Sunday, May 3, 2009

Mere Christianity

Whew! What a read. I am exhausted after reading this. Mere Christianity, written by C.S. Lewis, is an intense run through of the Gospel from his theological viewpoint. Adapted from a series of BBC radio talks during World War II, it is considered to be Christian apologetics classic.

I didn't have many problems with this book. A couple of his arguments I didn't believe were as strong as he thought they were. For example, on page 20, he argued that a person cannot behave decently by doing things that benefit society because, as he states, "'society' after all only means 'other people'." I believe that "myself" is included in "society," which would debunk his reasoning for why someone "ought to be unselfish" because someone who cares about society is not necessarily thinking unselfishly. But this is only a minor issue in my opinion, and I love most all of his other viewpoints on why Christianity is the right way to live life.

I love the way that C.S. Lewis started general and gradually went deeper and deeper. His intellect and ability to explain his stance with analogies is very entertaining and enlightening. It was a very tough read and I don't believe that I would have understood most of it if I read it a few years ago. This book is not for everyone. For some people it might just seem like an intellectual brick wall...which is okay. To others, it might deepen their understanding of the world around them, like it did for me.

I knew I would love this book from the first moment I read the Preface. His clarity, boldness, and orderliness is refreshing. I don't really know what to say in this post other than that. So I will finish by listing a handful of my favorite quotes from the book:

It begins to look as if we shall have to admit that there is more than one kind of reality; that, in this particular case, there is something above and beyond the ordinary facts of men's behaviour, and yet quite definitely real--a real law, which none of us made, but which we find pressing on us. (p.20)

Besides being complicated, reality, in my experience, is usually odd. ... Reality, in fact, is usually something you could not have guessed. That is one of the reasons I believe Christianity. ... It is not the sort of thing anyone would have made up. It has just that queer twist about it that real things have. (p.41-2)

Why, then, did God give [us] free will? Because free will, though it makes evil possible, is also the only thing that makes possible any love or goodness or joy worth having. (p.48)

...the really foolish thing that people often say about [Jesus]: 'I'm ready to accept Jesus as a great moral teacher, but I don't accept His claim to be God.' That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic--on a level with the man who says he is a poached egg--or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronising nonsense about His being a great human teacher. He has not left that open to us. He did not intend to. (p.52)

Now repentance is no fun at all. ... It means unlearning all the self-conceit and self-will that we have been training ourselves into for thousands of years. It means killing part of yourself, undergoing a kind of death. In fact, it needs a good man to repent. And here comes the catch. Only a bad person needs to repent: only a good person can repent perfectly. The worse you are the more you need it and the less you can do it. The only person who could do it perfectly would be a perfect person--and he would not need it. ... But the same badness which makes us need it, makes us unable to do it. Can we do it if God helps us? Yes, but what do we mean when we talk of God helping us? ... When you teach a child writing, you hold its hand while it forms the letters: that is, it forms the letters because you are forming them. We love and reason because God loves and reasons and holds our hand while we do it. Now if we had not fallen, that would be all plain sailing. But unfortunately we now need God's help in order to do something which God, in His own nature, never does at all--to surrender, to suffer, to submit, to die. Nothing in God's nature corresponds to this process at all. So that the one road for which we now need God's leadership most of all is a road God, in His own nature, has never walked. ...But supposing God became a man--suppose our human nature which can suffer and die was amalgamated with God's nature in one person--then that person could help us. He could surrender His will, and suffer and die, because He was man; and He could do it perfectly because He was God. (p.56-8)

One of the marks of a certain type of bad man is that he cannot give up a thing himself without wanting every one else to give it up. That is not the Christian way. An individual Christian may see fit to give up all sorts of things for special reasons--marriage, or meat, or beer, or the cinema; but the moment he starts saying the things are bad in themselves, or looking down his nose at other people who do use them, he has taken the wrong turning. (p.78-9)

We might think that the 'virtues' [prudence, temperance, justice, fortitude] were necessary only for this present life--that in the other world we could stop being just because there is nothing to quarrel about and stop being brave because there is no danger. Now it is quite true that there will probably be no occasion for just or courageous acts in the next world, but there will be every occasion for being the sort of people that we can become only as the result of doing such acts here. ... The point is that if people have not got at least the beginnings of those qualities inside them, then no possible external conditions could...make them happy with the deep, strong, unshakable kind of happiness God intends for us. (p.80-1)

