Mere C.S. Lewis

Magnet for truth

2012-02-10T07:43:00.001-05:00

Fix your mind on any one story or any one doctrine and it becomes at once a magnet to which truth and glory come rushing from all levels of being.

C.S. Lewis, "Miracles," God in the Dock (Eerdmans: 1970) 37.

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The problem with selling Christianity

2012-02-09T08:46:00.001-05:00

What at any rate seems certain is that when Friendship bears fruit which the community can use it has to do so accidentally, as a by-product. Religions devised for a social purpose, like Roman emperor-worship or modern attempts to “sell” Christianity as a means of “saving civilization,” do not come to much. The little knots of Friends who turn their backs on the “World” are those who really transform it. Egyptian and Babylonian Mathematics were practical and social, pursued in the service of Agriculture and Magic. But the free Greek Mathematics, pursued by Friends as a leisure occupation, have mattered to us more.

C.S. Lewis, The Four Loves (1960; Harcourt Brace: 1991) 68-69.

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Teaching today

2012-02-08T07:57:00.001-05:00

The task of the modern educator is not to cut down jungles but to irrigate deserts.

C.S. Lewis, The Abolition of Man as reprinted in The Essential C.S. Lewis (Touchstone, 1988) 433.

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I’m no Billy Graham

2012-02-07T07:55:00.001-05:00

Finally, I must add that my own work has suffered very much from the incurable intellectualism of my approach. The simple, emotional appeal (‘Come to Jesus’) is still often successful. But those who, like myself, lack the gift for making it, had better not attempt it.

C.S. Lewis, "God in the Dock," God in the Dock (Eerdmans: 1970) 244.

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My faith was a house of cards

2012-02-06T08:52:00.001-05:00

Feelings, and feelings, and feelings. Let me try thinking instead. From the rational point of view, what new factor has [Helen Joy’s] death introduced into the problem of the universe? What grounds has it given me for doubting all that I believe? I knew already that these things, and worse, happened daily. I would have said that I had taken them into account. I had been warned - I had warned myself - not to reckon on worldly happiness. We were even promised sufferings. They were part of the programme. We were even told ‘Blessed are they that mourn’ and I accepted it. I’ve got nothing that I hadn’t bargained for. Of course it is different when the thing happens to oneself, not to others, and in reality, not in imagination. Yes; but should it, for a sane man, make quite such a difference as this? No. And it wouldn’t for a man whose faith had been real faith and whose concern for other people’s sorrows had been real concern. The case is too plain. If my house has collapsed at one blow, that is because it was a house of cards. The faith which ‘took these things into account’ was not faith but imagination. The taking them into account was not real sympathy. If I had really cared, as I thought I did, about the sorrows of the world, I should not have been so overwhelmed when my own sorrow came. It has been an imaginary faith playing with innocuous counters labelled ‘Illness’, ‘Pain’, ‘Death’ and ‘Loneliness’. I thought I trusted the rope until it mattered to me whether it would bear me. Now it matters, and I find I didn’t.

C.S. Lewis, A Grief Observed (London: Faber and Faber, 1961), 28.

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Priests crossing the lines of orthodoxy

2012-02-03T08:58:00.001-05:00

And here at the outset I must deal with an unpleasant business. It seems to the layman that in the Church of England we often hear from our priests doctrine which is not Anglican Christianity. It may depart from Anglican Christianity in either of two ways: (1) It may be so ‘broad’ or ‘liberal’ or ‘modern’ that it in fact excludes any real Supernaturalism and thus ceases to be Christian at all. (2) It may, on the other hand, be Roman. It is not, of course, for me to define to you what Anglican Christianity is—I am your pupil, not your teacher. But I insist that wherever you draw the lines, bounding lines must exist, beyond which your doctrine will cease either to be Anglican or to be Christian: and I suggest also that the lines come a great deal sooner than many modern priests think. I think it is your duty to fix the lines clearly in your own minds: and if you wish to go beyond them you must change your profession. This is your duty not specially as Christians or as priests but as honest men.

C.S. Lewis, "Christian Apologetics" (1945), God in the Dock (Eerdmans, 1970) 89-90.
This paper was read to an assembly of Anglican priests and youth leaders at the ‘Carmarthen Conference for Youth Leaders and Junior ‘clergy’ of the Church in Wales at Carmarthen.

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Lewis responds to a liberal critic (part 6)

2012-02-01T09:11:00.001-05:00

C.S. Lewis’ “Rejoinder to Pittenger” was published in a November 1958 issue of Christian Century in response to the October article, “A Critique of C.S. Lewis” by Dr. Norman Pittenger.

When I began, Christianity came before the great mass of my unbelieving fellow-countrymen either in the highly emotional form offered by revivalists or in the unintelligible language of highly cultured clergymen. Most men were reached by neither. My task was therefore simply that of a translator — one turning Christian doctrine, or what he believed to be such, into the vernacular, into language that unscholarly people would attend to and could understand. For this purpose a style more guarded, more nuancé, finelier shaded, more rich in fruitful ambiguities — in fact, a style more like Dr Pittenger’s own — would have been worse than useless. It would not only have failed to enlighten the common reader’s understanding; it would have aroused his suspicion. He would have thought, poor soul, that I was facing both ways, sitting on the fence, offering at one moment what I withdrew the next, and generally trying to trick him. I may have made theological errors. My manner may have been defective. Others may do better hereafter. I am ready, if I am young enough, to learn. Dr Pittenger would be a more helpful critic if he advised a cure as well as asserting many diseases. How does he himself do such work? What methods, and with what success, does he employ when he is trying to convert the great mass of storekeepers, lawyers, realtors, morticians, policemen and artisans who surround him in his own city?
One thing at least is sure. If the real theologians had tackled this laborious work of translation about a hundred years ago, when they began to lose touch with the people (for whom Christ died), there would have been no place for me.

C.S. Lewis, “Rejoinder to Dr Pittinger,” God in the Dock (Eerdmans: 1970) 183.

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Lewis responds to a liberal critic (part 5)

2012-01-31T09:33:00.001-05:00

C.S. Lewis’ “Rejoinder to Pittenger” was published in a November 1958 issue of Christian Century in response to the October article, “A Critique of C.S. Lewis” by Dr. Norman Pittenger.

The statement that I do not ‘care much for’ the Sermon on the Mount but ‘prefer’ the ‘Pauline ethic’ of man’s sinfulness and helplessness carries a suggestion of alternatives between which we may choose, where I see successive stages through which we must proceed. Most of my books arc evangelistic, addressed to tous exo. It would have been inept to preach forgiveness and a Saviour to those who did not know they were in need of either. Hence St Paul’s and the Baptist’s diagnosis (would you call it exactly an ethic?) had to be pressed. Nor am I aware that our Lord revised it (‘if ye, being evil…‘). As to ‘caring for’ the Sermon on the Mount, if ‘caring for’ here means ‘liking’ or enjoying, I suppose no one ‘cares for’ it. Who can like being knocked flat on his face by a sledge-hammer? I can hardly imagine a more deadly spiritual condition than that of the man who can read that passage with tranquil pleasure. This is indeed to be ‘at ease in Zion’.

C.S. Lewis, “Rejoinder to Dr Pittinger,” God in the Dock (Eerdmans: 1970) 181-182.

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Lewis responds to a liberal critic (part 4)

2012-01-30T09:28:00.001-05:00

C.S. Lewis’ “Rejoinder to Pittenger” was published in a November 1958 issue of Christian Century in response to the October article, “A Critique of C.S. Lewis” by Dr. Norman Pittenger.

Where he really hurt me was in the charge of callousness to animals. Surprised me too; for the very same passage is blamed by others for extreme sentimentality.’* It is hard to please all. But if the Patagonians think me a dwarf and the Pygmies a giant, perhaps my stature is in fact fairly unremarkable.

*The reference is to the chapter on ‘Animal Pain’ in The Problem of Pain.

C.S. Lewis, “Rejoinder to Dr Pittinger,” God in the Dock (Eerdmans: 1970) 181.

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Lewis responds to a liberal critic (part 3)

2012-01-26T09:05:00.001-05:00

C.S. Lewis’ “Rejoinder to Pittenger” was published in a November 1958 issue of Christian Century in response to the October article, “A Critique of C.S. Lewis” by Dr. Norman Pittenger.

I turn next to my book Miracles and am sorry to say that I here have to meet Dr Pittenger’s charges with straight denials. He says that this book ‘opens with a definition of miracle as the “violation” of the laws of nature’. He is mistaken. The passage (chapter 2) really runs: ‘I use the word Miracle to mean an interference with Nature by supernatural power.’ If Dr Pittenger thinks the difference between the true text and his mis-quotation merely verbal, he has misunderstood nearly the whole book. I never equated nature (the spatiotemporal system of facts and events) with the laws of nature (the patterns into which these facts and events fall). I would as soon equate an actual speech with the rules of grammar. In chapter 8 I say in so many words that no miracle either can or need break the laws of Nature; that ‘it is... inaccurate to define a miracle as something that breaks the laws of Nature’; and that ‘The divine art of miracle is not an art of suspending the pattern to which events conform but of feeding new events into that pattern.’ How many times does a man need to say something before he is safe from the accusation of having said exactly the opposite? (I am not for a moment imputing dishonesty to Dr Pittenger; we all know too well how difficult it is to grasp or retain the substance of a hook one finds antipathetic.)

C.S. Lewis, “Rejoinder to Dr Pittinger,” God in the Dock (Eerdmans: 1970) 178-179.

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Lewis responds to a liberal critic (part 2)

2012-01-25T08:51:00.001-05:00

C.S. Lewis’ “Rejoinder to Pittenger” was published in a November 1958 issue of Christian Century in response to the October article, “A Critique of C.S. Lewis” by Dr. Norman Pittenger.

[Dr Pittenger] speaks about ‘the validity of our Lord’s unique place in Christian faith as that One in whom God was so active and so present that he may be called “God-Man”‘. I am not quite sure what this means. May I translate it, ‘our Lord’s actually unique place in the structure of utter reality, the unique mode, as well as degree, of God’s presence and action in Him, make the formula “God-Man” the objectively true description of Him’? If so, I think we are very nearly agreed. Or must I translate it, ‘the unique place which Christians (subjectively, in their own thoughts) gave to our Lord as One in whom God was present and active to a unique degree made it reasonable for them to call Him God- Man’? If so, I must demur. In other words, if Dr Pittenger’s ‘may be called’ means anything less or other than ‘is’, I could not accept his formula. For I think that Jesus Christ is (in fact) the only Son of God that is, the only original Son of God, through whom others are enabled to ‘become sons of God’.’ If Dr Pittenger wishes to attack that doctrine, I wonder he should choose me as its representative. It has had champions far worthier of his steel.

C.S. Lewis, “Rejoinder to Dr Pittinger,” God in the Dock (Eerdmans: 1970) 177-178.

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Lewis responds to a liberal critic

2012-01-23T09:39:00.001-05:00

C.S. Lewis’ “Rejoinder to Pittenger” was published in a November 1958 issue of Christian Century. Lewis was responding to the October article, “A Critique of C.S. Lewis” by Dr. Norman Pittenger who was an Anglican professor of apologetics, a liberal known for writing about process theology. It’s quite interesting how Lewis responds to his critic who holds to vastly differently beliefs about Christianity.

One of the charges Dr. Norman Pittenger makes in his ‘Critique’ in the October 1 [1958]Christian Century, I must with shame plead guilty. He has caught me using the word ‘literally’ where I did not really mean it, a vile journalistic cliché which he cannot reprobate more severely than I now do myself.*

*In Broadcast Talks (London. 1942), Part II, ch. 5, p. 60, Lewis had written that “the whole mass of Christians are literally the physical organism, through which Christ acts— that we are His fingers and muscles, the cells of His body.” The word ‘literally’, however, was deleted when Broadcast Talks was reprinted with two other short books as Mere Christianity (London, 1952).

C.S. Lewis, “Rejoinder to Dr Pittinger,” God in the Dock (Eerdmans: 1970) 177.

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Thinking about one’s job (Part 2)

2012-01-20T08:55:00.001-05:00

[Ransom answered,] “Yes. I shall arrive knowing the language. It saves a lot of trouble—though, as a philologist I find it rather disappointing.”
“But you’ve no idea what you are to do, or what conditions you will find?” [asked Lewis.]
“No idea at all what I’m to do. There are jobs, you know, where it is essential that one should not know too much beforehand ... things one might have to say which one couldn't say effectively if one had prepared them. As to conditions, well, I don’t know much. It will be warm… Our astronomers don’t know anything about the surface of Perelandra at all. The outer layer of her atmosphere is too thick" [answered Ransom].

C.S. Lewis, Perelandra (1943) Chapter 2.

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Thinking about one’s job (Part 1)

2012-01-19T08:55:00.000-05:00

“Don’t imagine I’ve been selected to go to Perelandra because I’m anyone particular. One never can see, or not till long afterwards, why any one was selected for any job. And when one does, it is usually some reason that leaves no room for vanity. Certainly, it is never for what the man himself would have regarded as his chief qualifications. I rather fancy I am being sent [to Perelandra] because those two blackguards who kidnapped me and took me to Malacandra, did something which they never intended: namely, gave a human being a chance to learn that language” [said Ransom].

C.S. Lewis, Perelandra (1943) Chapter 2.

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Give up yourself and you will find your real, new self

2012-01-17T08:48:00.001-05:00

But there must be a real giving up of the self. You must throw it away ‘blindly’ so to speak. Christ will indeed give you a real personality: but you must not go to Him for the sake of that. As long as your own personality is what you are bothering about you are not going to Him at all. The very first step is to try to forget about the self altogether. Your real, new self (which is Christ’s and also yours, and yours just because it is His) will not come as long as you are looking for it. It will come when you are looking for Him. Does that sound strange? The same principle holds, you know, for more everyday matters. Even in social life, you will never make a good impression on other people until you stop thinking about what sort of impression you are making. Even in literature and art, no man who bothers about originality will ever be original: whereas if you simply try to tell the truth (without caring twopence how often it has been told before) you will, nine times out of ten, become original without ever having noticed it. The principle runs through all life from top to bottom. Give up yourself, and you will find your real self. Lose your life and you will save it.
Submit to death, death of your ambitions and favourite wishes every day and death of your whole body in the end: submit with every fibre of your being, and you will find eternal life. Keep back nothing. Nothing that you have not given away will be really yours. Nothing in you that has not died will ever be raised from the dead. Look for yourself, and you will find in the long run only hatred, loneliness, despair, rage, ruin, and decay. But look for Christ and you will find Him, and with Him everything else thrown in.

Quotes from Mere Christianity, Part 91 (The Finale)
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 223-225.

