The Steady and the Stumbling Convert: A Book Report on “The Voyage of the Dawn Treader”

Table of Contents

Introduction

C.S. Lewis wrote in his partial autobiography, Surprised by Joy, “I think that all things, in their way, reflect heavenly truth, the imagination not least” (1955, p. 167). As God is Creator, it makes sense that the imagination of human beings, which could be argued as the start of our creative process, is an example of us being made in and reflecting His image. And surely, few have so completely demonstrated the potential power of the imagination to lead to thought and study on God, faith, and Christian themes as Lewis himself through his creation of The Chronicles of Narnia. In this way, he has been an exemplary example of his words; for, through the use of his imagination, he has stretched out his fingers and penned many works that have inspired man’s own imagination and mind to ponder upon the heavenly with youth-like joy, excitement, and adventure, both fiction and non-fiction alike.

Through the lens of fictitious characters and the utilization of allegory, Lewis has been able to present Christian apologetics to generation and generation of Christian and non-Christian readers in an easily consumable and entertaining form. They are equally reflective of ultimate truths and fun, and by creating relatable and engaging characters that the reader finds wanting to model or sees representative of a piece of their own story, the reader can ask important questions about their own life and, for the Christian reader, their own faith walk. Each human being has their own story, their own worthy testimony, and through the use of representative characters, it is often possible to observe oneself more clearly and rationally. This phenomenon can be particularly seen in The Voyage of the Dawn Treader, the third published tale in The Chronicles of Narnia series. Using The Voyage of the Dawn Treader as its lens, this paper will present background on Lewis and The Chronicles of Narnia, as well as providing a book summary, and will then discuss and analyze Lewis’ use of the representative characters of Reepicheep and Eustace to contrast different journeys of faith, in particular between the steady convert and the stumbling convert, all the while emphasizing their equal value.

Background

To best analyze the characters of Reepicheep and Eustace, it is first important to give proper background on C.S. Lewis as the creator and author of The Voyage of the Dawn Treader, the principal source of this paper, as well as The Chronicles of Narnia, where the book is found to reside. After this, a summary of the book will also be given.

C.S. Lewis

Youth

Clive Staples Lewis was born on November 29, 1898, in Belfast, Ireland, and while he is most known for writing under the name C.S. Lewis, he has had several names attached to his person. He was called “Jack” by friends, and he used pseudonyms Clive Hamilton and N.W. Clerk before and after his fame arose. Born into a family of avid readers who greatly valued education, in a house that was filled to the brim with books (Christianity Today, n.d.), Lewis was considered a prodigy even from a young age. He began writing fantasy stories by the age of 5, creating the land of Boxen, which hosted anthropomorphized animals. (Schakel, n.d.)

Study, War, and More

After experiencing a horrific boarding school lifestyle under the thumb of an authoritarian headmaster, Lewis then proceeded to schools such as Campbell College, Cherbourg House, and Malvern College. Eventually finding that Malvern was not the right establishment for him, he then began working toward the entrance exams for the infamously prestigious University of Oxford. With the help of a private tutor, one W.T. Kirkpatrick, Lewis passed his entrance exams and received a scholarship in classics. (Schakel, n.d.)

However, while Lewis was on the fast-track to higher education, the world was not at peace, and the “war to end all wars” was at the young man’s front door. Enlisted to serve his country, Lewis’ education was put on hold as he went to France, serving on the Somerset Light Infantry. After serving two years and witnessing countless deaths, a dear friend among them, Lewis himself was wounded and discharged (C.S. Lewis: The Official Website of C.S. Lewis, n.d.-a). With his obligations fulfilled, the scholar and war veteran returned to his Oxford life. (Schakel, n.d.)

Lewis did incredible work at the university and received high praise on several accounts in Greek and Latin texts, classical history, philosophy, English language, and literature. In 1925, he became a Fellow, which “refers to senior academic and administrative members of a College” (University College Oxford, n.d.), and tutor at Magdalen College in Oxford. (Schakel, n.d.)

