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A Christian Critique of The Lion, the Witch, and the Wardrobe

-Analysis completed by Kristin DeSutter in May 2011-

Introduction

C.S. Lewis once said, “A children‟s story which is enjoyed only by children is a bad

children‟s story. The good ones last,” (Wagner, 67). Originally published in 1950, Lewis‟s

classic masterpiece, The Lion, the Witch, and the Wardrobe, is the very definition of a good

children‟s story. Not only has it persisted for more than sixty years, it has exceeded all

expectations. Today, this epic novel has been transformed into several different mediums,

including film, audio drama, and even TV video. Lewis‟s Chronicles of Narnia have been

analyzed by countless critics over the decades, and now I am among them. Compared to most of

the other experts, I have not been an English professor for twenty years or graduated with a

degree in theology. Instead, I am just a Catholic farm girl who is a junior at the University of

Illinois trying to analyze the overflowing Christian themes in The Lion, the Witch, and the

Wardrobe. To gain as much understanding as possible, I have examined Lewis‟s initial novel,

the 1988 BBC Television series, and 2006 film version. Lastly, I compare my findings with

those of three expert literary critics. Although I have just brushed the canopy of the rainforest, I

hope you gain a greater understanding of our Lord‟s infinite goodness and glory, just as I have.

The Life and Work of C.S. Lewis

Arguably the most influential Christian writer of the 20th

century, Clive Staples Lewis

authored more than thirty books, including: The Chronicles of Narnia, The Four Loves, The

Screwtape Letters, and Mere Christianity. Lewis was born in Belfast, Ireland, on November 29,

1898 as the son of Albert J. Lewis and Florence Augusta Hamilton Lewis. He had one older

brother, Warren Hamilton Lewis (1895 – 1973), and his mother died of cancer when he was just

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nine years old. Throughout his lifetime, Lewis‟s family and friends often called him “Jack,” a

nickname he acquired at the age of four when his favorite dog “Jacksie” died (Harper).

In September of 1913, Lewis began attending Malvern College along with his brother

Warner, which is where he abandoned his childhood Christian faith and became an atheist. From

there, Lewis continued his education under the private tutoring of William T. Kirkpatrick, who

was also taught his father and brother. Under Kirkpatrick‟s guidance, Lewis read George

MacDonald‟s Phantases, which first led to his change of heart back to the Christian faith in 1916

(Lewis Foundation). According to the Lewis Foundation, Lewis once said, “The novel

powerfully baptized my imagination and impressed me with a deep sense of holy.”

Even though Lewis was deeply touched by Phantases in 1916, it was not until 1931 that he

officially became a member of the Church of England. His conversion back to Christianity was

heavily influenced by the writings of J.R.R. Tolkien and G.K. Chesterton, both of whom were

his friends and fellow peers. Lewis also became a member of “The Inklings,” a now-famous

literary group at Oxford. This club met twice a week – on Mondays and Thursdays – and

included highly acclaimed authors such as Hugo Dyson, Charles Williams, Dr. Robert Harvard,

Owen Barfield, and Nevill Coghill, as well as Tolkien himself (Harper).

Although he was 58 years old at the time, Lewis eventually married Joy Davidman Gresham

in 1956. Also an author and fifteen years his younger, Joy passed away in 1960 after a four-year

battle with cancer. Lewis continued caring for her two sons, Douglas and David Gresham, until

he died in his home “The Kilns” on November 22, 1963. The renowned author is currently

buried with his brother Warren at the Holy Trinity Church in, Oxford. Together, their names are

revered on a simple stone with the inscription, “Men must endure their going hence,” (Harper).

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1950: C.S. Lewis Publishes The Lion, the Witch, and the Wardrobe

Overview

Christian authors have often used myth as a vehicle for conveying truth, and C.S. Lewis

is no exception. Originally published in 1950, Lewis began brainstorming for the idea of a

children‟s story as early as 1939 (Wagner, 68). In The Lion, the Witch, and the Wardrobe, Lewis

uses Narnia to represent the spiritual world of Christianity around the physical world we live in

on Earth. The long winter (without any Christmases) that persisted in Narnia before Aslan came

symbolizes the time before Christ came as the savior of the world. Before Christ, all people

lived in a frigid winter whether they knew it or not: they could not enter heaven until Jesus died

for their sins. Likewise, the creatures of Narnia would have perished in water and fire if Aslan

had not died for them (Lewis, 142).

It is also critical to examine the setting in which The Lion, the Witch, and the Wardrobe

took place. One of the greatest distinctions between spiritual world of Narnia and the physical

world of Great Britain is the time warp: years in Narnia are merely a second on Earth. The

reason that Lucy, Edmund, Susan, and Peter are able to spend years in Narnia and emerge

through the professor‟s wardrobe as children again is because heaven is eternal. Therefore, time

is of no importance in a continuous realm. Yet it is of no coincidence that Lewis had the setting

take place during the Second World War either. World War II is a metaphor for the Christian

battle that prevails in society today.

After carefully analyzing Lewis‟s novel, I believe the main characters are modeled after

actual spiritual figures in Christianity. Most obviously, Aslan represents what Jesus Christ

would have been like if he had come into a world such as Narnia. On the opposite side is the

White Witch, who embodies Satan. There is also a significant correlation between Lucy,

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Edmund, Susan, and Peter and their distinct characteristics as well. While I believe that Lewis

chose four children in honor of the four gospel writers, I also believe that he wanted to have two

boys and two girls so that all children and adults could project themselves into the story.

The phrase, “Daughter of Eve” and “Son of Adam” are two of the most striking phrases

in The Lion, the Witch, and the Wardrobe. This reminds us of Adam and Eve‟s fall in the

Garden of Eden as well as our own personal downfall from original sin. Once Aslan wins the

battle against the White Witch, the girls are declared “queens” and the boys “kings.” Although

mankind is never worthy of being saved by Christ, “Daughters of Eve” and “Sons of Adam” can

only become “queens” and “kings” once they accept Jesus as their savior and redeemer.

Peter and Lucy‟s names seem to have been chosen with particular care. Just as St. Peter

became the first pope of the Catholic Church, Peter is also the first-born of the four children.

The name Peter means „rock,‟ (Meaning-of-Names) and its very roots are in honor of St. Peter

himself. In John 1:42, Jesus says to Peter, “You are my rock, and upon this rock I shall build my

Church.” Likewise, Aslan shows Peter his Kingdom, and says to him, “That, O Man, is Cair

Paravel of the four thrones, in one of which you must sit as King. I show it to you because you

are the first-born and you will be High King over all the rest,” (Lewis, 130). This statement also

depicts Cair Paravel being to Narnia what Rome is for Catholics: the foundational city of our

faith. Meanwhile, Lucy means „bringer of light‟ (Meaning-of-Names). She exemplifies the

definition of being a child of God – she is trusting, faithful, and joyous – which is the faith that

all Christians should have. In Matthew 18:3, Jesus preaches, “Truly I say to you, unless you are

converted and become like little children, you will not enter the kingdom of God.”

