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, was an Irish author and scholar, born into a Protestant family in Belfast, though mostly resident in England. Lewis is known for his work on medieval literature, for his Christian apologetics and for his fiction, especially the children’s series entitled i

Clive Staples Lewis was born in Belfast, Ireland (now Northern Ireland), to Albert James Lewis and Flora Augusta Hamilton Lewis. At the age of 4, shortly after his dog 'Jacksie' was run over by an automobile, Lewis announced that his name was now Jacksie. At first he would answer to no other name, but later accepted Jacks which became Jack, the name by which he was known to friends and family for the rest of his life.

While living in Belfast he attended Campbell College in the east of the city. He had a brother named Warren Hamilton Lewis (Warnie), three years his elder. Lewis' mother died in 1908, and he was sent to a number of different schools in England. Around 1913, he abandoned his childhood Christian faith.

Lewis had a passion for "dressed animals" as a boy, falling in love with Beatrix Potter's stories and often writing and illustrating his own animal stories. He and his brother, Warnie, together created the world of Boxen, which was inhabited and run by animals. Lewis loved to read, and as his father’s house was filled with books, he felt that finding a book he hadn’t read was as easy as finding a blade of grass. He also had a mortal fear of spiders and insects as a child, so they often haunted his dreams.

As a teenager, he was wonderstruck by Richard Wagner and the songs and legends of the North. They intensified a longing he had within him, a deep desire he would later call "joy." He also grew to love nature—the beautiful scenes in nature reminded him of the stories of the North, and the stories of the North reminded him of the beauties of nature. In his teenage years, his writing moved away from the tales of Boxen, and he began to use different art forms (poetry and opera) to try and capture his newfound interest in Norse mythology and in the natural world.

In 1916 Lewis won a scholarship to University College, Oxford while World War I was raging. Because he was Irish, Lewis was exempted from conion, but against his father’s wishes he enlisted in the British Army in 1917. He was commissioned as an officer in the third Battalion, Somerset Light Infantry. Lewis arrived at the front line in the Somme Valley in France on his nineteenth birthday, where he met a fellow Irishman, Paddy Moore.

Lewis and Moore agreed that if either of them were killed, the other would take care of his family. Moore was killed in action in 1918 and Lewis kept his promise. After the war, Lewis sought out Paddy’s mother, Janie Moore, and provided her a place of residence with him and, later, paid for her nursing care until her death in 1951--around the start of the author’s Narnia (1950-1956) series of children’s books. Maureen Moore (1906-1997), Paddy’s sister also lived with CS Lewis and her mother in this domestic household; she would later assume the noble title Lady Dunbar of Hempriggs. Many scholars believe that Paddy’s mother is the basis of the characters of "the Patient’s mother" in the Screwtape Letters and Mrs. Macready in the Narnia books.

Lewis was wounded during the Battle of Arras, and suffered some depression, due in part to missing his Irish home. On his recovery, he was assigned duty in England. He was discharged in December 1918, and returned to his studies. He received a First in Honour Moderations (Greek and Latin Literature) in 1920, a First in Greats (Philosophy and Ancient History) in 1922, and a First in English in 1923.

Lewis experienced a certain cultural shock when living in England. "No Englishman will be able to understand my first impressions of England," Lewis wrote in i. "The strange English accents with which I was surrounded seemed like the voices of demons. But what was worst was the English landscape… I have made up the quarrel since; but at that moment I conceived a hatred for England which took many years to heal."

From his youth, Lewis had immersed himself in Irish mythology and literature and expressed an interest in the Irish language. He later developed a particular fondness for W. B. Yeats, in part because of Yeats’s use of Ireland’s Celtic heritage in poetry. In a letter to a friend Lewis wrote, "I have here discovered an author exactly after my own heart, whom I am sure you would delight in, W. B. Yeats. He writes plays and poems of rare spirit and beauty about our old Irish mythology."

He was surprised to find his English peers indifferent to Yeats and the Celtic Revival movement. In describing his time at Oxford he wrote, "I am often surprised to find how utterly ignored Yeats is among the men I have met: perhaps his appeal is purely Irish — if so, then thank the gods that I am Irish."

Perhaps to help cope with his environment, Lewis even expressed a somewhat tongue in cheek chauvinism toward the English. Describing an encounter with a fellow Irishman he wrote, "Like all Irish people who meet in England we ended by criticisms of the inevitable flippancy and dullness of the Anglo-Saxon race. After all, ami, there is no doubt that the Irish are the only people… I would not gladly live or die among another folk."

Lewis did indeed live and die among another folk, due to his Oxford career and often expressed a certain regret at having to leave Ireland. Throughout his life, he sought out the company of his fellow Irish living in England and visited Ireland regularly. He called this "my Irish life".

