The following is the next few paragraphs from C. S. Lewis’ essay, “Fern Seed and Elephants,” in which he gives one educated sheep’s skeptical perception of modern liberal theology and higher textual criticism. You will find among Lewis’ comments that he evidences a lack of entire agreement with the doctrine of the inerrancy of Scripture, but overall, his critiques of the more extermely liberal theological and textual critical views remain helpful even for conservative Evangelical inerrantists.

For more information on the Evangelical doctrine of the inerrancy of Scripture, read the Chicago Statement on Biblical Inerrancy (this link takes you to my Creeds, etc. page on the statement, from which you may link elsewhere to read the document).

 Read part one

The Skepticism of One Educated Sheep

The undermining of the old orthodoxy has been mainly the work of divines engaged in New Testament criticism. The authority of experts in that discipline is the authority in deference to whom we are asked to give up a huge mass of beliefs shared in common by the early Church, the Fathers, the Middle Ages, the Reformers, and even the nineteenth century. I want to explain what it is that makes me skeptical about this authority. Ignorantly skeptical, as you will all too easily see. But the scepticism is the father of the ignorance. It is hard to persevere in a close study when you can work up no prima facie confidence in your teachers.

Lewis’ First Bleat: New Testament Critics Lack Literary Judgment

First then, whatever these men may be as Biblical critics, I distrust them as critics. They seem to me to lack literary judgement, to be imperceptive about the very quality of the texts they are reading. It sounds a strange charge to bring against men who have been steeped in those books all their lives. But that might be just the trouble. A man who has spent his youth and manhood in the minute study of New Testament texts and of other people’s studies of them, whose literary experience of those texts lacks any standard of comparison such as can only grow from a wide and deep and genial experience of literature in general, is, I should think, very likely to miss the obvious thing about them. If he tells me that something in a Gospel is legend or romance, I want to know how many legends and romances he has read, how well his palate is trained in detecting them by the flavour; not how many years he has spend on that Gospel. But I had better turn to examples.

“Reportage,” or a Genre Ahead of its Time

In what is already a very old commentary I read that the fourth Gospel is regarded by one school as a ‘spiritual romance’, ‘a poem not a history’, to be judged by the same canons as Nathan’s parable, the book of Jonah, Paradise Lost ‘or, more exactly, Pilgrim’s Progress‘. After a man has said that, why need one attend to anything else he says about any book in the world? Note that he regards Pilgrim’s Progress, a story which professes to be a dream and flaunts its allegorical nature by every single proper name it uses, as the closest parallel. Note that the whole epic panoply of Milton goes for nothing. But even if we leave our the grosser absurdities and keep to Jonah, the insensitiveness is crass – Jonah, a tale with as few even pretended historical attachments as Job, grotesque in incident and surely not without a distinct, though of course edifying, vein of typically Jewish humour. Then turn to John. Read the dialogues: that with the Samaritan woman at the well, or that which follows the healing of the man born blind. Look at its pictures: Jesus (if I may use the word) doodling with his finger in the dust; the unforgettable nv vuz (13:30). I have been reading poems, romances, vision-literature, legends, myths all my life. I know what they are like. I know that not one of them is like this. Of this text there are only two possible views. Either this is reportage – though it may no doubt contain errors – pretty close up to the facts; nearly as close as Boswell. Or else, some unknown writer in the second century, without known predecessors, or successors, suddenly anticipated the whole technique of modern, novelistic, realistic narrative. If it is untrue, it must be narrative of that kind. The reader who doesn’t see this has simply not learned to read. I would recommend him to read Auerbach.

“Reassimilating” the Parousia and the Passion

Here, from Bultmann’s Theology of the New Testament is another: ‘Observe in what unassimilated fashion the prediction of the parousia (Mark 8:38) follows upon the prediction of the passion (8:31). What can he mean? Unassimilated? Bultmann believes that predictions of the parousia are older than those of the passion. He therefore wants to believer – and no doubt does believe – that when they occur in the same passage some discrepancy or ‘unassimilation’ must be perceptible between them. But surly he foists this on the text with shocking lack of perception. Peter has confessed Jesus to be the Anointed One. That flash of glory is hardly over before the dark prophecy begins – that the Son of Man must suffer and die. Then this contrast is repeated. Peter, raised for a moment by his confession, makes his false step: the crushing rebuff ‘Get thee behind me’ follows. Then, across that momentary ruin which Peter (as so often) becomes, the voice of the Master, turning to the crowd, generalizes the moral. All his followers must take up the cross. This avoidance of suffering, this self-preservation, is not what life is really about. Then, more definitely still, the summons to martyrdom. You must stand to your tackling. If you disown Christ here and now, he will disown you later. Logically, emotionally, imaginatively, the sequence is perfect. Only a Bultmann could think otherwise.

The Personality of the Lord

Finally, from the same Bultmann: ‘the personality of Jesus has no importance for the kerygma either of Paul or John… Indeed, the tradition of the earliest Church did not even unconsciously preserve a picture of his personality. Every attempt to reconstruct one remains a play of subjective imagination.’

So there is no personality of our Lord presented in the New Testament. Through what strange process has this learned German gone in order to make himself blind to what all men except him see? What evidence have we that he would recognize a personality if it were there? For it is Bultmann contra mundum. If anything whatever is common to all believers, and even to many unbelievers, it is the sense that in the Gospels they have met a personality. There are characters whom we know to be historical but of whom we do not feel that we have any personal knowledge – knowledge by acquaintance; such are Alexander, Attila, or William of Orange. There are others who make no claim to historical reality but whom, none the less, we know as we know real people: Falstaff, Uncle Toby, Mr. Pickwick. But there are only three characters who, claiming the first sort of reality, also actually have the second. And surely everyone knows who they are: Plato’s Socrates, the Jesus of the Gospels, and Boswell’s Johnson. Our acquaintance with them shows itself in a dozen ways. When we look into the apocryphal gospels, we find ourselves constantly saying of this or that logion, ‘No. It’s a fine saying, but not his. That wasn’t how he talked’ – just as we do with all pseudo-Johnsoniana. We are not in the least perturbed by the contrasts within each character: the union in Socrates of silly and scabrous titters about Greek pederasty with the highest mystical fervor and the homeliest good sense; in Johnson, of profound gravity and melancholy with that love of fun and nonsense which Boswell never understood though Fanny Burney did; in Jesus of peasant shrewdness, intolerable severity, and irresistible tenderness. So strong is the flavour of the personality that, even while he says things which, on any other assumption than that of divine Incarnation in the fullest sense, would be appallingly arrogant, yet we – and many unbelievers too – accept him as his own valuation when he says ‘I am meek and lowly of heart’. Even those passages in the New Testament which superficially, and in intention, are most concerned with the divine, and least with the human nature, bring us fact to face with the personality. I am not sure that they don’t do this more than any others. ‘We beheld his glory, the glory as of the only begotten of the Father, full of graciousness and reality… which we have looked upon and our hands have handled. What is gained by trying to evade or dissipate this shattering immediacy of personal contact by talk about ‘that significance which the early Church found that it was impelled to attribute to the Master’? This hits us in the face. Not what they were impelled to do but what impelled them. I begin to fear that by personality Dr. Bultmann means what I should call impersonality: what you’d get in a Dictionary of National Biography article or an obituary or a Victorian Life and Letters of Yeshua Bar-Yosef in three volumes with photographs.

That then is my first bleat. These men ask me to believe they can read between the lines of the old texts; the evidence is their obvious inability to read (in any sense worth discussing) the lines themselves. They claim to see fern-seed and can’t see an elephant ten yards way in broad daylight.