Sequential

Chapter One: Lucy Looks Into A Wardrobe

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Being a child of light, it is Lucy who stumbles upon Narnia while she hid in the wardrobe

during hide-and-go seek. Not only does the cabinet transport Lucy into the spiritual realm, but

Lewis also reveals “there was nothing Lucy liked so much as the feel and smell of fur,” which

describes the fur coats hanging inside the wardrobe (Lewis, 7). This demonstrates how Christ

knows each one of his creations perfectly: their likes and dislikes, their strengths and

weaknesses, and their hopes and fears. In Jeremiah 1:5 it says, “Before I formed you in the

womb, I knew you.”

Although Lewis himself was not Catholic, I see the wardrobe as a tabernacle. Jesus

Christ is always present in the tabernacle of every Catholic Church around the world, and it is

only through this instrument that members can enter into the closest unity with Christ on Earth.

It is only through the wardrobe that the children can enter into Narnia to meet Aslan himself.

The way in which Lucy feels upon entering Narnia is also of great importance as well, as

it signifies the way that many people enter into their relationship with the Church. As she

entered the snowy woods, Lewis wrote, “Lucy felt a little frightened, but she felt very inquisitive

and excited as well,” (Lewis, 8). This is how people often feel about growing in their faith: it is

very enthralling because Christ is full of love, peace, and joy, yet it is also a bit frightening

because your faith will challenge you to new heights you never imagined climbing. But as Lucy

continued her journey into the wood, she also thought, “I can always get back if anything goes

wrong,” (Lewis, 9). When first exploring Christianity, people often feel they can turn back to

their old life and old ways if their steps toward God become too overwhelming or challenging.

Chapter Two: What Lucy Found There

Upon having afternoon tea with Mr. Tumnus, Lucy learns the concept of summertime in

Narnia. One distinction between the two seasons is that during the summer, rivers run with wine

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instead of water (Lewis, 16). To me, rivers of wine refer to Jesus‟ gift of the Eucharist: it is

through transubstantiation that the bread and wine become the body and blood of Christ.

Chapter Three: Edmund and the Wardrobe

After sharing her journey to Narnia with the others, the reaction Lucy receives from her

siblings are much like those of atheists. Her two eldest siblings are like most unbelievers: they

are skeptical and do not believe Jesus‟ story is true. Susan says, “Don‟t be silly,” and Peter

follows, “She‟s just making up a story,” (Lewis, 25). But Edmund represents another kind of

atheist: the kind that does not leave believers alone, but rather „sneers and jeers‟ (Lewis, 26).

Without her siblings‟ support, Lucy is so sad that she couldn‟t even enjoy bathing, fishing, and

climbing trees (Lewis, 25). This depicts how difficult it is for Christians to face a society full of

unbelievers. While evangelization is very important, it is also crucial for Christians to surround

themselves with a strong support network. In Proverbs 27:17 it is said, “As iron sharpens iron,

so does one man sharpen another.”

Chapter Four: Turkish Delight

Oftentimes, one believer unconsciously brings others to the Church by their own actions,

just as Lucy unknowingly brought Edmund to Narnia. Although Edmund has the opportunity to

engage in the spiritual realm, he does not make the most of his time in Narnia. For example,

attending mass every Sunday should help a teenage boy grow closer to God, but if he is stubborn

and does not open his heart to God, it may be very difficult for him to live a virtuous life.

While it would honestly be quite challenging the White Witch, or Satan, face to face like

Edmund did, he also could have used his experience to warn his brother and sisters just how evil

she truly is. Just like Satan, the White Witch tells Edmund many lies – that she has rooms full of

his favorite Turkish Delight (Lewis, 38) and that she will one day make him a king but his

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brother a duke and his sisters‟ duchesses (Lewis, 39) – if he brings his siblings back with him to

her castle. Lies that are too good to be true. But because Edmund has eaten her nastily

enchanted Turkish Delight (much like Eve ate the apple offered to her by Satan in the form of a

snake), it is only through the grace of Aslan that the boy can be saved from the White Witch.

Chapter Five: Back on This Side of the Door

After his encounter with the White Witch, Edmund only becomes ruder than ever toward

Lucy because he does not want to admit that she is right and he is at fault. He is so rude that

Peter remarks, “You‟ve always liked being beastly to anything smaller than yourself.” Someone

who lives a truly Christian life does not like to hurt others spiritually, emotionally, or physically,

but rather strives to feed the hungry, clothe the naked, and care for the sick (Matthew 24:35).

On the other hand, Peter and Susan are so concerned for their sister that they seek the

Professor for advice. In a certain light, the Professor serves as a priest to the children, as he

guides them spiritually. The Professor gives Peter and Susan three possibilities for Lucy:

“Either your sister is mad, she is telling lies, or she is telling the truth. You know she doesn‟t tell

lies and it is obvious she is not mad. Unless any further evidence turns up, we must assume she

is telling the truth,” (Lewis, 48). Throughout history, many scholars have often said the same of

Jesus: he was mad, he was the biggest liar in history, or he was telling the truth and is the savior.

Chapter Six: Into the Forest

Just like she unconsciously brought Edmund to Narnia with her the second time she

visited the wardrobe, Lucy innocently brought along all three of her siblings on her third visit.

Under the Professor‟s guidance, Peter and Susan have just enough belief to supplement Lucy and

Edmunds so that all four of them are transported to the spiritual realm of Narnia. While Lucy

naturally wants to introduce Mr. Tumnus to her siblings, the children are devastated to find his

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cave in ruins. Because the faun has been taken prisoner for following Aslan and not turning a

Daughter of Eve in to the White Witch, he is an example of a Narnian martyr (Lewis, 58).

Lucy‟s inclination to do what is right instead of what is easy is the pivotal decision that

draws the children most deeply into Narnia. A popular theme in countless stories throughout

history is that the wicked tend to only look after themselves, which eventually leads to their own

downfall. Meanwhile, Christians will almost always go any distance to rescue their loved ones,

even to the point of death. Likewise, Lucy explains, “We can‟t just go home, not after all this. It

is all on my account the poor Faun has got into trouble. We must try to rescue him,” (Lewis, 59).

Chapter Seven: A Day with the Beavers

It is Mr. Beaver who first takes the children under his care and introduces them to Aslan.

Even though Peter, Susan, and Lucy do not know who or what he is, they each have a uniquely

wonderful sensation the moment they hear his name. Peter feels brave and adventurous. Susan

recognizes a delightful scent or strain of music. Lucy feels like it is the beginning of summer

holiday. But because Edmund has eaten the White Witch‟s enchanted food, he is intrinsically on

her side and thus he gets a horrible feeling when he hears Aslan‟s name (Lewis, 68). As a

believer, I often feel love when I hear Jesus‟ name, but if I weren‟t one, I would be scared too.