Spiritual Formation

Lewis was raised in a Protestant home, but he struggled with his faith and the God question throughout his life. Losing his mother at a young age and being left with a father who never fully recovered from his wife’s death, Lewis as a young man saw God as cruel and vague. Later, being highly influenced by a matron at his boarding school who hosted untraditional beliefs, he abandoned his belief in God entirely and adhered to a strict atheist belief system.

 However, as Lewis would later state, “A young man who wishes to remain a sound Atheist cannot be too careful of his reading” (Lewis, 1955, p. 191), and indeed, it would seem that he did not take his own advice, as he was drawn in by books by Christian authors George MacDonald and G.K. Chesterton. Essentially these books “baptized [his] imagination” (Christianity Today, n.d.), Lewis would explain, falling ever more in love with the fantastical elements that they brought. 

In the process of inciting his imagination, his mind and heart were awakening to the idea of theism. Likewise, questions began surfacing in his mind when he realized that not only his favorite authors were Christian but his respected friend group was largely Christian as well. These friends—which would go on to be some of the core members of the literary cub The Inklings—including Owen Barfield, Nevill Coghill, Hugo Dyson, and the infamous writer of The Lord of the Rings series, J.R.R. Tolkien, challenged Lewis’ atheism and his beliefs, and eventually, Lewis relented to the call after his own heart (Christianity Today, n.d.). In explanation of his own conversion, Lewis writes:

You must picture me alone in that room in Magdalen, night after night, feeling, whenever my mind lifted even for a second from my work, the steady, unrelenting approach of Him whom I so earnestly desired not to meet. That which I greatly feared had at last come upon me. In the Trinity Term of 1929 I gave in, and admitted that God was God, and knelt and prayed: perhaps, that night, the most dejected and reluctant convert in all England. I did not then see what is now the most shining and obvious thing; the Divine humility which will accept a convert even on such terms…The hardness of God is kinder than the softness of men, and His compulsion is our liberation. (1955, p. 229)

Lewis turned and fully faced God, and in that moment, he put aside his old writings and ambitions of poetry and began writing literature that was dripping in Christian truth. So much to the point that even his friends did not necessarily agree with his vibrant expression of faith, and he was even passed up for professorship at Oxford due to his passion. Yet, doing what would receive acceptance from his peers and blending in did not seem to be at the forefront of Lewis’ life, as he carried on in his convictions and lived as honestly as possible. (Christianity Today, n.d.)

His friends, family, and co-workers were further stunned by his falling in love and deciding to marry one Joy Davidman Gresham, who had many strikes against her by the standards of English sensibilities and those who were members of the Church of England at that time, as she was American, divorced, a Communist who converted to Christianity, and maintained a harsh personality. While those around him fixated on her unconventional life with stern eyes, Lewis saw her true beauty and value through eyes of grace. However, the two did not have long together as Joy was diagnosed with cancer and died shortly after marrying, leaving behind a grieving and heartbroken Lewis. As he had lost his mother and witnessed his father’s unraveling, it was now time for Lewis to learn the loss of one’s life partner for himself.  In all of these moments, though, it could be said that Lewis bared his humanity and rested in the assurance of grace that he had accepted at that pure moment of salvation. Writing A Grief Observed, Lewis wrestled with his loss and showed his reader once again that being a follower of Christ does not mean a lack of questions or even a plethora of answers, but rather, it defines the trajectory and destination of our questions (Christianity Today, n.d.). Through his own life experiences, it could be said that Lewis learned that there are many different types of people, and therefore, many different stories of faith; and perhaps, this is one of the reasons why his characters are so relatable. Perhaps each one of his characters is just a little bit like someone he once knew; perhaps there are a few who are even a little bit like himself. And as he crafted his beautifully inclusive world with eyes that saw each testimony as valid, the reader may find themselves wanted by the same God that wanted Lewis. Perhaps, they will find that they are already loved. 

The Chronicles of Narnia

Throughout his life, C.S. Lewis wrote over 40 books, ranging from fiction to apologetics, to those academic in nature. He is beloved for his radio speech turned novel, Mere Christianity, and his haunting account of a young demon getting advice from his uncle, which hosts both imaginative flair and horrific truths of spiritual warfare, The Screwtape Letters. Perhaps one of Lewis’ greatest and most beloved achievements was The Chronicles of Narnia. (Schakel, n.d.)

