Bigger inside than out

This is the third and last write up of the talks that were held at Canterbury Cathedral by the Archbishop.

I will be honest, this talk was amazing. It was constantly making me go "wow" and "mmm" I even wrote 5 pages worth of notes! Strangely though, I found this one unmemorable; I could still quite happily repeat the first and second talk, as they really did "talk" to me. And although this talk was amazing, I wonder how much it really spoke to me, even if i did write so much; I suspect this is because it was probably slightly over my head intellectually!

And don't worry, I won't write up the five pages of notes, but I will try to state a few things that stood out for me.

The talk was titled bigger inside and out, I automatically thought of the Tardis from Doctor Who rather than the concept of the wardrobe from the C.S.Lewis story, the Lion, the Witch and the Wardrobe, so for me, it was a pleasure when the Archbishop said the same thing. This reminder was shown to not show the resemblance in stories, but the concept that we are always seeking a place beyond what we know and often find it beyond mysterious doors.

In the story of the last battle, there is a stable on top of a hill that when opened towards the end, on the reveal they see a mirrored world of Narnia, but again like the wardrobe what you saw inside was bigger than what was out. It was described that the Narnia we had experienced was just like the world we live in now, there is a beginning and an end, but in this "new Narnia" the further you went in the bigger it got.

With the Archbishop discussing this he adds, "To go in is not retreating but to find more in depth to ourselves" This really stood out for me, especially since the previous night was discussing dealing with the truth inside you.

He continues with the story for the Last Battle, where he describes a scene where the more deeply in their own place (where you are currently in either, England, Earth or Narnia) on a ridge of a mountain. Each ridge goes inwards, going as spurs linked to a mountain, amongst other mountains found in the great country of Aslan. He mirrored this concept with St Maximus the confessor, where he describes that every thing is built on a word, the word, the word of God, that with the coherent word that ultimately we will lead to God.

All creation is becoming more and more of themselves, becoming more true. Where the image of truth will grow within us. Even our understanding of God. Which again, is hinted in the story of Prince Caspian.

In Lucy’s first encounter with Aslan in this story, she says:

“Aslan, Aslan. Dear Aslan. At last.”…She gazed up into the large wise face. “Welcome child,” he said.“Aslan,” said Lucy, “you’re bigger.” “That is because you are older, little one,” answered he.“Not because you are?”“I am not. But every year you grow, you will find me bigger."

On the whole, the talk was saying that with our faith, when met with truth, and being able to strip away the sin and self deceit, that as discussed previously, will grow. We will grow greater inside than out, out growing in faith. The Last Battle ends with the words:

 "All their life in this world and all their adventures in Narnia had only been the cover and the title page: now at last they were beginning Chapter One of the Great Story which no one on earth has read: which goes on forever: in which every chapter is better than the one before.”

For me the three talks were great and were summed up well in three parts.

1: In the stories of Narnia, Aslan and Narnia helps us to see an active and live God.
2: Narnia helps us tell our own story, truthfully and in the presence of love.
3: It helps us understand and see the experiences in our world, knowing that we open up to more.

Ultimately, it allows us to know God just a little bit more at the end of the Voyage of the Dawn Treader when the children are told for now they will not be returning to Narnia, we are shown this further:

"It isn't Narnia, you know," sobbed Lucy. "It's you. We shan't meet you there. And how can we live, never meeting you?"
"But you shall meet me, dear one," said Aslan.
"Are -are you there too, Sir?" said Edmund.
"I am," said Aslan. "But there I have another name. You must learn to know me by that name. This was the very reason why you were brought to Narnia, that by knowing me here for a little, you may know me better there."

I only tell you your own story

This was the second topic of the talks held in Holy week at Canterbury Cathedral presented by the Archbishop.

(Sorry for the delay in getting these written up but I had an incredibly busy week last week)

In the last talk we looked at Aslan and his character, the nature that is so truthful that he can't help being himself and that he therefore can't spare us what he naturally is. Him, trying to be his way with us, gives us a honest relationship with him, which is critically important.

Taken from the Horse and his boy we read this:

“I was the lion.” And as Shasta gaped with open mouth and said nothing, the Voice continued. “I was the lion who forced you to join with Aravis. I was the cat who comforted you among the houses of the dead. I was the lion who drove the jackals from you while you slept. I was the lion who gave the Horses the new strength of fear for the last mile so that you should reach King Lune in time. And I was the lion you do not remember who pushed the boat in which you lay, a child near death, so that it came to shore where a man sat, wakeful at midnight, to receive you.”

“Then it was you who wounded Aravis?”

“It was I.”

“But what for?”

“Child,”said the Voice, “I am telling you your story, not hers. I tell no-one any story but his own.”

Exactly the same happens later in the story, even through the stories. So why is it important that no one is allowed to know any others stories?