If our charities do not at all pinch or hamper us, I should say they are too small. (p.86)

A Christian society is not going to arrive until most of us really want it: and we are not going to want it until we become fully Christian. I may repeat 'Do as you would be done by' till I am black in the face, but I cannot really carry it out till I love my neighbour as myself: and I cannot learn to love my neighbour as myself till I learn to love God: and I cannot learn to love God except by learning to obey Him. (p.87)

Some of us who seem quite nice people may, in fact, have made so little use of a good heredity and a good upbringing that we are really worse than those whom we regard as fiends. Can we be quite certain how we should have behaved if we had been saddled with the psychological outfit, and then with the bad upbringing, and then with the power, say, of Himmler? That is why Christians are told not to judge. We see only the results which a man's choices make out of his raw material. But God does not judge him on the raw material at all, but on what he has done with it. (p.91)

...the right direction leads not only to peace but to knowledge. When a man is getting better he understands more and more clearly the evil that is still left in him. When a man is getting worse he understands his own badness less and less. A moderately bad man knows he is not very good: a thoroughly bad man thinks he is all right. This is common sense, really. You understand sleep when you are awake, not while you are sleeping. You can see mistakes in arithmetic when your mind is working properly: while you are making them you cannot see them. You can understand the nature of drunkenness when you are sober, not when you are drunk. Good people know about both good and evil: bad people do not know about either. (p.93)

Before we can be cured we must want to be cured. Those who really wish for help will get it; but for many modern people even the wish is difficult. It is easy to think that we want something when we do not really want it. A famous Christian long ago told us that when he was a young man he prayed constantly for chastity; but years later he realised that while his lips had been saying, 'Oh Lord, make me chaste,' his heart had been secretly adding, 'But please don't do it just yet.' (p.99)

After each failure, ask forgiveness, pick yourself up, and try again. Very often what God first helps us towards is not the virtue itself but just this power of always trying again. ... This process trains us in habits of the soul which are more important still. It cures our illusions about ourselves and teaches us to depend on God. (p.101)

The monstrosity of sexual intercourse outside marriage is that those who indulge in it are trying to isolate one kind of union (the sexual) from all the other kinds of union which were intended to go along with it and make up the total union. (p.104-5)

If people do not believe in permanent marriage, it is perhaps better that they should live together unmarried than that they should make vows they do not mean to keep. (p.106)

There ought to be two distinct kinds of marriage: one governed by the State with rules enforced on all citizens, the other governed by the Church with rules enforced by her on her own members. (p.112)

Even while we kill and punish we must try to feel about the enemy as we feel about ourselves--to wish that he were not bad, to hope that he may, in this world or another, by cured: in fact, to wish his good. That is what is meant in the Bible by loving him: wishing his good, not feeling fond of him nor saying he is nice when he is not. (p.120)

Pride gets no pleasure out of having something, only out of having more of it than the next man. (p.122)

As long as you are proud you cannot know God. A proud man is always looking down on things and people: and, of course, as long as you are looking down, you cannot see something that is above you. (p.124)

Do not imagine that if you meet a really humble man he will be what most people call 'humble' nowadays: he will not be a sort of greasy, smarmy person, who is always telling you that, of course, he is nobody. Probably all you will think about him is that he seemed a cheerful, intelligent chap who took a real interest in what you said to him. If you do dislike him it will be because you feel a little envious of anyone who seems to enjoy life so easily. He will not be thinking about humility: he will not be thinking about himself at all.
If anyone would like to acquire humility, I can, I think, tell him the first step. The first step is to realise that one is proud. And a biggish step, too. At least, nothing whatever can be done before it. If you think you are not conceited, it means you are very conceited indeed. (p.128)

Do not waste time bothering whether you 'love' your neighbour; act as if you did. As soon as we do this we find one of the great secrets. When you are behaving as if you loved someone, you will presently come to love him. (p.131)

We have to be continually reminded of what we believe. Neither this belief nor any other will automatically remain alive in the mind. It must be fed. And as a matter of fact, if you examined a hundred people who had lost their faith in Christianity, I wonder how many of them would turn out to have been reasoned out of it by honest argument? Do not most people simply drift away? (p.141)