Early in his career, Lewis considered sending his work to the major Dublin publishers. In a letter to a friend he wrote, "If I do ever send my stuff to a publisher, I think I shall try Maunsel, those Dublin people, and so tack myself definitely onto the Irish school." After his conversion to Christianity, his interests gravitated towards Christian spirituality and away from Celtic mysticism.

Although raised as a Christian, Lewis was an atheist for much of his youth. When he later wrote an account of his adult reconversion to Christianity, under the title i, he said that he had been "very angry with God for not existing." Some interpret this to mean that he did not so much reject the existence of God as harbour anger at God for the unfairnesses in life. This interpretation appears to be contradicted by a letter to a friend, in which he said, "all religions, no, mythologies to give them their proper name, have no proof whatsoever!" The indifferent God is just as easily tested as the personal God of childhood, however, and in Lewis' considerations of an inadequate God within his own suffering, he began to believe in a deeper experience of some fundamentals of Western thought.

Influenced by arguments with his Oxford colleague and Roman Catholic friend J. R. R. Tolkien, and by G.K. Chesterton's book, i, he slowly rediscovered Christianity. In 1929, he came to believe in the existence of God, later writing, "In the Trinity Term of 1929 I gave in, and admitted that God was God, and knelt and prayed," describing himself as "the most dejected and reluctant convert in all England."

In 1931, after a lengthy discussion with Tolkien and another close friend, he reconverted to Christianity and (to the regret of Tolkien) joined the Church of England. He noted that "I came into Christianity kicking and screaming."

Lewis taught as a fellow of Magdalen College, Oxford, for nearly thirty years, from 1925 to 1954, and later was the first Professor of Medieval and Renaissance Literature at the University of Cambridge and a fellow of Magdalene College, Cambridge. Using this position, he argued that there was no such thing as an English Renaissance. Much of his scholarly work concentrated on the later Middle Ages, especially its use of allegory. His i (1964), is a summary of the medieval world view, the "discarded image" of the cosmos in his title.

Lewis was a prolific writer and a member of the literary discussion society The Inklings with his friends J. R. R. Tolkien, Charles Williams, and Owen Barfield.

In addition to his scholarly work, Lewis wrote a number of popular novels, including his science-fiction Space Trilogy, his fantasy Narnia books, and various other novels, most containing allegories on Christian themes such as sin, the Fall, and redemption. For more information about those works, see their individual His Space Trilogy or "Ransom Trilogy" novels dealt with what Lewis saw as the then-current dehumanizing trends in modern science fiction. The first book, i, was apparently written following a conversation with his friend J. R. R. Tolkien about these trends. Lewis agreed to write a "space travel" story and Tolkien a "time travel" one. Tolkien’s story, The Lost Road, a tale connecting his Middle-earth mythology and the modern world, was never completed. Lewis’s character of Ransom is generally agreed to be based, in part, on Tolkien. The minor character Jules, from i, is an obvious caricature of H. G. Wells. Many of the ideas presented in the books, particularly in i is a short novel about imagined conversations in the foothills of Heaven between the saved and the potentially damned. The title is a reference to William Blake's i, consists of letters of advice from a senior demon, Screwtape, to his nephew Wormwood, on the best ways to tempt a particular human and secure his damnation.

b This is a series of seven fantasy novels for children that is by far the most popular of Lewis’s works. The books have Christian themes and describe the adventures of a group of children who visit a magical land called Narnia. i, which was the first published and the most popular book of the series, has been adapted for both stage and screen. Written by Lewis between 1950—1956, i borrow from Greek, Roman, and Celtic mythology as well as traditional English and Irish fairy tales. Lewis reportedly based his depiction of Narnia in the novels on the geography and scenery of the Mourne Mountains in County Down, Northern Ireland. Lewis cited MacDonald as an influence in writing the series.

b. Many believe (as he did) that it is his most mature and masterful work of fiction, but it was never a popular success. It is a retelling of the myth of Cupid and Psyche from the unusual perspective of Psyche’s sister. It is deeply concerned with religious ideas, but the setting is entirely pagan, and the connections with specific Christian beliefs are left implicit.

Before Lewis’ conversion to Christianity, he published two books: i

In addition to his career as an English professor and an author of novels, Lewis also wrote a number of books about Christianity — perhaps most famously, i magazine, after the magazine asked 100 of its contributors and Church leaders to vote for best book. He was very much interested in presenting a reasonable case for the truth of Christianity. i were all concerned, to one degree or another, with refuting popular objections to Christianity.

He has become popularly known as i because he says he originally approached religious belief as a sceptic but was converted by the evidence. Consequently, his books on Christianity examine common difficulties in accepting Christianity, such as "How could a good God allow pain to exist in the world?", which he examined in detail in i, which describes his conversion. (It was written before he met his wife, Joy Gresham.) His essays and public speeches on Christian belief, many of which were collected in i, contain many strong Christian messages. These are often mistaken for allegory, but, as Lewis himself said, are certainly not allegory. Lewis is said to have stated that he wrote the novels when he wondered what it would be like if Jesus Christ was incarnated on another world or planet to save the souls of those inhabitants.

