C. S. Lewis Essay Collection: Faith, Christianity and the Church

The facts, then, are these: that Jesus professed himself (in some sense) ignorant, and within a moment showed that he really was so. To believe in the Incarnation, to believe that he is God, makes it hard to understand how he could be ignorant; but also makes it certain that, if he said he could be ignorant, then ignorant he could really be. For a God who can be ignorant is less baffling than a God who falsely professes ignorance. The answer of theologians is that the God-Man was omniscient as God, and ignorant as Man. This, no doubt, is true, though it cannot be imagined. Nor indeed can the unconsciousness of Christ in sleep be imagined, nor the twilight of reason in his infancy; still less his merely organic life in his mother’s womb. But the physical sciences, no less than theology, propose for our belief much that cannot be imagined.

A generation which has accepted the curvature of space need not boggle at the impossibility of imagining the consciousness of incarnate God. In that consciousness the temporal and the timeless were united. I think we can acquiesce in mystery at that point, provided we do not aggravate it by our tendency to picture the timeless life of God as, simply, another sort of time. We are committing that blunder whenever we ask how Christ could be at the same moment ignorant and omniscient, or how he could be the God who neither slumbers nor sleeps while he slept. The italicised words conceal an attempt to establish a temporal relation between his timeless life as God and the days, months, and years of his life as Man. And of course there is no such relation. The Incarnation is not an episode in the life of God: the Lamb is slain–and therefore presumably born, grown to maturity, and risen–from all eternity. The taking up into God’s nature of humanity, with all its ignorance and limitations, is not itself a temporal event, though the humanity which is so taken up was, like our own, a thing living and dying in time. And if limitation, and therefore ignorance, was thus taken up, we ought to expect that the ignorance should at some time be actually displayed. It would be difficult, and, to me, repellent, to suppose that Jesus never asked a genuine question, that is, a question to which he did not know the answer. That would make of his humanity something so unlike ours as scarcely to deserve the name. I find it easier to believe that when he said ‘Who touched me?’ (Luke 8:45) he really wanted to know.

The difficulties which I have so far discussed are, to a certain extent, debating points. They tend rather to strengthen a disbelief already based on other grounds than to create disbelief by their own force. We are now coming to something much more important and often less fully conscious. The doctrine of the second coming is deeply uncongenial to the whole evolutionary or developmental character of modern thought. We have been taught to think of the world as something that grows slowly towards perfection, something that ‘progresses’ or ‘evolves’. Christian apocalyptic offers us no such hope. It does not even foretell (which would be more tolerable to our habits of thought) a gradual decay. It foretells a sudden, violent end imposed from without: an extinguisher popped on to the candle, a brick flung at the gramophone, a curtain rung down on the play- ‘Halt!’

To this deep-seated objection I can only reply that, in my opinion, the modern conception of Progress or Evolution (as popularly imagined) is simply a myth, supported by no evidence whatever.

I say ‘evolution, as popularly imagined’. I am not in the least concerned to refute Darwinism as a theorem in biology. There may be flaws in that theorem, but I have here nothing to do with them. There may be signs that biologists are already contemplating a withdrawal from the whole Darwinian position, but I claim to be no judge of such signs. It can even be argued that what Darwin really accounted for was not the origin, but the elimination, of species, but I will not pursue that argument. For purposes of this article I am assuming that Darwinian biology is correct. What I want to point out is the illegitimate transition from the Darwinian theorem in biology to the modern myth of evolutionism or developmentalism or progress in general.

The first thing to notice is that the myth arose earlier than the theorem, in advance of all evidence. Two great works of art embody the idea of a universe in which, by some inherent necessity, the ‘higher’ always supersedes the ‘lower’. One is Keats’s Hyperion and the other is Wagner’s Nibelung’s Ring. And they are both earlier than the Origin of Species. You could not have a clearer expression of the developmental or progressive idea than Oceanus’s words

…‘tis the eternal law

That first in beauty should be first in might.

And you could not have a more ardent submission to it than those words in which Wagner describes his tetralogy.

