Charles Williams (British writer)

This article is about the British writer born in 1886. For other people called Charles or Charlie Williams, see Charles Williams (disambiguation). For the British writer born in 1971, see Charlie Williams (British writer).
Charles Williams
Born Charles Walter Stansby Williams
(1886-09-20)20 September 1886
London, England
Died 15 May 1945(1945-05-15) (aged 58)
Oxford, England
Occupation Novelist
Nationality English
Genre Fantasy
Notable works War in Heaven
The Place of the Lion
The Greater Trumps
Descent into Hell
Spouse Florence Conway

Charles Walter Stansby Williams (20 September 1886 – 15 May 1945) was a British poet, novelist, playwright, theologian, literary critic, and member of the Inklings.

Biography

Williams was born in London in 1886, the only son of (Richard) Walter Stansby Williams (1848-1929), a journalist and foreign business correspondent (for an importing firm, writing in French and German),[1][2] who was a 'regular and valued' contributor of verse, stories and articles to many popular magazines,[3] and his wife Mary (née Wall, the sister of the ecclesiologist and historian J. Charles Wall[4]), a former milliner,[5] of Islington. He had one sister, Edith, born in 1889. The Williams family lived in 'shabby-genteel' circumstances- owing to Walter's increasing blindness and the decline of the firm by which he was employed- in Holloway.[6] Educated at St Albans School, Hertfordshire, Williams was awarded a scholarship to University College London, but was forced to leave in 1904 without taking a degree because his family lacked the financial resources to support him. In the same year he began work in a Methodist bookroom. Williams was hired by the Oxford University Press (OUP) as a proofreading assistant in 1908 and quickly climbed to the position of editor. He continued to work at the OUP in various positions of increasing responsibility until his death in 1945. One of his greatest editorial achievements was the publication of the first major English-language edition of the works of Søren Kierkegaard.[7]

Although chiefly remembered as a novelist, Williams also published poetry, works of literary criticism, theology, drama, history, biography, and a voluminous number of book reviews. Some of his best known novels are War in Heaven (1930), Descent into Hell (1937), and All Hallows' Eve (1945).[8] T. S. Eliot, who wrote an introduction for the last of these, described Williams's novels as "supernatural thrillers" because they explore the sacramental intersection of the physical with the spiritual while also examining the ways in which power, even spiritual power, can corrupt as well as sanctify. All of Williams's fantasies, unlike those of J. R. R. Tolkien and most of those of C. S. Lewis, are set in the contemporary world. Williams has been described by Colin Manlove as one of the three main writers of "Christian fantasy" in the twentieth century (the other two being C. S. Lewis and T. F. Powys).[9] More recent writers of fantasy novels with contemporary settings, notably Tim Powers, cite Williams as a model and inspiration. W. H. Auden, one of Williams's greatest admirers, reportedly re-read Williams's extraordinary and highly unconventional history of the church, The Descent of the Dove (1939), every year. Williams's study of Dante entitled The Figure of Beatrice (1944) was very highly regarded at its time of publication and continues to be consulted by Dante scholars today. His work inspired Dorothy L. Sayers to undertake her translation of The Divine Comedy. Williams, however, regarded his most important work to be his extremely dense and complex Arthurian poetry, of which two books were published, Taliessin through Logres (1938) and The Region of the Summer Stars (1944), and more remained unfinished at his death. Some of Williams' best essays were collected and published in Anne Ridler's Image of the City and Other Essays (1958).

Williams gathered many followers and disciples during his lifetime. He was, for a period, a member of the Salvator Mundi Temple of the Fellowship of the Rosy Cross. He met fellow Anglican Evelyn Underhill (who was affiliated with a similar group, the Order of the Golden Dawn) in 1937 and was later to write the introduction to her published Letters in 1943.[10] In 1917 Williams married his first sweetheart, Florence Conway, following a long courtship during which he presented her with a sonnet sequence that would later become his first published book of poetry.[11] Their son Michael was born in 1924. Later, he would struggle to reconcile a long-lasting (but probably unconsummated: indeed only vaguely, at most, reciprocated) love affair with Phyllis Jones (who joined the Oxford University Press in 1924 as librarian) with his Christian faith (he was an unswerving and devoted member of the Church of England, reputedly with a tolerance of the scepticism of others and a firm belief in the necessity of a "doubting Thomas" in any apostolic body).[12] Williams also formed master-disciple relationships with young woman admirers. The best known (though probably not the most significant) of these occurred in the early 1940s with Lois Lang-Sims. Lang-Sims, whom Williams referred to as Lalage, published a series of letters that Williams wrote to her during this period in a volume entitled Letters to Lalage (1989).

Although Williams attracted the attention and admiration of some of the most notable writers of his day, including T. S. Eliot and W. H. Auden, his greatest admirer was probably C. S. Lewis, whose novel That Hideous Strength (1945) has been regarded as partially inspired by his acquaintance with both the man and his novels and poems. Williams came to know Lewis after reading Lewis's then-recently published study The Allegory of Love; he was so impressed he jotted down a letter of congratulation and dropped it in the mail. Coincidentally, Lewis had just finished reading Williams's novel The Place of the Lion and had written a similar note of congratulation. The letters crossed in the mail and led to an enduring and fruitful friendship. When World War II broke out in 1939, Oxford University Press moved its offices from London to Oxford. Williams was reluctant to leave his beloved city, and Florence refused to go. From the nearly 700 letters he wrote his wife during the war years a generous selection has been published; "primarily . . . love letters," the editor calls them.[13] But the move to Oxford did allow him to participate regularly in Lewis’s literary society known as the Inklings. In this setting Williams was able to read (and improve) his final published novel, All Hallows' Eve, as well as to hear J. R. R. Tolkien read aloud to the group some of his early drafts of The Lord of the Rings. In addition to meeting in Lewis's rooms at Oxford, they also regularly met at The Eagle and Child pub in Oxford (better known by its nickname "The Bird and Baby"). During this time Williams also gave lectures at Oxford on John Milton, William Wordsworth, and other authors, and received an honorary M.A. degree. Williams is buried in Holywell Cemetery in Oxford: his headstone bears the word "poet", followed by the words "Under the Mercy", a phrase often used by Williams himself.[14]