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Can the world see Christ in us? (Light and Salt)

2012-01-16T08:55:00.001-05:00

But you must not imagine that the new men are, in the ordinary sense, all alike. A good deal of what I have been saying in this last book might make you suppose that that was bound to be so. To become new men means losing what we now call ‘ourselves’. Out of our selves, into Christ, we must go. His will is to become ours and we are to think His thoughts, to ‘have the mind of Christ’ as the Bible says. And if Christ is one, and if He is thus to be ‘in’ us all, shall we not be exactly the same? It certainly sounds like it; but in fact it is not so.
It is difficult here to get a good illustration; because, of course, no other two things are related to each other just as the Creator is related to one of His creatures. But I will try two very imperfect illustrations which may give a hint of the truth. Imagine a lot of people who have always lived in the dark. You come and try to describe to them what light is like. You might tell them that if they come into the light that same light would fall on them all and they would all reflect it and thus become what we call visible. Is it not quite possible that they would imagine that, since they were all receiving the same light, and all reacting to it in the same way (i.e. all reflecting it), they would all look alike? Whereas you and I know that the light will in fact bring out, or show up, how different they are. Or again, suppose a person who knew nothing about salt. You give him a pinch to taste and he experiences a particular strong, sharp taste. You then tell him that in your country people use salt in all their cookery. Might he not reply ‘In that case I suppose all your dishes taste exactly the same: because the taste of that stuff you have just given me is so strong that it will kill the taste of everything else.’ But you and I know that the real effect of salt is exactly the opposite. So far from killing the taste of the egg and the tripe and the cabbage, it actually brings it out. They do not show their real taste till you have added the salt. (Of course, as I warned you, this is not really a very good illustration, because you can, after all, kill the other tastes by putting in too much salt, whereas you cannot kill the taste of a human personality by putting in too much Christ. I am doing the best I can.)
It is something like that with Christ and us. The more we get what we now call ‘ourselves’ out of the way and let Him take us over, the more truly ourselves we become. There is so much of Him that millions and millions of ‘little Christs’, all different, will still be too few to express Him fully.

Quotes from Mere Christianity, Part 90
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 223-225.

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Standing out in the crowd

2012-01-13T09:13:00.001-05:00

Already the new men are dotted here and there all over the earth. Some, as I have admitted, are still hardly recognisable: but others can be recognised. Every now and then one meets them. Their very voices and faces are different from ours: stronger, quieter, happier, more radiant. They begin where most of us leave off. They are, I say, recognisable; but you must know what to look for. They will not be very like the idea of ‘religious people’ which you have formed from your general reading. They do not draw attention to themselves. You tend to think that you are being kind to them when they are really being kind to you. They love you more than other men do, but they need you less. (We must get over wanting to be needed: in some goodish people, specially women, that is the hardest of all temptations to resist.) They will usually seem to have a lot of time: you will wonder where it comes from. When you have recognised one of them, you will recognise the next one much more easily. And I strongly suspect (but how should I know?) that they recognise one another immediately and infallibly, across every barrier of colour, sex, class, age, and even of creeds. In that way, to become holy is rather like joining a secret society. To put it at the very lowest, it must be great fun.

Quotes from Mere Christianity, Part 89
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 223.

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We rise again (and again)

2012-01-12T09:03:00.001-05:00

I have called Christ the ‘first instance’ of the new man. But of course He is something much more than that. He is not merely a new man, one specimen of the species, but the new man. He is the origin and centre and life of all the new men. He came into the created universe, of His own will, bringing with Him the Zoe, the new life. (I mean new to us, of course:
in its own place Zoe has existed for ever and ever.) And He transmits it not by heredity but by what I have called ‘good infection’. Everyone who gets it gets it by personal contact with Him. Other men become ‘new’ by being ‘in Him’.
This step is taken at a different speed from the previous ones. Compared with the development of man on this planet, the diffusion of Christianity over the human race seems to go like a flash of lightning—for two thousand years is almost nothing in the history of the universe. (Never forget that we are all still ‘the early Christians’. The present wicked and wasteful divisions between us are, let us hope, a disease of infancy: we are still teething. The outer world, no doubt, thinks just the opposite. It thinks we are dying of old age. But it has thought that very often before. Again and again it has thought Christianity was dying, dying by persecutions from without and corruptions from within, by the rise of Mohammedanism, the rise of the physical sciences, the rise of great anti-Christian revolutionary movements. But every time the world has been disappointed. Its first disappointment was over the crucifixion. The Man came to life again. In a sense— and I quite realise how frightfully unfair it must seem to them—that has been happening ever since. They keep on killing the thing that He started: and each time, just as they are patting down the earth on its grave, they suddenly hear that it is still alive and has even broken out in some new place. No wonder they hate us.)

Quotes from Mere Christianity, Part 88
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 221-222.

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Redemption: Extreme Makeover

2012-01-11T02:13:00.000-05:00

‘Niceness’—wholesome, integrated personality—is an excellent thing. We must try by every medical, educational, economic, and political means in our power to produce a world where as many people as possible grow up ‘nice’; just as we must try to produce a world where all have plenty to eat. But we must not suppose that even if we succeeded in making everyone nice we should have saved their souls. A world of nice people, content in their own niceness, looking no further, turned away from God, would be just as desperately in need of salvation as a miserable world—and might even be more difficult to save.
For mere improvement is not redemption, though redemption always improves people even here and now and will, in the end, improve them to a degree we cannot yet imagine. God became man to turn creatures into sons: not simply to produce better men of the old kind but to produce a new kind of man. It is not like teaching a horse to jump better and better but like turning a horse into a winged creature. Of course, once it has got its wings, it will soar over fences which could never have been jumped and thus beat the natural horse at its own game. But there may be a period, while the wings are just beginning to grow, when it cannot do so: and at that stage the lumps on the shoulders—no one could tell by looking at them that they are going to be wings—may even give it an awkward appearance….
In the last chapter I compared Christ’s work of making New Men to the process of turning a horse into a winged creature. I used that extreme example in order to emphasise the point that it is not mere improvement but Transformation.

Quotes from Mere Christianity, Part 87
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 215-216, 218.

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If what you want is an argument against Christianity…

2012-01-10T09:26:00.001-05:00

If what you want is an argument against Christianity (and I well remember how eagerly I looked for such arguments when I began to be afraid it was true) you can easily find some stupid and unsatisfactory Christian and say, ‘So there’s your boasted new man! Give me the old kind.’ But if once you have begun to see that Christianity is on other grounds probable, you will know in your heart that this is only evading the issue. What can you ever really know of other people’s souls—of their temptations, their opportunities, their struggles? One soul in the whole creation you do know: and it is the only one whose fate is placed in your hands. If there is a God, you are, in a sense, alone with I Him. You cannot put Him off with speculations about your next door neighbours or memories of what you have read in books. What will all that chatter and hearsay count (will you even be able to remember it?) when the anaesthetic fog which we call ‘nature’ or ‘the real world’ fades away and the Presence in which you have always stood becomes palpable, immediate, and unavoidable?

Quotes from Mere Christianity, Part 86
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 216-217.

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Mere Christianity 2012

2012-01-09T08:59:00.001-05:00

Ever since I became a Christian I have thought that the best, perhaps the only, service I could do for my unbelieving neighbours was to explain and defend the belief that has been common to nearly all Christians at all times. I had more than one reason for thinking this. In the first place, the questions which divide Christians from one another often involve points of high theology or even of ecclesiastical history, which ought never to be treated except by real experts. I should have been out of my depth in such waters: more in need of help myself than able to help others. And secondly, I think we must admit that the discussion of these disputed points has no tendency at all to bring an outsider into the Christian fold. So long as we write and talk about them we are much more likely to deter him entering any Christian communion than to draw him into our own. Our divisions should never be discussed except in the presence of those who have already come to believe that there is one God and that Jesus Christ is His only Son. Finally, I got the impression that far more, and more talented, authors were already engaged in such controversial matters than in the defence of what Baxter calls ‘mere’ Christianity. That part of the line where I thought I could serve best was also the part that seemed to be thinnest. And to it I naturally went.

Quotes from Mere Christianity, Part i (At the end of December, we’d almost finished looking at passages sequentially from Mere Christianity. We were near the end of chapter 10, with only chapter 11 to go. We’ll resume from that point tomorrow.)
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) viii-ix.

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Holiday shutdown ends today

2012-01-09T08:45:00.001-05:00

Sorry about the longer than usual shutdown over the holidays. I was sick for a couple of weeks before the holidays and then took off two solid weeks this year for Christmas / New Year’s. Starting today, Mere C.S. Lewis will feature daily readings from C.S. Lewis every weekday. Resolve to have yourself a Lewis-inspired experience of joy this new year.

Father Christmas comes to Narnia

2011-12-24T23:45:00.001-05:00

    “Didn’t I tell you,” answered Mr. Beaver, “that she’d made it always winter and never Christmas? Didn’t I tell you? Well, just come and see!”
    And then they were all at the top and did see.
    It was a sledge, and it was reindeer with bells on their harness. But they were far bigger than the Witch’s reindeer, and they were not white but brown. And on the sledge sat a person whom everyone knew the moment they set eyes on him. He was a huge man in a bright red robe (bright as holly-berries) with a hood that had fur inside it and a great white beard that fell like a foamy waterfall over his chest. Everyone knew him because, though you see people of his sort only in Narnia, you see pictures of them and hear them talked about even in our world—the world on this side of the wardrobe door. But when you really see them in Narnia it is rather different. Some of the pictures of Father Christmas in our world make him look only funny and jolly. But now that the children actually stood looking at him they didn’t find it quite like that. He was so big, and so glad, and so real, that they all became quite still. They felt very glad, but also solemn.
    “I’ve come at last,” said he. “She has kept me out for a long time, but I have got in at last. Aslan is on the move. The Witch’s magic is weakening.”
    And Lucy felt running through her that deep shiver of gladness which you only get if you are being solemn and still.
    “And now,” said Father Christmas, “for your presents. There is a new and better sewing machine for you, Mrs. Beaver. I will drop it in your house as I pass.”
    “If you please, sir,” said Mrs. Beaver, making a curtsey. “It’s locked up.”
    “Locks and bolts make no difference to me,” said Father Christmas. “And as for you, Mr. Beaver, when you get home you will find your dam finished and mended and all the leaks stopped and a new sluice gate fitted.”
    Mr. Beaver was so pleased that he opened his mouth very wide and then found he couldn’t say anything at all.
    “Peter, Adam’s Son,” said Father Christmas.
    “Here, Sir,” said Peter.
    “These are your presents,” was the answer, “and they are tools not toys. The time to use them is perhaps near at hand. Bear them well.” With these words he handed to Peter a shield and a sword. The shield was the colour of silver and across it there ramped a red lion, as bright as a ripe strawberry at the moment when you pick it. The hilt of the sword was of gold and it had a sheath and a sword belt and everything it needed, and it was just the right size and weight for Peter to use. Peter was silent and solemn as he received these gifts for he felt they were a very serious kind of present.
     “Susan, Eve’s Daughter,” said Father Christmas. “These are for you,” and he handed her a bow and a quiver full of arrows and a little ivory horn. “You must use the bow only in great need,” he said, “for I do not mean you to fight in the battle. It does not easily miss. And when you put this horn to your lips and blow it, then, wherever you are, I think help of some kind will come to you.”
    Last of all he said, “Lucy, Eve’s Daughter,” and Lucy came forward. He gave her a little bottle of what looked like glass (but people said afterwards that it was made of diamond) and a small dagger. “In this bottle,” he said, “there is a cordial made of the juice of one of the fire-flowers that grow in the mountains of the sun. If you or any of your friends are hurt, a few drops of this will restore you. And the dagger is to defend yourself at great need. For you also are not to be in the battle.”
    “Why, Sir,” said Lucy. “I think—I don’t know—but I think I could be brave enough.”
    “That is not the point,” he said. “But battles are ugly when women fight. And now”—here he suddenly looked less grave—”here is something for the moment for you all!” and he brought out (I suppose from the big bag at his back, hut nobody quite saw him do it) a large tray containing five cups and saucers, a bowl of lump sugar, a jug of cream, and a great big teapot all sizzling and piping hot. Then he cried out “A Merry Christmas! Long live the true King!” and cracked his whip and he and the reindeer and the sledge and all were out of sight before anyone realised that they had started.

C.S. Lewis, The Lion, The Witch and The Wardrobe, Chapter X: The Spell Begins to Break.

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The commercial racket of Christmas

2011-12-23T08:55:00.001-05:00

Three things go by the name of Christmas. One is a religious festival. This is important and obligatory for Christians; but as it can be of no interest to anyone else, I shall naturally say no more about it here. The second (it has complex historical connections with the first, but we needn't go into them) is a popular holiday, an occasion for merry-making and hospitality. If it were my business to have a ‘view’ on this, I should say that I much approve of merry-making. But what I approve of much more is everybody minding his own business. I see no reason why I should volunteer views as to how other people should spend their own money in their own leisure among their own friends. It is highly probable that they want my advice on such matters as little as I want theirs. But the third thing called Christmas is unfortunately everyone's business.
I mean of course the commercial racket. The interchange of presents was a very small ingredient in the older English festivity. Mr. Pickwick took a cod with him to Dingley Dell; the reformed Scrooge ordered a turkey for his clerk; lovers sent love gifts; toys and fruit were given to children. But the idea that not only all friends but even all acquaintances should give one another presents, or at least send one another cards, is quite modern and has been forced upon us by the shopkeepers. Neither of these circumstances is in itself a reason for condemning it. I condemn it on the following grounds.

It gives on the whole much more pain than pleasure. You have only to stay over Christmas with a family who seriously try to ‘keep’ it (in its third, or commercial, aspect) in order to see that the thing is a nightmare. Long before December 25th everyone is worn out—physically worn out by weeks of daily struggle in overcrowded shops, mentally worn out by the effort to remember all the right recipients and to think out suitable gifts for them. They are in no trim for merry-making; much less (if they should want to) to take part in a religious act. They look far more as if there had been a long illness in the house.
Most of it is involuntary. The modern rule is that anyone can force you to give him a present by sending you a quite unprovoked present of his own. It is almost a blackmail. Who has not heard the wail of despair, and indeed of resentment, when, at the last moment, just as everyone hoped that the nuisance was over for one more year, the unwanted gift from Mrs. Busy (whom we hardly remember) flops unwelcomed through the letter-box, and back to the dreadful shops one of us has to go?
Things are given as presents which no mortal every bought for himself—gaudy and useless gadgets, ‘novelties’ because no one was ever fool enough to make their like before. Have we really no better use for materials and for human skill and time than to spend them on all this rubbish?
The nuisance. For after all, during the racket we still have all our ordinary and necessary shopping to do, and the racket trebles the labour of it.

We are told that the whole dreary business must go on because it is good for trade. It is in fact merely one annual symptom of that lunatic condition of our country, and indeed of the world, in which everyone lives by persuading everyone else to buy things. I don't know the way out. But can it really be my duty to buy and receive masses of junk every winter just to help the shopkeepers? If the worst comes to the worst I'd sooner give them money for nothing and write if off as a charity. For nothing? Why, better for nothing than for a nuisance.

C.S. Lewis, “What Christmas Means to Me,” God in the Dock (Eerdmans: 1970) 304-305.

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What both nice and nasty people need: Christ alone

2011-12-21T09:08:00.001-05:00

We must, therefore, not be surprised if we find among the Christians some people who are still nasty. There is even, when you come to think it over, a reason why nasty people might be expected to turn to Christ in greater numbers than nice ones. That was what people objected to about Christ during His life on earth: He seemed to attract ‘such awful people’. That is what people still object to and always will. Do you not see why? Christ said ‘Blessed are the poor’ and ‘How hard it is for the rich to enter the Kingdom,’ and no doubt He primarily meant the economically rich and economically poor. But do not His words also apply to another kind of riches and poverty? One of the dangers of having a lot of money is that you may be quite satisfied with the kinds of happiness money can give and so fail to realise your need for God. If everything seems to come simply by signing cheques, you may forget that you are at every moment totally dependent on God. Now quite plainly, natural gifts carry with them a similar danger. If you have sound nerves and intelligence and health and popularity and a good upbringing, you are likely to be quite satisfied with your character as it is. ‘Why drag God into it?’ you may ask. A certain level of good conduct comes fairly easily to you. You are not one of those wretched creatures who are always being tripped up by sex, or dipsomania, or nervousness, or bad temper. Everyone says you are a nice chap and (between ourselves) you agree with them. You are quite likely to believe that all this niceness is your own doing: and you may easily not feel the need for any better kind of goodness. Often people who have all these natural kinds of goodness cannot be brought to recognise their need for Christ at all until, one day, the natural goodness lets them down and their self-satisfaction is shattered. In other words, it is hard for those who are ‘rich’ in this sense to enter the Kingdom.
It is very different for the nasty people—the little, low, timid, warped, thin-blooded, lonely people, or the passionate, sensual, unbalanced people. If they make any attempt at goodness at all, they learn, in double quick time, that they need help. It is Christ or nothing for them. It is taking up the cross and following—or else despair. They are the lost sheep; He came specially to find them. They are (in one very real and terrible sense) the ‘poor’: He blessed them. They are the ‘awful set’ He goes about with—and of course the Pharisees say still, as they said from the first, ‘If there were anything in Christianity those people would not be Christians.’