The progress of the whole poem, therefore [he writes to Rockel in 1854], shows the necessity of recognizing and submitting to, the change, the diversity, the multiplicity, and the eternal novelty, of the Real. Wotan rises to the tragic heights of willing his own downfall. This is all that we have to learn from the history of Man–to will the Necessary, and ourselves to bring it to pass. The creative work which this highest and self-renouncing will finally accomplishes is the fearless and everloving man, Siegfried.

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The idea that the myth (so potent in all modern thought) is a result of Darwin’s biology would thus seem to be unhistorical. On the contrary, the attraction of Darwinism was that it gave to a pre-existing myth the scientific reassurances it required. If no evidence for evolution had been forthcoming, it would have been necessary to invent it. The real sources of the myth are partly political. It projects on to the cosmic screen feelings engendered by the Revolutionary period.

In the second place, we must notice that Darwinism gives no support to the belief that natural selection, working upon chance variations, has a general tendency to produce improvement. The illusion that it has comes from confining our attention to a few species which have (by some possibly arbitrary standard of our own) changed for the better. Thus the horse has improved in the sense that protobippos would be less useful to us than his modern descendant. The anthropoid has improved in the sense that he now is ourselves. But a great many of the changes produced by evolution are not improvements by any conceivable standard. In battle men save their lives sometimes by advancing and sometimes by retreating. So, in the battle for survival, species save themselves sometimes by increasing, sometimes by jettisoning, their powers. There is no general law of progress in biological history.

And thirdly, even if there were, it would not follow–it is, indeed, manifestly not the case–that there is any law of progress in ethical, cultural, and social history. No one looking at world history without some preconception in favour of progress could find in it a steady up gradient. There is often progress within a given field over a limited period. A school of pottery or painting, a moral effort in a particular direction, a practical art like sanitation or shipbuilding, may continuously improve over a number of years. If this process could spread to all departments of life and continue indefinitely, there would be ‘Progress’ of the sort our fathers believed in. But it never seems to do so. Either it is interrupted (by barbarian irruption or the even less resistible infiltration of modern industrialism) or else, more mysteriously, it decays. The idea which here shuts out the second coming from our minds, the idea of the world slowly ripening to perfection, is a myth, not a generalization from experience. And it is a myth which distracts us from our real duties and our real interest. It is our attempt to guess the plot of a drama in which we are the characters. But how can the characters in a play guess the plot? We are not the playwright, we are not the producer, we are not even the audience. We are on the stage. To play well the scenes in which we are ‘on’ concerns us much more than to guess about the scenes that follow it.

In King Lear (III, vii) there is a man who is such a minor character that Shakespeare has not given him even a name: he is merely ‘First Servant’. All the characters around him–Regan, Cornwall, and Edmund–have fine long-term plans. They think they know how the story is going to end, and they are quite wrong. The servant has no such delusions. He has no notion how the play is going to go. But he understands the present scene. He sees an abomination (the blinding of old Gloucester) taking place. He will not stand it. His sword is out and pointed at his master’s breast in a moment: then Regan stabs him dead from behind. That is his whole part: eight lines all told. But if it were real life and not a play, that is the part it would be best to have acted.

The doctrine of the second coming teaches us that we do not and cannot know when the world drama will end. The curtain may be rung down at any moment: say, before you have finished reading this paragraph. This seems to some people intolerably frustrating. So many things would be interrupted. Perhaps you were going to get married next month, perhaps you were going to get a raise next week: you may be on the verge of a great scientific discovery; you may be maturing great social and political reforms. Surely no good and wise God would be so very unreasonable as to cut all this short? Not now, of all moments!

But we think thus because we keep on assuming that we know the play. We do not know the play. We do not even know whether we are in Act I or Act V. We do not know who are the major and who the minor characters. The Author knows. The audience, if there is an audience (if angels and archangels and all the company of heaven fill the pit and the stalls), may have an inkling. But we, never seeing the play from outside, never meeting any characters except the tiny minority who are ‘on’ in the same scenes as ourselves, wholly ignorant of the future and very imperfectly informed about the past, cannot tell at what moment the end ought to come. That it will come when it ought, we may be sure; but we waste our time in guessing when that will be. That it has a meaning we may be sure, but we cannot see it. When it is over, we may be told. We are led to expect that the Author will have something to say to each of us on the part that each of us has played. The playing it well is what matters infinitely.

