magician's bargain? (72).

16. What are the two destinies for mankind that Lewis foresees? (73).

17. How were magic and science related in the 16th c? (76-7).

18. What is the difference between instinct and conscience? (79).

19. What is the 'fatal serialism of the modern imagination-the image of infinite unilinear progression which so haunts our minds'? (80)

20. 'Perhaps, in the nature of things, analytical understanding must always be a basilisk [i.e., a legendary lizard that killed merely by its breath or glance] which kills what is sees and only sees by killing' (80). What does Lewis mean? (81).

21. What does Lewis mean by saying that one cannot prove the validity of the Tao by common consent? (83).

22. How many civilizations are there insofar as they contribute to moral principles? (83-4).

23. What is Lewis's purpose in collecting moral principles from many different societies (84 ff)?

24. How would you summarize in a few sentences what Lewis is attempting to demonstrate in The Abolition of Man?

Genesis 1:1-2:3 - The Beginning

Genesis, Chapters 1-2:3  —  The Beginning

1.  What three important things does Gen. 1:1 say:

  a) about God (who He is and what He does)?________________________________________

  b) about everything that exists? ___________________________________________________

  c) about how it came to be? _________________________________(see first words in Gen 1:3,6,9)

2.  How does Genesis 1 reveal that all that is, life, and human existence are not blind chance or accident but God’s intent and will?  (what does “God said” imply?  And how often does that phrase occur?) 

________________________________________________________________________

3.  Genesis 1:2 focuses on the earth as “formless and empty.”  This phrase may give structure to the 6 days of creation:  3 days of forming and 3 days of filling.  Summarize what is created on each day- what order can you find, both vertically and horizontally? 

Day 1	Day 4
Day 2	Day 5
Day 3	Day 6

4.  How does Genesis 1 show a sense of order and progression?

________________________________________________________________________

5.  Genesis 1 has been called a “creation symphony,” showing the distinctively Biblical way of seeing the beginnings of everything, of human life, of history; what do Rev. 21:1-3 and 22:1-3 disclose about its end/goal? 

________________________________________________________________________

6.  Throughout Genesis 1, what does the word good imply?  (how often is it used?)­­­­­­­

________________________________________________________________________

7.  Read Genesis 1:26-27.  What does the phrase “image of God” say?  What does it mean?

________________________________________________________________________

8.  In Exodus 20:11 and 31:16-17, the only other two passages in the Bible which refer to the six Creation days, what is the seventh day for?

________________________________________________________________________

9.  What do you think happened on the 8^th day?

________________________________________________________________________

Progressive Sanctification (The Narrow Sense)

Last post, I discussed how Sanctification in the wide sense is being set apart by God for Holy Works, during Justification. When sanctification is discussed, however, it is normally meant in the narrow sense, which is spiritual growth, maturing, or growing up of a Christian. In the Lutheran church this is normally called Progressive Sanctification and in the Eastern Orthodox Church, something very much like it is called Theosis, which is I term I really like. This is a synergistic process, not monergistic or purely from man.

"Theosis is both a transformative process as well as the goal of that process. The goal is the attainment of likeness to or union with God. As a process of transformation theosis is brought about by the effects of katharsis (purification of mind and body) and theoria (contemplation, beholding God). According to eastern Orthodox teaching theosis is very much the purpose of human life. It is considered achievable only through a synergy (or cooperation) between humans' activities and God's uncreated energies (or operations)."

Progressive sanctification is taught in our Confessions (Ap. IV.46, Ap. IV. 72, Ap. IV. 125, Ap. IV. 132, Ap. IV. 136, Ap. IV. 250, SA 13.3,LC First Part, 311, LC Second Part, 57, LC Second Part, 69, LC Fourth Part, 71,  LC Fourth Part, 65-67).

Sanctification (Obedience) is God's Will (1 Thessalonians 4:3)

A Christian cooperates in this work (Synergistic) (2 Corinthians 6:1; 7:1; Philippians 2:12; 1 Timothy 4:14)

"Neither does the question concern the state of the reborn and renewed person: as to how the powers of free choice have been established in him, for we confess that the person who has been reborn and renewed through the Holy Spirit has free will toward spiritual good, in fact, a will freed from slavery to sin by the power of the Holy Spirit." -Johann Gerhard

We still need God to help us in our Sanctification (Philipians 2:12-13).

He does this through the means of Grace (Acts 20:32).

Through the Holy Spirit's work faith is increased daily, love strengthened, and the image of God renewed (John 14:26; 16:13–14; Romans 6:15–23; 8:15–16, 26; 14:17; 15:13; 1 Corinthians 12:7–11; Galatians 5:16–18; 2 Peter 3:18)

A believer's good works are not perfect; but sins of weakness are forgiven (John 15:3).