Chapter Eight: What Happened after Dinner

Mr. Beaver is a very key character in explaining the world of Narnia to the children. Just

as the White Witch‟s castle is a representation of Hell, all the statues in her palace symbolize

how the dead were confined to the underworld until Jesus died on the cross for them and all of

humanity. Mrs. Beaver also plays a vital role in introducing the great lion to the children. Mrs.

Beaver explains, “If there‟s anyone who can appear before Aslan without their knees knocking,

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they‟re either braver than most or else just silly,” (Lewis, 80). Psalm 128 shares the same

message: „Blessed are those who fear the Lord, who walk in His ways.‟

Chapter Nine: In the Witch‟s House

Unfortunately, Edmund was not blessed to be walking in Aslan‟s ways. Rather, when the

beavers and his three siblings discover he is gone at the end of dinner, they realize he has gone to

the White Witch‟s castle. In the light of being poisoned by the White Witch, Edmund slightly

takes the shape of Judas Iscariot, who turned Jesus in to the high priests after Satan entered him

(John 13:26). While Edmund wanted Turkish Delight, Judas wanted money. But Edmund never

met Aslan like Judas worked alongside Jesus. He did not want his brother or sisters turned to

stone, but rather, he managed to believe she wouldn‟t do anything bad to them (Lewis, 89).

Edmund‟s trek to the White Witch‟s House was not a pleasant one, as deep down, he

really knew that the White Witch was bad and cruel (Lewis, 89). On his journey, Edmund kept

slipping into deep drifts of snow, tripping over fallen tree-trunks, and the loneliness was

“dreadful,” (Lewis, 91). Edmund‟s journey to the White Witch is very symbolic of people who

fall into darkness on Earth. I truly believe that people do know whether or not they are leading a

virtuous life, but once habits are formed, it change can be very difficult. For example, someone

who drinks heavily and is considered the “life of the party,” often struggles with consuming less

alcohol simply because they have a reputation of drinking too much.

The way in which Edmund greatly fears entering the White Witch‟s castle is similar to

those who greatly fear death – they have not accepted Jesus. Lewis notes, “Edmund began to be

afraid of the House, but it was too late to think of turning back now,” (Lewis, 92). Those who do

not know Christ sadly often have the misconception that they have done so much wrong in their

lives that they can never receive His love and mercy. Instead of turning back, some passively

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accept the darkness of death. But in Psalms 107:1 it is said, “O give thanks unto the Lord, for he

is good: for His mercy endures forever.”

Chapter Ten: The Spell Begins to Break

In perhaps one of his more unique roles, Father Christmas serves as prophet in The Lion,

the Witch, and the Wardrobe, as he proclaims the good news that Aslan is “on the move” (Lewis,

107). He even has special gifts for Peter, Susan, and Lucy. These gifts are spiritual; gifts that

help them win the Christian battle. Peter receives a shield and sword to extinguish evil from the

kingdom. Susan is given a quiver full of arrows that will “rarely miss” if she trusts in them.

Father Christmas also gives her a horn that will bring some type of help whenever she blows

upon it. This gift is much like someone who cries out to Jesus in a great time of need – the Lord

would not abandon anyone who needs His assistance. Meanwhile, Lucy receives a bottle of

cordial and a dagger. While Lucy has a cordial for healing, humans are given the Eucharist

(Lewis, 108). The body and blood can heal the sick. In John 6:51, Jesus says, “I am the living

bread which came down from heaven; if anyone eats of this bread, he will live forever, and the

bread which I shall give for the life of the world is My Flesh.”

Chapter Eleven: Aslan is Nearer

Through Edmund‟s eyes, Lewis shows how the White Witch makes empty promises, just

like the Satan does. Instead of giving Edmund his Turkish Delight, he is given a bowl of water

and dry bread (Lewis, 111). He also quickly realizes that the White Witch had no intention to

make him a king either (Lewis, 114). The first time Edmund finally saw the White Witch‟s true

character and finally began feeling sorry for someone else was when he saw her turn a fox and

squirrel family into stone for simply having a party in honor of Father Christmas (Lewis, 116).

Just like Satan, the White Witch tries to destroy any ray of light, joy, or peace she can.

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Chapter Twelve: Peter‟s First Battle

The three children and two beavers travelled on a very long journey to Stone Table to

meet Aslan. But since Lucy is a small child, the journey is most difficult for her. Lewis quotes,

“Lucy was wondering whether she could really get to the top without another long rest, suddenly

they were at the top,” (Lewis, 125). This signifies that the Lord knows the limits of our

individual trials, and he will not give us more than we can handle.

As for meeting Aslan himself, the Beavers didn‟t know what to do or say when they saw

him (Lewis, 126). In my opinion, this is how many people (at least myself) would feel if they

saw Jesus. Apart from worshipping Him, I honestly wouldn‟t know what to do or say other than

just stand in awe. I also found it interesting that Aslan is surrounded by nine different creatures,

just like Jesus is protected by nine choirs of angels. But in comparison to nine choirs of angels,

Jesus is accompanied by tree-women, well-women, centaurs, a unicorn, a bull with the head of a

man, a pelican, an eagle, a great dog, and two leopards.

Although Lewis was not Catholic, I saw one of the Church‟s most crucial sacraments put

into action: the sacrament of confession. After Peter slays Maugrim, the Captain of the Secret

Police for the White Witch, for trying to kill his sister Susan, Aslan reminds him to clean his

sword. Upon doing so, Aslan knights Peter and continues, “Whatever happens, never forget to

wipe your sword,” (Lewis, 133). While Peter committed no sin in this situation, Aslan insists he

must clean his sword so that he will not be reminded of past evils and blood that has been shed.

The sword must be clean and pure, the same way in which a Christian‟s heart should be.

Chapter Thirteen: Deep Magic from the Dawn of Time

The way Lewis depicts the White Witch preparing for battle against Aslan‟s army is

much like how Lucifer (Satan‟s name before his fall) prepared for battle against St. Michael the

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Archangel. The White Witch gathered Minotaurs, werewolves, spirits of trees, ghouls, boggles,

ogres, cruels, hags, specters, and people of toadstools from across Narnia for her army (Lewis,

136). Likewise, Lucifer also created a great army by collecting many other celestial angels who

did not want to be less important than God either (Saint Michael Center).

The interaction between the White Witch and Aslan is also very interesting, as it may

represent how Satan and Jesus talked on Earth. When the White Witch confronts Aslan, Lewis

notes that everyone suddenly felt cold despite the bright sunshine (Lewis, 141). While Satan is

traditionally associated with extreme heat because of the fires of Hell, priests have also admitted

that he can be correlated to extreme cold as well. Most of all, the White Witch is unable to look

Aslan in the eye when speaking to him (Lewis, 141), which reveals that she knows he is the

ultimate King and she is a fraud.