Quotes from Mere Christianity, Part 85
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 213-214.

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Complexity of comparing Christians and non-Christians

2011-12-20T09:02:00.001-05:00

[T]he situation in the actual world is much more complicated than that. The world does not consist of 100% Christians and 100% non-Christians. There are people (a great many of them) who are slowly ceasing to be Christians but who still call themselves by that name:
some of them are clergymen. There are other people who are slowly becoming Christians though they do not yet call themselves so. There are people who do not accept the full Christian doctrine about Christ but who are so strongly attracted by Him that they are His in a much deeper sense than they themselves understand. There are people in other religions who are being led by God’s secret influence to concentrate on those parts of their religion which are in agreement with Christianity, and who thus belong to Christ without knowing it. For example, a Buddhist of good will may be led to concentrate more and more on the Buddhist teaching about mercy and to leave in the background (though he might still say he believed) the Buddhist teaching on certain other points. Many of the good Pagans long before Christ’s birth may have been in this position. And always, of course, there are a great many people who are just confused in mind and have a lot of inconsistent beliefs all jumbled up together. Consequently, it is not much use trying to make judgments about Christians and non-Christians in the mass. It is some use comparing cats and dogs… in the mass, because there one knows definitely which is which. Also, an animal does not turn (either slowly or suddenly) from a dog into a cat. But when we are comparing Christians in general with non-Christians in general, we are usually not thinking about real people whom we know at all, but only about two vague ideas which we have got from novels and newspapers. If you want to compare the bad Christian and the good Atheist, you must think about two real specimens whom you have actually met. Unless we come down to brass tacks in that way, we shall only be wasting time.

Quotes from Mere Christianity, Part 84
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 208-209.

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Are we changing? improving? getting nicer?

2011-12-19T08:56:00.001-05:00

I think this is the right moment to consider a question which is often asked: If Christianity is true why are not all Christians obviously nicer than all non-Christians? What lies behind that question is partly something very reasonable and partly something that is not reasonable at all. The reasonable part is this. If conversion to Christianity makes no improvement in a man’s outward actions—if he continues to be just as snobbish or spiteful or envious or ambitious as he was before—then I think we must suspect that his ‘conversion’ was largely imaginary; and after one’s original conversion, every time one thinks one has made an advance, that is the test to apply. Fine feelings, new insights, greater interest in ‘religion’ mean nothing unless they make our actual behaviour better; just as in an illness ‘feeling better’ is not much good if the thermometer shows that your temperature is still going up. In that sense the outer world is quite right to judge Christianity by its results. Christ told us to judge by results. A tree is known by its fruit; or, as we say, the proof of the pudding is.in the eating. When we Christians behave badly, or fail to behave well, we are making Christianity unbelievable to the outside world. The war-time posters told us that Careless Talk costs Lives. It is equally true that Careless Lives cost Talk. Our careless lives set the outer world talking; and we give them grounds for talking in a way that throws doubt on the truth of Christianity itself.

Quotes from Mere Christianity, Part 83
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 207-208.

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Jesus meant what he said: Be perfect

2011-12-16T09:36:00.001-05:00

The command Be ye perfect is not idealistic gas. Nor is it a command to do the impossible. He is going to make us into creatures that can obey that command. He said (in the Bible) that we were ‘gods’ and He is going to make good His words. If we let Him—for we can prevent Him, if we choose—He will make the feeblest and filthiest of us into a god or goddess, a dazzling, radiant, immortal creature, pulsating all through with such energy and joy and wisdom and love as we cannot now imagine, a bright stainless mirror which reflects back to God perfectly (though, of course, on a smaller scale) His own boundless power and delight and goodness. The process will be long and in parts very painful, but that is what we are in for. Nothing less. He meant what He said.

Quotes from Mere Christianity, Part 82
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 205-206.

God makes you a saint, but he intends so much more

2011-12-15T08:56:00.001-05:00

Here is another way of putting the two sides of the truth. On the one hand we must never imagine that our own unaided efforts can be relied on to carry us even through the next twenty-four hours as ‘decent’ people. If He does not support us, not one of us is safe from some gross sin. On the other hand, no possible degree of holiness or heroism which has ever been recorded of the greatest saints is beyond what He is determined to produce in every one of us in the end. The job will not be completed in this life; but He means to get us as far as possible before death.
That is why we must not be surprised if we are in for a rough time. When a man turns to Christ and seems to be getting on pretty well (in the sense that some of his bad habits are now corrected) he often feels that it would now be natural if things went fairly smoothly. When troubles come along—illnesses, money troubles, new kinds of temptation—he is disappointed. These things, he feels, might have been necessary to rouse him and make him repent in his bad old days; but why now? Because God is forcing him on, or up, to a higher level: putting him into situations where he will have to be very much braver, or more patient, or more loving, than he ever dreamed of being before. It seems to us all unnecessary: but that is because we have not yet had the slightest notion of the tremendous thing He means to make of us.

Quotes from Mere Christianity, Part 81
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 204-205.

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The goal

2011-12-14T09:05:00.001-05:00

The practical upshot is this. On the one hand, God’s demand for perfection need not discourage you in the least in your present attempts to be good, or even in your present failures. Each time you fall He will pick you up again. And He knows perfectly well that your own efforts are never going to bring you anywhere near perfection. On the other hand, you must realise from the outset that the goal towards which He is beginning to guide you is absolute perfection; and no power in the whole universe, except you yourself, can prevent Him from taking you to that goal. That is what you are in for. And it is very important to realise that. If we do not, then we are very likely to start pulling back and resisting Him after a certain point. I think that many of us, when Christ has enabled us to overcome one or two sins that were an obvious nuisance, are inclined to feel (though we do not put it into words) that we are now good enough. He has done all we wanted Him to do, and we should be obliged if He would now leave us alone. As we say ‘I never expected to be a saint, I only wanted to be a decent ordinary chap.’ And we imagine when we say this that we are being humble.
But this is the fatal mistake. Of course we never wanted, and never asked, to be made into the sort of creatures He is going to make us into. But the question is not what we intended ourselves to be, but what He intended us to be when He made us.

Quotes from Mere Christianity, Part 80
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 201-202.

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What Jesus meant when he said “Be perfect”

2011-12-13T08:40:00.001-05:00

I find a good many people have been bothered by what I said in the previous chapter about Our Lord’s words, ‘Be ye perfect’…. I think He meant ‘The only help I will give is help to become perfect. You may want something less: but I will give you nothing less.’
     Let me explain. When I was a child I often had toothache, and I knew that if I went to my mother she would give me something which would deaden the pain for that night and let me get to sleep. But I did not go to my mother—at least, not till the pain became very bad. And the reason I did not go was this. I did not doubt she would give me the aspirin; but I knew she would also do something else. I knew she would take me to the dentist next morning. I could not get what I wanted out of her without getting something more, which I did not want. I wanted immediate relief from pain: but I could not get it without having my teeth set permanently right. And I knew those dentists: I knew they started fiddling about with all sorts of other teeth which had not yet begun to ache. They would not let sleeping dogs lie, if you gave them an inch they took an ell.
    Now, if I may put it that way, Our Lord is like the dentists. If you give Him an inch, He will take an ell. Dozens of people go to Him to be cured of some one particular sin which they are ashamed of (like masturbation or physical cowardice) or which is obviously spoiling daily life (like bad temper or drunkenness). Well, He will cure it all right: but He will not stop there. That may be all you asked; but if once you call Him in, He will give you the full treatment.
    That is why He warned people to ‘count the cost’ before becoming Christians. ‘Make no mistake,’ He says, ‘if you let me, I will make you perfect. The moment you put yourself in My hands, that is what you are in for. Nothing less, or other, than that. You have free will, and if you choose, you can push Me away. But if you do not push Me away, understand that I am going to see this job through. Whatever suffering it may cost you in your earthly life, whatever inconceivable purification it may cost you after death, whatever it costs Me, I will never rest, nor let you rest, until you are literally perfect— until my Father can say without reservation that He is well pleased with you, as He said He was well pleased with me. This I can do and will do. But I will not do anything less.’

Quotes from Mere Christianity, Part 79
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 201-202.

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The church exists to draw people to Christ

2011-12-12T09:08:00.001-05:00

May I come back to what I said before? This is the whole of Christianity. There is nothing else. It is so easy to get muddled about that. It is easy to think that the Church has a lot of different objects—education, building, missions, holding services. Just as it is easy to think the State has a lot of different objects—military, political, economic, and what not. But in a way things are much simpler than that. The State exists simply to promote and to protect the ordinary happiness of human beings in this life. A husband and wife chatting over a fire, a couple of friends having a game of darts in a pub, a man reading a book in his own room or digging in his own garden— that is what the State is there for. And unless they are helping to increase and prolong and protect such moments, all the laws, parliaments, armies, courts, police, economics, etc., are simply a waste of time. In the same way the Church exists for nothing else but to draw men into Christ, to make them little Christs. If they are not doing that, all the cathedrals, clergy, missions, sermons, even the Bible itself, are simply a waste of time. God became Man for no other purpose.

Quotes from Mere Christianity, Part 78
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 199.

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The real problem, each morning

2011-12-09T05:01:00.001-05:00

That is why the real problem of the Christian life comes where people do not usually look for it. It comes the very moment you wake up each morning. All your wishes and hopes for the day rush at you like wild animals. And the first job each morning consists simply in shoving them all back; in listening to that other voice, taking that other point of view, letting that other larger, stronger, quieter life come flowing in. And so on, all day. Standing back from all your natural fussings and frettings; coming in out of the wind.

We can only do it for moments at first. But from those moments the new sort of life will be spreading through our system: because now we are letting Him work at the right part of us. It is the difference between paint, which is merely laid on the surface, and a dye or stain which soaks right through. He never talked vague, idealistic gas. When He said, ‘Be perfect,’ He meant it. He meant that we must go in for the full treatment. It is hard; but the sort of compromise we are all hankering after is harder—in fact, it is impossible. It may be hard for an egg to turn into a bird: it would be a jolly sight harder for it to learn to fly while remaining an egg. We are like eggs at present. And you cannot go on indefinitely being just an ordinary, decent egg. We must be hatched or go bad.

Quotes from Mere Christianity, Part 77
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 198-199.

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Is Christianity hard or easy?

2011-12-08T08:55:00.001-05:00

The Christian way is different: harder, and easier. Christ says “Give me All. I don’t want so much of your time and so much of your money and so much of your work: I want You. I have not come to torment your natural self, but to kill it. No half-measures are any good. I don’t want to cut off a branch here and a branch there, I want to have the whole tree down. I don’t want to drill the tooth, or crown it, or stop it, but to have it out. Hand over the whole natural self, all the desires which you think innocent as well as the ones you think wicked—the whole outfit. I will give you a new self instead. In fact, I will give you Myself: my own will shall become yours.”

Both harder and easier than what we are all trying to do. You have noticed, I expect, that Christ Himself sometimes describes the Christian way as very hard, sometimes as very easy. He says, “Take up your Cross”—in other words, it is like going to be beaten to death in a concentration camp. Next minute he says, “My yoke is easy and my burden light.” He means both. And one can just see why both are true.

Teachers will tell you that the laziest boy in the class is the one who works hardest in the end. They mean this. If you give two boys, say, a proposition in geometry to do, the one who is prepared to take trouble will try to understand it. The lazy boy will try to learn it by heart because, for the moment, that needs less effort. But six months later, when they are preparing for an exam, that lazy boy is doing hours and hours of miserable drudgery over things the other boy understands, and positively enjoys, in a few minutes. Laziness means more work in the long run. Or look at it this way. In a battle, or in mountain climbing, there is often one thing which it takes a lot of pluck to do; but it is also, in the long run, the safest thing to do. If you funk it, you will find yourself, hours later, in far worse danger. The cowardly thing is also the most dangerous thing.

It is like that here. The terrible thing, the almost impossible thing, is to hand over your whole self—all your wishes and precautions—to Christ. But it is far easier than what we are all trying to do instead. For what we are trying to do is to remain what we call ‘ourselves’, to keep personal happiness as our great aim in life, and yet at the same time be ‘good’. We are all trying to let our mind and heart go their own way—centred on money or pleasure or ambition—and hoping, in spite of this, to behave honestly and chastely and humbly. And that is exactly what Christ warned us you could not do. As He said, a thistle cannot produce figs. If I am a field that contains nothing but grass-seed, I cannot produce wheat. Cutting the grass may keep it short: but I shall still produce grass and no wheat. If I want to produce wheat, the change must go deeper than the surface. I must be ploughed up and re-sown.

Quotes from Mere Christianity, Part 76
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 196-198.

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What the New Testament is always talking about

2011-12-07T09:08:00.001-05:00

And now we begin to see what it is that the New Testament is always talking about. It talks about Christians ‘being born again’; it talks about them ‘putting on Christ’; about Christ ‘being formed in us’; about our coming to ‘have the mind of Christ’.
Put right out of your head the idea that these are only fancy ways of saying that Christians are to read what Christ said and try to carry it out—as a man may read what Plato or Marx said and try to carry it out. They mean something much more than that. They mean that a real Person, Christ, here and now, in that very room where you are saying your prayers, is doing things to you. It is not a question of a good man who died two thousand years ago. It is a living Man, still as much a man as you, and still as much God as He was when He created the world, really coming and interfering with your very self; killing the old natural self in you and replacing it with the kind of self He has. At first, only for moments. Then for longer periods. Finally, if all goes well, turning you permanently into a different sort of thing; into a new little Christ, a being which, in its own small way, has the same kind of life as God; which shares in His power, joy, knowledge and eternity.

Quotes from Mere Christianity, Part 75
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 191-192.

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From pretence into reality

2011-12-06T09:20:00.001-05:00

You see what is happening. The Christ Himself, the Son of God who is man (just like you) and God (just like His Father) is actually at your side and is already at that moment beginning to turn your pretence into a reality. This is not merely a fancy way of saying that your conscience is telling you what to do. If you simply ask your conscience, you get one result; if you remember that you are dressing up as Christ, you get a different one. There are lots of things which your conscience might not call definitely wrong (specially things in your mind) but which you will see at once you cannot go on doing if you are seriously trying to be like Christ. For you are no longer thinking simply about right and wrong; you are trying to catch the good infection from a Person. It is more like painting a portrait than like obeying a set of rules. And the odd thing is that while in one way it is much harder than keeping rules, in another way it is far easier.
The real Son of God is at your side. He is beginning to turn you into the same kind of thing as Himself. He is beginning, so to speak, to ‘inject’ His kind of life and thought, His Zoe, into you; beginning to turn the tin soldier into a live man. The part of you that does not like it is the part that is still tin.

Quotes from Mere Christianity, Part 74
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 189.