The doctrine of the second coming, then, is not to be rejected because it conflicts with our favourite modern mythology. It is, for that very reason, to be the more valued and made more frequently the subject of meditation. It is the medicine our condition especially needs.

And with that, I turn to the practical. There is a real difficulty in giving this doctrine the place which it ought to have in our Christian life without, at the same time, running a certain risk. The fear of that risk probably deters many teachers who accept the doctrine from saying very much about it.

We must admit at once that this doctrine has, in the past, led Christians into very great follies. Apparently many people find it difficult to believe in this great event without trying to guess its date, or even without accepting as a certainty the date that any quack or hysteric offers them. To write a history of all these exploded predictions would need a book, and a sad, sordid, tragi-comical book it would be. One such prediction was circulating when St Paul wrote his second letter to the Thessalonians. Someone had told them that ‘the Day’ was ‘at hand’. This was apparently having the result which such predictions usually have: people were idling and playing the busybody. One of the most famous predictions was that of poor William Miller in 1843. Miller (whom I take to have been an honest fanatic) dated the second coming to the year, the day, and the very minute. A timely comet fostered the delusion. Thousands waited for the Lord at midnight on 21 March, and went home to a late breakfast on the 22nd followed by the jeers of a drunkard.

Clearly, no one wishes to say anything that will reawaken such mass hysteria. We must never speak to simple, excitable people about ‘the Day’ without emphasizing again and again the utter impossibility of prediction. We must try to show them that that impossibility is an essential part of the doctrine. If you do not believe our Lord’s words, why do you believe in his return at all? And if you do believe them must you not put away from you, utterly and for ever, any hope of dating that return? His teaching on the subject quite clearly consisted of three propositions: (1) That he will certainly return. (2) That we cannot possibly find out when. (3) And that therefore we must always be ready for him.

Note the therefore. Precisely because we cannot predict the moment, we must be ready at all moments. Our Lord repeated this practical conclusion again and again; as if the promise of the return had been made for the sake of this conclusion alone. Watch, watch, is the burden of his advice. I shall come like a thief. You will not, I most solemnly assure you, you will not, see me approaching. If the householder had known at what time the burglar would arrive, he would have been ready for him. If the servant had known when his absent employer would come home, he would not have been found drunk in the kitchen. But they didn’t. Nor will you. Therefore you must be ready at all times. The point is surely simple enough. The schoolboy does not know which part of his Virgil lesson he will be made to translate: that is why he must be prepared to translate any passage. The sentry does not know at what time an enemy will attack, or an officer inspect, his post: that is why he must keep awake all the time. The return is wholly unpredictable. There will be wars and rumours of wars and all kinds of catastrophes, as there always are. Things will be, in that sense, normal, the hour before the heavens roll up like a scroll. You cannot guess it. If you could, one chief purpose for which it was foretold would be frustrated. And God’s purposes are not so easily frustrated as that. One’s ears should be closed against any future William Miller in advance. The folly of listening to him at all is almost equal to the folly of believing him. He couldn’t know what he pretends, or thinks, he knows.

Of this folly George MacDonald has written well. ‘Do those,’ he asks, ‘who say, Lo here or lo there are the signs of his coming, think to be too keen for him and spy his approach? When he tells them to watch lest he find them neglecting their work, they stare this way and that, and watch lest he should succeed in coming like a thief! Obedience is the one key of life.’

The doctrine of the second coming has failed, so far as we are concerned, if it does not make us realise that at every moment of every year in our lives Donne’s question ‘What if this present were the world’s last night?’ is equally relevant.

Sometimes this question has been pressed upon our minds with the purpose of exciting fear. I do not think that is its right use. I am, indeed, far from agreeing with those who think all religious fear barbarous and degrading and demand that it should be banished from the spiritual life. Perfect love, we know, casteth out fear. But so do several other things–ignorance, alcohol, passion, presumption, and stupidity. It is very desirable that we should all advance to that perfection of love in which we shall fear no longer; but it is very undesirable, until we have reached that stage, that we should allow any inferior agent to cast out our fear. The objection to any attempt at perpetual trepidation about the second coming is, in my view, quite a different one: namely, that it will certainly not succeed. Fear is an emotion: and it is quite impossible–even physically impossible–to maintain any emotion for very long. A perpetual excitement of hope about the second coming is impossible for the same reason. Crisis-feeling of any sort is essentially transitory. Feelings come and go, and when they come a good use can be made of them: they cannot be our regular spiritual diet.