Whenever you find any statement in Christian writings which you can make nothing of, do not worry. Leave it alone. There will come a day, perhaps years later, when you suddenly see what it meant. (p.144)

Christ offers something for nothing: He even offers everything for nothing. In a sense, the whole Christian life consists in accepting that very remarkable offer. But the difficulty is to reach the point of recognising that all we have done and can do is nothing. ... Thus if you have really handed yourself over to Him, it must follow that you are trying to obey Him. But trying in a new way, a less worried way. Not doing these things in order to be saved, but because He has begun to save you already. (p.147)

Another difficulty we get if we believe God to be in time is this. Everyone who believes in God at all believes that He knows what you and I are going to do tomorrow. But if He knows I am going to do so-and-so, how can I be free to do otherwise? Well, here once again, the difficulty comes from thinking that God is progressing along the Time-line like us: the only difference being that He can see ahead and we cannot. Well, if that were true, if God foresaw our acts, it would be very hard to understand how we could be free not to do them. But suppose God is outside and above the Time-line. In that case, what we call 'tomorrow' is visible to Him in just the same way as what we call 'today'. All the days are 'Now' for Him. He does not remember you doing things yesterday; He simply sees you doing them, because, though you have lost yesterday, He has not. He does not 'forsee' you doing things tomorrow; He simply sees you doing them: because, though tomorrow is not yet there for you, it is for Him. You never supposed that your actions at this moment were any less free because God knows what you are doing. Well, He knows your tomorrow's actions in just the same way--because He is already in tomorrow and can simply watch you. In a sense, He does not know your action till you have done it: but then the moment at which you have done it is already 'Now' for Him. (p.170)

Perhaps the most important difference between Christianity and all other religions: that in Christianity God is not a static thing--not even a person--but a dynamic, pulsating activity, a life, almost a kind of drama. Almost, if you will not think me irreverent, a kind of dance. (p.175)

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. (p.176)

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 and Individualist. (p.185-6)

Very often the only way to get a quality in reality is to start behaving as if you had it already. (p.188)

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. (p.193-4)

...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. (p.204-5)

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. (p.210-1)

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. ... But if you are a poor not despair. He knows all about it. ... He knows what a wretched machine you are trying to drive. Keep on. Do what you can. (p.215)

God became a 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. ... It is not mere improvement but Transformation. (p.216, 8)

Already the new men are dotted here and there all over the earth. Some, as I have admitted, are still hardly recognisable: but others can be recognised. Every now and then one meets them. Their very voices and faces are different from ours: stronger, quieter, happier, more radiant. They begin where most of us leave off. They are, I say, recognisable; but you must know what to look for. They will not be very like the idea of 'religious people' which you have formed from your general reading. They do not draw attention to themselves. You tend to think that you are being kind to them when they are really being kind to you. They love you more than other men do, but they need you less. ... They will usually seem to have a lot of time: you will wonder where it comes from. When you have recognised one of them, you will recognise the next one much more easily. And I strongly suspect (but how should I know?) that they recognise one another immediately and infallibly, across every barrier of colour, sex, class, age, and even of creeds. In that way, to become holy is rather like joining a secret society. To put it at the very lowest, it must be great fun. (p.223)

The more we get what we now call 'ourselves' out of the way and let Him take us over, the more truly ourselves we become. (p.225)

Propaganda will be the real origin of what I regard as my own personal political ideas. I am not, in my natural state, nearly so much of a person as I like to believe: most of what I call 'me' can be very easily explained. It is when I turn to Christ, when I give myself up to His Personality, that I first begin to have a real personality of my own. (p.225-6)

Your real, new self (which is Christ's and also yours, and yours just because it is His) will not come as long as you are looking for it. It will come when you are looking for Him. Does that sound strange? The same principle holds, you know, for more everyday matters. Even in social life, you will never make a good impression on other people until you stop thinking about what sort of impression you are making. Even in literature and art, no man who bothers about originality will ever be original: whereas if you simply try to tell the truth (without caring twopence how often it has been told before) you will, nine times out of ten, become original without ever having noticed it. The principle runs through all life from top to bottom. Give up yourself, and you will find your real self. Lose your life and you will save it. (p.226)

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