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Excerpts From the
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C.S. Lewis, God In the Dock, p. 301,
A Note From the Editor -- This is a short observation on Christmas vs. "Xmas", and the current pitiful condition of the season. It draws upon a short essay by C.S. Lewis. It seems as was the case almost 2,000 years ago, it is again today, that for Him whose birthday we celebrate, there is still, "No Room In the Inn" !!
C.S. Lewis wrote (1) a short essay about a "strange land" that observed a very peculiar yearly celebration called "Exmas", and the sending of little pieces of paper called "Exmas Cards", at a tremendous cost in postage, paper and patience. This ritual is preceded by the "Exmas Rush", the object of which seemed to be the selling and buying of VERY much useless and ridiculous foolishness such as no sane person would ever buy for himself or another at any other time of year. This, despite their claims of great poverty and hunger among many of the citizens, and a supposed concern for the depletion of their natural resources !! This "Exmas", it is told, is supposed to be a time of great joy and love, yet the people are so pale and weary and frustrated because of the crowds, the "Rush", and the great expense, that a visitor would be more likely to think that a great calamity had befallen these people. An even stranger fact seemed to be that there was another great celebration during this same period, called "Christmas". This "Christmas" seemed to represent the very opposite of "Exmas", proclaiming a simple time of peace, joy, love, and a forgetting about "The Rush". It revolved around a new born baby and a spiritual story about which I will not now speak. A visitor, upon inquiring about the meaning of these things of one of their Holy Men, was told that yes, "Christmas" and "Exmas" WERE, in fact, a celebration of the same event, but by the Gods, he wished that "Exmas" would be celebrated at some other time, or better yet - NOT AT ALL. "Christmas" was to be a time of great happiness and merriment, but in the weariness of "Exmas", there was NO happiness or merriment left. He continued to say that "Exmas" was, in fact, something called, "A Racket". The visitor did not understand this, since to him a racket was something used to play tennis. Read FULL Original by C.S. Lewis - Click Here (1) - C.S. Lewis, God In the Dock, p. 301, Xmas and Christmas
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[2:32] Does a
young woman forget her jewelry? Does a bride hide her wedding dress?
No! Yet for years on end my people have forgotten
me. RADICAL GRACE COMMUNIQUE 74 -- THE
WEIGHT OF GLORY With all of the renewed interest in the works of C.S. Lewis because of the release of The Chronicles of Narnia, I thought it would be appropriate to offer this insight into the unique relationship between C.S. Lewis and J.R. R. Tolkien. Then, concluding the Communique, I will give you a selection from The Weight of Glory. The book was released in 1949, and is a selection of some of the speeches that he made during his life. One of the chapters in the book bares the title of the book, and is a rather penetrating look into the issue of desire and reward that comes from desire fulfilled. In his typical approach to every issue that he has tackled, he does not take the typical approach that conventional Christian writers will take. He does not massacre the value of desire and he does not minimize the importance of reward. He simply puts it all into a very unique perspective as only Lewis could do. C.S. Lewis and J.R. R. Tolkien On a warm September night in 1931, three men went for an after-dinner walk on the grounds of Magdalen College, part of Oxford University. They took a stroll on Addison's Walk, a beautiful tree-shaded path along the River Cherwell, and got into an argument that lasted into the wee hours of the morning -- and left a lasting mark on world literature. At the time, only one of the men had any kind of reputation: Henry Victor Dyson, a famous scholar who had shared tables and exchanged words with the likes of T.E. Lawrence, Virginia Woolf and Bertrand Russell. His two companions were little-known Oxford academics with a shared taste for Icelandic sagas, Anglo-Saxon verse and the austere cultural mystique of "the North." Few people remember Dyson now, while millions celebrate the names of his companions: C.S. Lewis and .J.R.R. Tolkien. The works that made their reputations -- "The Hobbit" and "The Lord of the Rings" for Tolkien, "The Chronicles of Narnia" and “The Space Triology” for Lewis -- were profoundly shaped by that night-long argument and the bond it cemented. It's possible that Tolkien's Middle-earth would have remained entirely a private obsession, and quite likely that Lewis would never have found the gateway to Narnia. Lewis and Tolkien had much in common. Both had been traumatized by the premature death of their mothers and by the horrors of trench warfare in World War I. At age 10, Lewis saw his mother dying of cancer. "With my mother's death", said Lewis, "all that was tranquil and reliable, disappeared from my life." It is possible that the loss of his mom sat the stage for his entrenched atheism. Tolkien had experienced the double loss of both his father at age 3 and his mother at age 12. Tolkien's strong desire for friendship demonstrated in his stories of Frodo, Sam, Merry & Pippin probably emerged from his loss of his three best friends in the trenches of World War I. Referring to trench warfare, CS Lewis commented: "Through the winter, weariness and water were our chief enemies. I have gone to sleep marching and woken again and found myself marching still." Lewis vividly remembered "the frights, the cold,...the horribly smashed men still moving like half-crushed beetles, the sitting or standing corpses, the landscape of sheer earth without a blade of grass, the boots worn day and night until they seemed to grow to your feet..." CS Lewis commented: "When I began teaching for the English Faculty, I made two other friends, both Christians (those queer people seemed to pop up on every side) who were later to give me much help in getting over the last steps. They were HVD Dyson and JRR Tolkien. Friendship with the latter marked the breakdown of two old prejudices..." Lewis once told Tolkien that tales or myths are 'lies and therefore worthless, even though breathed through silver'. 'No', said Tolkien, 'they are not lies'. Tolkien went on to explain to Lewis that in Jesus Christ, the ancient stories or myths of a dying and rising God entered history and became fact. Twelve days later, Lewis wrote to another friend Arthur Greeves: "I have just passed on from believing in God to definitely believing in Christ - in Christianity. I will try to explain this another time. My long night talk with Dyson and Tolkien had a good deal to do with it". CS Lewis recalls going by motorcycle with his brother Warren to Whipsnade Zoo, about thirty miles east of Oxford. "When we set out, I did not believe that Jesus Christ is the Son of God, and when we reached the zoo, I did". The power of friendship is a notable characteristic of the work and life of Tolkien. In the Lord of the Rings, this is seen most notably in the friendships of Frodo and Sam and Frodo and Aragorn. In his life, this is seen in his friendship with C. S. Lewis. Friendships are gifts, not so much made, but given to us. Friendship occurs when two people meet who share a common perspective, experience, insight, treasure, or burden. There is a bond that occurs that brings them beyond mere acquaintances to friends. And that friendship should be cherished. There was a natural affinity that developed between Lewis and Tolkien because of their passion for the pen. Tolkien wrote, “Friendship with Lewis compensates for much, and besides giving constant pleasure and comfort has done me much good from the contact with a man at once honest, brave, intellectual - a scholar, a poet, and a philosopher - and a lover, at least after a long pilgrimage, of Our Lord.” Tolkien saw that the value of friends was not just that they stand with you, but that they stand with you and see the same things as you. “Jack soon built up a circle of friends around him who all liked to talk of the same sorts of things that he did, and so a sort of loose literary society was formed. It was called “The Inklings.” The Inklings’ meetings were soon held on Thursday evenings in Jack’s rooms at Magdalen college and on Tuesday afternoons at one or another of the pubs that abound in Oxford and Headington.” At these meetings they read aloud and critiqued each other's manuscripts like ‘Tales of Narnia' and 'Lord of the Rings.’ Lewis' brother Warren said that at the Inklings, "the fun would be riotous with Jack at the top of his form and enjoying every minute...an outpouring of wit, nonsense, whimsy, dialectical swordplay, and pungent judgment such as I have rarely heard equaled..." The Inklings group was a clear example of that ancient Proverb "As iron sharpens iron, so one man sharpens another". In October 1933, Tolkien wrote in his diary that friendship with Lewis 'besides giving constant pleasure and comfort, has done me much good from the contact with a man at once honest, brave, intellectual - a scholar, a poet, and a philosopher - and a lover, at least after a long pilgrimage, of our Lord'. When Tolkien first shared his 'Lord of the Rings' manuscript at the Inklings group, CS Lewis said: 'This book is a lightning from a clear sky. Not content to create his own story, he creates with an almost insolent prodigality the whole world in which it is to move; with its own theology, myths, geography, history, paleography, languages and order of beings.' Recent polls have consistently declared that Tolkien is the most influential author of the last 100 years and that the Lord of the Rings is the book of the century. Without the Inklings fellowship of Tolkien and Lewis, neither the Narnia Tales nor the Lord of the Rings might have ever seen the light of day. Tolkien and Lewis shared the belief that through myth and legend—for centuries the mode many cultures had used to communicate their deepest truths—a taste of the Christian gospel's "True Myth" could be smuggled past the barriers and biases of secularized readers. Early in their relationship, in 1936, after Tolkien had written the children's story The Hobbit, the two men had a momentous conversation about their desire to bring such stories to a wider audience (see below, at the end of this interview, for Duriez's re-creation of that conversation). They actually decided to divide the territory—Lewis would take "space travel," Tolkien "time travel." Tolkien never got around to finishing his time-travel story, concentrating instead on his more "adult" trilogy, in which he placed hobbits in the context of his Silmarillion stories. But Lewis did write his space trilogy: Out of the Silent Planet, Perelandra, and That Hideous Strength. What Tolkien did was help Lewis see how the two sides, reason and imagination, could be integrated. During the two men's night conversations on the Addison Walk in the grounds of Magdalen College, Tolkien showed Lewis how the two sides could be reconciled in the Gospel narratives. The Gospels had all the qualities of great human storytelling. But they portrayed a true event—God the storyteller entered his own story, in the flesh, and brought a joyous conclusion from a tragic situation. Suddenly Lewis could see that the nourishment he had always received from great myths and fantasy stories was a taste of that greatest, truest story—of the life, death, and resurrection of Christ. Tolkien was a private man who, when he met Lewis, had written his mythic tales for a private audience. He had very little confidence that they could speak to a wider audience. But from the beginning of their relationship, Lewis encouraged his friend to finish and publish his stories. He delighted to hear Tolkien read chapters of his epic trilogy at meetings of their Oxford reading group. Tolkien was immensely encouraged by those times together. He found new courage and it gave him renewed confidence in his writings. It was a friendship that was meant to be and the circle of that friendship has blessed all of us. THE WEIGHT OF GLORY
If you asked twenty good men today what they thought the highest of the virtues, nineteen of them would reply, Unselfishness. But if you had asked almost any of the great Christians of old, he would have replied, Love. You see what has happened? A negative term has been substituted for a positive, and this is of more than philological importance. The negative idea of Unselfishness carries with it the suggestion not primarily of securing good things for others, but of going without them for ourselves, as if our abstinence and not their happiness was the important point. I do not think this is the Christian virtue of Love. The New Testament has lots to say about self-denial, but not about self-denial as an end in itself. We are told to deny ourselves and to take up our crosses in order that we may follow Christ; and nearly every description of what we shall ultimately find if we do so contains an appeal to desire. If there lurks in most modern minds the notion that to desire our own good and earnestly to hope for enjoyment of it is a bad thing, I submit that this notion has crept in from Kant and the Stoics and is no part of the Christian faith. Indeed, if we consider the unblushing promises of reward and the staggering nature of the rewards promised in the Gospels, it would seem that Our Lord finds our desires not too strong, but too weak. We are far too easily pleased. There are different kinds of rewards. There is the reward which has no natural connection with the things you do to earn it and is quite foreign the desires that ought to accompany those things. Money is not the natural reward of love; that is why we call a man mercenary if he marries a woman for the sake of her money. But marriage is the proper reward for a real lover; and his not mercenary for desiring it. A general who fights well in order to get a peerage (advancement and recognition) is mercenary; a general who fights for victory is not, victory being the proper reward of battle as marriage is the proper reward of love. The proper rewards are not simply tacked on to the activity for which they are given, but they are the activity itself in consummation. An enjoyment of Greek poetry is certainly a proper, and not a mercenary, reward for learning Greek; but only those who have reached the stage of enjoying Greek poetry can tell from their own experience that this is so……the reward he is going to get will, in actual fact, be a natural or proper reward, but he will not know that till he has got it. Of course, he gets it gradually; enjoyment creeps in upon the mere drudgery, and nobody could point to a day, or an hour when the one ceased and the other began. Just in proportion as the desire grows, our fear lest it should be mercenary desire will die away and finally be recognized as an absurdity. But probably this will not, for most of us, happen a day: poetry replaces grammar, gospel replaces law, longing transforms obedience, as gradually as the tide lifts a grounded ship. In speaking of this desire we can relate it to our desire for our own far-off country, which we find in ourselves even now. The secret of this desire hurts you so much tht you take your revenge on it by calling its names like Nostalgia and Romanticism and Adolescence; We cannot tell it because it is a desire for something that has never actually appeared in our experience. We cannot hide it because our experience is constantly suggesting it, and we betray ourselves like lovers at the mention of a name. Our commonest expedient is to call it beauty and behave as if that had settled the matter. If Wordsworth (or you) had gone back to those moments in the past, you would not have found the thing itself, but only the reminder of it; what you remembered would turn out to be itself a remembering. The books or the music in which we thought the beauty was located will betray us if we trust in them; it is not in them, it only came through them, and what came through them was longing. These things—the beauty, the memory of our own past—are good images of what we really desire; but if they are mistaken for the thing itself, they turn into dumb idols, breaking the hearts of their worshippers. For they are not the thing itself; they are only the scent of the flower we have not found, the echo of a tune we have not heart, news from a country we have never visited. In describing our spiritual longings, we usually notice it just as the moment of vision dies away, as the music ends, or as the landscape loses the celestial light. What we feel then has been well described by Keats as “the journey homeward to habitual self.” The sense that in this universe we are treated as strangers, the longing to be acknowledged, to meet with some response, to bridge some chasm that yawns between us and reality is part of our inconsolable secret. From this point of view the promise of glory becomes highly relevant to our desire. For glory means good report with God, acceptance with God, response, acknowledgment, and welcome into the heart of God. The door on which we have been knocking all our lives will eventually open at last. Apparently, then, our lifelong nostalgia, our longing to be reunited with something in the universe from which we now feel cut off, to be on the inside of some door which we have always seem form the outside, is no mere neurotic fancy, but the truest index of our real situation. And to be at last summoned inside both glory, and honor beyond all our merits and also the healing of the old ache. We want something else which can hardly be put into words—to be united with the beauty we see, to pass into it, to receive it into ourselves, to bathe in it, to become part of it.