What is important is not that we should always fear (or hope) about the End but that we should always remember, always take it into account. An analogy may help here. A man of seventy need not be always feeling (much less talking) about his approaching death: but a wise man of seventy should always take it into account. He would be foolish to embark on schemes which presuppose twenty more years of life: he would be criminally foolish not to make–indeed, not to have made long since–his will. Now, what death is to each man, the second coming is to the whole human race. We all believe, I suppose, that a man should ‘sit loose’ to his own individual life, should remember how short, precarious, temporary, and provisional a thing it is; should never give all his heart to anything which will end when his life ends. What modern Christians find it harder to remember is that the whole life of humanity in this world is also precarious, temporary, provisional.

Any moralist will tell you that the personal triumph of an athlete or of a girl at a ball is transitory: the point is to remember that an empire or a civilisation is also transitory. All achievements and triumphs, in so far as they are merely this-worldly achievements and triumphs, will come to nothing in the end. Most scientists here join hands with the theologians; the earth will not always be habitable. Man, though longer lived than men, is equally mortal. The difference is that whereas the scientists expect only a slow decay from within, we reckon with sudden interruption from without–at any moment. (‘What if this present were the world’s last night?’)

Taken by themselves, these considerations might seem to invite a relaxation in our efforts for the good of posterity: but if we remember that what may be upon us at any moment is not merely an end but a judgement, they should have no such result. They may, and should, correct the tendency of some moderns to talk as though duties to posterity were the only duties we had. I can imagine no man who will look with more horror on the End than a conscientious revolutionary who has, in a sense sincerely, been justifying cruelties and injustices inflicted on millions of his contemporaries by the benefits which he hopes to confer on future generations: generations who, as one terrible moment now reveals to him, were never going to exist. Then he will see the massacres, the faked trials, the deportations, to be all ineffaceably real, an essential part, his part, in the drama that has just ended: while the future Utopia had never been anything but a fantasy.

Frantic administration of panaceas to the world is certainly discouraged by the reflection that ‘this present’ might be ‘the world’s last night’; sober work for the future, within the limits of ordinary morality and prudence, is not. For what comes is judgement: happy are those whom it finds labouring in their vocations, whether they were merely going out to feed the pigs or laying good plans to deliver humanity a hundred years hence from some great evil. The curtain has indeed now fallen. Those pigs will never in fact be fed, the great campaign against white slavery or governmental tyranny will never in fact proceed to victory. No matter; you were at your post when the inspection came.

Our ancestors had a habit of using the word ‘judgement’ in this context as if it meant simply ‘punishment’: hence the popular expression, ‘It’s a judgement on him.’ I believe we can sometimes render the thing more vivid to ourselves by taking judgement in a stricter sense: not as the sentence or award, but as the verdict. Some day (and ‘What if this present were the world’s last night?’) an absolutely correct verdict–if you like, a perfect critique–will be passed on what each of us is.

We have all encountered judgements or verdicts on ourselves in this life. Every now and then we discover what our fellow creatures really think of us. I don’t of course mean what they tell us to our faces: that we usually have to discount. I am thinking of what we sometimes overhear by accident or of the opinions about us which our neighbours or employees or subordinates unknowingly reveal in their actions: and of the terrible, or lovely, judgements artlessly betrayed by children or even animals. Such discoveries can be the bitterest or sweetest experiences we have. But of course both the bitter and the sweet are limited by our doubt as to the wisdom of those who judge. We always hope that those who so clearly think us cowards or bullies are ignorant and malicious; we always fear that those who trust us or admire us are misled by partiality. I suppose the experience of the final judgement (which may break in upon us at any moment) will be like these little experiences, but magnified to the Nth.