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Let’s pretend

2011-12-05T08:57:00.001-05:00

What difference does all this theology make? It can start making a difference tonight. If you are interested enough to have read thus far you are probably interested enough to make a shot at saying your prayers: and, whatever else you say, you will probably say the Lord’s Prayer.
    Its very first words are Our Father. Do you now see what those words mean? They mean quite frankly, that you are putting yourself in the place of a son of God. To put it bluntly, you are dressing up as Christ. If you like, you are pretending. Because, of course, the moment you realise what the words mean, you realise that you are not a son of God. You are not a being like The Son of God, whose will and interests are at one with those of the Father: you are a bundle of self-centred fears, hopes, greeds, jealousies, and self-conceit, all doomed to death. So that, in a way, this dressing up as Christ is a piece of outrageous cheek. But the odd thing is that He has ordered us to do it.
     Why? What is the good of pretending to be what you are not? Well, even on the human level, you know, there are two kinds of pretending. There is a bad kind, where the pretence is there instead of the real thing; as when a man pretends he is going to help you instead of really helping you. But there is also a good kind, where the pretence leads up to the real thing. When you are not feeling particularly friendly but know you ought to be, the best thing you can do, very often, is to put on a friendly manner and behave as if you were a nicer person than you actually are. And in a few minutes, as we have all noticed, you will be really feeling friendlier than you were. Very often the only way to get a quality in reality is to start behaving as if you had it already. That is why children’s games are so important. They are always pretending to be grownups—playing soldiers, playing shop. But all the time, they are hardening their muscles and sharpening their wits so that the pretence of being grown-up helps them to grow up in earnest.
    Now, the moment you realise ‘Here I am, dressing up as Christ,’ it is extremely likely that you will see at once some way in which at that very moment the pretence could be made less of a pretence and more of a reality. You will find several things going on in your mind which would not be going there if you were really a son of God. Well, stop them. Or you may realise that, instead of saying your prayers, you ought to be downstairs writing a letter, or helping your wife to wash-up. Well, go and do it.

Quotes from Mere Christianity, Part 73
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 187-189.

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When you find yourself wanting to make people like you

2011-12-02T08:30:00.001-05:00

Christianity thinks of human individuals not as mere members of a group or items in a list, but as organs in a body—different from one another and each contributing what no other could. When you find yourself wanting to turn your children, or pupils, or even your neighbours, into people exactly like yourself, remember that God probably never meant them to be that. You and they different organs, intended to do different things. On the other hand, when you are tempted not to bother about someone else’s troubles because they are ‘no business of yours’, remember that though he is different from you he is part of the same organism as you. If you forget that he belongs to the same organism as yourself you will become an Individualist. If you forget that he is a different organ from you, if you want to suppress differences and make people all alike, you will become a Totalitarian. But a Christian must not be either a Totalitarian or an Individualist.

Quotes from Mere Christianity, Part 72
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 185-186.

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The difference Jesus makes

2011-12-01T08:34:00.001-05:00

What, then, is the difference which He has made to the whole human mass? It is just this; that the business of becoming a son of God, of being turned from a created thing into a begotten thing, of passing over from the temporary biological life into timeless ‘spiritual’ life, has been done for us. Humanity is already ‘saved’ in principle. We individuals have to appropriate that salvation. But the really tough work—the bit we could not have done for ourselves—has been done for us. We have not got to try to climb up into spiritual life by our own efforts; it has already come down into the human race. If we will only lay ourselves open to the one Man in whom it was fully present, and who, in spite of being God, is also a real man, He will do it in us and for us. Remember what I said about ‘good infection’. One of our own race has this new life: if we get close to Him we shall catch it from Him.
Of course, you can express this in all sorts of different ways. You can say that Christ died for our sins. You may say that the Father has forgiven us because Christ has done for us what we ought to have done. You may say that we are washed in the blood of the Lamb. You may say that Christ has defeated death. They are all true. If any of them do not appeal to you, leave it alone and get on with the formula that does. And, whatever you do, do not start quarrelling with other people because they use a different formula from yours.

Quotes from Mere Christianity, Part 71
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 181-182.

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Toy Story to infinity and beyond

2011-11-30T09:13:00.001-05:00

Did you ever think, when you were a child, what fun it would be if your toys could come to life? Well suppose you could really have brought them to life. Imagine turning a tin soldier into a real little man. It would involve turning the tin into flesh. And suppose the tin soldier did not like it. He is not interested in flesh: all he sees is that the tin is being spoilt. He thinks you are killing him. He will do everything he can to prevent you. He will not be made into a man if he can help it. [Note: Perhaps, we could better imagine a stubborn plastic action figure ;) ]
What you would have done about that tin soldier I do not know. But what God did about us was this. The Second Person in God, the Son, became human Himself: was born into the world as an actual man—a real man of a particular height, with hair of a particular colour, speaking a particular language, weighing so many stone. The Eternal Being, who knows everything and who created the whole universe, became not only a man but (before that) a baby, and before that a foetus inside a Woman’s body. If you want to get the hang of it, think how you would like to become a slug or a crab.
The result of this was that you now had one man who really was what all men were intended to be: one man in whom the created life, derived from His Mother, allowed itself to be completely and perfectly turned into the begotten life. The natural human creature in Him was taken up fully into the divine Son. Thus in one instance humanity had, so to speak, arrived:
had passed into the life of Christ. And because the whole difficulty for us is that the natural life has to be, in a sense, ‘killed’, He chose an earthly career which involved the killing of His human desires at every turn—poverty, misunderstanding from His own family, betrayal by one of His intimate friends, being jeered at and manhandled by the Police, and execution by torture. And then, after being thus killed—killed every day in a sense—the human creature in Him, because it was united to the divine Son, came to life again. The Man in Christ rose again: not only the God. That is the whole point. For the first time we saw a real man. One tin soldier—real tin, just like the rest—had come fully and splendidly alive.

Quotes from Mere Christianity, Part 70
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 179-180.

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Experiencing God

2011-11-28T09:00:00.001-05:00

And now, what does it all matter? It matters more than anything else in the world. The whole dance, or drama, or pattern of this three-Personal life is to be played out in each one of us: or (putting it the other way round) each one of us has got to enter that pattern, take his place in that dance. There is no other way to the happiness for which we were made. Good things as well as bad, you know, are caught by a kind of infection, if you want to get warm you must stand near the fire: if you want to be wet you must get into the water. If you want joy, power, peace, eternal life, you must get close to, or even into, the thing that has them. They are not a sort of prize which God could, if He chose, just hand out to anyone. They are a great fountain of energy and beauty spurting up at the very centre of reality. If you are close to it, the spray will wet you: if you are not, you will remain dry. Once a man is united to God, how could he not live forever? Once a man is separated from God, what can he do but wither and die?
But how is he to be united to God? How is it possible for us to he taken into the three-Personal life?
You remember what I said in Chapter 1 about begetting and making. We are not begotten by God, we are only made by Him: in our natural state we are not sons of God, only (so to speak) statues. We have not got Zoe or spiritual life: only Bios or biological life which is presently going to run down and die. Now the whole offer which Christianity makes is this: that we can, if we let God have His way, come to share in the life of Christ. If we do, we shall then he sharing a life which was begotten, not made, which always has existed and always will exist. Christ is the Son of God. If we share in this kind of life we also shall be sons of God. We shall love the Father as He does and the Holy Ghost will arise in us. He came to this world and became a man in order to spread to other men the kind of life He has—by what I call ‘good infection’. Every Christian is to become a little Christ. The whole purpose of becoming a Christian is simply nothing else.

Quotes from Mere Christianity, Part 69
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 176-177.

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The dynamic love of the Father, Son and Holy Spirit

2011-11-24T09:37:00.001-05:00

All sorts of people are fond of repeating the Christian statement that ‘God is love’. But they seem not to notice that the words ‘God is love’ have no real meaning unless God contains at least two Persons. Love is something that one person has for another person. If God was a single person, then before the world was made, He was not love. Of course, what these people mean when they say that God is love is often something quite different: they really mean ‘Love is God’. They really mean that our feelings of love, however and wherever they arise, and whatever results they produce, are to be treated with great respect. Perhaps they are: but that is something quite different from what Christians mean by the statement ‘God is love’. They believe that the living, dynamic activity of love has been going on in God forever and has created everything else.
And that, by the way, is perhaps the most important difference between Christianity and all other religions: that in Christianity God is not a static thing—not even a person—but a dynamic, pulsating activity, a life, almost a kind of drama. Almost, if you will not think me irreverent, a kind of dance. The union between the Father and the Son is such a live concrete thing that this union itself is also a Person. I know this is almost inconceivable, but look at it thus. You know that among human beings, when they get together in a family, or a club, or a trade union, people talk about the ‘spirit’ of that family, or club, or trade union. They talk about its ‘spirit’ because the individual members, when they are together, do really develop particular ways of talking and behaving which they would not have if they were apart. It is as if a sort of communal personality came into existence. Of course, it is not a real person: it is only rather like a person. But that is just one of the differences between God and us. What grows out of the joint life of the Father and Son is a real Person, is in fact the Third of the three Persons who are God.
This third Person is called, in technical language, the Holy Ghost or the ‘spirit’ of God. Do not be worried or surprised if you find it (or Him) rather vaguer or more shadowy in your mind than the other two. I think there is a reason why that must be so. In the Christian life you are not usually looking at Him. He is always acting through you. If you think of the Father as something ‘out there’, in front of you, and of the Son as someone standing at your side, helping you to pray, trying to turn you into another son, then you have to think of the third Person as something inside you, or behind you. Perhaps some people might find it easier to begin with the third Person and work backwards. God is love, and that love works through men—especially through the whole community of Christians. But this spirit of love is, from all eternity, a love going on between the Father and the Son.

Quotes from Mere Christianity, Part 68
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 174-176.

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Time and beyond time

2011-11-23T08:42:00.001-05:00

Another difficulty we get if we believe God to be in time is this. Everyone who believes in God at all believes that He knows what you and I are going to do tomorrow. But if He knows I am going to do so—and-so, how can I be free to do otherwise? Well, here once again, the difficulty comes from thinking that God is progressing along the Time-line like us: the only difference being that He can see ahead and we cannot. Well, if that were true, if God foresaw our acts, it would be very hard to understand how we could be free not to do them. But suppose God is outside and above the Time-line. In that case, what we call ‘tomorrow’ is visible to Him in just the same way as what we call ‘today’. All the days are ‘Now’ for Him. He does not remember you doing things yesterday; He simply sees you doing them, because, though you have lost yesterday, He has not. He does not ‘foresee’ you doing things tomorrow; He simply sees you doing them: because, though tomorrow is not yet there for you, it is for Him. You never supposed that your actions at this moment were any less free because God knows what you are doing. Well, He knows your tomorrow’s actions in just the same way— because He is already in tomorrow and can simply watch you. In a sense, He does not know your action till you have done it: but then the moment at which you have done it is already ‘Now’ for Him.
This idea has helped me a good deal. If it does not help you, leave it alone. It is a ‘Christian idea’ in the sense that great and wise Christians have held it and there is nothing in it Contrary to Christianity. But it is not in the Bible or any of the creeds. You can be a perfectly good Christian without accepting it, or indeed without thinking of the matter at all.

Quotes from Mere Christianity, Part 67
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 170-171.

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Prayer: God hears it all

2011-11-22T08:52:00.001-05:00

In the last chapter I had to touch on the subject of prayer, and while that is still fresh in your mind and my own, I should like to deal with a difficulty that some people find about the whole idea of prayer. A man put it to me by saying ‘I can believe in God all right, but what I cannot swallow is the idea of Him attending to several hundred million human beings who are all addressing Him at the same moment.’ And I have found that quite a lot of people feel this.
    Now, the first thing to notice is that the whole sting of it comes in the words at the same moment. Most of us can imagine God attending to any number of applicants if only they came one by one and He had an endless time to do it in. So what is really at the back of this difficulty is the idea of God having to fit too many things into one moment of time.
    Well that is of course what happens to us. Our life comes to us moment by moment. One moment disappears before the next comes along: and there is room for very little in each. That is what Time is like. And of course you and I tend to take it for granted that this Time series—this arrangement of past, present and future—is not simply the way life comes to us but the way all things really exist. We tend to assume that the whole universe and God Himself are always moving on from past to future just as we do. But many learned men do not agree with that. It was the Theologians who first started the idea that some things are not in Time at all: later the Philosophers took it over: and now some of the scientists are doing the same.
     Almost certainly God is not in Time. His life does not consist of moments following one another. If a million people are praying to Him at ten-thirty tonight, He need not listen to them all in that one little snippet which we call ten-thirty. Ten- thirty—and every other moment from the beginning of the world—is always the Present for Him. If you like to put it that way, He has all eternity in which to listen to the split second of prayer put up by a pilot as his plane crashes in flames.
    That is difficult, I know. Let me try to give something, not the same, but a bit like it. Suppose I am writing a novel. I write ‘Mary laid down her work; next moment came a knock at the door!’ For Mary who has to live in the imaginary time of my story there is no interval between putting down the work and hearing the knock. But I, who am Mary’s maker, do not live in that imaginary time at all. Between writing the first half of that sentence and the second, I might sit down for three hours and think steadily about Mary. I could think about Mary as if she were the only character in the book and for as long as I pleased, and the hours I spent in doing so would not appear in Mary’s time (the time inside the story) at all.
     This is not a perfect illustration, of course. But it may give just a glimpse of what I believe to be the truth. God is not hurried along in the Time-stream of this universe any more than an author is hurried along in the imaginary time of his own novel, He has infinite attention to spare for each one of us. He does not have to deal with us in the mass. You are as much alone with Him as if you were the only being He had ever created. When Christ died, He died for you individually just as much as if you had been the only man in the world.
    The way in which my illustration breaks down is this. In it the author gets out of one Time-series (that of the novel) only by going into another Time-series (the real one). But God, I believe, does not live in a Time-series at all. His life is not dribbled out moment by moment like ours: with Him it is, so to speak, still 1920 and already 1960. For His life is Himself.

Quotes from Mere Christianity, Part 66
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 166-168.

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Our glimpse of God

2011-11-18T09:05:00.001-05:00

When you come to knowing God, the initiative lies on His side. If He does not show Himself, nothing you can do will enable you to find Him. And, in fact, He shows much more of Himself to some people than to others—not because He has favourites, but because it is impossible for Him to show Himself to a man whose whole mind and character are in the wrong condition. Just as sunlight, though it has no favourites, cannot be reflected in a dusty mirror as clearly as in a clean one.
You can put this another way by saying that while in other sciences the instruments you use are things external to yourself (things like microscopes and telescopes), the instrument through which you see God is your whole self. And if a man’s self is not kept clean and bright, his glimpse of God will be blurred—like the Moon seen through a dirty telescope. That is why horrible nations have horrible religions: they have been looking at God through a dirty lens.
God can show Himself as He really is only to real men. And that means not simply to men who are individually good, but to men who are united together in a body, loving one another, helping one another, showing Him to one another. For that is what God meant humanity to be like; like players in one band, or organs in one body.
Consequently, the one really adequate instrument for learning about God is the whole Christian community, waiting for Him together. Christian brotherhood is, so to speak, the technical equipment for this science—the laboratory outfit. That is why all these people who turn up every few years with some patent simplified religion of their own as a substitute for the Christian tradition are really wasting time. Like a man who has no instrument but an old pair of field glasses setting out to put all the real astronomers right. He may be a clever chap—he may be cleverer than some of the real astronomers, but he is not giving himself a chance. And two years later everyone has forgotten all about him, but the real science is still going on.

