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Marylu and I have some longtime Christian friends, a Christian couple from the Chicago area. We were often puzzled by the husband’s behavior patterns—and so was he—until he was finally diagnosed with Asperger’s Syndrome. After his diagnosis, he began attending an Asperger’s support group. His behavior improved; he now monitors his responses and reactions.

Asperger’s Syndrome is part of the Autism Spectrum. Autism varies from high-functioning to low functioning, and research is ongoing. But the question arises, “How should Christian parents bring up their autistic children?”

Dr. Laura Henrickson points the way in her 144 page book, Finding Your Child’s Way on the Autism Spectrum. Hendrickson is uniquely qualified to write such a book: she had been a practicing psychiatrist, believes in biblical counseling (with an emphasis on personal responsibility), and successfully raised her autistic son. She views autism as a type of personality—with both pros and cons. And she recognizes the contributions autistic people have and are making in society, referring often to autism’s chief contemporary spokesperson, Dr. Temple Grandin, who is one of many success stories.

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Originally posted at Proclaim & Defend, used by permision.

(Read Part 1.)

As far back as 1963 Martyn Lloyd-Jones warned that C. S. Lewis had a defective view of salvation—and with good reason. Let’s take a look at several soteriological errors in Lewis’ theology.

The Substitutionary Atonement

In Mere Christianity Lewis was clear that he rejected the substitutionary atonement:

Now before I became a Christian I was under the impression that the first thing Christians had to believe was one particular theory as to what the point of this dying [Christ’s] was. According to that theory God wanted to punish men for having deserted and joined the Great Rebel, but Christ volunteered to be punished instead, and so God let us off. Now I admit that even this theory does not seem to me quite so immoral and so silly as it used to…. Theories about Christ’s death are not Christianity: they are explanations about how it works.¹¹

There is probably no Christian in modern times better known or more influential than Clive Staples Lewis. Born in Belfast in the year 1899, Lewis would write dozens of books on a variety of topics before his death on November 22, 1963 (on the very day of the deaths of John Kennedy and Aldous Huxley).

At the time of his death his popularity was starting to wane but shortly thereafter there was a revival of interest in Lewis and, arguably, today he is more deeply admired than ever. He is considered by many to be the greatest apologist for the Christian faith to have ever lived.

Whether you agree with this assessment or not, there is no doubt that Lewis was in a league almost by himself in his ability to write great truths in ways that spoke to our hearts and opened our eyes. For this reason, even those who are troubled with much of Lewis’ theology can hardly resist quoting him. There is a danger, however, of all-but-canonizing Lewis, giving more weight to his imaginative explorations and philosophical reasonings than to Scripture. Ruth Tucker writes, “Among Protestants there is only one pope of apologetics…. If C. S. Lewis said it, it must be true. In many circles it seems that the voice of C. S. Lewis is second only to the voice of God.”¹

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God is not, in any of the great theistic traditions, merely some rational agent, external to the order of the physical universe, who imposes some kind of design upon an otherwise inert and mindless material order. He is not some discrete being somewhere out there, floating in the great beyond, who fashions nature in accordance with rational laws upon which he is dependent. (234-235)