|Zion Theatre Company’s production of “Prometheus Unbound.” Photo by Greg Deakins.|
It’s easy to fall into the habit of finding patterns. Some may say that it is coincidental, that our mind tries to find meaning in a meaningless world. However, I for one am with psychologist Carl Jung in the opposing belief: “In all chaos there is a cosmos, in all disorder a secret order” (Jung, “Archetypes and the Collective Unconscious”). In addition to Jung’s idea of a collective consciousness, additional scholars like Joseph Campbell (not to mention pop culture icons like George Lucas, who uses such archetypes extensively in his Star Wars films) have argued for just such a patterning that seems to spill out in human myths, fairy tales, and stories. So as I read and find corollaries between Osiris and Christ, Pandora and Eve, Iphigenia and Isaac, Loki and Lucifer, when I look at the universal flood myths, I am always fascinated.
But, historically, there have been many who have found this phenomenon to be more suspicious than faith promoting, finding basis to think that later stories, such as the Johnny-come-lately Christianity, were steeped in mythological plagiarism. This, in part, was C.S. Lewis’s objection to Christianity during his atheist stage before his conversion to Christianity made him one of greatest “defenders of the faith” of the 20th century. But, despite C.S. Lewis’s deep love of mythology (the Norse myth about Balder, a particular favorite of his, caused him deep yearnings when he was younger), the similarities seemed too blatant to Lewis. Christianity may have had many things going for it…originality was not one of them. He called such myths “lies…breathed through silver” (Humphrey Carpenter, The Inklings, p. 43).
On Saturday September 19th, 1931, C.S. Lewis had two of his friends over. One was Hugo Dyson, a Shakespearean scholar you probably have never heard of. The other, who you almost certainly have heard of, was J.R.R. Tolkien, the author of The Hobbit and The Lord of the Rings. Tolkien and Hugo, unlike Lewis, were deeply religious, which was a sore point in an otherwise very fruitful friendship. Lewis was in the middle of his conversion, having already had some spiritual experiences after the death of his father that he had difficulty explaining. But he still resisted against that final leap from theism to Christianity.