Quotes from Mere Christianity, Part 65
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 164-165.

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How Christians came to believe in the Trinity

2011-11-17T08:43:00.001-05:00

And that is how Theology started. People already knew about God in a vague way. Then came a man who claimed to be God; and yet He was not the sort of man you could dismiss as a lunatic. He made them believe Him. They met Him again after they had seen Him killed. And then, after they had been formed into a little society or community, they found God somehow inside them as well: directing them, making them able to do things they could not do before. And when they worked it all out they found they had arrived at the Christian definition of the three-personal God.

Quotes from Mere Christianity, Part 64
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 163.

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Prayer: experiencing the three-personal God

2011-11-16T08:59:00.001-05:00

What I mean is this. An ordinary simple Christian kneels down to say his prayers. He is trying to get into touch with God. But if he is a Christian he knows that what is prompting him to pray is also God: God, so to speak, inside him. But he also knows that all his real knowledge of God comes through Christ, the Man who was God—that Christ is standing beside him, helping him to pray, praying for him. You see what is happening. God is the thing to which he is praying—the goal he is trying to reach. God is also the thing inside him which is pushing him on—the motive power. God is also the road or bridge along which he is being pushed to that goal. So that the whole threefold life of the three-personal Being is actually going on in that ordinary little bedroom where an ordinary man is saying his prayers. The man is being caught up into the higher kinds of life—what I called Zoe or spiritual life: he is being pulled into God, by God, while still remaining himself.

Quotes from Mere Christianity, Part 63
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 163.

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Spiritual life: statues becoming real

2011-11-15T09:04:00.001-05:00

When we come to man, the highest of the animals, we get the completest resemblance to God which we know of. (There may be creatures in other worlds who are more like God than man is, but we do not know about them.) Man not only lives, but loves and reasons: biological life reaches its highest known level in him.
But what man, in his natural condition, has not got, is Spiritual life—the higher and different sort of life that exists in God. We use the same word life for both: but if you thought that both must therefore be the same sort of thing, that would be like thinking that the ‘greatness’ of space and the ‘greatness’ of God were the same sort of greatness. In reality, the difference between Biological life and Spiritual life is so important that I am going to give them two distinct names. The Biological sort which comes to us through Nature, and which (like everything else in Nature) is always tending to rundown and decay so that it can only be kept up by incessant subsidies from Nature in the form of air, water, food, etc., is Bios. The Spiritual life which is in God from all eternity, and which made the whole natural universe, is Zoe. Bios has, to be sure, a certain shadowy or symbolic resemblance to Zoe: but only the sort of resemblance there is between a photo and a place, or a statue and a man. A man who changed from haying Bios to having Zoe would have gone through as big a change as a statue which changed from being a carved stone to being a real man.
And that is precisely what Christianity is about. This world is a great sculptor’s shop. We are the statues and there is a rumour going round the shop that some of us are some day going to come to life.

Quotes from Mere Christianity, Part 62
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 158-159.

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Why doesn’t good advice stick?

2011-11-14T08:45:00.001-05:00

For when you get down to it, is not the popular idea of Christianity simply this: that Jesus Christ was a great moral teacher and that if only we took His advice we might be able to establish a better social order and avoid another war? Now, mind you, that is quite true. But it tells you much less than the whole truth about Christianity and it has no practical importance at all.
    It is quite true that if we took Christ’s advice we should soon be living in a happier world. You need not even go as far as Christ. If we did all that Plato or Aristotle or Confucius told us, we should get on a great deal better than we do. And so what? We never have followed the advice of the great teachers. Why are we likely to begin now? Why are we more likely to follow Christ than any of the others? Because He is the best moral teacher? But that makes it even less likely that we shall follow Him. If we cannot take the elementary lessons, is it likely we are going to take the most advanced one? If Christianity only means one more bit of good advice, then Christianity is of no importance. There has been no lack of good advice for the last four thousand years. A bit more makes no difference.
    But as soon as you look at any real Christian writings, you find that they are talking about something quite different from this popular religion. They say that Christ is the Son of God (whatever that means). They say that those who give Him their confidence can also become Sons of God (whatever that means). They say that His death saved us from our sins (whatever that means).
    There is no good complaining that these statements are difficult. Christianity claims to be telling us about another world, about something behind the world we can touch and hear and see. You may think the claim false, but if it were true, what it tells us would be bound to be difficult—at least as difficult as modern Physics, and for the same reason.

Quotes from Mere Christianity, Part 61
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 155-156.

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The faith that crosses the Atlantic to Newfoundland

2011-11-11T09:15:00.001-05:00

Everyone has warned me not to tell you what I am going to tell you in this last book. They all say ‘the ordinary reader does not want Theology; give him plain practical religion’. I have rejected their advice….
    In a way I quite understand why some people are put off by Theology. I remember once when I had been giving a talk to the R.A.F., an old, hard-bitten officer got up and said, ‘I’ve no use for all that stuff. But, mind you, I’m a religious man too. I know there’s a God. I’ve felt Him: out alone in the desert at night: the tremendous mystery. And that’s just why I don’t believe all your neat little dogmas and formulas about Him. To anyone who’s met the real thing they all seem so petty and pedantic and unreal!’
    Now in a sense I quite agreed with that man. I think he had probably had a real experience of God in the desert. And when he turned from that experience to the Christian creeds, I think he really was turning from something real to something less real. In the same way, if a man has once looked at the Atlantic from the beach, and then goes and looks at a map of the Atlantic, he also will be turning from something real to something less real: turning from real waves to a bit of coloured paper. But here comes the point. The map is admittedly only coloured paper, but there are two things you have to remember about it. In the first place, it is based on what hundreds and thousands of people have found out by sailing the real Atlantic. In that way it has behind it masses of experience just as real as the one you could have from the beach; only, while yours would be a single glimpse, the map fits all those different experiences together. In the second place, if you want to go anywhere, the map is absolutely necessary. As long as you are content with walks on the beach, your own glimpses are far more fun than looking at a map. But the map is going to be more use than walks on the beach if you want to get to [Canada].
    Now, Theology is like the map. Merely learning and thinking about the Christian doctrines, if you stop there, is less real and less exciting than the sort of thing my friend got in the desert. Doctrines are not God: they are only a kind of map. But that map is based on the experience of hundreds of people who really were in touch with God—experiences compared with which any thrills or pious feelings you and I are likely to get on our own are very elementary and very confused. And secondly, if you want to get any further, you must use the map. You see, what happened to that man in the desert may have been real, and was certainly exciting, but nothing comes of it. It leads nowhere. There is nothing to do about it. In fact, that is just why a vague religion—all about feeling God in nature, and so on-—is so attractive. It is all thrills and no work: like watching the waves from the beach. But you will not get to Newfoundland by studying the Atlantic that way, and you will not get eternal life by simply feeling the presence of God in flowers or music. Neither will you get anywhere by looking at maps without going to sea. Nor will you be very safe if you go to sea without a map.     In other words, Theology is practical: especially now…. For a great many of the ideas about God which are trotted out as novelties today are simply the ones which real Theologians tried centuries ago and rejected. To believe in the popular religion of modern England is retrogression—like believing the earth is flat.

C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 153-155.

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A humble person

2011-11-10T08:45:00.001-05:00

Do not imagine that if you meet a really humble man he will be what most people call ‘humble’ nowadays: he will not be a sort of greasy, smarmy person, who is always telling you that, of course, he is nobody. Probably all you will think about him is that he seemed a cheerful, intelligent chap who took a real interest in what you said to him. If you do dislike him it will be because you feel a little envious of anyone who seems to enjoy life so easily. He will not be thinking about humility: he will not be thinking about himself at all.
If anyone would like to acquire humility, I can, I think, tell him the first step. The first step is to realise that one is proud. And a biggish step, too. At least, nothing whatever can be done before it. If you think you are not conceited, it means you are very conceited indeed.

Quotes from Mere Christianity, Part 59
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 128.

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Getting rid of pride that you might know God

2011-11-09T10:48:00.001-05:00

We must not think Pride is something God forbids because He is offended at it, or that Humility is something He demands as due to His own dignity—as if God Himself was proud. He is not in the least worried about His dignity. The point is, He wants you to know Him: wants to give you Himself. And He and you are two things of such a kind that if you really get into any kind of touch with Him you will, in fact, be humble—delightedly humble, feeling the infinite relief of having for once got rid of all the silly nonsense about your own dignity which has made you restless and unhappy all your life. He is trying to make you humble in order to make this moment possible: trying to take off a lot of silly, ugly, fancy-dress in which we have all got ourselves up and are strutting about like the little idiots we are. I wish I had got a bit further with humility myself: if I had, I could probably tell you more about the relief, the comfort, of taking the fancy-dress off—getting rid of the false self, with all its ‘Look at me’ and ‘Aren’t I a good boy?’ and all its posing and posturing. To get even near it, even for a moment, is like a drink of cold water to a man in a desert.

Quotes from Mere Christianity, Part 58
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 127-128.

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Pride can often be used to beat down the simpler vices

2011-11-08T08:58:00.001-05:00

It is a terrible thing that the worst of all the vices can smuggle itself into the very centre of our religious life. But you can see why. The other, and less bad, vices come from the devil working on us through our animal nature. But this does not come through our animal nature at all. It comes direct from Hell. It is purely spiritual: consequently it is far more subtle and deadly. For the same reason, Pride can often be used to beat down the simpler vices. Teachers, in fact, often appeal to a boy’s Pride, or, as they call it, his self-respect, to make him behave decently: many a man has overcome cowardice, or lust, or ill-temper, by learning to think that they are beneath his dignity—that is, by Pride. The devil laughs. He is perfectly content to see you becoming chaste and brave and self-controlled provided, all the time, he is setting up in you the Dictatorship of Pride—just as he would he quite content to see your chilblains cured if he was allowed, in return, to give you cancer. For Pride is spiritual cancer: it eats up the very possibility of love, or contentment, or even common sense.

Quotes from Mere Christianity, Part 57
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 125.

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Pride means enmity to God

2011-11-07T09:25:00.001-05:00

Other vices may sometimes bring people together: you may find good fellowship and jokes and friendliness among drunken people or unchaste people. But pride always means enmity—it is enmity. And not only enmity between man and man, but enmity to God.
In God you come up against something which is in every respect immeasurably superior to yourself. Unless you know God as that—and, therefore, know yourself as nothing in comparison—you do not know God at all. As long as you are proud you cannot know God. A proud man is always looking down on things and people: and, of course, as long as you are looking down, you cannot see something that is above you.
That raises a terrible question. How is it that people who are quite obviously eaten up with Pride can say they believe in God and appear to themselves very religious? I am afraid it means they are worshipping an imaginary God. They theoretically admit themselves to be nothing in the presence of this phantom God, but are really all the time imagining how He approves of them and thinks them far better than ordinary people: that is, they pay a pennyworth of imaginary humility to Him and get out of it a pound’s worth of Pride towards their fellow-men. I suppose it was of those people Christ was thinking when He said that some would preach about Him and cast out devils in His name, only to he told at the end of the world that He had never known them. And any of us may at any moment be in this death-trap. Luckily, we have a test. Whenever we find that our religious life is making us feel that we are good—above all, that we are better than someone else—I think we may be sure that we are being acted on, not by God, but by the devil.

Quotes from Mere Christianity, Part 56
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 124.

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Money, money, money (and pride)

2011-11-04T09:04:00.001-04:00

Take it with money. Greed will certainly make a man want money, for the sake of a better house, better holidays, better things to eat and drink. But only up to a point. What is it that makes a man with £10,000 a year anxious to get £20,000 a year? It is not the greed or more pleasure. £10,000 will give all the luxuries that any man can really enjoy. It is Pride—the wish to be richer than some other rich man, and (still more) the wish for power. 1oi of course, power is what Pride really enjoys: there is nothing makes a man feel so superior to others as being able to move them about like toy soldiers. What makes a pretty girl spread misery wherever she goes by collecting admirers? Certainly not her sexual instinct: that kind of girl is quite often sexually frigid. It is Pride. What is it that makes a political leader or a whole nation go on and on, demanding more and more? Pride again. Pride is competitive by its very nature: that is why it goes on and on. If I am a proud man, then, as long as there is one man in the whole world more powerful, or richer, or cleverer than I, he is my rival and my enemy.

Quotes from Mere Christianity, Part 55
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 123.

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The competitiveness of pride

2011-11-03T08:49:00.001-04:00

I pointed out a moment ago that the more pride one had, the more one disliked pride in others. In fact, if you want to find out how proud you are the easiest way is to ask yourself, ‘How much do I dislike it when other people snub me, or refuse to take any notice of me, or shove their oar in, or patronise me, or show off?’ The point is that each person’s pride is in competition with every one else’s pride. It is because I wanted to be the big noise at the party that I am so annoyed at someone else being the big noise. Two of a trade never agree. Now what you want to get clear is that Pride is essentially competitive—is competitive by its very nature—while the other vices are competitive only, so to speak, by accident. Pride gets no pleasure out of having something, only out of having more of it than the next man. We say that people are proud of being rich, or clever, or good-looking, but they are not. They are proud of being richer, or cleverer, or better-looking than others. If everyone else became equally rich, or clever, or good-looking there would be nothing to be proud about. It is the comparison that makes you proud: the pleasure of being above the rest. Once the element of competition has gone, pride has gone. That is why I say that Pride is essentially competitive in a way the other vices are not. The sexual impulse may drive two men into competition if they both want the same girl. But that is only by accident; they might just as likely have wanted two different girls. But a proud man will take your girl from you, not because he wants her, but just to prove to himself that he is a better man than you. Greed may drive men into competition if there is not enough to go round; but the proud man, even when he has got more than he can Possibly want, will try to get still more just to assert his power. Nearly all those evils in the world which people put down to greed or selfishness are really far more the result of Pride.

Quotes from Mere Christianity, Part 53
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 122-123.

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Pride leads to every other vice

2011-11-02T09:30:00.001-04:00

I now come to that part of Christian morals where they differ most sharply from all other morals. There is one vice of which no man in the world is free; which every one in the world loathes when he sees it in someone else; and of which hardly any people, except Christians, ever imagine that they are guilty themselves. I have heard people admit that they are bad— tempered, or that they cannot keep their heads about girls or drink, or even that they arc cowards. I do not think I have ever heard anyone who was not a Christian accuse himself of this vice. And at the same time I have very seldom met anyone, who was not a Christian, who showed the slightest mercy to it in others. There is no fault which makes a man more unpopular, and no fault which we are more unconscious of in ourselves. And the more we have it ourselves, the more we dislike it in others.
The vice I am talking of is Pride or Self—Conceit: and the virtue opposite to it, in Christian morals, is called Humility. You may remember, when I was talking about sexual morality, I warned you that the centre of Christian morals did not lie there. Well, now, we have come to the centre. According to Christian teachers, the essential vice, the utmost evil, is Pride. Unchastity, anger, greed, drunkenness, and all that, are mere fleabites in comparison: it was through Pride that the devil became the devil: Pride leads to every other vice: it is the complete anti-God state of mind.

Quotes from Mere Christianity, Part 53
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 121.

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Giving up hatred

2011-11-01T09:00:00.001-04:00

I admit that this means loving people who have nothing lovable about them. But then, has oneself anything lovable about it? You love it simply because it is yourself. God intends us to love all selves in the same way and for the same reason: but He has given us the sum ready worked out in our own case to show us how it works. We have then to go on and apply the rule to all the other selves. Perhaps it makes it easier if we remember that that is how He loves us. Not for any nice, attractive qualities we think we have, but just because we are the things called selves. For really there is nothing else in us to love: creatures like us who actually find hatred such a pleasure that to give it up is like giving up beer or tobacco...

