Ah, C.S. Lewis. Had a mind like a steel trap--sharper than any other. And he writes so beautifully!
DrBodacious--
Just for fun I've added below some pieces from the Expositor's Bible Commentary referring to the Scriptures you posted.
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DT 21:18-21
18-21 The rules for behavior in domestic and civil life generally provided protection for the less fortunate, which Neufeld (p. 98) observes is in contrast to Hittite law. In the case of a recalcitrant son, however, no mercy was allowed. The description of such a son alleviates what seems to be a less humanitarian approach. This son was stubborn, rebellious, and disobedient in the face of remonstrance (v. 18). These words describe incorrigible wickedness. Moreover, when the parents leveled charges against the son before the elders, they made the specific accusations of his being both a drunkard and a profligate (v. 20).
Rebelliousness was a serious sin. Moses designated his people as rebellious at Kadesh. Before he brought water from the rock, he said, "Listen, you rebels, must we bring you water out of this rock?" (Num 20:10).
This son was not only stubborn and rebellious, he was incorrigibly disobedient. No hope remains for such a person. His parents made their accusation before the elders sitting in the place of judgment in the gate of the city, and the punishment of being stoned to death was meted out by the townspeople so that evil would be purged from among them (v. 21; see comments and Notes on 17:7, 12). The fear of punishment was expected to restrain each filial rebelliousness (13:11; 17:13; 19:20). This kind of rebelliousness was strictly forbidden by the fifth commandment (5:16; Exod 20:12; notice also Exod 21:15). The OT does not contain an instance of this punishment being applied.
1 Timothy 2:11-15
11,12 The teaching of these two verses is similar to that found in 1 Corinthians 14:33-35. There Paul tells' the women that they are not allowed to talk out loud in the public services; here he says that they are to "learn in quietness and full submission." Titus 2:5 suggests that he means a wife is to be submissive to her husband. But it may well have the wider application of "submission to constituted authority, i.e., the officials and regulations of the Church" (Ramsay, quoted in Lock, p. 32).
The attitude of the Greeks toward women's place in society was not altogether uniform. Plato gave them practical equality with men. But Aristotle thought their activities should be severely limited, and his views generally prevailed. Plutarch (Moral Essays, p. 785) sounds much the same note as Paul does here.
The expression "full submission" needs to be treated intelligently. Vine offers this helpful comment: "The injunction is not directed towards a surrender of mind and conscience, or the abandonment of the duty of private judgment; the phrase `with all subjection' is a warning against the usurpation of authority, as, e.g., in the next verse" (p. 45).
Specifically Paul says, "I do not permit a woman to teach or to have authority over a man." Some have even said that the apostle's prohibition excludes women from teaching Sunday school classes. But he is talking about the public assemblies of the church. Paul speaks appreciatively of the fact that Timothy himself had been taught the right way by his godly mother and grandmother (2Tim 1:5; 3:15). The apostle also writes to Titus that the older women are to train the younger (Titus 2:3, 4). Women have always carried the major responsibility for teaching small children, in both home and church school. And what could we have done without them!
The word silent translates en hesychia, exactly the same phrase that is rendered "in quietness" in v. 11. Quietness is an important Christian virtue. Paul was especially opposed to confusion in the public services of the church (1Cor 14:33).
13,14 The apostle adds that the wife's role of submission to her husband is inherent in creation. Adam was created first, and then Eve.
The story is told in Genesis 2:21-23. The Lord God made Eve from a rib taken from Adam. Matthew Henry pointed out beautifully the implication of this description: "The woman ... was not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him ... and near his heart to be beloved" (Commentary, 1:20). This expresses perfectly the ideal of a happy married life. The husband who has this concept will usually find his wife eager to please him.
Paul makes one further point. It was the woman who was deceived by Satan and who disobeyed God (cf. Gen 3:1-6). Since she was so easily deceived, she should not be trusted as a teacher.
15 This verse is obviously a difficult one to explain. Thousands of godly women have not been "kept safe through childbirth."
The passage literally reads, "But she will be saved through the childbirth, if they continue in faith...." The verb sozo ("save") is used in the NT for both physical healing (mostly in the Gospels) and spiritual salvation (mostly in the Epistles). Perhaps it carries both connotations here. The wife may find both physical health and a higher spiritual state through the experience of bearing and rearing children. "They" probably means "women" (so NIV), though it could possibly refer to the husband and wife.
Three interpretations of this verse have been suggested. The first emphasizes the use of the definite article with "childbirth" and suggests that the reference is to the birth of Christ, through whom salvation has come to the world. Lock, Ellicott, and some other good modern commentators favor this meaning, but Bernard dismisses it almost with scorn: "The interpretation must be counted among those pious and ingenious flights of fancy, which so often mislead the commentator on Holy Scripture" (pp. 49, 50).
A second interpretation is closely related to this. It connects the statement here with Genesis 3:15. The seed of the woman would crush the serpent's head and bring salvation to mankind.
The third interpretation is suggested by Vine. He writes, "By means of begetting children and so fulfilling the design appointed for her through acceptance of motherhood ... she would be saved from becoming a prey to the social evils of the time and would take her part in the maintenance of the testimony of the local church" (p. 47). This fits best with the context and the main emphasis of this Epistle.
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Of course it's easy to just whip out a verse from the Bible, post it on these forms, and make it look absurd. Any fool can do that. Unfortunatly, anyone with half a brain can see right through that facade. Without context, all information is meaningless...something best learned prior to picking up a stethescope.
I think I finally figured you out. 