For it will be infallible judgement. If it is favourable we shall have no fear, if unfavourable, no hope that it is wrong. We shall not only believe, we shall know, beyond doubt in every fibre of our appalled or delighted being, that as the Judge has said, so we are: neither more nor less nor other. We shall perhaps even realise that in some dim fashion we could have known it all along. We shall know and all creation will know too: our ancestors, our parents, our wives or husbands, our children. The unanswerable and (by then) self-evident truth about each will be known to all.

I do not find that pictures of physical catastrophe–that sign in the clouds, those heavens rolled up like a scroll–help one so much as the naked idea of judgement. We cannot always be excited. We can, perhaps, train ourselves to ask more and more often how the thing which we are saying or doing (or failing to do) at each moment will look when the irresistible light streams in upon it; that light which is so different from the light of this world–and yet, even now, we know just enough of it to take it into account. Women sometimes have the problem of trying to judge by artificial light how a dress will look by daylight. That is very like the problem of all of us: to dress our souls not for the electric lights of the present world but for the daylight of the next. The good dress is the one that will face that light. For that light will last longer.

[7] IS THEISM IMPORTANT? (#ulink_6e1146ca-95af-5ca7-af74-18e51dcbdf6e)

First published in The Socratic (Digest), No. 5 (1952) and reproduced in Undeceptions (1971) and Timeless at Heart (1991), this essay was also in Compelling Reason (1998).

I have lost the notes of what I originally said in replying to Professor Price’s paper and cannot now remember what it was, except that I welcomed most cordially his sympathy with the Polytheists. I still do. When grave persons express their fear that England is relapsing into Paganism, I am tempted to reply, ‘Would that she were!’ For I do not think it at all likely that we shall ever see Parliament opened by the slaughtering of a garlanded white bull in the House of Lords, or Cabinet Ministers leaving sandwiches in Hyde Park as an offering for the Dryads. If such a state of affairs came about, then the Christian apologist would have something to work on. For a Pagan, as history shows, is a man eminently convertible to Christianity. He is essentially, the pre-Christian, or sub-Christian, religious man. The post-Christian man of our own day differs from him as much as a divorcée differs from a virgin. The Christian and the Pagan have much more in common with one another than either has with the writers of the New Statesman; and those writers would of course agree with me. For the rest, what now occurs to me after re-reading Professors Price’s paper is something like this.

(1) I think we must introduce into the discussion a distinction between two senses of the word Faith. This may mean (a) a settled intellectual assent. In that sense faith (or ‘belief’) in God hardly differs from faith in the uniformity of nature or in the consciousness of other people. This is what, I think, has sometimes been called a ‘notional’ or ‘intellectual’ or ‘carnal’ faith. It may also mean (b) a trust, or confidence, in the God whose existence is thus assented to. This involves an attitude of the will. It is more like our confidence in a friend. It would be generally agreed that Faith in sense A is not a religious state. The devils who ‘believe and tremble’ (James 2:19) have Faith-A. A man who curses or ignores God may have Faith-A. Philosophical arguments for the existence of God are presumably intended to produce Faith-A. No doubt those who construct them are anxious to produce Faith-A because it is a necessary precondition of Faith-B, and in that sense their ultimate intention is religious. But their immediate object, the conclusion they attempt to prove, is not. I therefore think they cannot be justly accused of trying to get a religious conclusion out of non-religious premises. I agree with Professor Price that this cannot be done: but I deny that the religious philosophers are trying to do it.

I also think that in some ages, what claim to be Proofs of Theism have had much more efficacy in producing Faith-A than Professor Price suggests. Nearly everyone I know who has embraced Christianity in adult life has been influenced by what seemed to him to be at least probable arguments for Theism. I have known some who were completely convinced by Descartes’ Ontological Proof:

(#litres_trial_promo) that is, they received Faith-A from Descartes first and then went on to seek, and to find, Faith-B. Even quite uneducated people who have been Christians all their lives not infrequently appeal to some simplified form of the Argument from Design. Even acceptance of tradition implies an argument which sometimes becomes explicit in the form ‘I reckon all those wise men wouldn’t have believed in it if it weren’t true.’

Of course Faith-A usually involves a degree of subjective certitude which goes beyond the logical certainty, or even the supposed logical certainty, of the arguments employed. It may retain this certitude for a long time, I expect, even without the support of Faith-B. This excess of certitude in a settled assent is not at all uncommon. Most of those who believe in Uniformity of Nature, Evolution, or the Solar System, share it.