Quotes from Mere Christianity, Part 52
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 120.

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What reading newspapers tells us about forgiveness

2011-10-31T08:23:00.001-04:00

The real test is this. Suppose one reads a story of filthy atrocities in the paper. Then suppose that something turns up suggesting that the story might not be quite true, or not quite so bad as it was made out. Is one’s first feeling, ‘Thank God, even they aren’t quite so bad as that,’ or is it a feeling of disappointment, and even a determination to cling to the first story for the sheer pleasure of thinking your enemies as bad as possible? If it is the second then it is, I am afraid, the first step in a process which, if followed to the end, will make us into devils. You see, one is beginning to wish that black was a little blacker. If we give that wish its head, later on we shall wish to see grey as black, and then to see white itself as black. Finally, we shall insist on seeing everything—God and our friends and ourselves included—as bad, and not be able to stop doing it: we shall be fixed for ever in a universe of pure hatred.

Quotes from Mere Christianity, Part 51
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 118.

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Hate the sin, but not the sinner

2011-10-28T08:26:00.001-04:00

Now that I come to think of it, I remember Christian teachers telling me long ago that I must hate a bad man’s actions, but not hate the bad man: or, as they would say, hate the sin but not the sinner.
For a long time I used to think this a silly, straw-splitting distinction: how could you hate what a man did and not hate the man? But years later it occurred to me that there was one man to whom I had been doing this all my life—namely myself. However much I might dislike my own cowardice or conceit or greed, I went on loving myself. There had never been the slightest difficulty about it. In fact the very reason why l hated the things was that I loved the man. Just because I loved myself, I was sorry to find that I was the sort of man who did those things. Consequently, Christianity does not want us to reduce by one atom the hatred we feel for cruelty and treachery. We ought to hate them. Not one word of what we have said about them needs to be unsaid. But it does want us to hate them in the same way in which we hate things in ourselves: being sorry that the man should have done such things, and hoping, if it is anyway possible, that somehow, sometime, somewhere he can be cured and made human again.

Quotes from Mere Christianity, Part 50
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 117.

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This terrible duty of forgiveness

2011-10-27T09:17:00.001-04:00

I said in a previous chapter that chastity was the most unpopular of the Christian virtues. But I am not sure I was right. I believe there is one even more unpopular. It is laid down in the Christian rule, ‘Thou shalt love thy neighbour as thyself,’ because in Christian morals ‘they neighbour’ includes ‘thy enemy’, and so we come up against this terrible duty of forgiving our enemies.
Every one says forgiveness is a lovely idea, until they have something to forgive, as we had during the war. And then, to mention the subject at all is to be greeted with howls of anger. It is not that people think this too high and difficult a virtue: it is that they think it hateful and contemptible. ‘That sort of talk makes them sick,’ they say. And half of you already want to ask me, ‘I wonder how you’d feel about forgiving the Gestapo if you were a Pole or a Jew?’

So do I. I wonder very much. Just as when Christianity tells me that I must not deny my religion even to save myself from death by torture, I wonder very much what I should do when it came to the point. I am not trying to tell you in this book what I could do—I can do precious little—I am telling you what Christianity is. I did not invent it. And there, right in the middle of it, I find ‘Forgive us our sins as we forgive those that sin against us.’ There is no slightest suggestion that we are offered forgiveness on any other terms. It is made perfectly clear that if we do not forgive we shall not be forgiven. There are no two ways about it. What are we to do?

Quotes from Mere Christianity, Part 49
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 115-116.

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Christian character: taking the next strategic point

2011-10-26T08:58:00.001-04:00

Good and evil both increase at compound interest. That is why the little decisions you and I make every day are of such infinite importance. The smallest good act today is the capture of a strategic point from which, a few months later, you may be able to go on to victories you never dreamed of. An apparently trivial indulgence in lust or anger today is the loss of a ridge or railway line or bridgehead from which the enemy may launch an attack otherwise impossible.

Quotes from Mere Christianity, Part 48
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 132.

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Faith — Part 2 (Theological Virtue 3)

2011-10-25T08:45:00.001-04:00

I am trying to talk about Faith in the second sense, the higher sense. I said just now that the question of Faith in this sense arises after a man has tried his level best to practise the Christian virtues, and found that he fails, and seen that even if he could he would only be giving back to God what was already God’s own. In other words, he discovers his bankruptcy....
Now we cannot, in that sense, discover our failure to keep God’s law except by trying our very hardest (and then failing). Unless we really try, whatever we say there will always be at the back of our minds the idea that if we try harder next time we shall succeed in being completely good. Thus, in one sense, the road back to God is a road of moral effort, of trying harder and harder. But in another sense it is not trying that is ever going to bring us home. All this trying leads up to the vital moment at which you turn to God and say, ‘You must do this. I can’t.’ Do not, I implore you, start asking yourselves, ‘Have I reached that moment?’.... When the most important things in our life happen we quite often do not know, at the moment, what is going on. A man does not always say to himself, ‘Hullo! I’m growing up.’ It is often only when he looks back that he realises what has happened and recognises it as what people call ‘growing up’. You can see it even in simple matters. A man who starts anxiously watching to see whether he is going to sleep is very likely to remain wide awake. As well, the thing I am talking of now may not happen to every one in a sudden flash—as it did to St Paul or Bunyan: it may be so gradual that no one could ever point to a particular hour or even a particular year. And what matters is the nature of the change in itself, not how we feel while it is happening. It is the change from being confident about our own efforts to the state in which we despair of doing anything for ourselves and leave it to God.... The sense in which a Christian leaves it to God is that he puts all his trust in Christ: trusts that Christ will somehow share with him the perfect human obedience which He carried out from His birth to His crucifixion: that Christ will make the man more like Himself and, in a sense, make good his deficiencies.

Quotes from Mere Christianity, Part 47
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 145-147.

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Faith — Part 1 (Theological Virtue 3)

2011-10-24T08:57:00.001-04:00

Now Faith, in the [first] sense in which I am here using the word, is the art of holding on to things your reason has once accepted, in spite of your changing moods. For moods will change, whatever view your reason takes. I know that by experience. Now that I am a Christian I do have moods in which the whole thing looks very improbable: but when I was an atheist I had moods in which Christianity looked terribly probable. This rebellion of your moods against your real self is going to come anyway. That is why Faith is such a necessary virtue: unless you teach your moods ‘where they get off’, you can never be either a sound Christian or even a sound atheist, but just a creature dithering to and fro, with its beliefs really dependent on the weather and the state of its digestion. Consequently one must train the habit of Faith.

Quotes from Mere Christianity, Part 46
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 130-141.

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Hope – Part 2 (Theological Virtue 2)

2011-10-20T06:40:00.001-04:00

When the real want for Heaven is present in us, we do not recognise it. Most people, if they had really learned to look into their own hearts, would know that they do want, and want acutely, something that cannot be had in this world. There are all sorts of things in this world that offer to give it to you, but they never quite keep their promise. The longings which arise in us when we first fall in love, or first think of some foreign country, or first take up some subject that excites us, are longings which no marriage, no travel, no learning, can really satisfy....

The Christian says, ‘Creatures are not born with desires unless satisfaction for those desires exists. A baby feels hunger: well, there is such a thing as food. A duckling wants to swim: well, there is such a thing as water. Men feel sexual desire: well, there is such a thing as sex. if I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world. If none of my earthly pleasures satisfy it, that does not prove that the universe is a fraud. Probably earthly pleasures were never meant to satisfy it, but only to arouse it, to suggest the real thing. If that is so, I must take care, on the one hand, never to despise, or be unthankful for, these earthly blessings, and on the other, never to mistake them for the something else of which they are only a kind of copy, or echo, or mirage. I must keep alive in myself the desire for my true country, which I shall not find till after death; I must never let it get snowed under or turned aside; I must make it the main object of life to press on to that other country and to help others to do the same.’

Quotes from Mere Christianity, Part 45
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 135, 136-137.

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Hope – Part 1 (Theological Virtue 2)

2011-10-19T08:56:00.001-04:00

Hope is one of the Theological virtues. This means that a continual looking forward to the eternal world is not (as some modern people think) a form of escapism or wishful thinking, but one of the things a Christian is meant to do. It does not mean that we are to leave the present world as it is. If you read history you will find that the Christians who did most for the present world were just those who thought most of the next. The Apostles themselves, who set on foot the conversion of the Roman Empire, the great men who built up the Middle Ages, the English Evangelicals who abolished the Slave Trade, all left their mark on Earth, precisely because their minds were occupied with Heaven. It is since Christians have largely ceased to think of the other world that they have become so ineffective in this. Aim at Heaven and you will get earth ‘thrown in’: aim at earth and you will get neither.

Quotes from Mere Christianity, Part 44
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 134.

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Love (“Charity”– Part 2, Theological Virtue 1)

2011-10-18T08:58:00.001-04:00

The rule for all of us is perfectly simple. Do not waste time bothering whether you ‘love’ your neighbour; act as if you did. As soon as we do this we find one of the great secrets. When you are behaving as if you loved someone, you will presently come to love him. If you injure someone you dislike, you will find yourself disliking him more. If you do him a good turn, you will find yourself disliking him less. There is, indeed, one exception. If you do him a good turn, not to please God and obey the law of charity, but to show him what a fine forgiving chap you are, and to put him in your debt, and then sit down to wait for his ‘gratitude’, you will probably be disappointed. (People are not fools: they have a very quick eye for anything like showing off, or patronage.) But whenever we do good to another self, just because it is a self, made (like us) by God, and desiring its own happiness as we desire ours, we shall have learned to love it a little more or, at least, to dislike it less.

Quotes from Mere Christianity, Part 43
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 131.

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Love (“Charity”– Part 1, Theological Virtue 1)

2011-10-17T08:52:00.001-04:00

I said in an earlier chapter that there were four ‘Cardinal’ virtues and three ‘Theological’ virtues. The three Theological ones are Faith, Hope, and Charity....
‘Charity’ now means simply what used to be called ‘alms’—that is, giving to the poor. Originally it had a much wider meaning. (You can see how it got the modern sense. If a man has ‘charity’, giving to the poor is one of the most obvious things he does, and so people came to talk as if that were the whole of charity. In the same way, ‘rhyme’ is the most obvious thing about poetry, and so people come to mean by ‘poetry’ simply rhyme and nothing more.) Charity means ‘Love, in the Christian sense’. But love, in the Christian sense, does not mean an emotion. It is a state not of the feelings but of the will; that state of the will which we have naturally about ourselves, and must learn to have about other people....
Our love for ourselves does not mean that we like ourselves. It means that we wish our own good. In the same way Christian Love (or Charity) for our neighbours is quite a different thing from liking or affection. We ‘like’ or are ‘fond of’ some people, and not of others. It is important to understand that this natural liking’ is neither a sin nor a virtue, any more than your likes and dislikes in food are a sin or a virtue. It is just a fact. But, of course, what we do about it is either sinful or virtuous.

Quotes from Mere Christianity, Part 42
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 129-130.

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It’s about character, not rules

2011-10-14T09:20:00.001-04:00

We might think that God wanted simply obedience to a set of rules: whereas He really wants people of a particular sort.

Quotes from Mere Christianity, Part 41
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 80.

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Action and character (how virtue “works”)

2011-10-13T08:59:00.001-04:00

We might think that, provided you did the right thing, it did not matter how or why you did it—whether you did it willingly or unwillingly, sulkily or cheerfully, through fear of public opinion or for its own sake. But the truth is that right actions done for the wrong reason do not help to build the internal quality or character called a ‘virtue’, and it is this quality or character that really matters. (If the bad tennis player hits very hard, not because he sees that a very hard stroke is required, but because he has lost his temper, his stroke might possibly, by luck, help him to win that particular game; but it will not be helping him to become a reliable player.)

Quotes from Mere Christianity, Part 40
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 80.

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Justice and Fortitude (Cardinal Virtues 3 and 4)

2011-10-12T08:49:00.001-04:00

Justice means much more than the sort of thing that goes on in law courts. It is the old name for everything we should now call ‘fairness’; it includes honesty, give and take, truthfulness, keeping promises, and all that side of life. And Fortitude includes both kinds of courage—the kind that faces danger as well as the kind that ‘sticks it’ under pain. ‘Guts’ is perhaps the nearest modern English. You will notice, of course, that you cannot practise any of the other virtues very long without bringing this one into play.

Quotes from Mere Christianity, Part 39
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 79.

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Temperance – Part 2 (Cardinal Virtue 2)

2011-10-11T09:07:00.001-04:00

One great piece of mischief has been done by the modern restriction of the word Temperance to the question of drink. It helps people to forget that you can be just as intemperate about lots of other things. A man who makes his golf or his motor-bicycle the centre of his life, or a woman who devotes all her thoughts to clothes or bridge or her dog, is being just as ‘intemperate’ as someone who gets drunk every evening. Of course, it does not show on the outside so easily: bridge-mania or golf-mania do not make you fall down in the middle of the road. But God is not deceived by externals.

Quotes from Mere Christianity, Part 38
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 79.

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Temperance – Part 1 (Cardinal Virtue 2)

2011-10-07T07:59:00.001-04:00

Temperance is, unfortunately, one of those words that has changed its meaning. It now usually means teetotalism. But in the days when the second Cardinal virtue was christened ‘Temperance’, it meant nothing of the sort. Temperance referred not specially to drink, but to all pleasures; and it meant not abstaining, but going the right length and no further. It is a mistake to think that Christians ought all to be teetotallers; Mohammedanism, not Christianity, is the teetotal religion. Of course it may be the duty of a particular Christian, or of any Christian, at a particular time, to abstain from strong drink, either because he is the sort of man who cannot drink at all without drinking too much, or because he is with people who are inclined to drunkenness and must not encourage them by drinking himself. But the whole point is that he is abstaining, for a good reason, from something which he does not condemn and which he likes to see other people enjoying. One of the marks of a certain type of bad man is that he cannot give up a thing himself without wanting every one else to give it up. That is not the Christian way. An individual Christian may see fit to give up all sorts of things for special reasons--—marriage, or meat, or beer, or the cinema; but the moment he starts saying the things are bad in themselves, or looking down his nose at other people who do use them, he has taken the wrong turning.

Quotes from Mere Christianity, Part 37
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 78-79.

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Prudence (Cardinal Virtue 1)

2011-10-06T08:58:00.001-04:00

Prudence means practical common sense, taking the trouble to think out what you are doing and what is likely to come of it. Nowadays most people hardly think of Prudence as one of the ‘virtues’. In fact, because Christ said we could only get into His world by being like children, many Christians have the idea that, provided you are ‘good’, it does not matter being a fool. But that is a misunderstanding. In the first place, most children show plenty of ‘prudence’ about doing the things they are really interested in, and think them out quite sensibly. In the second place, as St Paul points out, Christ never meant that we were to remain children in intelligence: on the contrary. He told us to be not only ‘as harmless as doves’, but also ‘as wise as serpents’. He wants a child’s heart, but a grown-up’s head. He wants us to be simple, single- minded, affectionate, and teachable, as good children are; but He also wants every bit of intelligence we have to be alert at its job, and in first-class fighting trim.... If you are thinking of becoming a Christian, I warn you, you are embarking on something which is going to take the whole of you, brains and all. But, fortunately, it works the other way round. Anyone who is honestly trying to be a Christian will soon find his intelligence being sharpened: one of the reasons why it needs no special education to be a Christian is that Christianity is an education itself.

Quotes from Mere Christianity, Part 36
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 77-78.