While Lewis was tentative about this series after writing the first book, over a course of four to five years, seven books were published: The Lion, the Witch and the Wardrobe; Prince Caspian; The Voyage of the Dawn Treader; The Silver Chair; The Horse and His Boy; The Magician’s Nephew; and The Last Battle (C.S. Lewis: The Official Website of C.S. Lewis, n.d.-b). What started as a simple desire to write what he would want to read, to write children’s stories about knighthood and chivalry, to write the fairytales that he loved so much, turned into the formation of an entire universe. Mark Bane would describe the uniqueness of Lewis’ chronicles by drawing attention to the fact that Lewis was able to “remain… faithful to his original intention to write stories for children while adding in subtle moral and spiritual complexities” (1997)  No one, least of all Lewis, it would seem, could expect what kind of stirrings Narnia would create in the hearts of young ones and adults alike.   

It had not been his original intention to create Narnia at all (C.S. Lewis: The Official Website of C.S. Lewis, n.d.-b), nor had it even his intention to make it Christian allegory (Bane, 1997), but Narnia demanded creation once the words hit the pages. And once Aslan had been realized, Lewis understood the rich potential of anthropomorphizing the “King of the beasts” to represent the King of all creation. He had trained himself in giving animals human-like qualities through his exploration with Boxen, but Narnia was able to weave together both the fantastical and the real in a way that even his young imagination could not have expected. It also gave him the freedom of revealing small glimpses of truth without having to fully explain or preach. (Bane, 1997)

Lewis was heavily influenced by Greek and Roman mythology and Arthurian legend, with those inspirations being worked into the books through characters like the nymphs, centaurs, etc.; likewise, he was often caught up in dreams and images that he had. In particular, an image that he had since he was a teenager of a fawn carrying an umbrella would then extend into The Lion, the Witch and the Wardrobe. Scenes from The Voyage of the Dawn Treader also came through a dream of Lewis’. 

While many non-Christians enjoy the books just for their fantasy style, it is the hidden truths that he interlaced inside the adventures that draw out its full potential for joy. Each book shows different aspects of faith and the Christian walk, and in The Voyage of the Dawn Treader, Lewis explores the concept of “believing is seeing.” Aslan is not as frequently mentioned in the book as some of the others, and each of the characters struggle with forms of temptation. Bane explained it well, saying, “Lewis deepens the spiritual experience of his characters by making Aslan harder to find” (Bane, 1997). As well, it juxtaposes the skeptic and the Christian, through characters like Eustace and Reepicheep, while also giving visual representations of salvation and sanctification.   Surely, Lewis’ beautiful mixture of childhood loves and deep truths have created a masterpiece in The Chronicles of Narnia. As in all of his books, The Voyage of the Dawn Treader has a wealth of opportunity for thought and deep reflection, particularly concerning one’s one conversion and faith walk, which can particularly be seen in the characters of Eustace and Reepicheep. To fully appreciate the character analysis, a full summary of the book is provided.   

Summary of The Voyage of the Dawn Treader

The Voyage of the Dawn Treader, as mentioned previously, is the third book in the publication order, and builds off of the stories found in The Lion, the Witch and the Wardrobe and Prince Caspian. While all four Pevensie children are at the forefront for the first two books, only Lucy and Edmond are a part of this seafaring adventure, as Peter is with a tutor studying and Susan was sent to America. The two youngest Penvensies have been sent to stay with their aunt, uncle, and cousin, Eustace Scrubb. Eustace is of the disagreeable sort, constantly complaining, teasing, and overall maintaining a spoiled disposition. In the beginning, he is not pleased in the slightest with having his cousins staying in his house and does all manner of things to make their stay miserable. (Lewis, 1950)

However, all of their plans for the summer shift when the three of them are sucked in a painting of a Narnian ship that was hanging in Lucy’s room and land at sea. Thankfully, a ship is there to save them from the waters, and the Penvensies are ecstatic to see that their rescuer was none other than their friend Prince Caspian, who is onboard the Dawn Treader with its captain, Drinian; first mate, Rhince; the brave talking mouse, Reepicheep; and a set group of men. They intend to explore east in hopes of finding seven lost nobles and fulfill Caspian’s coronation oath. Reepicheep, however, has somewhere even greater on his mind, as he has been told stories that Aslan’s country is in the “utter east,” and it has long been his desire to go. (Lewis, 1950)