This is echoed through in the gospel of John 21:20-23

Peter turned and saw that the disciple whom Jesus loved was following them. (This was the one who had leaned back against Jesus at the supper and had said, “Lord, who is going to betray you?”) When Peter saw him, he asked, “Lord, what about him?”
Jesus answered, “If I want him to remain alive until I return, what is that to you? You must follow me.” Because of this, the rumor spread among the believers that this disciple would not die. But Jesus did not say that he would not die; he only said, “If I want him to remain alive until I return, what is that to you?”

He speaks only to each one in their present moment.

Throughout the stories we see many moments when we see Aslan talking to characters and that we are not allowed to know what they are being told.

In the Lion, the witch and the wardrobe we see Aslan talking to Edmond, where Edmond had tried to wreck the alliance by joining and supporting the White Witch. When he meets Aslan you read this:

There is no need to tell you (and no one ever heard) what Aslan was saying, but is was a conversation which Edmund never forgot. As the others drew nearer Aslan turned to meet them, bringing Edmund with him.

“Here is your brother,” he said, “and–there is no need to talk to him about what is past.”
Edmund shook hands with each of the others and said to them each in turn, “I’m sorry,” and everyone said, “that’s alright.”

You see the same happen to Puzzle the Donkey in the Last Battle.

This is showing that the words of Judgment are never known because of the relationship with Aslan, the position of Aslan to a guilty soul. Which is perfectly appropriate, as we will never be in that same position as Aslan.

How many other examples in the stories shows the times when Aslan judgements, implies and even shows that there is nothing more to be said? Visually, quite a few.

The truth about the hard questions that we get, the truth about ourselves, is never easy to cope with, it is always difficult, and often we see that the pretence in our lives when facing the truth.

This is seen very clearly in the story of the Voyage of the Dawn Treader with the character Eustace. The poor boy is turned into a dragon by the choices he has made. He gets to the point where he is injured and comes to face to face with Aslan, which for him, is like a dream, he says that he came to a deep well which he knew he had to get in, but he needed to strip the dragon layers, the scaly skin off of him before he got in.

This imagery for me that really hit me, and I will be honest hurt.
Earlier that day Candy and I had rented the Voyage of the Dawn Treader, and when this scene came on it was different and I hope to discuss the differences, because when the Archbishop was talking the films visual interpretation got to me more.

Before Eustace gets in the well, he tries incredibly hard to strip down his layers, he rips them apart from himself time and time again, until he loses count. (This is very clearly him saying that he is stripping himself of sin to the get into the well is a very symbolic baptism) In the film they approached it differently. Eustace (the dragon) is on a beach, Aslan approaches, Aslan very gently claws into the sand and a claw in print goes across the dragons chest. Eustace screams. This happens three more times. Then finally with the dragon skin not falling off Aslan settles his legs into the sand and roars, so loudly, with so much strength. This is the same roar that we see him use when he turns stone statues to life, the roar that brings us life!
This upset me, Aslan being so powerful, in a comparison to God, tried to strip away the layer of sin, but couldn't. It took something so powerful to do that. It truly made me see how much our sin, our pretence can stick to us, creating a layer of someone else. Possibly to the point that I have really been overly thinking of sin and the way it affects us since.

Aslan/God doing this stripped away and undress our spirit with painful nakedness, forming and restoring ourselves to our humanity. This just reminded me of the verse in Revelations 21:4

"He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away."

We can build these layers on in so many ways, but one that was mentioned is the form of self deceit, the lies that we tell ourselves, which again is echoed throughout all of C.S.Lewis's stories.

This one to one experience for me showed that is why we don't hear others stories, because the power and strength needed to help with our own is enough. It hurt Eustace to strip in the story, it clearly hurt Alsan to strip Eustace in the film. But this just shows that we will always be told the truth however painful, that the truth is only shown by God.

We will never hear or see a story that makes us acceptable to ourselves. We need to be acceptable and accessible to Alsan/God stripping ourselves infront of Him.

We can only do this by only knowing our own story.

Not a tame lion

As part of Holy week there is a sevral themed talks held at Canterbury Cathedral by the Archbishop of Canterbury based on the C.S. Lewis's books the Chronicals of Narnia. Seven Books in total:

The Magician's Nephew,
The Lion, the Witch and the Wardrobe
The Horse and His Boy
Prince Caspian
The Voyage of the Dawn Treader
The Silver Chair
The Last Battle

The three talks, although not on any specific book but over the whole set are titled:
1: Not  a tamed lion
2: I only tell you your story
3: Bigger on the inside than outside

I was quite interested by this when a friend had mentioned it so decided to attend, of which I have attended the first two, and plan on attending the third. I have made plenty of notes and hope to share all three nights with you here, and although I am only recording my interpretations of it, I will try to share as much as I can.

