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In short, Lewis was a universalist in the way that Orthodox Christianity teaches universalism, believing that God loves all his creatures now and throughout eternity, and we experience hell only insofar as, and so long as, we choose not to conform ourselves to Divine Love. Like the Orthodox, Lewis believed that we could repent beyond the grave and we could all hope for (but not predict with certainty) ''apokatastasis'', universal reconciliation of humanity to divine goodness (see ''The Great Divorce''). According to Lewis, a human is not required to accept any particular religious beliefs or doctrine in order to be "saved," (''ie.'' in order to turn from gloom to joy). A brilliant article on this matter is is [http://scholar.lib.vt.edu/theses/available/etd-05292002-153921/unrestricted/etd.pdf Reason, Imagination, and Universalism in C. S. Lewis]

The late Dr. Martyn Lloyd-Jones, a respected Calvinist theologian opined in Christianity Today, Dec. 20, 1963, that C.S. Lewis's view of salvation was "defective" because Lewis "was an opponent of the substitutionary and penal theory of the Atonement." Lloyd-Jones would have the very same criticism of Orthodox theology as represented by such theologians as Vladimir Lossky and Christos Yannaras. The Protestant and Roman Catholic penal theory of the atonement and its associated understanding of a penal hell is denied by the Orthodox and C.S. Lewis. See [http://aggreen.net/beliefs/heaven_hell.html "Heaven & Hell in the Afterlife, According to the Bible."] See also the popular lecture [http://www.stnectariospress.com/parish/river_of_fire.htm "The River of Fire."]