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The cardinal virtues

2011-10-05T08:59:00.001-04:00

There are seven ‘virtues’. Four of them are called ‘Cardinal’ virtues, and the remaining three are called ‘Theological’ virtues. The ‘Cardinal’ ones are those which all civilised people recognise: the ‘Theological’ are those which, as a rule, only Christians know about. I shall deal with the Theological ones later on: at present I am talking about the four Cardinal virtues. (The word ‘cardinal’ has nothing to do with ‘Cardinals’ in the Roman Church. It comes from a Latin word meaning ‘the hinge of a door’. These were called ‘cardinal’ virtues because they are, as we should say, ‘pivotal’.) They are PRUDENCE, TEMPERANCE, JUSTICE and FORTITUDE....

There is a difference between doing some particular just or temperate action and being a just or temperate man. Someone who is not a good tennis player may now and then make a good shot. What you mean by a good player is a man whose eye and muscles and nerves have been so trained by making innumerable good shots that they can now be relied on. They have a certain tone or quality which is there even when he is not playing, just as a mathematician’s mind has a certain habit and outlook which is there even when he is not doing mathematics. In the same way a man who perseveres in doing just actions gets in the end a certain quality of character. Now it is that quality rather than the particular actions which we mean when we talk of a ‘virtue’.

Quotes from Mere Christianity, Part 35
C.S. Lewis, Mere Christianity (1952; Harper Collins 2001) 76, 79-80.

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Moral ideals vs. moral rules

2011-10-04T08:56:00.001-04:00

Some people prefer to talk about moral ‘ideals’ rather than moral rules and about moral ‘idealism’ rather than moral obedience. Now it is, of course, quite true that moral perfection is an ‘ideal’ in the sense that we cannot achieve it. In that sense every kind of perfection is, for us humans, an ideal; we cannot succeed in being perfect car drivers or perfect tennis players or in drawing perfectly straight lines. But there is another sense in which it is very misleading to call moral perfection an ideal. When a man says that a certain woman, or house, or ship, or garden is ‘his ideal’ he does not mean (unless he is rather a fool) that everyone else ought to have the same ideal. In such matters we are entitled to have different tastes and, therefore, different ideals. But it is dangerous to describe a man who tries very hard to keep the moral law as a ‘man of high ideals’, because this might lead you to think that moral perfection was a private taste of his own and that the rest of us were not called on to share it. This would be a disastrous mistake. Perfect behaviour may be as unattainable as perfect gear-changing when we drive; but it is a necessary ideal prescribed for all men by the very nature of the human machine just as perfect gear-changing is an ideal prescribed for all drivers by the very nature of cars. And it would be even more dangerous to think of oneself as a person ‘of high ideals’ because one is trying to tell no lies at all (instead of only a few lies) or never to commit adultery (instead of committing it only seldom) or not to be a bully (instead of being only a moderate bully). It might lead you to become a prig and to think you were rather a special person who deserved to be congratulated on his ‘idealism’. In reality you might just as well expect to be congratulated because, whenever you do a sum, you try to get it quite right. To be sure, perfect arithmetic is ‘an ideal’; you will certainly make some mistakes in some calculations. But there is nothing very fine about trying to be quite accurate at each step in each sum. It would be idiotic not to try; for every mistake is going to cause you trouble later on. In the same way every moral failure is going to cause trouble, probably to others and certainly to yourself. By talking about rules and obedience instead of ‘ideals’ and ‘idealism’ we help to remind ourselves of these facts.

Quotes from Mere Christianity, Part 34
C.S. Lewis, "Christian Behaviour," Part 3 of Mere Christianity (1952; Harper Collins edition 2001) 69-71.

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Running the human machine

2011-10-03T08:57:00.001-04:00

There is a story about a schoolboy who was asked what he thought God was like. He replied that, as far as he could make out, God was ‘the sort of person who is always snooping around to see if anyone is enjoying himself and then trying to stop it’. And I am afraid that is the sort of idea that the word Morality raises in a good many people’s minds: something that interferes, something that stops you having a good time. In reality, moral rules are directions for running the human machine. Every moral rule is there to prevent a breakdown, or a strain, or a friction, in the running of that machine. That is why these rules at first seem to be constantly interfering with our natural inclinations. When you are being taught how to use any machine, the instructor keeps on saying, ‘No, don’t do it like that,’ because, of course, there are all sorts of things that look all right and seem to you the natural way of treating the machine, but do not really work.

Quotes from Mere Christianity, Part 33
C.S. Lewis, "Christian Behaviour," Part 3 of Mere Christianity (1952; Harper Collins edition 2001) 69.

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Today

2011-09-30T08:57:00.001-04:00

Now, today, this moment, is our chance to choose the right side. God is holding back to give us that chance. It will not last for ever. We must take it or leave it.

Quotes from Mere Christianity, Part 32
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 65.

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Join in

2011-09-29T08:04:00.001-04:00

Here is another thing that used to puzzle me. Is it not frightfully unfair that this new life should be confined to people who have heard of Christ and been able to believe in Him? But the truth is God has not told us what His arrangements about the other people are. We do know that no man can be saved except through Christ; we do not know that only those who know Him can be saved through Him. But in the meantime, if you are worried about the people outside, the most unreasonable thing you can do is to remain outside yourself. Christians are Christ’s body, the organism through which He works. Every addition to that body enables Him to do more, if you want to help those outside you must add your own little cell to the body of Christ who alone can help them. Cutting off a man’s fingers would be an odd way of getting him to do more work.

Quotes from Mere Christianity, Part 31
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 64.

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The physicality of Christian spirituality

2011-09-28T09:03:00.001-04:00

And let me make it quite clear that when Christians say the Christ-life is in them, they do not mean simply something mental or moral. When they speak of being ‘in Christ’ or of Christ being ‘in them’, this is not simply a way of saying that they are thinking about Christ or copying Him. They mean that Christ is actually operating through them; that the whole mass of Christians are the physical organism through which Christ acts-—that we are His fingers and muscles, the cells of His body. And perhaps that explains one or two things. It explains why this new life is spread not only by purely mental acts like belief, but by bodily acts like baptism and Holy Communion. It is not merely the spreading of an idea; it is more like evolution—a biological or superbiological fact. There is no good trying to he more spiritual than God. God never meant man to be a purely’ spiritual creature. That is why He uses material things like bread and wine to put the new life into us. We may think this rather crude and unspiritual. God does not: He invented eating. He likes matter. He invented it.

Quotes from Mere Christianity, Part 30
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 63-64.

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Trying to be good

2011-09-27T08:52:00.001-04:00

That is why the Christian is in a different position from other people who are trying to he good. They hope, by being good, to please God if there is one; or—if they think there is not—at least they hope to deserve approval from good men. But the Christian thinks any good he does comes from the Christ-life inside him. He does not think God will love us because we arc good, but that God will make us good because He loves us; just as the roof of a greenhouse does not attract the sun because it is bright, but becomes bright because the sun shines on it.

Quotes from Mere Christianity, Part 29
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 63.

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Pick yourself up and begin again after each stumble

2011-09-26T09:21:00.001-04:00

Your natural life is derived from your parents; that does not mean it will stay there if you do nothing about it. You can lose it by neglect, or you can drive it away by committing suicide. You have to feed it and look after it: hut always remember you are not making it, you are only keeping up a life you got from someone else. In the same way a Christian can lose the Christ-life which has been put into him, and he has to make efforts to keep it. But even the best Christian that ever lived is not acting on his own steam—he is only nourishing or protecting a life he could never have acquired by his own efforts. And that has practical consequences. As long as the natural life is in your body, it will do a lot towards repairing that body. Cut it, and up to a point it will heal, as a dead body would not. A live body is not one that never gets hurt, but one that can to some extent repair itself. In the same way a Christian is not a man who never goes wrong, but a man who is enabled to repent and pick himself up and begin over again after each stumble—because the Christ-life is inside him, repairing him all the time, enabling him to repeat (in some degree) the kind of voluntary death which Christ Himself carried out.

Quotes from Mere Christianity, Part 28
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 62-63.

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I believe it on authority

2011-09-23T09:22:00.001-04:00

There are three things that spread the Christ-life to us: baptism, belief, and… Holy Communion…. I cannot myself see why these things should be the conductors of the new kind of life. But then, if one did not happen to know, I should never have seen any connection between a particular physical pleasure and the appearance of a new human being in the world. We have to take reality as it comes to us: there is no good jabbering about what it ought to he like or what we should have expected it to be like. But though I cannot see why it should be so, I can tell you why I believe it is so.I have explained why I have to believe that Jesus was (and is) God. And it seems plain as a matter of history that He taught His followers that the new life was communicated in this way. In other words, I believe it on His authority. Do not be scared by the word authority. Believing things on authority only means believing them because you have been told them by someone you think trustworthy. Ninety-nine per cent of the things you believe are believed on authority. I believe there is such a place as New York. I have not seen it myself. I could not prove by abstract reasoning that there must he such a place. I believe it because reliable people have told me so. The ordinary man believes in the Solar System, atoms, evolution, and the circulation of the blood on authority—because the scientists say so. Every historical statement in the world is believed on authority. None of us has seen the Norman Conquest or the defeat of the Armada. None of us could prove them by pure logic as you prove a thing in mathematics. We believe them simply because people who did see them have left writings that tell us about them: in fact, on authority. A man who jibbed at authority in other things as some people do in religion would have to be content to know nothing all his life.

Quotes from Mere Christianity, Part 27
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 61-62.

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Three ways the Christ-life comes to us

2011-09-22T08:53:00.001-04:00

There are three things that spread the Christ-life to us: baptism, belief, and that mysterious action which different Christians call by different names—Holy Communion, the Mass, the Lord’s Supper. At least, those are the three ordinary methods. I am not saying there may not be special cases where it is spread without one or more of these. I have not time to go into special cases, and I do not know enough. If you are trying in a few minutes to tell a man how to get to Edinburgh you will tell him the trains: he can, it is true, get there by boat or by a plane, hut you will hardly bring that in. And I am not saying anything about which of these three things is the most essential. My Methodist friend would like me to say more about belief and less (in proportion) about the other two. But I am not going into that. Anyone who professes to teach you Christian doctrine will, in fact, tell you to use all three, and that is enough for our present purpose.

Quotes from Mere Christianity, Part 26
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 61.

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The practical conclusion

2011-09-21T09:12:00.001-04:00

The perfect surrender and humiliation were undergone by Christ: perfect because He was God, surrender and humiliation because He was man. Now the Christian belief is that if we somehow share the humility and suffering of Christ we shall also share in His conquest of death and find a new life after we have died and in it become perfect, and perfectly happy, creatures. This means something much more than our trying to follow his teaching. People often ask when the next step in evolution—the step to something beyond man—will happen. But in the Christian view, it has happened already. In Christ a new kind of man appeared: and the new kind of life which began in Him is to be put into us.

Quotes from Mere Christianity, Part 25
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 60.

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Rescue for the drowning

2011-09-19T07:46:00.001-04:00

If I am drowning in a rapid river, a man who still has one foot on the bank may give me a hand which saves my life. Ought I to shout back (between my gasps) ‘No, it’s not fair! You have an advantage! You’re keeping one foot on the bank’? That advantage—call it ‘unfair’ if you like—is the only reason why he can be of any use to me. To what will you look for help if you will not look to that which is stronger than yourself?
Such is my own way of looking at what Christians call the Atonement. But remember this is only one more picture. Do not mistake it for the thing itself: and if it does not help you, drop it.

Quotes from Mere Christianity, Part 24
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 59.

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Raising the white flag (part 2)

2011-09-16T07:53:00.001-04:00

Laying down your arms, surrendering, saying you are sorry, realising that you have been on the wrong track and getting ready to start life over again from the ground floor—that is the only way out of our ‘hole’. This process of surrender—this movement full speed astern—is what Christians call repentance…. If you ask God to take you back without it, you are really asking Him to let you go back without going back. it cannot happen. Very well, then, we must go through with it. But the same badness which makes us need it, makes us unable to do it. Can we do it if God helps us? Yes, but what do we mean when we talk of God helping us? We mean God putting into us a bit of Himself, so to speak. He lends us a little of His reasoning powers and that is how we think: He puts a little of His love into us and that is how we love one another. When you teach a child writing, you hold its hand while it forms the letters: that is, it forms the letters because you are forming them. We love and reason because God loves and reasons and holds our hand while we do it. Now if we had not fallen, that would be all plain sailing. But unfortunately we now need God’s help in order to do something which God, in His own nature, never does at all—to surrender, to suffer, to submit, to die. Nothing in God’s nature corresponds to this process at all. So that the one road for which we now need God’s leadership most of all is a road God, in His own nature, has never walked. God can share only what He has: this thing, in His own nature, He has not.
But supposing God became a man—suppose our human nature which can suffer and die was amalgamated with God’s nature in one person—then that person could help us. He could surrender His will, and suffer and die, because He was man; and He could do it perfectly because He was God. You and I can go through this process only if God does it in us; but God can do it only if He becomes man. Our attempts at this dying will succeed only if we men share in God’s dying, just as our thinking can succeed only because it is a drop out of the ocean of His intelligence: but we cannot share God’s dying unless God dies; and He cannot die except by being a man. That is the sense in which He pays our debt, and suffers for us what He Himself need not suffer at all.

Quotes from Mere Christianity, Part 23
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 56, 57-58.

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Raising the white flag (part 1)

2011-09-15T07:47:00.001-04:00

The central Christian belief is that Christ's death has somehow put us right with God and given us a fresh start. Theories as to how it did this are another matter…. The one most people have heard is the one I mentioned before—the one about our being let off because Christ has volunteered to bear a punishment instead of us… And what possible point could there be in punishing an innocent person instead?… On the other hand, if you think of a debt, there is plenty of point in a person who has some assets paying it on behalf of someone who has not. Or if you take ‘paying the penalty’, not in the sense of being punished, but in the more general sense of ‘standing the racket’ or ‘footing the bill’, then, of course, it is a matter of common experience that, when one person has got himself into a hole, the trouble of getting him out usually falls on a kind friend.
Now what was the sort of ‘hole’ man had got himself into? He had tried to set up on his own, to behave as if he belonged to himself. In other words, fallen man is not simply an imperfect creature who needs improvement: he is a rebel who must lay down his arms. Laying down your arms, surrendering, saying you are sorry, realising that you have been on the wrong track and getting ready to start life over again from the ground floor—that is the only way out of our ‘hole’. This process of surrender—this movement full speed astern—is what Christians call repentance. Now repentance is no fun at all. It is something much harder than merely eating humble pie. It means unlearning all the self-conceit and self-will that we have been training ourselves into for thousands of years. It means killing part of yourself, undergoing a kind of death. in fact, it needs a good man to repent. And here comes the catch. Only a bad person needs to repent: only a good person can repent perfectly. The worse you are the more you need it and the less you can do it. The only person who could do it perfectly would be a perfect person—and he would not need it.
Remember, this repentance, this willing submission to humiliation and a kind of death, is not something God demands of you before He will take you back and which He could let you off if He chose: it is simply a description of what going back to Him is like. If you ask God to take you hack without it, you are really asking Him to let you go back without going hack. it cannot happen. Very well, then, we must go through with it. But the same badness which makes us need it, makes us unable to do it. Can we do it if God helps us?

Quotes from Mere Christianity, Part 22
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 54, 56-57.