Chapter Fourteen: The Triumph of the Witch

This chapter could also be translated into „The Triumph of the High Priests,‟ as they were

Jesus‟ persecutors at the time of his death (John 18:3). Just as Jesus had Peter his disciple with

him during the Agony in the Garden (Matthew 26:37), Aslan had the child Peter for support in

the Fords of Beruna (Lewis, 145), which I believe Lewis used as an analogy to describe the same

suffering in the garden of Gethsemane.

Although Aslan does not have a cross to carry on the road to Calvary, he does have a

very strenuous journey to Stone Table. Lewis notes, “One of the girls walked on each side of the

Lion. But how slowly he walked! And his great, royal head drooped so that his nose nearly

touched the grass. Presently, he stumbled and gave a low moan,” (Lewis, 148). To me, Aslan‟s

struggle symbolizes the point in which Jesus falls for the first time during the third station of the

cross (Patheos).

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Most of all, it is crucial to make the connection that Aslan‟s self-sacrifice for Edmund – a

human sinner – is a perfect representation of how Jesus died for each individual in the history of

Earth. We are Edmund. We committed those sins. We would not be saved without Aslan. And

sadly, we are the sinners who insisted that Pontius Pilate crucify our savior. We stripped Him of

His garments, scourged Him at the pillar, crowned Him with thorns, forced Him to carry a heavy

cross, and pounded the nails into his hands and feet.

While it is nearly torturous for Christians to think that we are the ones who ruthlessly

murdered our own savior, Jesus‟ crucifixion is brought to a new light in the form of a lion. One

of the noblest creatures on Earth, it is only fitting that Jesus should be portrayed as one of the

most magnificent ever created. Furthermore, Lewis reveals an opposite side of Aslan‟s divinity:

his humanity. By seeing Jesus depicted in the form of a lion, we see how very humble our Lord

is: for we ourselves are nothing but wild animals, and we could not be saved without the glorious

generosity of our savior.

While this may sound dreadful, the way in which Lewis paints Aslan‟s self-sacrifice is

nearly as painful for me to read as our savior‟s own crucifixion. Sadly, I feel Christians

sometimes just get used to hearing Jesus‟ death in just another prayer, mass, or even Easter that

we do not appreciate all His suffering as much as we should. So when we see our Lord‟s

crucifixion in a fresh light, it often brings our gratitude and understanding to a deeper level.

Aslan went through agonizing pain for Edmund in very much the same way Jesus did for

each of us. The Lion also faced a great crowd of evil creatures who gathered excitedly to

witness His death. Lewis writes, “The creatures shouted and cheered as if they had done

something brave, though if the Lion had chosen, one of those paws could have been the death of

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them all,” (Lewis, 153). And just like Jesus is stripped of his garments, Aslan is shaved so that

his great mane of gold falls to the ground (Lewis, 153). Lewis further explains, “Even now, as

they worked about his face putting on the muzzle, one bite from his jaws would have cost two or

three of their hands. But he never moved. And this seemed to enrage all that rabble,” (Lewis,

154). Likewise, Jesus could have easily gotten down from the cross. But despite the entire

crowd of us sinners hitting, spitting, and jeering, he never even tried, and his lack of resistance

did enrage the people on Calvary all the more.

Chapter Fifteen: Deeper Magic from Before the Dawn of Time

All throughout Aslan‟s self-sacrifice, Susan and Lucy had been supporting him from their

hiding spot in the trees. Similarly, the Virgin Mother, his mother‟s sister, Mary the wife of

Clopas, and Mary of Magdala had been there for Jesus at the foot of the cross, (John 19:25).

Following in their reverent example, Lucy and Susan “kissed Aslan‟s cold face and stroked his

beautiful fur – what was left of it – and cried till they could cry no more,” (Lewis, 157).

Aslan‟s return to life is also portrayed very beautifully in line with Jesus‟ resurrection.

First, Jesus is buried in a stone tomb after his death, and Aslan is sacrificed upon a stone slab,

also referred to as “Stone Table,” (Lewis, 159). The second connection Lewis makes is that

Aslan‟s body is even more stunning after His resurrection, just like Jesus‟ was. According to

Philippians 3: 20-21, “We look for the Savior, Lord Jesus Christ: Who shall change our vile

body, that it may be fashioned like unto His glorious body.”

Susan and Lucy observe, “There, shining in the sunrise, larger than they had see him

before, shaking His mane (for it had apparently grown again) stood Aslan himself,” (Lewis,

162). THIS is the essence of chapter fifteen: truly the deeper magic before the dawn of time.

And seeing Aslan rise from the dead is nearly as stunning for the girls as it was for the disciples

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who saw Jesus‟ resurrected body. “You‟re not – not a--?” asked Susan in a shaky voice. She

couldn‟t bring herself to say the word ghost. Aslan stopped his golden head and licked her

forehead. “Do I look it?” he said. “Oh you‟re real, you‟re real! Oh, Aslan!” cried Lucy, and

both girls flung themselves upon him and covered him with kisses (Lewis, 163). Likewise,

Thomas the disciple did not believe until he touched Jesus‟ hands and side (John 21:24-27).

Chapter Sixteen: What Happened about the Statues

After being tempted by Satan three times (Matthew 4:1-11), Jesus makes a bolder move

yet after His resurrection: He rescued all the dead – those who had lived good, virtuous lives –

from Hell (Matthew 27:52-53). Likewise, Aslan journeys to the White Witch‟s House to save all

the innocent stone creatures and wake them from their deep sleep (Lewis, 166). Aslan brings

another lion back to life by bounding up to the stone and breathing on him. Lewis claims, “I

expect you‟ve seen someone put a lighted match to a bit of newspaper – for a second, nothing

seems to have happened; then you notice a tiny streak of flame creeping along the edge of the

newspaper. It was like that. A tiny streak of gold began to run along his white marble back –

then the color seemed to lick all over him as the flame licks all over a bit of paper,” (Lewis, 167).

Another possible interpretation for Aslan breathing life into the stone creatures is from the

Biblical story of creation. Genesis 2:7 states, “And the Lord God formed man of the dust of the

ground, and breathed into his nostrils the breath of life; and man became a living soul.”

Chapter Seventeen: The Hunting of the White Stag

When Aslan, Susan, and Lucy return to the battle scene with their band of newly-rescued

teammates, they find that Peter‟s army looks terribly few in comparison to that of the White

Witch‟s (Lewis, 176). To me, this portrays how the Christian army seems terribly few today –

85 percent of Catholic college students don‟t attend mass on a weekly basis. And largely due to

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binge drinking, sexual promiscuity, and moral relativism on campus, 9 out of 10 Catholic college

students lose their faith after four years of college (FOCUS).