Chapter 23, 24, 26-33
A Note From the Editor -- This writing by C.S. Lewis is HIGHLY recommended for anyone seeking to understand the fundamentals of God and Christianity from a rational and intelligent perspective. Lewis was a prime force in lighting my way to the acceptance of Jesus Christ as my Lord and Savior. The book, "Mere Christianity", is actually comprised of two books: "The Case for Christianity" and "Christian Behavior". The name, "MERE Christianity" was chosen, not to denig the faith, but as a reference to what he was writing about, the Christian Faith stripped of its sectarian and denominational baggage, reduced to its "bare fundamentals". Two other of his books, well worth reading and HIGHLY recommended, are: "The Great Divorce" and "The Screwtape Letters". I wish you profitable and enlightening reading !! CHAPTER 23 -- MAKING AND BEGETTING 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. I do not think the ordinary reader is such a fool. Theology means 'the science of God,' and I think any man who wants to think about God at all would like to have the clearest and most accurate ideas about Him which are available. You are not children: why should you be treated like children? 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 America. 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. In the old days, when there was less education and discussion, perhaps it was possible to get on with a very few simple ideas about God. But it is not so now. Everyone reads, everyone hears things discussed. Consequently, if you do not listen to Theology, that will not mean that you have no ideas about God. It will mean that you have a lot of wrong ones - bad, muddled, out-of-date ideas. For a great many of the ideas about God which are trotted out as novelties to-day 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. 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. 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. Now the point in Christianity which gives us the greatest shock is the statement that by attaching ourselves to Christ, we can `become Sons of God'. One asks `Aren't we Sons of God already? Surely the fatherhood of God is one of the main Christian ideas?' Well, in a certain sense, no doubt we are sons of God already. I mean, God has brought us into existence and loves us and looks after us, and in that way is like a father. But when the Bible talks of our `becoming' Sons of God, obviously it must mean something different. And that brings us up against the very centre of Theology. One of the creeds says that Christ is the Son of God 'begotten, not created'; and it adds `begotten by his Father before all worlds'. Will you please get it quite clear that this has .nothing to do with the fact that when Christ was born on earth as a man, that man was the son of a virgin? We are not now thinking about the Virgin Birth. We are thinking about something that happened before Nature was created at all, before time began. `Before all worlds' Christ is begotten, not created. What does it mean? We don't use the words begetting or begotten much in modern English, but everyone still knows what they mean. To beget is to become the father of: to create is to make. And the difference is this. When you beget, you beget something of the same kind as yourself. A man begets human babies, a beaver begets little beavers and a bird begets eggs which turn into little birds. But when you make, you make something of a different kind from yourself. A bird makes a nest, a beaver builds a dam, a man makes a wireless set-or he may make something more like himself than a wireless set : say, a statue. If he is a clever enough carver he may make a statue which is very like a man indeed. But, of course, it is not a real man; it only looks like one. It cannot breathe or think. It is not alive. Now that is the first thing to get clear. What God begets is God; just as what man begets is man. What God creates is not God; just as what man makes is not man. That is why men are not Sons of God in the sense that Christ is. They may be like God in certain ways, but they are not things of the same kind. They are more like statues or pictures of God. A statue has the shape of a man but is not alive. In the same way, man has (in a sense I am going to explain) the `shape' or likeness of God, but he has not got the kind of life God has. Let us take the first point (man's resemblance to God) first. Everything God has made has some likeness to Himself. Space is like Him in its hugeness: not that the greatness of space is the same kind of greatness as God's, but it is a sort of symbol of it, or a translation of it into non-spiritual terms. Matter is like God in having energy: though, again, of course, physical energy is a different kind of thing from the power of God. The vegetable world is like Him because it is alive, and He is the 'living God'. But life, in this biological sense, is not the same as the life there is in God: it is only a kind of symbol or shadow of it. When we come on to the animals, we find other kinds of resemblance in addition to biological life. The intense activity and fertility of the insects, for example, is a first dim resemblance to the unceasing activity and the creativeness of God. In the higher mammals we get the beginnings of instinctive affection. That is not the same thing as the love that exists in God: but it is like it - rather in the way that a picture drawn on a flat piece of paper can nevertheless be `like' a landscape. 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. 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 run down 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 having 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. 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. CHAPTER 24 -- THE THREE-PERSONAL GOD The last chapter was about the difference between begetting and making. A man begets a child, but he only makes a statue. God begets Christ but He only makes men. But by saying that, I have illustrated only one point about God, namely, that what God the Father begets is God, something of the same kind as Himself. In that way it is like a human father begetting a human son. But not quite like it. So I must try to explain a little more. A good many people nowadays say, `I believe in a God, but not in a personal God.' They feel that the mysterious something which is behind all other things must be more than a person. Now the Christians quite agree. But the Christians are the only people who offer any idea of what a being that is beyond personality could be like. All the other people, though they say that God is beyond personality, really think of Him as something impersonal: that is, as something less than personal. If you are looking for something super-personal, something more than a person, then it is not a question of choosing between the Christian idea and the other ideas. The Christian idea is the only one on the market. Again, some people think that after this life, or perhaps after several lives, human souls will be 'absorbed' into God. But when they try to explain what they mean, they seem to be thinking of our being absorbed into God as one material thing is absorbed into another. They say it is like a drop of water slipping into the sea. But of course that is the end of the drop. If that is what happens to us, then being absorbed is the same as ceasing to exist. It is only the Christians who have any idea of how human souls can be taken into the life of God and yet remain themselves-in face, be very much more themselves than they were before. I warned you that Theology is practical. The whole purpose for which we exist is to be thus taken into the life of God. Wrong ideas about what that life is will make it harder. And now, for a few minutes, I must ask you to follow rather carefully. You know that in space you can move in three ways - to left or right, backwards or forwards, up or down. Every direction is either one of these three or a compromise between them. They are called the three Dimensions. Now notice :his. If you are using only one dimension, you could draw only a straight line. If you are using two; you could draw a figure: say, a square. And a square is made up of four straight lines. Now a step further. If you have three dimensions, you can then build what we call a