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The author observes of the Inklings, “they make a perfect compass rose of faith: talking the Catholic, Lewis the “mere Christian,” Williams the Anglican, Barfield the esotericist.

Philip Zaleski
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Williams was complex and tortured. He was not a saint but had his saintly side, which came and went, radiant and sincere as long as it lasted.
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Charles Williams loved his son with reservations, complaining that "a child is a guest of a somewhat inconsistent temperament, rather difficult to get rid of, almost pushing; a poor relation rather than a pleasant kind.
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He loved his family, his friends, his writing, his painting; he knew their flaws, but they neither surprised nor embittered him.
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This is one of the difficulties and pleasures of studying the Inklings; Christians all, they offer, along with the expected 20th-century psychological explanations for behavior, unexpected spiritual ones.
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A philosophy that cannot be lived is no philosophy at all.
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The Inklings were comrades who have been touched by war, who view life through the lens of war, yet who look for hope and found it, in fellowship, where so many other modern writers and intellectuals saw only broken narratives, disfigurement, and despair.
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She had responded to the loss of her husband, to poverty, to disease, and to family cruelty with boldness and ingenuity, by opening herself to others, especially to her children and her Church, pouring into these precious vessels her knowledge, hope, and devotion.
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C.S. Lewis had come to demand of his nightly prayers a "realization," "a certain vividness of the imagination and the affectations" – a sure recipe for sleeplessness and misery.
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