A passage from this chapter that especially struck me is how Lucy‟s cordial – resembling

the transubstantiation of the wine into the blood – heals an injured Edmund. When Lucy comes

back from sharing her gift with others who are injured, she finds Edmund standing on his feet.

And not only has he been healed from his wounds, but he becomes his old self again and could

look her into the face. Similarly, believers are also healed physically, emotionally, and

spiritually upon consuming the body and blood of Jesus Christ (John 6:35).

Just as Christians celebrate the resurrection of Christ with Easter, the Narnians also threw

a feast in honor of Aslan‟s return. Aslan even provided a feast for the entire army, just as Jesus

fed 5,000 men with 5 loaves of bread and 2 fish in (Matthew 14:15-21). And like Jesus, Aslan is

also a multi-locator: He can come and go as he pleases. As a result, Aslan quietly slipped away

amid all the rejoicing (Lewis, 182), just like Jesus did after His resurrection (John 20:19-31). As

Mr. Beaver explains, “He‟ll be coming and going. One day you‟ll see him and another you

won‟t. He doesn‟t like being tied down – and of course – he has other countries to attend to,”

(Lewis, 182).

1988: A BBC Production of The Lion, the Witch, and the Wardrobe

Overview

Even if a movie has won six or seven Academy Awards, I still have difficulty getting as

much out of the film as I would a book. But if producers are careful in selecting the right

characters, speaking lines, costumes, scenery, and interaction between actors, they have the

potential to make a significant impact on their viewers. In 1988, the British Broadcasting

Corporation (BBC) brought the previously unimaginable to life: the world of Narnia.

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Because this film edition was produced twenty-three years ago, it is not as effective as the

Lewis‟s book or even the 2006 Hollywood production: The White Witch‟s army of cartoon

creatures is a bit nonsensical, Mr. and Mrs. Beaver are obviously humans donned in awkwardly-

shaped costumes, and because Aslan‟s mouth is stationary when he speaks, it feels as if there is a

narrator talking for each of his lines. Although movies have definitely progressed since the

1980s, the most important part is still the same – the message – the fact that Aslan represents

Jesus Christ in His life, suffering, death, and resurrection for each human being.

Casting & Imagery

The Four Children

Although the way characters look on the outside is not directly related to the ultimate

Christian message, casting can have a powerful effect on viewers. In BBC‟s edition of The Lion,

the Witch, and the Wardrobe, I found it interesting that all four children were very close in both

age and size, as they are not in the book 2006 movie version. Although Lucy is obviously

younger than the other three, she is nearly just as tall in this edition, and Edmund is bigger than

Peter. In my opinion, it is better to stagger the children‟s ages and sizes so it is easier to

distinguish their different traits and personalities. However, BBC‟s Director Marilyn Fox may

have cast all four children to look similarly so viewers could more easily project themselves into

Peter, Susan, Edmund, or Lucy without taking either factor into consideration.

The White Witch

Because the White Witch looks strikingly different from the original 1988 film and 2006

re-production, I think it is important to examine her composition in greater detail. In the actual

book, Edmund describes the White Witch as being, “A great lady, taller than any woman he had

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ever seen. Her face was white – not merely pale, but white like snow or paper or icing-sugar,

except for her very red mouth,” (Lewis, 31). In both movies, the White Witch does have a very

ghostly face. But in the BBC version, she has very long, black hair that is been plaited in two

braids. In the Disney / Walden Media edition, she has dust-brown hair that is thickly coiled and

nearly resembles snakes. I‟m confident the White Witch‟s snake hair was a casting decision

made to make her mirror Satan more closely, as he often appears in the form of a snake

throughout the Bible (Genesis 3:1-5).

The way in which BBC and Walt Disney Pictures / Walden Media portray the White

Witch‟s castle and personality are also very different; thus, they both have different effects on

the audience. In the 1988 movie release, the White Witch‟s House is almost completely green on

the inside – which I believe is another graphic decision made in relation to Satan – as he often

appears in the form of a green snake in movies such as The Passion of the Christ. In contrast, the

2006 edition reveals the White Witch‟s lair as being an entire castle of ice – both on the outside

and inside. Once again, contrary to the popular belief of a fiery Hell, priests have told me that

levels of extreme cold can be associated to Satan himself.

Lastly, the way that the White Witch speaks to the other characters throughout the two

movies is also very different. In the BBC production, she shouts loudly; in the Walt Disney

Pictures / Walden Media version, she rarely raises her voice, almost whispering at times. To me,

the White Witch is much more sinister when she merely speaks, as it demonstrates that she does

not have to shout to be in complete control of her situation. Furthermore, her ability to just

whisper strongly resembles that of Satan‟s hiss that is depicted in The Passion of the Christ.

Chronological Plot Distinctions

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Throughout BBC‟s version of The Lion, the Witch, and the Wardrobe, the plotline is very

similar to the book, even to the point that the characters say what they think. For example, in

Lewis‟s book, Lucy thinks, “I can always get back in…” when she first steps out of the

wardrobe. Thus, Director Marilyn Fox put such lines into the movie itself, and the character

literally says, “I can always get back in…” as she looks over her shoulder at the wardrobe with a

shrug. And in the 2006 version, Lucy merely looks over her should for reassurance. In my

opinion, having characters voice their opinion takes away from the viewer inferring the main

message for themselves. However, I do realize that technology has evolved greatly since the

1980s, and today‟s strategy – show, don‟t tell – may not have been as critical two decades ago.

Peter and Susan Meet with the Professor

When Peter and Susan go to the Professor‟s office to discuss the concern they have for

their sister Lucy, the two children apologize for bothering him. His response struck me very

strongly, and it is a line that is not in Lewis‟s original book or the 2006 movie. He replies to

Peter and Susan, “Apologize? Do not apologize for coming in – I am always delighted to be

interrupted – as my work would be terribly boring if I never had any interruptions all day.” I

believe this line is extremely important because I often feel that people today (including me) are

so wrapped into their own work that they often have difficulty finding time to help others. In

fact, the Professor‟s small but substantial line may have even been drawn from the Screwtape

Letters, in which he wrote that noise was one of the devil‟s greatest weapons (W.J. Rayment).

A Day with the Beavers

Another small but critical line I especially love is when Mr. Beaver explains to the four

children, “It is not you, but Aslan that will save Mr. Tumnus.” While this statement is not made

in the book or 2006 film, I feel it is an exceptionally important one. Although I am nearly

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twenty-one, I often had the misconception that whenever I made an accomplishment – received

straight A‟s, taught my cousins how to make cookies, or motivated a friend to join Bible study –

it was because of the effort I made. Only until the beginning of my junior year at the University

of Illinois did I realize that it is not me, but it is only the Father, Son, and Holy Spirit working

through me. Without the grace of the Trinity, it is impossible to accomplish anything. Psalms

84:11 states, “For the Lord God is a sun and shield: the Lord will give grace and glory.”