solid body: say, a cube - a thing like a dice or a lump of sugar. And a cube is made up of six squares. Do you see the point? A world of one dimension would be a straight line. In a two-dimensional world, you still get straight lines, but many lines make one figure. In a three-dimensional world, you still get figures but many figures make one solid body. In other words, as you advance to more real and more complicated levels, you do not leave behind you the things you found on the simpler levels: you still have them, but combined in new ways - in ways you could not imagine if you knew only the simpler levels. Now the Christian account of God involves just the same principle. The human level is a simple and rather empty level. On the human level one person is one being, and any two persons are two separate beings - just as, in two dimensions (say on a flat sheet of paper) one square is one figure, and any two squares are two separate figures. On the Divine level you still find personalities; but up there you find them combined in new ways which we, who do not live on that level, cannot imagine. In God's dimension, so to speak, you find a being who is three Persons while remaining one Being, just as a cube is six squares while remaining one cube. Of course we cannot fully conceive a Being like that: just as, if we were so made that we perceived only two dimensions in space we could never properly imagine a cube. But we can get a sort of faint notion of it. And when we do, we are then, for the first time in our lives, getting some positive idea, however faint, of something super-personal - something more than a person. It is something we could never have guessed, and yet, once we have been told, one almost feels one ought to have been able to guess it because it fits in so well with all the things we know already. You may ask, 'if we cannot imagine a three-personal Being, what is the good of talking about Him?' Well, there isn't any good talking about Him. The thing that matters is being actually drawn into that three-personal life, and that may begin any time - to-night, if you like. 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. 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. This definition is not something we have made up; Theology is, in a sense, an experimental science. It is simple religions that are the made-up ones. When I say it is an experimental science 'in a sense,' I mean that it is like the other experimental sciences in some ways, but not in all. If you are a geologist studying rocks, you have to go and find the rocks. They will not come to you, and if you go to them they cannot run away. The initiative lies all on your side. They cannot either help or hinder. But suppose you are a zoologist and want to take photos of wild animals in their native haunts. That is a bit different from studying rocks. The wild animals will not come to you: but they can run away from you. Unless you keep very quiet, they will. There is beginning to be a tiny little trace of initiative on their side. Now a stage higher; suppose you want to get to know a human person. If he is determined not to let you, you will not get to know him. You have to win his confidence. In this case the initiative is equally divided-it takes two to make a friendship. 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 saving 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. If Christianity was something we were making up, of course we could make it easier. But it is not. We cannot compete, in simplicity, with people who are inventing religions. How could we? We are dealing with Fact. Of course anyone can be simple if he has no facts to bother about.
CHAPTER 26 -- GOOD INFECTION I begin this chapter by asking you to get a certain picture clear in your minds. Imagine two books lying on a table one on top of the other. Obviously the bottom book is keeping the other one up-supporting it. It is because of the underneath book that the top one is resting, say, two inches from the surface of the table instead of touching the table. Let us call the underneath book A and the top one B. The position of A is causing the position of B. That is clear? Now let us imagine - it could not really happen, of course, but it will do for an illustration -let us imagine that both books have been in that position for ever and ever. In that case B's position would always have been resulting from A's position. But all the same, A's position would not have existed before B's position. In other words the result does not come after the cause. Of course, results usually do: you eat the cucumber first and have the indigestion afterwards. But it is not so with all causes and results. You will see in a moment why I think this important. I said a few pages back that God is a Being which contains three Persons while remaining one Being, just as a cube contains six squares while remaining one body. But as soon as I begin trying to explain how these Persons are connected I have to use words which make it sound as if one of them was there before the others. The First Person is called the Father and the Second the Son. We say that the First begets or produces the second; we call it begetting, not making, because what He produces is of the same kind as Himself. In that way the word Father is the only word to use. But unfortunately it suggests that He is there first-just as a human father exists before his son. But that is not so. There is no before and after about it. And that is why I think it important to make clear how one thing can be the source, or cause, or origin, of another without being there before it. The Son exists because the Father exists: but there never was a time before the Father produced the Son. Perhaps the best way to think of it is this. I asked you just now to imagine those two books, and probably most of you did. That is, you made an act of imagination and as a result you had a mental picture. Quite obviously your act of imagining was the cause and the mental picture the result. But that does not mean that you first did the imagining and then got the picture. The moment you did it, the picture was there. Your will was keeping the picture before you all the time. Yet that act of will and the picture began at exactly the same moment and ended at the same moment. If there were a Being who had always existed and had always been imagining one thing, his act would always have been producing a mental picture; but the picture would be just as eternal as the act. In the same way we must think of the Son always, so to speak, streaming forth from the Father, like light from a lamp, or heat from a fire, or thoughts from a mind. He is the self-expression of the Father-what the Father has to say. And there never was a time when He was not saying it. But have you noticed what is happening? All these pictures of light or heat are making it sound as if the Father and Son were two things instead of two Persons. So that after all, the New Testament picture of a Father and a Son turns out to be much more accurate than anything we try to substitute for it. That is what always happens when you go away from the words of the Bible. It is quite right to go away from them for a moment in order to make some special point clear. But you must always go back. Naturally God knows how to describe Himself much better than we know how to describe Him. He knows that Father and Son is more like the relation between the First and Second Persons than anything else we can think of. Much the most important thing to know is that it is a relation of love. The Father delights in His Son; the Son looks up to His Father. Before going on, notice the practical importance of this. 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. That, by the way, is perhaps the most important difference between Christian 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. 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 prizes 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? How is he to be united to God? How is it possible for us to be taken into the three-Personal life? You remember what I said in Chapter 24 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 be 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. *This corporate behaviour may, of course, be either better or worse than their individual behaviour.