, Lewis famously proposed that Jesus' status as a great moral teacher cannot be divorced from his claims to divinity:

dlI am trying here to prevent anyone saying the really foolish thing that people often say about him: I’m ready to accept Jesus as a great moral teacher, but I don’t accept his claim to be God. That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic — on the level with the man who says he is a poached egg — or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon and you can fall at his feet and call him Lord and God, but let us not come with any patronising about his being a great human teacher. He has not left that open to us. He did not intend to.

According to the argument, most people are willing to accept Jesus Christ as a great moral teacher, but the Gospels record that Jesus made many claims to divinity, either explicitly ("I and the father are one." — John 10:30) or implicitly, by assuming authority only God could have ("…the Son of Man has authority on earth to forgive sins…" — Matthew 9:6). Assuming that the Gospels are accurate, Lewis said there are three options:

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Lewis held that for Jesus to be a liar or insane would contradict his position as a "great moral teacher", and the remaining option would make Jesus both a "great moral teacher" and divine. This was aimed against a specific line of reasoning which accepts the Jesus portrayed in the gospels as a "great moral teacher", but not as a divine being. Lewis maintained that they are failing to deal with the logical consequences of their position.

His argument was later expanded by the Christian apologist Josh McDowell to serve as a logical proof to Jesus' Divinity. It is from this latter development that the term "trilemma" actually comes from. Outside of experts on the subject, trilemma is often taken to mean both arguments, assuming that in fact they are one and the same. Various versions of both Lewis's argument and McDowell's have been extensively debated and frequently attacked on the truth of their premises as well as the validity of their structure. (See the trilemma article for more.)

Recently there has been some interest in biographical material concerning Lewis. This has resulted in several biographies (including books written by close friends of Lewis, among them Roger Lancelyn Green and George Sayer), at least one play about his life, and a 1993 movie, titled i, based on an original stage and television play. The movie fictionalizes his relationship with the American writer Joy Gresham, whom he met and married in London, only to watch her die slowly from bone cancer. Lewis’s book i describes his experience of bereavement in such a raw and personal fashion that Lewis originally released it under the pseudonym N. W. Clerk to keep readers from associating the book with him (ultimately too many friends recommended the book to Lewis as a method for dealing with his own grief, and he made his authorship public).

Lewis died on November 22, 1963, at the Oxford home he shared with his brother, Warren. He is buried in the Headington Quarry Churchyard, Oxford, England. Media coverage of his death was overshadowed by news of the assassination of President John F. Kennedy, which occurred on the same day, as did the death of author Aldous Huxley. (This coincidence was the inspiration for Peter Kreeft’s book Between Heaven and Hell: A Dialog Somewhere Beyond Death with John F. Kennedy, C. S. Lewis Aldous Huxley. In this philosophical work, the three men meet in a limbo before the afterlife, and debate the divinity of Jesus Christ, contrasting the differences in their personalities and world views — humanism, Christianity, and pantheism.)

A bronze statue of Lewis looking into a wardrobe stands in Belfast’s Holywood Arches.

Many books have been inspired by Lewis, including i) have been influenced more or less by Lewis’s series. Authors of adult fantasy literature such as Tim Powers have also testified to being influenced by Lewis’s work.

Most of Lewis’s posthumous work has been edited by his literary executor, Walter Hooper. An independent Lewis scholar, the late Kathryn Lindskoog, argued in several books that Hooper’s scholarship is not reliable and that he has made false statements and attributed forged works to Lewis. (See i.) Scholars in the field of Lewis studies are divided over whether these charges have been settled at all, and if so in whose favor.

Lewis was strongly opposed to the creation of live-action versions of his works, his major concern being that anthropomorphic animal characters "when taken out of narrative into actual visibility, always turn into buffoonery or nightmare."

. Tyndale. 2005. Up and Further In: Understanding C. S. Lewis’s The Lion, the Witch, and the WardrobeiMarkus Mühling, "A Theological Journey into Narnia. An Analysis of the Message beneath the Text", Vandenhoeck Continuum, 2004. A study of Lewis's close friend the theologian Austin Farrer, this book also contains material on Farrer's circle, "the Oxford Christians," including C. S. Lewis.This audio file was created from the revision dated 2005-11-20, and does not reflect subsequent edits to the article. (audio help)[1] Marion E. Wade Center at Wheaton College has the world’s largest collection of Lewis' works and works about him The Question of God A look at the lives of C.S. Lewis and of Sigmund Freud, analyzing the «question of God»Sweetly Poisonous in a Welcome Way: Reflections on a Definitive Biography A detailed critique of A.N. Wilson’s CSL biographyC.S. Lewis Foundation Dedicated to Christian scholarship and artistiac expression within the contemporary university