Williams's theology

Williams developed the concept of Co-inherence, described as a theology of romantic love. Co-inherence was a term used in Patristic theology to describe the relationship between the human and divine natures of Jesus Christ, and the relationship between the persons of the blessed Trinity.[15][16] Williams extended the term to include the ideal relationship between the individual parts of God's creation, including human beings. It is our mutual indwelling: Christ in us and we in Christ, interdependent. It is also the web of interrelationships, social and economic and ecological, by which the social fabric and the natural world function.[17] But especially for Williams, Co-inherence is a way of talking about the Body of Christ and the Communion of saints. For Williams, salvation was not a solitary affair: "The thread of the love of God was strong enough to save you and all the others, but not strong enough to save you alone." He proposed an order, Companions of the Co-inherence, who would practice substitution and exchange, living in love-in-God, truly bearing one another's burdens, being willing to sacrifice and to forgive, living from and for one another in Christ.[18] According to Gunnar Urang, co-inherence is the focus of all Williams's novels.[19]

Williams's fiction

He is writing that sort of book in which we begin by saying, let us suppose that this everyday world were at some one point invaded by the marvelous.
— C. S. Lewis on Charles Williams' novels[20]

Works

Novels

Plays

Poetry

Theology

Literary criticism

Biography

Other works

Secondary literature

References

  1. ↑ https://theoddestinkling.wordpress.com/2013/06/12/cws-life-1886-1908/
  2. ↑ The Fellowship: The Literary Lives of the Inklings, Philip and Carol Zaleski, Farrar, Strauss and Giroux (New York), 2015, pg 223
  3. ↑ Charles Williams and his Contemporaries, ed. Suzanne Bray and Richard Sturch, Cambridge Scholars Publishing, 2009, pg 3
  4. ↑ Charles Williams and his Contemporaries, ed. Suzanne Bray and Richard Sturch, Cambridge Scholars Publishing, 2009, pg 3
  5. ↑ Charles Williams: The Third Inkling, Grevel Lindop, Oxford University Press, 2015, pg 6
  6. ↑ Charles Williams: The Third Inkling, Grevel Lindop, Oxford University Press, 2015, pg 6
  7. ↑ Paulus, Jr, Michael J (2009), "From a Publisher's Point of View: Charles Williams’s Role in Publishing Kierkegaard in English", in Bray, Suzanne; Sturch, Richard, Charles Williams and His Contemporaries (PDF), Newcastle, UK: Cambridge Scholars Publishing, ISBN 978-1-4438-0565-0.
  8. ↑ David N. Samuelson, "Charles Williams" in E. F. Bleiler, Supernatural Fiction Writers : Fantasy and Horror. New York : Scribner's, 1985, ISBN 0684178087, (pp. 631–638 ).
  9. ↑ Margarita Carretero González, Encarnación Hidalgo Tenorio, Behind the Veil of Familiarity: C.S. Lewis (1898–1998). Peter Lang, 2001 ISBN 0820450995 (p. 305).
  10. ↑ IHUG, NZ, archived from the original on 21 April 2006
  11. ↑ The Silver Stair. London: Herbert & Daniel, 1912.
  12. 1 2 The Charles Williams Society, UK
  13. ↑ Roma A. King, Jr., ed., To Michal from Serge: Letters from Charles Williams to his wife, Florence, 1939–1945. Kent, O., and London: Kent State University Press, 2002. (p. 4)
  14. ↑ Arborfield (February 2011). "Under the Mercy". The Inklings. Blogger. Retrieved 25 March 2016.
  15. ↑ Williams, Charles (1961). The Figure of Beatrice: A Study in Dante. New York: Noonday. p. 92.
  16. ↑ Prestige, G.L. (2008). God in Patristic Thought. Wipf and Stock. pp. ch. XIV: Co–Inherence. ISBN 9781556357794.
  17. ↑ Marshall, Ashley (2007). "Reframing Charles Williams: Modernist Doubt and the Crisis of World War in All Hallows' Eve". Journal of Modern Literature 30 (2): 64–85. JSTOR 4619328. P. 67.
  18. ↑ Newman, Barbara (2009-01-01). "Charles Williams and the Companions of the Co-inherence". Spiritus: A Journal of Christian Spirituality 9 (1): 1–26. doi:10.1353/scs.0.0043. ISSN 1535-3117.
  19. ↑ Gunnar Urang (1 June 1971). Shadows of heaven: religion and fantasy in the writing of C. S. Lewis, Charles Williams, and J. R. R. Tolkien. Pilgrim Press. p. 70. ISBN 978-0-8298-0197-2.
  20. ↑ Lewis, CS. You tube (audio). Google..
  21. ↑ Glen Cavaliero, "A Metaphysical Epiphany? Charles Williams and the Art of the Ghost Story," in The Rhetoric of Vision, ed. Charles A. Huttar and Peter J. Schakel. Lewisburg: Bucknell UP, 1996 (pp. 93–97).
  22. ↑ Williams, Charles (1945). All Hallows' Eve. Faber & Faber.
  23. ↑ David Llewellyn Dodds, "The Chapel of the Thorn, an Unknown Dramatic Poem by C. Williams," Inklings Jahrbuch 5 (1987): 134,

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