While the Penvensies are thrilled to be back in Narnia, Eustace finds himself highly uncomfortable and resigns to complete nastiness. Certainly, a sudden level of unease and stubbornness might be warranted for a being whisked to a different world, but Eustace takes it to a new level, as he does such things as swinging the noble Reepicheep by his tail to pass some time, taking unauthorized water from the ship’s storage during a rationed time, and generally complaining and seeking to do as little work as possible. 

The book is set up in an episodic manner, as each chapter or few chapters are dedicated to a new island that the band of travelers land on as they travel further east. Their first stop is the Lone Islands, and they almost immediately find themselves in a situation as they are captured by slave traders. Amidst their trials, though, Caspian finds his first lost lord, Lord Bern, and the two discuss the current affairs of the Island. Hearing about the prospering slave trade and conniving and distant governor, the two set up a plan to usurp the current governor’s position; Caspian then renames Lord Bern as Duke of the Lone Island. After saving his friends and completing a portion of his goal, they set out on their journey once more.

On the second island that they land, Eustace goes through a tremendous transformation on two accounts. Desiring to rest for a bit, the troop sets down and gets to work on getting their camp ready for the night. However, Eustace, hoping to evade the manual labor, goes exploring by himself. The worst-case scenario catching up to him, though, he encounters a dragon. Unfamiliar with the fantasy stories that the Penvensies were more accustomed to, Eustace is terribly at a loss of what to do, but then realizes that the dragon is dying and then watches its final breaths. Leaving its corpse there, Eustace drifts into the dragon’s cave and greed stirs inside of his heart. He takes a large bracelet and puts it on, and then drifts off to sleep. When he awakens, he finds that he has turned into a dragon. The young, lonely boy grieves as he realizes that he cannot return like this, and for the first time, he understands what he had and how miserable he had been. (Lewis, 1950)

Eventually, he drifts back to the camp and finds that the others recognize him. Having understood the weight of his past self, Eustace aims to be as helpful as possible at the camp, and yet, the loneliness of remaining in his unnatural form grips him. The others comfort him, and Reepicheep even seeks to bring him comfort, staying with him at night, and yet, they are not the ones who could save him.

At night, Eustace hears a voice calling out to him, and he recognizes the shape of a Lion. He leads Eustace to a pool of water and tells him to undress, and yet, Eustace finds that the skin of the dragon in which he wears resides layered and deep within him. He cannot remove it alone. In strength and gentleness, the Lion moves swiftly and cuts through the layers, presenting Eustace the boy once more but made new. The Lion then throws Eustace into the water, baptizing Eustace into a new life.  

Reborn, Eustace the boy returns to camp and proceeds to tell Edmund his story. Edmund, having known and experienced the Lion before, recognizes and names him as Aslan, and the two imperfect souls share a moment of gratitude for the grace and mercy of the untamed, wild lion who saves. Later, Caspian recognizes the bracelet as having belonged to one of the lost lords. 

With Eustace now being a size that is manageable for a ship, the crew journeys onward to their next destination. There is a brief scene where a serpent attempts to circumvent their journey, but the quick-wittedness of Reepicheep saves them from disaster. Finally, they land on an unnamed island, where they find a pool of water that turns anything into gold when touched. The phenomenon bewitches Edmund and Caspian for some time, causing a fight to disrupt between the two of them, but after seeing a man-like statue in the pool, who turns out to be another lost lord, their wits are regained and they carry forward. (Lewis, 1950)

Their next stop is Dufflepuds’ Island, where Lucy is requested by a group of beings called Dufflepuds, who had been placed under an invisibility spell by the master of the island, to go into the Magician’s house, find his magic book, and release the invisibility spell. Lucy agrees to this but finds herself tempted by vanity and the desire to know what others think of her as she pages through the book. While she refrains from using the beauty spell with help from Aslan’s suddenly appearing face, she quickly says a spell that allows her to hear some terrible things that her friends were saying about her. In a huff, Lucy quickly continues her search. After finding the spell to make invisible things visible, she finds that Aslan has also been beside her. He speaks gently to her about her flesh’s desires, and Lucy realizes that she had been wrong, that she might have just lost something precious due to her rashness, and seeks forgiveness. Aslan meets her in her grief and cares for her. The Magician, who was also under the invisibility spell, reveals himself, and it is known that he is a follower of Aslan. After making friends with the Magician and meeting with the Dufflepuds once more, the Dawn Treader sets sail once again.