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The central Christian belief

2011-09-14T08:01:00.001-04:00

The central Christian belief is that Christ's death has somehow put us right with God and given us a fresh start. Theories as to how it did this are another matter. A good many different theories have been held as to how it works; what all Christians are agreed on is that it does work. I will tell you what I think it is like…. A man can eat his dinner without understanding exactly how food nourishes him. A man can accept what Christ has done without knowing how it works: indeed, he certainly would not know how it works until he has accepted it.
We are told that Christ was killed for us, that His death has washed out our sins, and that by dying He disabled death itself. That is the formula. That is Christianity. That is what has to be believed. Any theories we build up as to how Christ’s death did all this are, in my view, quite secondary: mere plans or diagrams to be left alone if they do not help us, and, even if they do help us, not to be confused with the thing itself. All the same, some of these theories are worth looking at.

Quotes from Mere Christianity, Part 21
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 54-56.

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Jesus is not just a great moral teacher

2011-09-13T07:57:00.001-04:00

I am trying here to prevent anyone saying the really foolish thing that people often say about Him: ‘I’m ready to accept Jesus as a great moral teacher, but I don’t accept His claim to be God.’ That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on a level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronising nonsense about His being a great human teacher. He has not left that open to us. He did not intend to.
We are faced, then, with a frightening alternative. This man we are talking about either was (and is) just what He said or else a lunatic, or something worse. Now it seems to me obvious that He was neither a lunatic nor a fiend: and consequently, however strange or terrifying or unlikely it may seem, I have to accept the view that He was and is God. God has landed on this enemy-occupied world in human form.

Quotes from Mere Christianity, Part 20
For enquiring minds, see the Wikipedia article: Lewis’s trilemma
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 52-53.

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Deciding about Jesus: liar, lunatic or Lord

2011-09-12T08:55:00.001-04:00

Then comes the real shock. Among these Jews there suddenly turns up a man who goes about talking as if He was God. He claims to forgive sins. He says He has always existed. He says He is coming to judge the world at the end of time. Now let us get this clear. Among Pantheists, like the Indians, anyone might say that he was a part of God, or one with God: there would he nothing very odd about it. But this man, since He was a Jew, could not mean that kind of God. God, in their language, meant the Being outside the world, who had made it and was infinitely different from anything else. And when you have grasped that. you will see that what this man said was, quite simply, the most shocking thing that has ever been uttered by human lips.

One part of the claim tends to slip past us unnoticed because we have heard it so often that we no longer see what it amounts to. I mean the claim to forgive sins: any sins. Now unless the speaker is God, this is really so preposterous as to be comic. We can all understand how a man forgives offences against himself. You tread on my toes and I forgive you, you steal my money and I forgive you. But what should we make of a man, himself unrobbed and untrodden on, who announced that he forgave you for treading on other men’s toes and stealing other men’s money? Asinine fatuity is the kindest description we should give of his conduct. Yet this is what Jesus did. He told people that their sins were forgiven, and never waited to consult all the other people whom their sins had undoubtedly injured. He unhesitatingly behaved as if He was the party chiefly concerned, the person chiefly offended in all offences. This makes sense only if He really was the God whose laws are broken and whose love is wounded in every sin. In the mouth of any speaker who is not God, these words would imply what I can only regard as a silliness and conceit unrivalled by any other character in history. Yet (and this is the strange, significant thing) even His enemies, when they read the Gospels, do not usually get the impression of silliness and conceit. Still less do unprejudiced readers. Christ says that He is ‘humble and meek’ and we believe Him; not noticing that, if He were merely a man, humility and meekness are the very last characteristics we could attribute to some of His sayings.

Quotes from Mere Christianity, Part 19
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 51-52.

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Freedom: worth the risk

2011-09-09T08:54:00.001-04:00

Of course God knew what would happen if they used their freedom the wrong way: apparently He thought it worth the risk. Perhaps we feel inclined to disagree with Him. But there is a difficulty about disagreeing with God. He is the source from which all your reasoning power comes: you could not be right and He wrong any more than a stream can rise higher than its own source. When you are arguing against Him you are arguing against the very power that makes you able to argue at all: it is like cutting off the branch you are sitting on. If God thinks this state of war in the universe a price worth paying for free will—that is, for making a live world in which creatures can do real good or harm and something of real importance can happen, instead of a toy world which only moves when He pulls the strings—then we may take it it is worth paying.

Quotes from Mere Christianity, Part 18
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 48.

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Free

2011-09-08T08:56:00.001-04:00

God created things which had free will. That means creatures which can go either wrong or right. Some people think they can imagine a creature which was free but had no possibility of going wrong; I cannot. If a thing is free to be good it is also free to be bad. And free will is what has made evil possible. Why, then, did God give them free will? Because free will, though it makes evil possible, is also the only thing that makes possible any love or goodness or joy worth having. A world of automata—of creatures that worked like machines—would hardly be worth creating. The happiness which God designs for His higher creatures is the happiness of being freely, voluntarily united to Him and to each other in an ecstasy of love and delight compared with which the most rapturous love between a man and a woman on this earth is mere milk and water. And for that they must be free.

Quotes from Mere Christianity, Part 17
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 47-48.

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The invasion

2011-09-07T07:48:00.001-04:00

One of the things that surprised me when I first read the New Testament seriously was that it talked so much about a Dark Power in the universe—a mighty evil spirit who was held to be the Power behind death and disease, and sin. The difference is that Christianity thinks this Dark Power was created by God, and was good when he was created, and went wrong. Christianity agrees with Dualism that this universe is at war. But it does not think this is a war between independent powers. It thinks it is a civil war, a rebellion, and that we are living ma part of the universe occupied by the rebel.
Enemy-occupied territory—that is what this world is. Christianity is the story of how the rightful king has landed, you might say landed in disguise, and is calling us all to take part in a great campaign of sabotage. When you go to church you are really listening--in to the secret wireless from our friends: that is why the enemy is so anxious to prevent us from going. He does it by playing on our conceit and laziness and intellectual snobbery. I know someone will ask me, ‘Do you really mean, at this time of day, to re-introduce our old friend the devil-—hoofs and horns and all?’ Well, what the time of day has to do with it I do not know. And I am not particular about the hoofs and horns. But in other respects my answer is ‘Yes, I do. I do not claim to know anything about his personal appearance. If anybody really wants to know him better I would say to that person. ‘Don’t worry. If you really want to, you will. Whether you’ll like it when you do is another question.’

Quotes from Mere Christianity, Part 16
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 45-46.

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Atheism turns out to be too simple

2011-09-06T00:10:00.001-04:00

My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line. What was I comparing this universe with when I called it unjust? If the whole show was bad and senseless from A to Z, so to speak, why did I, who was supposed to be part of the show, find myself in such violent reaction against it? A man feels wet when he falls into water, because man is not a water animal: a fish would not feel wet. Of course I could have given up my idea of justice by saying it was nothing but a private idea of my own. But if I did that, then my argument against God collapsed too—for the argument depended on saying that the world was really unjust, not simply that it did not happen to please my fancies. Thus in the very act of trying to prove that God did not exist—in other words, that the whole of reality was senseless—I found I was forced to assume that one part of reality—namely my idea of justice—was full of sense. Consequently atheism turns out to be too simple. If the whole universe has no meaning, we should never have found out that it has no meaning: just as, if there were no light in the universe and therefore no creatures with eyes, we should never know it was dark. Dark would be a word without meaning.

Quotes from Mere Christianity, Part 15
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 38-39.

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Rival conceptions of God

2011-09-05T01:23:00.001-04:00

People who all believe in God can be divided according to the sort of God they believe in. There are two very different ideas on this subject. One of them is the idea that He is beyond good and evil. We humans call one thing good and another thing bad. But according to some people that is merely our human point of view. These people would say that the wiser you become the less you would want to call anything good or bad, and the more clearly you would see that everything is good in one way and bad in another, and that nothing could have been different. Consequently, these people think that long before you got anywhere near the divine point of view the distinction would have disappeared altogether. We call a cancer bad, they would say, because it kills a man; but you might just as well call a successful surgeon bad because he kills a cancer. It all depends on the point of view. The other and opposite idea is that God is quite definitely ‘good’ or ‘righteous’, a God who takes sides, who loves love and hates hatred, who wants us to behave in one way and not in another. The first of these views—the one that thinks God beyond good and evil—is called Pantheism. It was held by the great Prussian philosopher Hegel and, as far as I can understand them, by the Hindus. The other view is held by Jews, Mohammedans and Christians.
And with this big difference between Pantheism and the Christian idea of God, there usually goes another. Pantheists usually believe that God, so to speak, animates the universe as you animate your body: that the universe almost is God, so that if it did not exist He would not exist either, and anything you find in the universe is a part of God. The Christian idea is quite different. They think God invented and made the universe—like a man making a picture or composing a tune. A painter is not a picture, and he does not die if his picture is destroyed. You may say, ‘He’s put a lot of himself into it,’ but you only mean that all its beauty and interest has come out of his head. His skill is not in the picture in the same way that it is in his head, or even in his hands. I expect you see how this difference between Pantheists and Christians hangs together with the other one. If you do not take the distinction between good and bad very seriously, then it is easy to say that anything you find in this world is apart of God. But of course, if you think some things really bad, and God really good, then you cannot talk like that. You must believe that God is separate from the world and that some of the things we see in it are contrary to His will. Confronted with a cancer or a slum the Pantheist can say, ‘If you could only see it from the divine point of view, you would realise that this also is God.’ The Christian replies, ‘Don’t talk damned nonsense.’* For Christianity is a fighting religion. It thinks God made the world—that space and time, heat and cold, and all the colours and tastes, and all the animals and vegetables, are things that God ‘made up out of His head’ as a man makes up a story. But it also thinks that a great many things have gone wrong with the world that God made and that God insists, and insists very loudly, on our putting them right again.

*One listener complained of the word damned as frivolous swearing. But I mean exactly what I say—nonsense that is damned is under God’s curse, and will (apart from God’s grace) lead those who believe it to eternal death.

Quotes from Mere Christianity, Part 14
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 36-38.

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Some answers are much nearer being right than others

2011-09-02T04:01:00.001-04:00

If you are a Christian you do not have to believe that all the other religions are simply wrong all through. If you are an atheist you do have to believe that the main point in all the religions of the whole world is simply one huge mistake. If you are a Christian, you are free to think that all those religions, even the queerest ones, contain at least some hint of the truth. When I was an atheist I had to try to persuade myself that most of the human race have always been wrong about the question that mattered to them most; when I became a Christian I was able to take a more liberal view. But, of course, being a Christian does mean thinking that where Christianity differs from other religions, Christianity is right and they are wrong. As in arithmetic—there is only one right answer to a sum, and all other answers are wrong; but some of the wrong answers are much nearer being right than others.

Quotes from Mere Christianity, Part 13
C.S. Lewis, Mere Christianity (1952; Harper Collins: 2001) 35.

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What Christianity has to say about this moral law

2011-09-01T04:30:00.001-04:00

It is after you have realized that there is a real Moral Law, and a Power behind the law, and that you have broken that law and put yourself wrong with that Power—it is after all this, and not a moment sooner, that Christianity begins to talk. When you know you are sick, you will listen to the doctor. When you have realised that our position is nearly desperate you will begin to understand what the Christians are talking about. They offer an explanation of how we got into our present state of both hating goodness and loving it. They offer an explanation of how God can be this impersonal mind at the back of the Moral Law and yet also a Person.They tell you how the demands of this law, which you and I cannot meet, have been met on our behalf, how God Himself becomes a man to save man from the disapproval of God. It is an old story and if you want to go into it you will no doubt consult people who have more authority to talk about it than I have. All I am doing is to ask people to face the facts— to understand the questions which Christianity claims to answer. And they are very terrifying facts. I wish it was possible to say something more agreeable. But I must say what I think true. Of course, I quite agree that the Christian religion is, in the long run, a thing of unspeakable comfort. But it does not begin in comfort; it begins in the dismay I have been describing, and it is no use at all trying to go on to that comfort without first going through that dismay. In religion, as in war and everything else, comfort is the one thing you cannot get by looking for it. If you look for truth, you may find comfort in the end: if you look for comfort you will not get either comfort or truth—only soft soap and wishful thinking to begin with and, in the end, despair. Most of us have got over the pre-war wishful thinking about international politics. It is time we did the same about religion.

Quotes from Mere Christianity, Part 12
C.S. Lewis, Mere Christianity (1952, this edition: 2001) 31-32.

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What have we done by violating the moral law?

2011-08-31T03:15:00.001-04:00

[W]e have not yet got as far as a personal God—only as far as a power, behind the Moral Law, and more like a mind than it is like anything else. But it may still be very unlike a Person. If it is pure impersonal mind, there may be no sense in asking it to make allowances for you or let you off, just as there is no sense in asking the multiplication table to let you off when you do your sums wrong. You are bound to get the wrong answer. And it is no use either saying that if there is a God of that sort—an impersonal absolute goodness—then you do not like Him and are not going to bother about Him. For the trouble is that one part of you is on His side and really agrees with his disapproval of human greed and trickery and exploitation. You may want Him to make an exception in your own case, to let you off this one time; but you know at bottom that unless the power behind the world really and unalterably detests that sort of behaviour, then He cannot be good. On the other hand, we know that if there does exist an absolute goodness it must hate most of what we do. This is the terrible fix we are in. If the universe is not governed by an absolute goodness, then all our efforts are in the long run hopeless. But if it is, then we are making ourselves enemies to that goodness every day, and are not in the least likely to do any better tomorrow, and so our case is hopeless again. We cannot do without it, and we cannot do with it. God is the only comfort, He is also the supreme terror: the thing we most need and the thing we most want to hide from. He is our only possible ally, and we have made ourselves His enemies. Some people talk as if meeting the gaze of absolute goodness would be fun. They need to think again. They are still only playing with religion. Goodness is either the great safety or the great danger—according to the way you react to it. And we have reacted the wrong way.

Quotes from Mere Christianity, Part 12
C.S. Lewis, Mere Christianity (1952, this edition: 2001) 30-31.

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What does this moral law tell us about God?

2011-08-30T03:04:00.001-04:00

I ended my last chapter with the idea that in the Moral Law somebody or something from beyond the material universe was actually getting at us. And I expect when I reached that point some of you felt a certain annoyance. You may even have thought that I had played a trick on you—that I had been carefully wrapping up to look like philosophy what turns out
to be one more ‘religious jaw’…. [T]his has not yet turned exactly into a ‘religious jaw’. We have not yet got as far as the God of any actual religion, still less the God of that particular religion called Christianity. We have only got as far as a Somebody or Something behind the Moral Law. We are not taking anything from the Bible or the Churches, we are trying to see what we can find out about this Somebody on our own steam. And I want to make it quite clear that what we find out on our own steam is something that gives us a shock. We have two bits of evidence about the Somebody. One is the universe He has made. If we used that as our only clue, then I think we should have to conclude that He was a great artist (for the universe is a very beautiful place), but also that He is quite merciless and no friend to man (for the universe is a very dangerous and terrifying place). The other bit of evidence is that Moral Law which He has put into our minds. And this is a better bit of evidence than the other, because it is inside information. You find out more about God from the Moral Law than from the universe in general just as you find out more about a man by listening to his conversation than by looking at a house he has built. Now, from this second bit of evidence we conclude that the Being behind the universe is intensely interested in right conduct—in fair play, unselfishness, courage, good faith, honesty and truthfulness. In that sense we should agree with the account given by Christianity and some other religions, that God is ‘good’. But do not let us go too fast here.

Quotes from Mere Christianity, Part 11
C.S. Lewis, Mere Christianity (1952, this edition: 2001) 28, 29-30.

Technorati Tags: religion,moral law,moral argument,Mere Christianity,C.S. Lewis