Chapter 27 -- THE OBSTINATE TOY SOLDIERS The Son of God became a man to enable men to become sons of God. We do not know - anyway, I do not know how things would have worked if the human race had never rebelled against God and joined the enemy. Perhaps every man would have been 'in Christ,' would have shared the life of the Son of God, from the moment he was born. Perhaps the Bios or natural life would have been drawn up into the Zoe, the uncreated life, at once and as a matter of course. But that is guesswork. You and I are concerned with the way things work now. The present state of things is this. The two kinds of life are now not only different (they would always have been that) but actually opposed. The natural life in each of us is something self-centred, something that wants to be petted and admired, to take advantage of other lives, to exploit the whole universe. And especially it wants to be left to itself: to keep well away from anything better or stronger or higher than it, anything that might make it feel small. It is afraid of the light and air of the spiritual world, just as people who have been brought up to be dirty are afraid of a bath. And in a sense it is quite right. It knows that if the spiritual life gets hold of it, all its self-centredness and self-will are going to be killed and it is ready to fight tooth and nail to avoid that. 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. 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. Here, of course, we come to the point where my illustration about the tin soldier breaks down. In the case of real toy soldiers or statues, if one came to life, it would obviously make no difference to the rest. They are all separate. But human beings are not. They look separate because you see them walking about separately. But then, we are so made that we can see only the present moment. If we could see the past, then of course it would look different. For there was a time when every man was part of his mother, and (earlier still) part of his father as well: and when they were part of his grandparents. If you could see humanity spread out in time, as God sees it, it would not look like a lot of separate things dotted about. It would look like one single growing thing - rather like a very complicated tree. Every individual would appear connected with every other. And not only that. Individuals are not really separate from God any more than from one another. Every man, woman, and child all over the world is feeling and breathing at this moment only because God, so to speak, is 'keeping him going'. Consequently, when Christ becomes man it is not really as if you could become one particular tin soldier. It is as if something which is always affecting the whole human mass begins, at one point, to affect the whole human mass in a new way. From that point the effect spreads through all mankind. It makes a difference to people who lived before Christ as well as to people who lived after Him. It makes a difference to people who have never heard of Him. It is like dropping into a glass of water one drop of something which gives a new taste or a new colour to the whole lot. But, of course, none of these illustrations really works perfectly. In the long run God is no one but Himself and what He does is like nothing else. You could hardly expect it to be. 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.
CHAPTER 28 -- TWO NOTES In order to avoid misunderstanding I here add notes on two points arising out of the last chapter. (1) One sensible critic wrote asking me why, if God wanted sons instead of 'toy soldiers,' He did not beget many sons at the outset instead of first making toy soldiers and then bringing them to life by such a difficult and painful process. One part of the answer to this question is fairly easy: the other part is probably beyond all human knowledge. The easy part is this. The process of being turned from a creature into a son would not have been difficult or painful if the human race had not turned away from God centuries ago. They were able to do this because He gave them free will: He gave them free will because a world of mere automata could never love and therefore never know infinite happiness. The difficult part is this. All Christians are agreed that there is, in the full and original sense, only one 'Son of God'. If we insist on asking 'But could there have been many?' we find ourselves in very deep water. Have the words 'Could have been' any sense at all when applied to God? You can say that one particular finite thing 'could have been' different from what it is, because it would have been different if something else had been different, and the something else would have been different if some third thing had been different, and so on. (The letters on this page would have been red if the printer had used red ink, and he would have used red ink if he had been instructed to, and so on.) When you are talking about God i.e. about the rock bottom, irreducible Fact on which all other facts depend-it is nonsensical to ask if It could have been otherwise. It is what It is, and there is an end of the matter. But quite apart from this, I find a difficulty about the very idea of the Father begetting many sons from all eternity. In order to be many they would have to be somehow different from one another. Two pennies have the same shape. How are they two? By occupying different places and containing different atoms. In other words, to think of them as different, we have had to bring in space and matter; in fact we have had to bring in 'Nature' or the created universe. I can understand the distinction between the Father and the Son without bringing in space or matter, because the one begets and the other is begotten. The Father's relation to the Son is not the same as the Son's relation to the Father. But if there were several sons they would all be related to one another and to the Father in the same way. How would they differ from one another? One does not notice the difficulty at first, of course. One thinks one can form the idea of several 'sons'. But when I think closely, I find that the idea seemed possible only because I was vaguely imagining them as human forms standing about together in some kind of space. In other words, though I pretended to be thinking about something that exists before any universe was made, I was really smuggling in the picture of a universe and putting that something inside it. When I stop doing that and still try to think of the Father begetting many sons `before all worlds' I find I am not really thinking of anything. The idea fades away into mere words. (Was Nature-space and time and matter - created precisely in order to make many-ness possible? Is there perhaps no other way of getting many eternal spirits except by first making many natural creatures, in a universe, and then spiritualising them? But of course all this is guesswork.) (2) The idea that the whole human race is, in a sense, one thing - one huge organism, like a tree - must not be confused with the idea that individual differences do not matter or that real people, Tom and Nobby and Kate, are somehow less important than collective things like classes, races, and so forth. Indeed the two ideas are opposites. Things which are parts of a single organism may be very different from one another: things which are not, may be very alike. Six pennies are quite separate and very alike; my nose and my lungs are very different but they are only alive at all because they are parts of my body and share its common life. 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 are 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. I feel a strong desire to tell you - and I expect you feel a strong desire to tell me-which of these two errors is the worse. That is the devil getting at us. He always sends errors into the world in pairs-pairs of opposites. And he always encourages us to spend a lot of time thinking which is the worse. You see why, of course? He relies on your extra dislike of the one error to draw you gradually into the opposite one. But do not let us be fooled. We have to keep our eyes on the goal and go straight through between both errors. We have no other concern than that with either of them. Chapter 29 -- LET'S PRETEND May I once again start by putting two pictures, or two stories rather, into your minds? One is the story you have all read called Beauty and the Beast. The girl, you remember, had to marry a monster for some reason. And she did. She kissed it as if it were a man. And then, much to her relief, it really turned into a man and all went well. The other story is about someone who had to wear a mask; a mask which made him look much nicer than he really was. He had to wear it for years. And when he took it off he found his own face had grown to fit it. He was now really beautiful. What had begun as disguise had become a reality. I think both these stories may (in a fanciful way, of course) help to illustrate what I have to say in this chapter. Up till now, I have been trying to describe facts - what God is and what He has done. Now want to talk about practice - what do we do next? What difference does all this theology make: It can start making a difference to-night. 