They go through a field of darkness, a land where all their dreams come true, and there they find the hysterical lost lord, Lord Rhoop, who knows the true terror of all dreams being realized. Aslan, however, saves them from the darkness, and they continue east to Ramandu’s island, who is an old star who remains on the land with his daughter. There, they find out more about Aslan’s country, and also find the remaining three lost lords, who are trapped in a deep, magical sleep. The only way to break them free from the spell is to journey to the end of the world, and one person must remain there. (Lewis, 1950)

The journey continues, and they drift into water that is filled with merpeople and tastes sweet, and the sun grows large. Reepicheep recognizes the signs that they are close to Aslan’s country and cannot keep his merriment contained. Eventually, the water becomes so shallow that the Dawn Treader is no longer able to continue. Lucy, Edmund, Eustace, and Reepicheep are to take the coracle and go themselves to the end of the world, to Aslan’s country, as they know that they will not be coming back. Caspian throws a royal fit and states that he will resign his crown so that he too can come, but Aslan has words for the king, and he concedes to the one who knows best. 

The remaining four drift through the water that is filled with lilies, and they arrive at a wall made of water, the gate into Aslan’s country. Reepicheep bids farewell to the young travelers, even allowing Lucy to hug and pet his fur as she had always wanted to, and excitedly goes home to the place he had never been but was always a part of him, thus fulfilling the requirement of lifting the lords from their slumber. The remaining children come to land and find a Lamb who then reveals his other side, Aslan. He informs Lucy and Edmund that they will not be returning to Narnia, which causes Lucy great distress, as she figures that she will never be able to see Aslan again. They exchange words in grief, confusion, and hope:

“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.” (Lewis, 1950, p. 541)

After saying “good-bye,” or rather, “until later,” to Aslan, the three children are then sent back to England. Eustace’s change is notable, and his time in Narnia is not over yet. 

Analysis

In Voyage of the Dawn Treader, Lewis uses characters and their stories to represent biblical truths regarding the Christian life. This section will demonstrate the contrasting roles of Reepicheep and Eustace in regard to their salvation story. 

Analysis of Reepicheep: The Steady Convert

Definition of the Steady Convert

For the purpose of this paper, the term “steady convert” is being used to represent the Christian who chose to follow Christ at a young age or else began their faith in Jesus without having first experienced many trials, which thus led them to the faith. The steady convert has accepted Christ, and although still imperfect, has dedicated their life wholeheartedly to the obedience of God’s word and faithful following of Jesus. This definition is non-specific, considering each’s person’s story is unique, and therefore, there can be varying degrees of what is considered as trials before salvation and varying degrees of dedication to the faith. The focal point of this definition is a general ease in accepting Christ and a relative steadiness that has lasted from conversion through the sanctification process.

Characteristics of Reepicheep

 Reepicheep is a talking mouse of high nobility and is one of Lewis’ characters that he uses to flesh out his concept of knighthood and chivalry. He is a descendent of the mice that bit the cords that bound Aslan to the table. As a reward for their kindness, Aslan gives the mice the gift of speech, and certainly, Reepicheep carries his voice courageously and with strong intention. 

Considering Narnia is not always so obvious about every aspect of Christian faith in the life of each person, Reepicheep’s salvation is not specifically mentioned; however, in The Voyage of the Dawn Treader, we see his consistent faith in Aslan, his steadiness of character, his boldness in the face of adversity, his remembrance of the word, and his deepest desire resting in the hope of eternity in Aslan’s country with the Lion himself. These characteristics lead us to acknowledge his previous salvation and his steady faith walk.

