Religion is often looked at with disdain in the West — as an anachronism; as an impediment to progress; as mere “superstition” to be tolerated in the pursuit of power and unanimity. It is this critical-beyond-reason lens that both C.S. Lewis and Ryszard Legutko find problematic, because this willingness to “debunk” poses a risk of “cultural aridity” and ideological hegemony. Both authors regard Christianity as a societal stabilizer, and a force capable of “linking the ancient with the modern” (Legutko 174). Lewis’ concurrence with this take is demonstrated by Mark’s inability to stomp on a crucifix in Chapter 15, even with Professor Frost pressuring him relentlessly. Having found a sense of rebellion that evaded him before, Mark finally recognizes N.I.C.E. as a tyrannical, reprehensible organization, his insecurity overpowered by primal disgust.
Suddenly, despite being a fervent atheist, he begins to view Christ’s image of suffering as a symbol “in opposition to crooked Belbury” (333). In dismissing the basic utility of religion, the West allows itself to dismiss a longstanding pillar of identity. Lewis and Legutko alike have varying experience with totalitarianism, and the institutionalized secularization that often carries as a transitive result. Mark’s retaliation and Legutko’s stern warnings against “Liberal-Democratic Anthropology” stem from this haunting familiarity.
Leave a Reply