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 grown-ups - 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 on 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. 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. Some of you may feel that this is very unlike your own experience. You may say `I've never had the sense of being helped by an invisible Christ, but I often have been helped by other human beings.' That is rather like the woman in the first war who said that if there were a bread shortage it would not bother her house because they always ate toast. If there is no bread there will be no toast. If there were no help from Christ, there would be no help from other human beings. He works on us in all sorts of ways: not only through what we think is our 'religious life'. He works through Nature, through our own bodies, through books, sometimes through experiences which seem (at the time) anti-Christian. When a young man who has been going to church in a routine way honestly realises that he does not believe in Christianity and stops going-provided he does it for honesty's sake and not just to annoy his parents-the spirit of Christ is probably nearer to him then than it ever was before. But above all, He works on us through each other. Men are mirrors, or 'carriers' of Christ to other men. Sometimes unconscious carriers. This 'good infection' can be carried by those who have not got it themselves. People who were not Christians themselves helped me to Christianity. But usually it is those who know Him that bring Him to others. That is why the Church, the whole body of Christians showing Him to one another, is so important. You might say that when two Christians are following Christ together there is not twice as much Christianity as when they are apart, but sixteen times as much. Do not forget this. At first it is natural for a baby to take its mother's milk without knowing its mother. It is equally natural for us to see the man who helps us without seeing Christ behind him. But we must not remain babies. We must go on to recognise the real Giver. It is madness not to. Because, if we do not, we shall be relying on human beings. And that is going to let us down. The best of them will make mistakes; all of them will die. We must be thankful to all the people who have helped us, we must honour them and love them. But never, never pin your whole faith on any human being: not if he is the best and wisest in the whole world. There are lots of nice things you can do with sand: but do not try building a house on it. 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. And soon we make two other discoveries. (I) We begin to notice, besides our particular sinful acts, our sinfulness; begin to be alarmed not only about what we do, but about what we are. This may sound rather difficult, so I will try to make it clear from my own case. When I come to my evening prayers and try to reckon up the sins of the day, nine times out of ten the most obvious one is some sin against charity; I have sulked or snapped or sneered or snubbed or stormed. And the excuse that immediately springs to my mind is that the provocation was so sudden and unexpected; I was caught off my guard, I had not time to collect myself. Now that may be an extenuating circumstance as regards those particular acts: they would obviously be worse if they had been deliberate and premeditated. On the other hand, surely what a man does when he is taken off his guard is the best evidence for what sort of a man he is? Surely what pops out before the man has time to put on a disguise is the truth? If there are rats in a cellar you are most likely to see them if you go in very suddenly. But the suddenness does not create the rats: it only prevents them from hiding. In the same way the suddenness of the provocation does not make me an ill-tempered man it only shows me what an ill-tempered man I am. The rats are always there in the cellar, but if you go in shouting and noisily they will have taken cover before you switch on the light. Apparently the rats of resentment and vindictiveness are always there in the cellar of my soul. Now that cellar is out of reach of my conscious will. I can to some extent control my acts: I have no direct control over my temperament. And if (as I said before) what we are matters even more than what we do - if, indeed, what we do matters chiefly as evidence of what we are - then it follows that the change which I most need to undergo is a change that my own direct, voluntary efforts cannot bring about. And this applies to my good actions too. How many of them were done for the right motive? How many for fear of public opinion, or a desire to show off? How many from a sort of obstinacy or sense of superiority which, in different circumstances, might equally have led to some very bad act? But I cannot, by direct moral effort, give myself new motives. After the first few steps in the Christian life we realise that everything which really needs to be done in our souls can be done only by God. And that brings us to something which has been very misleading in my language up to now. (2) I have been talking as if it were we who did everything. In reality, of course, it is God who does everything. We, at most, allow it to be done to us. In a sense you might even say it is God who does the pretending. The Three-Personal God, so to speak, sees before Him in fact a self-centred, greedy, grumbling, rebellious human animal. But He says `Let us pretend that this is not a mere creature, but our Son. It is like Christ in so far as it is a Man, for He became Man. Let us pretend that it is also like Him in Spirit. Let us treat it as if it were what in fact it is not. Let us pretend in order to make the pretence into a reality.' God looks at you as if you were a little Christ: Christ stands beside you to turn you into one. I daresay this idea of a divine make-believe sounds rather strange at first. But, is it so strange really? Is not that how the higher thing always raises the lower? A mother teaches her baby to talk by talking to it as if it understood long before it really does. We treat our dogs as if they were 'almost human': that is why they really become `almost human' in the end. CHAPTER 30 -- IS CHRISTIANITY HARD OR EASY? In the previous chapter we were considering the Christian idea of 'putting on Christ,' or first 'dressing up' as a son of God in order that you may finally become a real son. What I want to make clear is that this is not one among many jobs a Christian has to do; and it is not a sort of special exercise for the top class. It is the whole of Christianity. Christianity offers nothing else at all. And I should like to point out how it differs from ordinary ideas of 'morality' and 'being good'. The ordinary idea which we all have before we become Christians is this. We take as starting point our ordinary self with its various desires and interests. We then admit that something else - call it `morality' or 'decent behaviour,' or 'the good of society'- has claims on this self: claims which interfere with its own desires. What we mean by 'being good' is giving in to those claims. Some of the things the ordinary self wanted to do turn out to be what we call 'wrong': well, we must give them up. Other things, which the self did not want to do, turn out to be what we call 'right': well, we shall have to do them. But we are hoping all the time that when all the demands have been met, the poor natural self will still have some chance, and some time, to get on with its own desires. What we mean by `being good' is giving in to those claims. Some of the things the ordinary self wanted to do turn out to be what we call `wrong'; well, we must give them up. Other things, which the self did not want to do, turn out to be what we call 'right': well, we shall have to do them. But we are hoping all the time that when all the demands have been met, the poor natural self will still have some chance, and some time, to get on with its own life and do what it likes. In fact, we are very like an honest man paying his taxes. He pays them all right, but he does hope that there will be enough left over for him to live on. Because we arc still taking our natural self as the starting point. As long as we are thinking that way, one or other of two results is likely to follow. Either we give up trying to be good, or else we become very unhappy indeed. For, make no mistake: if you are really going to try to meet all the demands made on the natural self, it will not have enough left over to live on. The more you obey your conscience, the more your conscience will demand of you. And your natural self, which is thus being starved and hampered and worried at every turn, will get angrier and angrier. In the end, you will either give up trying to be good, or else become one of those people who, as they say, 'live for others' but always in a discontented, grumbling way - always wondering why the others do not notice it more and always making a martyr of yourself. And once you have become that you will be a far greater pest to anyone who has to live with you than you would have been if you had remained frankly selfish. 