Probably the greatest example is his ever-present thought about going to Aslan’s country. At the start of the book, while Caspian is considering his journey east to find the seven lost lords, Reepicheep has something far greater on his mind, as he remembers a song that was sung to him when he was a young mouse that to the east was Aslan’s country. That song lived inside of him throughout his youth and adulthood and it became his greatest motivation and wish. When others seem to lose focus on the purpose of their journey and are lost in the temptation of the islands, Reepicheep not only reminds them of their purpose but Aslan’s purpose, as well. He not only reminds them of their responsibility right now but also the hope for the future.

Likewise, when having reached Ramandu’s Island, there is a feast set out before them. There seems to be magic all around them, and though it is offered to them and Ramandu’s daughter assured them that the food off of Aslan’s table is good for the body, the crew is still not at peace. Edmund speaks to Ramandu’s daughter:

“When I look in your face I can’t help believing all you say: but then that’s just what might happen with a witch too. How are we to know you’re a friend?”

“You can’t know,” said the girl. “You can only believe—or not.”

After a moment’s pause Reepicheep’s small voice was heard.

“Sire,” he said to Caspian, “of your courtesy fill my cup with wine from that flagon: it is too big for me to lift. I will drink to the lady.” (Lewis, 1950, p. 518)

He in his steadiness had the faith to take the first step and drink the wine that was humbly offered to them.

As the leader of the talking mice, Reepicheep is one never to back down from a fight. Honor and bravery are of the highest importance to him, and he is likely to be the first to charge into any battle and adventure. During Prince Caspian, when Reepicheep losses his tail in battle, he finds himself in a “dishonorable” state. While Aslan himself questions whether Reepicheep might be too concerned with his honor, thus showing his imperfection and a possible tendency toward legalism and self-righteous behavior, Aslan is willing to heal his tail at the requests of all who love Reepicheep. 

Others might call him brash, and certainly, his friends are often concerned with his dismissal of self-preservation when honor is on the line. However, it can be seen that Reepicheep’s presence keeps his friends and comrades from allowing fear to stop them from doing what they know is right. His all-in personality stirs up courage in the simplest of ways. This could be seen in The Voyage of the Dawn Treader when the men on the Dawn Treader are considering whether they would indeed go to the end of the world. While Caspian tries to convince the crew, Lucy asks Reepicheep if he has nothing to say. He answers:

“My own plans are made. While I can, I sail east in the Dawn Treader. When she fails me, I paddle east in my coracle. When she sinks, I shall swim east with my four paws. And when I can swim no longer, if I have not reached Aslan’s country, or shot over the edge of the world in some vast cataract, I shall sink with my nose to the sunrise and Peepicheek will be head of the talking mice in Narnia.” (Lewis, 1950, p. 524)

It is through Reepicheep’s example and his steadiness in his convictions that the others can find a model through him. Through his example, others are encouraged, strengthened, and emboldened.  

The value of Reepicheep’s example

 Reepicheep is steady. He is a model to those around him, and while he is not perfect, he gives a good example to those around him of one who has a heart for Aslan and is made courageous in his understanding of who Aslan is. He is a steady convert and a steady believer and a representative of those of that story. While a steady convert can be helpful to other Christians, both steady, stumbling, and everyone in between, they are not the ultimate goal. They are not the ultimate model. Through Reepicheep’s example, in Narnian terms, it can be seen that the model we should be looking toward is Aslan. In our terms, the model we should be looking toward is Jesus. Reepicheep simply follows Aslan and follows his convictions; he is most concerned about his own walk, not the walk of others, as can be seen in the above his statement regarding going east. 

Reepicheep gives representation to those who are on the steady path and shows that it is a noble and beautiful way. He gives a voice to those who may deem their story and their voice as unworthy due to a lack of difficulties coming to Christ. Instead, his character shows his value, just by being himself, to others, and even more importantly, his character shows his value to Aslan. At the end of the world, it was Reepicheep who was welcomed into Aslan’s country. While this should not be seen as the steady taking precedence over the stumbling, it does show the privilege that comes with coming to Christ, and it shows that both the steady and the stumbling are welcome in their own predestined time.  

