In his short essay "Some Thoughts," C. S. Lewis examines the paradoxical fact that the Christian calendar is as full of feasts as it is fasts, as full of fasts as it is feasts.
How did the Christian faith come to have this unique "two-edged" character, a stance which is both world-affirming and world-denying? Lewis explains that on one hand "because God created the Natural—invented it out of His love and artistry—it demands our reverence." But at the same time, "because Nature, and especially human nature is fallen it must be corrected and the evil within it must be mortified."
But make no mistake, Lewis writes, its essence is good, and correction is "something quite different" from repudiation or Stoic superiority. And hence, Lewis argues, all true Christian asceticism will have "respect for the thing rejected" at its center. "Feasts are good," Lewis concludes, "though today we fast."
Lewis makes a similar point in his essay "A Slip of the Tongue," where he argues that in the life of a perfect believer, feasts "would be as Christian" as fasts.
Though today we fast, feasts are good. Feasts are, or should be, as Christian as fasts. These statements might serve as helpful signposts as we enter the seasons of Lent and Easter.
This two-edged, world-denying and world-affirming, stance is seen clearly in The Lion, the Witch and the Wardrobe in the Turkish Delight which Edmund is tempted with and in the delightful meal served up by the Beavers.
Early in the story, the White Witch creates a box filled with "several pounds" of Turkish Delight which Edmund greedily devours. Donald Glover has called Lewis's specific choice of Turkish Delight a master stroke, one made with clear intention. What would have been lost if the Witch ...1