In the Old Testament God’s glory sanctifies (sets apart) their sacrifices (Exodus 29:43). Likewise, in the New Testament, the offerings of the faithful to God are set apart as holy by the Holy Spirit (Romans 15:15-16).

It follows Justification (Matthew 7:16-18; John 3:6; Ephesians 2:10, Hebrews 9:12-14).

Since our sanctification cannot be perfect Jesus became perfectly set apart (sanctified) for us, by perfect obedience, so that he could redeem us. (1 Corinthians 1:30).

While they are distinct, Justification and Sanctification cannot be separated because sanctification cannot take place without justification, because “without faith it is impossible to please God” (Hebrews 11:6). Subjective justification always produces sanctification, because faith without actions is dead (James 2:17).

Sanctification is not a basis for salvation (Romans 7:14-25).

To get "fruits of faith" happening, you need to get faith happening, and there's only one way to get faith to happen. Preach the Gospel. When fruits are not showing up on the tree, Jesus explains that it is because the whole tree is sick. You don't preach about fruit-bearing under the false perception that the tree is otherwise healthy, that the roots of Justification are healthy. Fruitless = rootless. "Roots of faith" produce "fruits of faith."

It is progressive and not achieved fully achieved until the last day  (1 Corinthians 3:9; 9:24; Ephesians 4:13-16; Philippians 3:12, 1 Peter 2:2)

The most comforting part of the doctrine of sanctification is that which speaks of the completion of sanctification in heaven (Psalm 17:15; 1 Corinthians 13:12; 15:20–57; Revelation 7:9–17; 21:4–7).

"The renewed man co-works with the Spirit of God. Sanctification is progressive, and never reaches absolute perfection in this life. The Holy Spirit works through the Word and the Sacraments, which only, in the proper sense, are means of grace."  -Charles Porterfield Krauth in "The Conservative Reformation"

Being a slave to righteousness leads to sanctification. Being a slave of God yields the fruit of the Spirit, which leads to sanctification. The end of sanctification is eternal life (Romans 6:19-23)

Sanctification is unassuming (Matthew 25:21-40). If it is done for a higher degree of Glory, then it is done sinfully. Selfless works result in Glory (2 Thessalonians 2:13-14)

Finally, it is really about going deeper into God's word than higher (or having more or better works).

Being Set Apart as Holy - Sanctification in the Wide Sense

Being Set Apart as Holy

The word "Sanctify" simply means to means to set apart, to declare as holy, or to consecrate. In the wide sense, sanctification is being set apart by God for holy service to God, which happens in Justification. This being set apart from the rest of the world by God is thoroughly monergistic (only a work of God).

In the Old Covenant, God sanctified his people (set them apart from the world) (Exodus 31:13, Leviticus 20:8; 21:8, 15, 23; 22:9, 16,32, Ezekiel 20:12; 37,28). In return, God’s people are to set God apart (sanctified Him) from other gods, by worshiping Him alone (Leviticus 10:2, 22:32, Isaiah 29:23).

Sanctified by Jesus' Atoning Sacrifice

In the New Covenant, the Church as a whole is sanctified by Jesus, through the atoning sacrifice and his body and blood Jesus sets us apart through his blood (Objective Justification). Because of what Jesus has done we are declared holy (Sanctified) (Ephesians 5:25-27; Hebrews 10:10,14; Hebrews 13:12).

Jesus is God’s son. When he sets us apart, then God is our heavenly Father, we are adopted as sons, so we are like brothers to Jesus (Hebrews 2:11).

Sanctified by the Spirit through Faith in Jesus

The saved are sanctified by the Holy Spirit, through faith in Jesus during Subjective Justification (1 Corinthians 6:11, Acts 26:16-18, 2 Thessalonians 2:13-14).

Sanctified for New Obedience

Part of the Old Covenant is that God’s people were supposed to follow Gods law. Therefore, the Israelites sanctified themselves (set themselves apart from the rest of the world, by what they did) (Isaiah 66:17).

Likewise, we set ourselves apart from the world for holy service to God (John 17:19).

Elected "according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood" -1 Peter 1:2

"Sanctify them in the truth; your word is truth. As you sent me into the world, so I have sent them into the world. And for their sake I sanctify myself, that they also may be sanctified in truth."

-or the footnotes also say some translations are as follows:

Set them apart for holy service to God, in the truth; your word is truth. As you sent me into the world, so I have sent them into the world. For their sake I set myself apart, for holy service to God, that they also may be set apart, for holy service to God, in truth.