Analysis of Eustace: The Stumbling Convert

Definition of the Stumbling convert

For the purpose of this paper, the term “stumbling convert” is being used to describe the Christian who came to Christ with a relatively messy past and who still periodically struggles with maintaining a steady, unshakeable faith. This Christian has a heart for Christ and wishes to be obedient to God, but often has heart wounds, defaults, and behavioral, psychological, personal, and environmental baggage that often get in their way to full surrender. The stumbling convert has committed themselves to Jesus as Lord and Savior, but they are conscious of the difficulties of sanctification. Of course, this does not mean that the stumbling convert will not fully surrender to Christ, but that, through the journey of sanctification, there has not been a relatively steady course. However, the stumbling convert loves Jesus deeply and holds on to the hope of the future.

Characteristics of Eustace

 At the beginning of The Voyage of the Dawn Treader, Eustace Scrubb likes beetles, informational books with racist pictures on them, and bossing his cousins around. He is generally seen as obstinate, lazy, self-centered, and a complainer. The book chronicles Eustace and Reepicheep’s first meeting, with Eustace in horror: “‘Ugh, take it away,’ wailed Eustace. ‘I hate mice. And I never could bear performing animals. They’re silly and vulgar and—and sentimental’” (Lewis, 1950, p. 430). And later, he writes in his journal: 

Nearly forgot to say that there is also a kind of Mouse thing that gives everyone the most frightful cheek. The others can put up with it if they like but I shall twist his tail pretty soon if he tries it on me. The food is frightful too. (Lewis, 1950, p. 438)

He holds animosity toward Reepicheep and all who have brought him to this boat, and he holds none of his thoughts back, without thought to those who sacrifice for him: “Needless to say I’ve been put in the worst cabin of the boat, a perfect dungeon, and Lucy has been given a whole room on deck to herself, almost a nice room compared with the rest of this place” (Lewis, 1950, p. 438).

To add to his generally displeasing manner, Eustace once took it a step too far, following through with his threat, and spinning Reepicheep by his tail when Reepicheep was caught off guard one night. Not only this, but the proud mouse was not given the chance to regain his honor, because Eustace would not fight him. However, he realized that the others on the ship were going to make him comply, and thus, half-heartedly apologized. Even when he was attempting to be sold into slavery, no man wanted him for his complaining and disagreeable countenance. 

 This behavior continued until Dragon Island, where everything changed. When turning into a dragon, Eustace realizes for the first time that he may not be as good as he imagined himself to be. Lewis writes:

But the moment he thought this he realized that he didn’t want to. He wanted to be friends. He wanted to get back among humans and talk and laugh and share things. He realized that he was a monster cut off from the whole human race. An appalling loneliness came over him. He began to see that the others had not really been fiends at all. He began to wonder if he himself had been such a nice person as he had always supposed. He longed for their voices. He would have been grateful for a kind word even from Reepicheep. (1950, p. 466)

Eustace is converted and baptized, and from there, is noticeably changed. He is more bold, even trying to fight off the sea serpent; he is more helpful, forgiving, and understanding. Certainly, he is not perfect, but there is change, and there is movement.

The Value of Eustace’s Example

Eustace stumbles throughout all of The Voyage of the Dawn Treader. His conversion story is a dramatic, big, profound, and moving. His road to salvation was rough and trial-laden, and it took him some time to realize how much he needed Aslan’s help. When once he hated the name of Aslan, even without truly knowing who He was, now he has seen his mightiness and worthiness. Eustace is used as a representative of the stumbling convert. Perhaps we can even call it a reluctant convent, like Lewis called himself. 

While the stumbling convert may or may not have a dramatic story, their path is made of ups and downs. Even though Eustace changed tremendously after his salvation and baptism in the water, he is still imperfect. However, the main difference is that he now has eyes to be able to see: see himself, see others, and see Aslan. 

The stumbling convert and believer’s story may or may not be dramatic, but even if it’s the case that is is a “rise from the ashes” salvation story, Eustace shows us that his change did not come from himself but came from, in Narnian terms, Aslan. The stumbling believer’s story is not a reflection of God loving them more, but rather, God’s all-around love for every sinner and His ability to meet us wherever we are. If we are in the gutter, then that is where He will go. If we are going to church every day but are without a changed heart, that may be where He will seek us. Therefore, similarly in the case of the steady believer, we should not idolize the stumbling believer’s story, but instead, see where Lewis was pointing all along by giving life to Eustace: Jesus. 