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 things 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. 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. 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. It is even doubtful, you know, whether the whole universe was created for any other purpose. It says in the Bible that the whole universe was made for Christ and that everything is to be gathered together in Him. I do not suppose any of us can understand how this will happen as regards the whole universe. We do not know what (if anything) lives in the parts of it that are millions of miles away from this Earth. Even on this Earth we do not know how it applies to things other than men. After all, that is what you would expect. We have been shown the plan only in so far as it concerns ourselves. I sometimes like to imagine that I can just see how it might apply to other things. I think I can see how the higher animals are in a sense drawn into Man when he loves them and makes them (as he does) much more nearly human than they would otherwise be. I can even see a sense in which the dead things and plants are drawn into Man as he studies them and uses and appreciates them. And if there were intelligent creatures in other worlds they might do the same with their worlds. It might be that when intelligent creatures entered into Christ they would, in that way, bring all the other things in along with them. But I do not know: it is only a guess. What we have been told is how we men can be drawn into Christ - can become part of that wonderful present which the young Prince of the universe wants to offer to His Father - that present which is Himself and therefore us in Him. It is the only thing we were made for. And there are strange, exciting hints in the Bible that when we I are drawn in, a great many other things in Nature will begun to come right. The bad dream will be over: it will be morning. CHAPTER 31 -- COUNTING THE COST 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.' Some people seem to think this means 'Unless you are perfect, I will not help you'; and as we cannot be perfect, then, if He meant that, our position is hopeless. But I do not think He did mean that. 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.' Yet - this is the other and equally important side of it - this Helper who will, in the long run, be satisfied with nothing less than absolute perfection, will also be delighted with the first feeble, stumbling effort you make to-morrow to do the simplest duty. As a great Christian writer (George MacDonald) pointed out, every father is pleased at the baby's first attempt to walk: no father would be satisfied with anything less than a firm, free, manly walk in a grown-up son. In the same way, he said, 'God is easy to please, but hard to satisfy.' 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. 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. He is the inventor, we are only the machine. He is the painter, we are only the picture. How should we know what He means us to be like? You see, He has already made us something very different from what we were. Long ago, before we were born, when we were inside our mothers' bodies, we passed through various stages. We were once rather like vegetables, and once rather like fish: it was only at a later stage that we became like human babies. And if we had been conscious at those earlier stages, I daresay we should have been quite contented to stay as vegetables or fish - should not have wanted to be made into babies. But all the time He knew His plan for us and was determined to carry it out. Something the same is now happening at a higher level. We may be content to remain what we call `ordinary people': but He is determined to carry out a quite different plan. To shrink back from that plan is not humility; it is laziness and cowardice. To submit to it is not conceit or megalomania; it is obedience. 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. I find I must borrow yet another parable from George MacDonald. Imagine yourself as a living house. God comes in to rebuild that house. At first, perhaps, you can understand what He is doing. He is getting the drains right and stopping the leaks in the roof and so on: you knew that those jobs needed doing and so you are not surprised. But presently he starts knocking the house about in a way that hurt abominably and does not seem to make sense. What oil earth is He up to? The explanation is that He is building quite a different house from the one you thought of-throwing out a new wing here, putting on an extra floor there, running up towers, making courtyards. You thought you were going to be made into a decent little cottage: but He is building a palace. He intends to come and live in it Himself. 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. CHAPTER 32 -- NICE PEOPLE OR NEW MEN ?? He meant what He said. Those who put themselves in His hands will become perfect, as He is perfect-perfect in love, wisdom, joy, beauty, and immortality. The change will not be completed in this life, for death is an important part of the treatment. How far the change will have gone before death in any particular Christian is uncertain. 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 wartime 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. There is another way of demanding results in which the outer world may be quite illogical. They may demand not merely that each man's life should improve if he becomes a Christian: they may also demand before they believe in Christianity that they should see the whole world neatly divided into two camps - Christian and non-Christian - and that all the people in the first camp at any given moment should be obviously nicer than all the people in the second. This is unreasonable on several grounds. (I) In the first place the situation in the actual world is much more complicated than that. The world does not consist of 100 per cent. Christians and 100 per cent. 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 judgements about Christians and non-Christians in the mass. It is some use comparing cats and dogs, or even men and women, 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. (2) Suppose we
have come down to brass tacks and are now talking not about an imaginary
Christian and an imaginary non-Christian, but about two real people in our own
neighbourhood. Even then we must be careful to ask the right question. If
Christianity is true then it ought to follow: But to point out that I,
who use Whitesmile's (and also have inherited bad teeth from both my parents)
have not got as fine a set as some healthy young Negro who never used any
toothpaste at all, does not, by itself, prove that the advertisements are
untrue: Christian Miss Bates may have an unkinder tongue than unbelieving Dick
Firkin. That, by itself, does not tell us whether Christianity works. The
question is what Miss Bates's tongue would be like if she. were not a Christian
and what Dick's would be like if he became one. Miss Bates and Dick, as a result
of natural causes and early upbringing, have certain temperaments: Christianity
professes to put both temperaments under new management if they will allow it to
do so. What you have a right to ask is whether that management, if allowed to
take over, improves the concern. Everyone knows that what is being managed in
Dick Firkin's case is much `nicer' than what is being managed in Miss Bates's.