Edmund‟s Battle

Another key distinction of BBC‟s production of The Lion, the Witch, and the Wardrobe is

the way in which Edmund battles between doing good and doing evil. In sneaking out of the

Beaver‟s home and journeying to the White Witch‟s House, we see Edmund‟s volleying thoughts

from the book come to life in the 1988 movie. It is as if he is having an argument with his

conscience, or perhaps even guardian angel. For example, Edmund‟s good side immediately

cries out, “I don‟t like the look of her House,” the moment he sees the White Witch‟s lair. But

when the picture transitions, his poisoned half declares, “But it‟s too late to turn back now.” To

me, the two-sided Edmund demonstrates that people often do know when they are committing

sin instead of good works, and just how difficult it can be to climb out of that darkness.

What Happened about the Statues

Because the newspaper analogy Lewis originally used for describing exactly how Aslan

brought the statues back to life is quite a difficult transition to see on the movie screen, BBC‟s

scene was portrayed a bit differently than both the book and 2006 film. The moment after Aslan

gives a stone lion the breath of life, water begins springing out of an old-fashioned well. In the

Bible, water symbolizes baptism, or the gift of life (Matthew 3:13-17). While I think this is a

very Christian metaphor, I was slightly disappointed to see that when Aslan breathed in a general

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direction, several statues came alive at once. Because Jesus died on the cross for each person, I

believe it is only fitting that he should appear to each of the dead statues individually as well, just

like he did in Lewis‟s original story (Lewis, 167) and the 2006 movie version.

Finale

I was quite touched by the simple yet significant Christian message at the very end of the

BBC movie, as the narrator emphasizes, “When Adam‟s flesh and Adam‟s bone sit on Cair

Paravel‟s throne, all evil will be over and done.” This line is made in perfect fulfillment of the

day that Jesus himself – both completely human and completely divine – was resurrected to the

Father. And now that He has won the battle of evil for us, the Lord‟s Prayer reminds us how will

always sit upon a throne of glory in heaven (Matthew 6:9-13).

2006: A Walt Disney / Walden Media Rendition of The Lion, the Witch, and the Wardrobe

Overview

In 2006, Walt Disney Pictures and Walden Media came together to produce a very

impressive second rendition of The Lion, the Witch, and the Wardrobe. I found this movie

followed C.S. Lewis‟s original plot more closely than the first because it came across as much

more realistic. One of the most significant advances is that because Aslan is able to move his

mouth when he speaks, He comes to life as a much stronger and more genuine character.

Chronological Plot Distinctions

Opening

The first time I watched Walt Disney / Walden Media‟s version of The Lion, the Witch, and

the Wardrobe at the movie theatre, I was stunned by the opening. It was nothing like I had

expected. There were fighter jets battling in dark skies. The pilots were shaking in the cockpits

of their quivering jets. Back on the home front, Peter, Susan, Edmund, and Lucy take cover in

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their basement along with their mother because of a bomb scare. But this is the Christian battle

society faces today. Although America may be at peace on the home front, but the pressures to

attain personal glory, wealth, and pleasures are a great temptation for many people today

(including myself). According to a 2007 Gallup poll, only 35 percent attend church weekly, 20

percent attend nearly every week or once a month, and 45 percent seldom or never attend

(Newport). Thankfully, the number of who do place an importance on attending mass is higher

than those who don‟t, but with so many not worshipping at all, the fight is great.

The Wardrobe

In this movie version, I found it especially interesting that Lucy pulls a great white sheet

off the wardrobe before she hides inside. Even though the wardrobe is right in front of her, she

could have easily missed the entire world of Narnia if she hadn‟t taken the time to pull the cloth

off and investigate. With society being filled by more and more noise of technology, music, and

social media, I see the white cloth as a sign that people need to slow down and uncover the most

glorious part of life: Christ.

With the addition of the white cloth, I realized that the Lewis‟s game of hide-and-go seek

may mean more than just what meets the eye. In a way, I feel that the game hide-and-go seek

perfectly describes the relationship that many people have with Jesus. Although humanity often

hides from worshipping the light when ashamed of their sins – not attending mass, not going to

confession, not praying – God is constantly seeking them through the beauty of faithful

witnesses, nature, and open church doors. In Matthew 7:7, it is said, “Ask and it will be given to

you; seek and you will find; knock and the door will be opened to you.”

Lucy: Truly a Light of Life

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Even though her two eldest siblings don‟t believe Narnia exists and Edmund teases her

ruthlessly, Lucy knows she is right. So while she is tossing and turning one night – her mind

completely focused on Mr. Tumnus and Narnia – she lights a candle to guide her way to the

wardrobe. While Director Andrew Adamson could have easily let Lucy and Edmund step into

the wardrobe during another game of hide-and-go-seek, the Gospel of John specifically creates a

sharp distinction between light and darkness, good and evil. Lucy, meaning “light” is a symbol

of life, happiness, justice, and the joy of salvation and liberation in Christ. In John 7:12, it is

written, “Jesus spoke to them again, saying, “I am the light of the world. Whoever follows me

will not walk in darkness, but will have the light of life.” Moreover, the reason Edmund is able

to follow Lucy into the wardrobe is because he sees the bright “light” she carries with her.

A Fox Saves the Day

One of the most intense scenes in the entire movie is when Peter, Susan, Lucy, and the

two beavers are on the run from the White Witch and her wolves. In their particularly close

chase, a fox offers to help the escape party hide. The children and beavers are unsure – they

can‟t believe a fox would honestly offer them help – as foxes are depicted as sly, cunning

creatures who are often traitors in movies and books. But with the wolves ready to break

through the tunnel any moment, the small band takes a leap of faith and trusts the fox.

An instant later, the White Witch‟s ferocious werewolves are on the scene, literally biting

and threatening the fox for information on the party‟s whereabouts. But the fox does better than

keep his word – he does not reveal the children and beaver‟s hiding place – and he sends the

wolves tearing off in the wrong direction. Although this event does not happen in Lewis‟s book

or BBC‟s movie, I believe it is a very crucial scene in the context of Christianity. In Galatians

3:28, it is said, “There is neither Jew nor Greek, there is neither slavery nor free person, there is

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not male and female; for you are all one in Christ Jesus.” This symbolizes that everyone has the

potential to be a virtuous believer – no matter the color of their skin – or shape of their fur.

Blessed are the Repentant

Another strong Christian message I got from all three versions of The Lion, the Witch,

and the Wardrobe comes from the moment Peter meets Aslan. As soon as the great lion asks

about the fourth, Peter apologizes and says, “It is my fault Edmund has left us. I was angry with

him, and I think that helped him go wrong.” This is the perfect example of the parable of the

repentant sinner. In Luke 15:7, Jesus says, “I tell you, there will be more joy in heaven over one

sinner who repents than over ninety-nine righteous people who have no need of repentance.” I

also believe Aslan makes Peter the high king because he does have such a humble heart.