Not a tame lion

On arrival, the Archbishop was discussing that there are often themes running through the Narnia stories that could be grabbed and looked into, and that there were elements that clearly show the comparative features of the stories with Christianity. He listed examples of these highlighting  one  in  particular. Narnia is a nation, a nation of 'chosen' people, and the neighboring city of Calomene is actually a comparison of neighboring religions where the inhabitants are described as Arab or Muslim like in appearance and culture. However, according to searches made, C.S Lewis disagreed with a lot of the public seen similarities between Narnia and Christianity (Even though it is known that he came to Christianity in adulthood).

The Archbishop then started discussing his titled topic, quickly using a scene from L.W.W. The children have already arrived in Narnia through the Wardrobe, and due to an argument a very arrogant Edmond rushes off and meets with the White Witch (the reigning evil power withing Narnia), whilst the other three children, Peter, Susan and Lucy, are meeting with Mr and Mrs Beaver. Mr Beaver first tells them of Aslan, of which we are at this point in the story unaware of any details of what or who Aslan is, and Mr Beaver states that "Aslan is on the Move"

What kind of thoughts does this bring to you? Are you aware that obviously something big is happening, not starting, not finished but happening NOW...Aslan is on the move.

Aslan, even when he is first mentioned, brings two concepts to our and the character's mind. Comfort and Fear. Clearly the Beavers in this story are comforted by the fact he is on the move, even with a little over excitement in their voice when they say "he may have already landed" but fear, as clearly change is coming with him. You know from the first time Aslan is mentioned that change is coming, he brings anarchy and the necessary change to the governmental power that has currently been "given" reign. The anarchist is ready for a revolution, a change in the reigning power.

The Beavers, so pleased that the children have arrived, plan to take them to Aslan, knowing this is what is needed. This following conversation comes:

"Is - is he a man?" asked Lucy
"Aslan a man!" said Mr. Beaver sternly. "Certainly not. I tell you he is the King of the wood and the son of the great Emperor-Beyond-the-Sea. Don't you know who is the King of Beasts? Aslan is a lion, the Lion, the great Lion."
"Ooh," said Susan, "I thought he was a man. Is he - quite safe? I shall feel rather nervous about meeting a lion."
"That you will, dearie, and make no mistake," said Mrs. Beaver; "if there's anyone who can appear before Aslan without their knees knocking, they're either braver than most or else just silly."
"Then he isn't safe?" said Lucy.
"Safe?" said Mr. Beaver; "don't you hear what Mrs. Beaver tells you? Who said anything about safe? 'Course he isn't safe. But he's good. He's the king I tell you."
The last bit is the important bit - "Safe?" said Mr. Beaver; "don't you hear what Mrs. Beaver tells you? Who said anything about safe? 'Course he isn't safe. But he's good. He's the king I tell you."

When this point was raised, it really made me sit up and pay attention more clearly than I had at any other point. Was he safe? I have known previously the comparative arguments between Aslan and God/Jesus. I had always felt that God was Safe; He is the God of Love, of course He is safe. I know the Old Testament provides examples of the wrathful nature of God and the different ways that the these are shown. But I have always seen that this is not the case since the coming of Jesus, it is Love that is given to us, and with this Love that we are saved, so (for me) knowing that there is Love, I automatically assumed it to be safe.

But then I am reminded that, in fact, he is a Lion, with a wild untamable nature that comes with his being all-powerful. I was reminded of the fear that comes with being in Awe of God.
Through all the stories Aslan turns up when he is needed-not when he is called. This is a clear reflection on God, especially for my relationship with Him, which is also echoed through in Prince Caspian between Trumpkin and Caspian who openly doesn't believe in Aslan, probably due to the fact that it had been many years since he was last seen and heard. This for me, really highlight the wild factor of Aslans character.

The concept of the on-coming anarchy that comes with the grace of God really sat well with me, and even though I hadn't acknowledged thinking about it, I think I had always known it, so was great to be told it, even if it was only to remind me of the truth I had always known. It gave me comfort: The comfort of the truth you hear, the comfort of living in the truth of God.

There are two quotes from the stories (that either came to me from my own reading, or where mentioned in the talk) that I would like to end with for you to think about-I believe that both of these highlight the features of the comfort and fear, anarchy and grace that Aslan/Jesus brings.

"I was the lion who forced you to join with Aravis. I was the cat who comforted you among the houses of the dead. I was the lion who drove the jackals from you while you slept. I was the lion who gave the Horses the new strength of fear for the last mile so that you should reach King Lune in time. And I was the lion you do not remember who pushed the boat in which you lay, a child near death, so that it came to shore where a man sat, wakeful at midnight, to receive you."
AND

 "Then Hwin, though shaking all over, gave a strange little neigh, and trotted across to the Lion.
"Please," she said, "you're so beautiful. You may eat me if you like. I'd sooner be eaten by you then fed by anyone else."
"Dearest daughter," said Aslan, planting a lion's kiss on her twitching, velvet nose, "I knew you would not be long in coming to me. Joy shall be yours."


I hope to put my notes from the second and third talks in the next few days.