That is not the point. To judge the management of a factory, you must consider
not only the output but the plant. Considering the plant at Factory A it may be
a wonder that it turns out anything at all; considering the first-class outfit
at Factory B its output, though high, may be a great deal lower than it ought to
be. No doubt the good manager at Factory A is going to put in new machinery as
soon as he can, but that takes time. In the meantime low output does not prove
that he is a failure. (3) And now, let us go a little deeper. The manager is going to put in new machinery: before Christ has finished with Miss Bates, she is going to be very 'nice' indeed. But if we left it at that, it would sound as though Christ's only aim was to pull Miss Bates up to the same level on which Dick had been all along. We have been talking, in fact, as if Dick were all right; as if Christianity was something nasty people needed and nice ones could afford to do without; and as if niceness was all that God demanded. But this would be a fatal mistake. The truth is that in God's eyes Dick Firkin needs 'saving' every bit as much as Miss Bates. In one sense (I will explain what sense in a moment) niceness hardly comes into the question. You cannot expect God to look at Dick's placid temper and friendly disposition exactly as we do. They result from natural causes which God Himself creates. Being merely temperamental, they will all disappear if Dick's digestion alters. The niceness, in fact, is God's gift to Dick, not Dick's gift to God. In the same way, God has allowed natural causes, working in a world spoiled by centuries of sin, to produce in Miss Bates the narrow mind and jangled nerves which account for most of her nastiness. He intends, in His own good time, to set that part of her right. But that is not, for God, the critical part of the business. It presents no difficulties. It is not what He is anxious about. What He is watching and waiting and working for is something that is not easy even for God, because, from the nature of the case, even He cannot produce it by a mere act of power. He is waiting and watching for it both in Miss Bates and in Dick Firkin. It is something they can freely give Him or freely refuse to Him. Will they, or will they not, turn to Him and thus fulfil the only purpose for which they were created? Their free will is trembling inside them like the needle of a compass. But this is a needle that can choose. It can point to its true North; but it need not. Will the needle swing round, and settle, and point to God? He can help it to do so. He cannot force it. He cannot, so to speak, put out His own hand and pull it into the right position, for then it would not be free will any more. Will it point North? That is the question on which all hangs. Will Miss Bates and Dick offer their natures to God? The question whether the natures they offer or withhold are, at that moment, nice or nasty ones, is of secondary importance. God can see to that part of the problem. Do not misunderstand me. Of course God regards a nasty nature as a bad and deplorable thing. And, of course, He regards a nice nature as a good thing-good like bread, or sunshine, or water. But these are the good things which He gives and we receive. He created Dick's sound nerves and good digestion, and there is plenty more where they came from. It costs God nothing, so far as we know, to create nice things: but to convert rebellious wills cost His crucifixion. And because they are wills they can - in nice people just as much as in nasty ones - refuse His request. And then, because that niceness in Dick was merely part of nature, it will all go to pieces in the end. Nature herself will all pass away. Natural causes come together in Dick to make a pleasant psychological pattern, just as they come together in a sunset to make a pleasant pattern of colours. Presently (for that is how nature works) they will fall apart again and the pattern in both cases will disappear. Dick has had the chance to turn (or rather, to allow God to turn) that momentary pattern into the beauty of an eternal spirit: and he has not taken it. There is a paradox here. As long as Dick does not turn to God, he thinks his niceness is his own, and just as long as he thinks that, it is not his own. It is when Dick realises that his niceness is not his own but a gift from God, and when he offers it back to God-it is just then that it begins to be really his own. For now Dick is beginning to take a share in his own creation. The only things we can keep are the things we freely give to God. What we try to keep for ourselves is just what we are sure to lose. 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.' There is either a warning or an encouragement here for every one of us. If you are a nice person - if virtue comes easily to you-beware! Much is expected from those to whom much is given. If you mistake for your own merits what are really God's gifts to you through nature, and if you are contented with simply being nice, you are still a rebel: and all those gifts will only make your fall more terrible, your corruption more complicated, your bad example more disastrous. The Devil was an archangel once; his natural gifts were as far above yours as yours are above those of a chimpanzee. If you are a poor creature- poisoned by a wretched upbringing in some house full of vulgar jealousies and senseless quarrels saddled, by no choice of your own, with some loathsome sexual, perversion- nagged day in and day out by an inferiority complex that makes you snap at your best friends-do not despair. He knows all about it. You are one of the poor whom He blessed. He knows what a wretched machine you are trying to drive. Keep on. Do what you can. One day (perhaps in another world, but perhaps far sooner than that) He will fling it on the scrap-heap and give you a new one. And then you may astonish us all-not least yourself: for you have learned your driving in a hard school. (Some of the last will be first and some of the first will be last.) '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. Perhaps we have already spent too long on this question. 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 I 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 tense, alone with 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? CHAPTER 33 -- THE NEW MEN 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. The nearest parallel to it in the world of nature is to be found in the remarkable transformations we can make in insects by applying certain rays to them. Some people think this is how Evolution worked. The alterations in creatures on which it all depends may have been produced by rays coming from outer space. (Of course once the alterations are there, what they call 'Natural Selection' gets to work on them: i.e. the useful alterations survive and the other ones get weeded out.) Perhaps a modern man can understand the Christian idea best if he takes it in connection with Evolution. Everyone now knows about Evolution (though, of course, some educated people disbelieve it): everyone has been told that man has evolved from lower types of life. Consequently, people often wonder 'What is the next step? When is the thing beyond man going to appear?' Imaginative writers try sometimes to picture this next step -the 'Superman' as they call him; but they usually only succeed in picturing someone a good deal nastier than man as we know him and then try to make up for that by sticking on extra legs or arms. But supposing the next step was to be something even more different from the earlier steps than they ever dreamed of? And is it not very likely it would be? Thousands of centuries ago huge, very heavily armoured creatures were evolved. If anyone had at that time been watching the course of Evolution he would probably have expected that it was going to go on to heavier and heavier armour. But he would have been wrong. The future had a card up its sleeve which nothing at that time would have led him to expect. It was going to spring on him little, naked, unarmoured animals which had better brains: and with those brains they were going to master the whole planet. They were not merely going to have more power than the prehistoric monsters, they were going to have a new kind of power. The next step was not only going to be different, but different with a new kind of difference. The stream of Evolution was not going to flow on in the direction in which he saw it flowing: it was in fact going to take a sharp bend. Now it seems to me that most of the popular guesses at the Next Step are making just the same sort of mistake. People see (or at any rate they think they see) men developing great brains and getting greater mastery over nature. And because they think the stream is flowing in that direction, they imagine it will go on flowing in that direction. But I cannot help thinking that the Next Step will be really new; it will go off in a direction you could never have dreamed of. It would hardly be worth calling a New Step unless it did. I should expect not merely difference but a new kind of difference. I should expect not merely change but a new method of producing the change. Or, to make an Irish bull, I should expect the next stage in Evolution not to be a stage in Evolution at all: should expect that Evolution itself as a method of producing change will be superseded. And finally, I should not be surprised if, when the thing happened, very few people noticed that it was happening. Now, if you care to talk in these terms, the Christian view is precisely that the Next Step has already appeared. And it is really new. It is not a change from brainy men to brainier men: it is a change that goes off in a totally different direction - a change from being creatures of God to being sons of God. The first instance appeared in Palestine two thousand years ago. In a sense, the change is not 'Evolution' at all, because it is not something arising out of the natural process of events but something coming-into nature from outside. But that is what I should expect. We arrived at our idea of 'Evolution' from studying the past. If there are real novelties in store then of course our idea, based on the past, will not really cover them. And in fact this New Step differs from all previous ones not only in coming from outside nature but in several other ways as well. (I) It is not carried on by sexual reproduction. Need we be surprised at that? There was a time before sex had appeared; development used to go on by different methods. Consequently, we might have expected that there would come a time when sex disappeared, or else (which is what is actually happening) a time when sex, though it continued to exist, ceased to be the main channel of a development. (2) At the earlier stages living organisms have had either no choice or very little choice about taking the new step. Progress was, in the main, something that happened to them, not something that they did. But the new step, the step from being creatures to being sons, is voluntary. At least, voluntary in one sense. It is not voluntary in the sense that we, of ourselves, could have chosen to take it or could even have imagined it; but it is voluntary in the sense that when it is offered to us we can refuse it. We can, if we please, shrink back; we can dig in our heels and let the new Humanity go on without us. (3) 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'. (4) 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.) (5) The stakes are higher. By falling back at the earlier steps a creature lost, at the worst, its few years of life on this earth: very often it did not lose even that. By falling back at this step we lose a prize which is (in the strictest sense of the word) infinite. For |