The Battle is finished

An additional Christian message that is in Walt Disney / Walden Media‟s production but

not the Lewis‟s original story or the BBC movie takes place near the end of the movie when

Aslan‟s goodness defeats the White Witch‟s evil and he announces, “It is finished.” These three

words are so significant because they are the last words uttered by Christ before he dies on the

cross (John 19:30).

Finale

The closing scene of The Lion, the Witch, and the Wardrobe is my favorite part in both

Lewis‟s novel and BBC‟s movie version because they leave the audience with such a strong

sense of hope, courage, love, and faith. And while Walt Disney / Walden Media‟s ending is

slightly different, it is just as touching. Once Peter, Susan, Edmund, and Lucy tumble out of the

wardrobe young again, the Professor instinctively finds the children and challenges, “Try me.”

This shows that although the Professor may be old in age, he still has the faith of a young child.

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Once the movie ends and the credits have rolled through, the Professor catches Lucy opening the

door to the wardrobe, but he stops her. He smiles at her and warns, “It doesn‟t work that way – it

comes up when you‟re not looking – so keep your eyes open.”

According to Critics…

Narnia and Beyond, Into the Wardrobe, and even C.S. Lewis & Narnia for Dummies are

just merely a taste of the countless books about the Christian interpretations of The Lion, the

Witch, and the Wardrobe.

Narnia and Beyond

In Narnia and Beyond, a book written by Thomas Howard about the Christian themes

featured in Lewis‟s most prominent stories, colleague Peter Kreeft claims, “At last! A book

about C.S. Lewis that doesn‟t sound like a term paper, a book that is a joy to read. Without

question the best book yet written about the works of C.S. Lewis.”

Being an acclaimed author and Professor of English and Literature for over thirty years,

Howard found many new insights that I did not. I especially like Howard‟s overall grasp of the

text, as he writes, “What we encounter in the landscape of Narnia is true – not in the sense that

we will come upon the ruins of Cair Paravel somewhere, but rather in the sense that Cair Paravel

is a castle, and the man from whose imagine castles have disappeared is disastrously deprived, as

is the man who has lost the capacity to appreciate how it can be that for a free man to bow in the

presence of a great king, far from being demeaning, is ennobling,” (Howard, 31).

While Howard and I both agree that Aslan equals Christ and Peter equals St. Peter, he

believes the White Witch equals Lilith. Until reading his analysis, I had never even heard of

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someone named Lilith before. According to Christopher Witcombe, author of the website, Eve

and the Identity of Women, Lilith is Adam‟s first wife in midrashic (rabbinic) literature.

In this tradition, Eve was only created after Lilith rebelled and abandoned Adam. Lilith

first became angry when Adam insisted she lie beneath him during sexual intercourse as a way of

asserting his authority. But Lilith, considering herself to be Adam‟s equal, refused. And after

proclaiming the Ineffable Name (the name of God), she flew off into the air. Through the text of

the Kabbalah, the ancient Jewish mystical interpretation of the Bible, Lilith is primarily known

as a strangler of children and seducer of men. The Kabbalah furthered her evil by making her

the partner of Satan and queen of the forces of evil. In 1887, John Collier painted a portrait of

Lilith completely naked with the exception of a serpent wrapped around her leg and torso

(Witcombe). Now that Howard makes this connection, I am 110 percent confident he is correct

about Lewis modeling the White Witch after Lilith, as she is always chasing the four Pevensies.

During children‟s initial discussion with the beavers, Peter asks, “Isn‟t the Witch herself

human?” and Mr. Beaver explains, “She‟d like us to believe it, and it‟s on that that she bases her

claim to be Queen. But she‟s no Daughter of Eve. She comes of your father Adam‟s” – [here

Mr. Beaver bowed] “your father Adam‟s first wife, her they called Lilith. And she was one of

the Jinn (an intelligent spirit of lower rank than the angels according to www.dictionary.com ).

That‟s what she comes from on one side. And on the other she comes of the giants. No, no there

isn‟t a drop of real human blood in the Witch,” (Lewis, 81). But because I had never heard of a

person called Lilith before, I had always thought Lewis invented this legend out of his own mind.

This shows me how easy it could be for someone to miss Lewis‟s entire message if he or she

does not know Christ.

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Into the Wardrobe

David C. Downing is the author of Into the Wardrobe, and his extensive analysis covers

C.S. Lewis‟s life in addition to chapters on the genesis of Narnia, spiritual visions of the Narnia

Chronicles, moral psychology, classical and medieval elements, and an examination of the

Narnian names. Downing is highly regarded as a “leading C.S. Lewis expert, award-winning

author, and professor of English at Elizabethtown College in Pennsylvania,” (Downing, 209) so

he naturally has a much deeper comprehension of Lewis‟s masterpiece than I do.

In Downing‟s chapter on „The Spiritual Vision of the Narnia Chronicles,” the renowned

author made a startling claim about Lewis. While many people (including myself) thought that

Lewis had the binary purpose of writing a Christian story for children and using the element of

fantasy as his vehicle, Lewis completely dismissed this claim. He claimed that the world of

Narnia began as a series of unconnected images – a faun, a pale queen, a stunning lion. “At first,

there wasn‟t even anything Christian about them,” he explained; “that element pushed itself in of

its own accord,” (Downing, 63-64).

But once the idea took off, Lewis aspired to recapture the original “beauty and

poignancy” of the Gospel message, in which he succeeded immensely. As for Aslan himself, the

children wonder if meeting such a lion would be safe. “Who said anything about safe?” answers

Mr. Beaver. “‟Course he isn‟t safe. But he‟s good. And he‟s the King, I tell you.” When Peter,

Susan, and Lucy first meet Aslan himself several chapters later, Lewis explains that people who

have not been to Narnia think a thing cannot be good and terrible at the same time. “But if the

children every thought so, they were cured of it now,” (Lewis, 67).

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“Aslan is not a tame lion,” is one of the phrases Mr. and Mrs. Beaver mentioned to the

children – one that I had been most curious about – but never been quite sure of its meaning. So

I was quite thankful Downing did explain its meaning, as it is a very significant one. This

powerful phrase refers to both Aslan‟s “utter sovereignty and to his numinous qualities,”

(Downing, 68). The great lion does come and go as he pleases, appearing to disappear from the

world for hundreds of centuries, then reappears when least expected. And Aslan is definitely not

anyone‟s pet. Downing makes the clever connection that He does not come simply to comfort

and console; he sends his followers into battle knowing some will not return. Most of all, Aslan

does not just seek their outward submission, but the transformation of their inner being,”

(Downing, 68).