Eustace gives representation to those who stumble along through their faith journey. Pre-salvation Eustace shows the difference between the non-believer and the believer at the time of conversion and how the conversion can often be messy and rough. However, Eustace’s representativeness of the stumbling convert reminds us that God alone can save us from ourselves. His character shows that while the stumbling convert struggles, and even after conversion, may be constantly trying to keep their head above the water, that they are loved and that He will meet the needy where we are. He shows that just like the steady believer, the stumbling convert’s story is beautiful because it is God’s story. And like what can be seen in Eustace speaking with Edmund, another stumbling convert, after his conversion, the testimony of a stumbling convert may be the story that will be a comfort and challenge to someone else. And at the end of the world, when Eustace is with Aslan, it is Eustace who is told that he will be returning to Narnia. Likewise, in the next book, The Silver Chair, Aslan tells Eustace that they will meet again, thus showing that ultimately, whether one is a steady or a stumbling convert, our destination is the same.  

The Relationship and Roles of Eustace and Reepicheep

Eustace and Reepicheep are contrasting characters, showing the steady convert and the stumbling convert, but they are not at war with each other, nor is one better than the other. It is not Reepicheep who Lewis asks us to model. It is not Eustace that Lewis seeks us to idolize. The characters are complementary to each other and stand as two pillars on a spectrum of beautiful stories that reflect the wonder of God’s grace. They live beside each other, raising each other up; the two do not wish that they are more like the other, for both have the same power: the power of Christ inside of them. Both have something to learn from each other and gain from each other. When Eustace turns into a dragon, Reepicheep stays beside him and gives him comfort; Reepicheep helps encourage him and, perhaps, even gives him some courage. Eustace finally becomes a part of Reepicheep’s family, his comrade, brother in arms, fighting beside him. 

Likewise, the two characters encourage and support those on their own side of the spectrum. Edmund, another stumbling convert, is able to give an ear to Eustace and listen without judgment, for he himself knows the full weight of sin and power of Aslan’s call. Lucy, another steady believer, has in Reepicheep, in his wisdom and experience, someone who is able to stir up the troops in a way that she herself is unable. She has a comrade in the fight against fear and someone who she can rely on when Aslan is calling her and she needs help to get those around her to see with unclouded eyes. 

In this way, Lewis shows us that both stories are valid and lovely in his representation of the spectrum in these characters. One is not above the other but shows how the two are complementary. Finally, Eustace and Reepicheep are not isolated. They are a part of an entire world, filled with millions of stories and many of which do not fit into boxes or categories. This is something to remember as we walk in this world as well. Our stories co-exist with others’ stories, our lives intertwine with others’ lives. We live in communion with each other; we engage with those who are different than us. We learn from them. We grow with those who are similar to us and find comfort and rest.

Conclusion 

 Although C.S. Lewis did not originally intend for The Chronicles of Narnia to be allegorical in nature, it is fact that there is a wealth of understanding and truth to be had underneath the cover of mice, men, and beasts. Using his own convictions as a guide, Lewis wrote The Voyage of the Dawn Treader as the third book in The Chronicles of Narnia and found the ability to be able to show another side of the Christian life. In this book’s case, we are challenged regarding one’s conversion and spiritual journey. Through the analysis of the characters Eustace and Reepicheep, Lewis shows us representatives of the stumbling and the steady believer and presents the value of each person’s story. Both Eustace and Reepicheep’s testimonies serve as pillars on a spectrum that describes a conversion and a convert’s life, both in stark contrast to each other, but that serves for some purpose designed by Aslan, in Narnian terms. 

For each of us is uniquely made by God; our goal should not be to specifically be like Reepicheep or Eustace—although there is plenty to learn from them—but to be like Jesus and to aim to fulfill and realize the right, good, glorious, and specific potential that God created when he created us. He will meet us in that desire, just like Eustace, just like Reepicheep, in a way that will be uniquely fitting for us. Narnia is not our world, but Lewis is showing us that those same Narnian truths, those biblical truths, can be found here. We just have to find their names. 

References

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