-John 17:17-19

Those who have been set apart walk by the Spirit and will produce the Fruits of the Spirit (Galatians 5:16-16).

Theories of Atonmement

Going deeper into atonement than last post, here is Dr. John Warwick Montgomery's great summary of the three views of atonement.

Objective and Subjective Justification

"For it is by grace you have been saved, through faith. And this is not your own doing; it is the gift of God." -Ephesians 2:8

The Formula of Concord explains that there are three necessary parts of Justification:

1. The grace of God
2. The merit of Christ
3. Faith, which receives the righteousness of Christ in the promise of the gospel.

Objective Justification is the first part of the Ephesians verse, and the first two necessary parts of Justification that God justifies us by grace because of the merit of Christ. That is why 1 Corinthians 6:11 states, "you were justified in the name of the Lord Jesus Christ and by the Spirit of our God."  Our being justified is solely a work of God, which was done through his son's atoning sacrifice. If then, there is an objective justification that is outside myself, then Christ's atoning sacrifice must have atoned for my sins at the time. Therefore, if someone asked when you were saved, you could reply, 2000 years ago when Jesus died on the cross. This is why Paul knew and preached only Christ and Him crucified (1 Corinthians 2:2).

However, some claim that only those predestined to be saved had their sins atoned for. This is called Limited Atonement and is the "L" in the Calvinists' TULIP.  However, 2 Corinthians 5:19 clearly states that, "in Christ God was reconciling the world to himself", not just a subset of the world. Also, John 3:16 states that "God so loved the world...", not just God so loved the people he predestined. The Bible clearly teaches that God's sacrifice atoned for everyone's sins.  This is confirmed in 1 Timothy 2:4, which states that "God wills all people to be saved and to come to the knowledge of the truth."

Unfortunately, some err on the opposite side with that verse by stating that everyone will be saved, which is called Universalism. However, the Bible clearly teaches that "many are called, but few are chosen" in Matthew 22:14. This is confirmed in Matthew 7:13-14, Matthew 25:31-46, Luke 13:22-27, Romans 9:27, Revelation 19:21, Revelation 21:8, and many other places. It is God's perceptive will that all be saved, but not his declarative will. I discussed the difference between those two in a previous post.


Universal Atonement means that Christ's sacrifice atoned for everyone's sins. Unfortunately, universal atonement is also misunderstood by some. Four point Calvinism, also called Amyraldism, teaches that while all sins are atoned for, God predestined those he knew would believe, so only they can be saved.  This is sometimes called General Atonement. Erring on the other side, Arminianism teaches that Jesus' sacrifice was a universal offer to all people, but that it only actually paid the penalty for those who choose to accept Jesus. This is sometimes called Unlimited Atonement to distinguish it from Limited Atonement (basically to sound like the opposite of Calvinism). The truth is that Christ's sacrifice atoned for everyone's sins, but we still need to receive the righteousness through faith.

Subjective Justification is when we receive  the righteousness of Christ through faith, which is the second part of the Ephesians verse and the third necessary part of salvation. Since receiving faith is not of our own doing, how do we get it?  Through the Word (Romans 10:17) and Sacraments, which are Baptism (Mark 16:16) and the Lord's Supper (John 6:53-59). This is why 1 Peter 3:21 states that, "Baptism... now saves you." That is why we are a Word and Sacrament church. That is why the marks of the true Church are the Word and Sacraments. When we receive this subjective justification, we are regenerated, or born again. Some erroneously say that the sacraments are just symbolic, which is against the scripture.  Others erroneously claim that Christ is re-sacrificed every time the Lord's Supper is given, as they believe in Rome. Christ's atonement was once and for all, but distributed individually in all times. As Martin Luther explained in "Against the Heavenly Prophets":

"We treat of the forgiveness of sins in two ways. First, how it is achieved and won. Second, how it is distributed and given to us. Christ has achieved it on the cross, it is true. But he has not distributed or given it on the cross. He has not won it in the supper or sacrament. There he has distributed and given it through the Word, as also in the gospel, where it is preached. He has won it once for all on the cross. But the distribution takes place continuously, before and after, from the beginning to the end of the world."

This is why we can say that we were justified by the spirit, by faith, by grace, and by grace through faith and all are equally true. This is also why we can say we were saved 2,000 years ago, but that we realized that salvation, or received it, at our baptism. As Herald Senkbeil says in his book Dying to Live:

"God won victory once at Calvary, and He applied that victory to us once in our baptism, but he extends that victory to us over and over again the word of His gospel.... Through the word and sacraments God dispenses today all of the benefits of his saving work long ago."

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