C.S. Lewis & Narnia for Dummies

I must admit, I was quite amused when I saw there was actually a Dummies book about

Narnia! But I also knew that it would be quite a resource for me as well. Written by Richard

Wager, this author has studied C.S. Lewis‟s works for over 20 years, and has also written

Christianity for Dummies and Christian Prayer for Dummies. However, his focus on Narnia

provides typical readers such as me with a breakdown of Lewis‟s parallels between the

Chronicles and Christianity, the Gospel According to Aslan, the use of his allegory and

symbolism, and explanations in “plain English.”

While Wagner‟s entire collection of analyses is fascinating and very alluring, I decided to

narrow my focus on his chapter, „The Gospel According to Aslan,‟ because I attempted to make

so many of my own Biblical connections throughout The Lion, the Witch, and the Wardrobe. I

was most surprised to discover that the Emperor-Over-the-Sea is the father of Aslan; this figure

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symbolizes the Triune God in the Father, Son, and Holy Spirit. I was so surprised because

although the emperor is briefly mentioned, he never appears in the Chronicles of Narnia.

Wagner also noted that when Lewis first began writing his Chronicle, he didn‟t concoct a master

theological plan and then set about writing fairy tales that fit into that framework – he simply

sought to tell a good tale (Wagner, 125).

Although I had always assumed Lewis‟s term “Deep Magic” referred to the prophecy in

Deuteronomy 18:15, “The LORD your God will raise up for you a prophet like me from among

you… him you shall heed,” I failed to see “further up, further in,” as the master Lewis himself

would say (Wagner, x). The principle of Deep Magic is at the heart of Christianity in the belief

that a perfect and holy God embedded his “holy character” into the fabric of Narnia. Wagner

explains that as Christians, all people have sinned and fallen short of God‟s “Deep Magic.” Just

as Edmund‟s fate is in the hands of the White Witch, the inevitable result of our sin is death –

with Satan telling God that our blood is his property (Wagner, 126). And in Romans 6:23, it

says, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”

And while I was quite proud to see that my connection of Aslan‟s night spent in the Fords

of Beruna was indeed modeled after Jesus‟ Agony in the Garden, I was quite touched by another

Christian interpretation made by Wagner that I had not caught. Wagner points out that after

Aslan has been humiliated, shaved, and muzzled – one of the most disgraceful punishments for a

lion – Lucy looks at his face and sees that he is “braver, more beautiful, and more patient than

ever.” This is most likely the reaction that onlookers had at Jesus‟ crucifixion, especially when

they heard the words, “Father, forgive them, for they do not know what they are doing,” (Luke

23:24; Wagner, 127).

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Because Aslan emerges more glorious than ever instantly after Stone Table is broken by

“a great crack,” I wasn‟t quite confident that Lewis was referring to the earthquake that occurred

the moment Jesus died, as our Lord was not resurrected until His body was sealed in the tomb.

Moreover, I did not realize that Lewis was echoing Matthew 27:51 in which the curtain of the

Jewish temple was destroyed in Jerusalem the moment Jesus died: The “veil of the temple was

torn in two from the top to the bottom. The earth quaked and the rocks were split,” (Wagner,

127). Being a Catholic for nearly twenty years, I should have made this connection, but I didn‟t.

A last correlation I found to be especially crucial is the fact that Aslan‟s victory at the

Stone Table is the turning point not only for The Lion, the Witch, and the Wardrobe, but for the

entire Narnia series. Once the White Witch is defeated, the cure for the disease of sin begins to

spread. Wagner points out that in the same way, the victory of Jesus Christ on the cross is the

essence of Christianity as well as the turning point for all human history (Wagner, 128). The

battle has been won.

Conclusion

Upon briefly analyzing three expert‟s viewpoints on The Lion, the Witch, and the

Wardrobe, I have realized that there is much more to Aslan and the world of Narnia than I had

ever imagined. Admittedly, my analysis is much more detailed than Witcombe, Downing, and

Wagner‟s, but the experts have a greater overall picture of Lewis‟s true intentions. Most of all, I

feel very grateful to investigated Lewis‟s classic story, as I now have a greater understanding of

our Lord‟s infinite love and mercy. As part of my summer bucket list, I plan to read Lewis‟s

remaining chronicles (as well as Wagner‟s C.S. Lewis & Narnia for Dummies) to discover

Christian messages that I missed in the books as a 12-year-old. By having a deeper grasp on

Lewis‟s masterpiece, I hope to share his Christian message with my own family one day.

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Works Cited

Primary Sources

Lewis, C.S. “The Lion, the Witch, and the Wardrobe.” Great Britain: C.S. Lewis Pte. Ltd, 1950.

Secondary Sources

“About C.S. Lewis.” 2008. Harper Collins Publishers. http://www.cslewis.com/about.aspx

Visited January 30, 2010.

“Chronology of the Life of C.S. Lewis.” 2009. C.S. Lewis Foundation.

http://www.cslewis.org/resources/chronocsl.html.Visited January 30, 2010.

Downing, David C. Into the Wardrobe: C.S. Lewis and the Narnia Chronicles. Jossey-Bass,

2005.

“FOCUS – Fellowship of Catholic University Students – Fast Facts.” 2010. FOCUS. <http://

www.focusonline.org/site/PageServer?pagename=about_facts> Visited May 2, 2011.

Howard, Thomas. Narnia & Beyond: A Guide to the Fiction of C.S. Lewis. San Francisco, CA:

Ignatius Press, 2006.

“Name Meanings and History.” 2009. Meaning-of-Names. http://www.meaning-of-names.com/

Visited March 21, 2011.

Newport, Frank. “Just Why Do Americans Attend Church?” 2011. Gallup. http://www.gallup.

com/poll/27124/just-why-americans-attend-church.aspx Visited May 4, 2011.

“Roberts, Mark. “The Stations of the Cross. 2011. Patheos. http://www.patheos.com/community/

markdroberts/series/the-stations-of-the-cross-a-devotional-guide-for-lent-and-holy-week/

Visited May 4, 2011.

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“St. Michael the Archangel Story.” 2006. St. Michael Center for the Blessed Virgin Mary.

http://www.saintmichaelusa.org/smstory.php Visited May 4, 2011.

“Synopsis of the Screwtape Letters.” 2011. W.J. Rayment. http://www.biblestudyinfo.com

/screwtape/synopsis.shtml Visited May 4, 2011.

The Lion, the Witch, and the Wardrobe. Dir. Marilyn Fox. 1988. DVD. British Broadcasting

Corporation, 2003.

The Lion, the Witch, and the Wardrobe. Dir. Mark Johnson. 2006. DVD. Walt Disney Pictures

and Walden Media, 2006.

Wagner, Richard J. C.S. Lewis and Narnia for Dummies. For Dummies, 2005.

Witcombe, Christopher. “Eve and Lilith.” 2000. Eve and the Identity of Women.

http://witcombe.sbc.edu/eve-women/7evelilith.html Visited May 5, 2011.