(2) I doubt whether religious people have ever supposed that Faith-B follows automatically on the acquisition of Faith-A. It is described as a ‘gift’ (e.g. 1 Corinthians 12:1-11; Ephesians 2:8). As soon as we have Faith-A in the existence of God, we are instructed to ask from God Himself the gift of Faith-B. An odd request, you may say, to address to a First Cause, an Ens Realissimum, or an Unmoved Mover. It might be argued, and I think I would argue myself, that even such an aridly philosophical God rather fails to invite than actually repels a personal approach. It would, at any rate, do no harm to try it. But I fully admit that most of those who, having reached Faith-A, pray for Faith-B, do so because they have already had something like religious experience. Perhaps the best way of putting it would be to say that Faith-A converts into religious experience what was hitherto only potentially or implicitly religious. In this modified form I would accept Professor Price’s view that philosophical proofs never, by themselves, lead to religion. Something at least quasi-religious uses them before, and the ‘proofs’ remove an inhibition which was preventing their development into religion proper.

This is not exactly fides quaerens intellectum,

(#litres_trial_promo) for these quasi-religious experiences were not fides. In spite of Professor Price’s rejection I still think Otto’s account of the Numinous

(#litres_trial_promo) is the best analysis of them we have. I believe it is a mistake to regard the Numinous as merely an affair of ‘feeling’. Admittedly, Otto can describe it only by referring to the emotions it arouses in us; but then nothing can be described except in terms of its effects in consciousness. We have in English an exact name for the emotion aroused by the Numinous, which Otto, writing in German, lacked; we have the word Awe–an emotion very like fear, with the important difference that it need imply no estimate of danger. When we fear a tiger, we fear that it may kill us: when we fear a ghost–well, we just fear the ghost, not this or that mischief which it may do us. The Numinous or Awful is that of which we have this, as it were, objectless or disinterested fear–this awe. And ‘the Numinous’ is not a name for our own feeling of Awe any more than ‘the Contemptible’ is a name for contempt. It is the answer to the question ‘Of what do you feel awe?’ And what we feel awe of is certainly not itself awe.

With Otto and, in a sense, with Professor Price, I would find the seed of religious experience in our experience of the Numinous. In an age like our own such experience does occur but, until religion comes and retrospectively transforms it, it usually appears to the subject to be a special form of aesthetic experience. In ancient times I think experience of the Numinous developed into the Holy only in so far as the Numinous (not in itself at all necessarily moral) came to be connected with the morally good. This happened regularly in Israel, sporadically elsewhere. But even in the higher Paganism, I do not think this process led to anything exactly like fides. There is nothing credal in Paganism. In Israel we do get fides but this is always connected with certain historical affirmations. Faith is not simply in the numinous Elohim, nor even simply in the holy Jahweh, but in the God ‘of our fathers’, the God who called Abraham and brought Israel out of Egypt. In Christianity this historical element is strongly reaffirmed. The object of faith is at once the ens entium

(#litres_trial_promo) of the philosophers, the Awful Mystery of Paganism, the Holy Law given of the moralists, and Jesus of Nazareth who was crucified under Pontius Pilate and rose again on the third day.

Thus we must admit that Faith, as we know it, does not flow from philosophical argument alone; nor from experience of the Numinous alone; nor from moral experience alone; nor from history alone; but from historical events which at once fulfil and transcend the moral category, which link themselves with the most numinous elements in Paganism, and which (as it seems to us) demand as their presupposition the existence of a Being who is more, but not less, than the God whom many reputable philosophers think they can establish.

Religious experience, as we know it, really involves all these elements. We may, however, use the word in a narrower sense to denote moments of mystical, or devotional, or merely numinous experience; and we may then ask, with Professor Price, how such moments, being a kind of visio, are related to faith, which by definition is ‘not sight’. This does not seem to me one of the hardest questions. ‘Religious experience’ in the narrower sense comes and goes: especially goes. The operation of Faith is to retain, so far as the will and intellect are concerned, what is irresistible and obvious during the moments of special grace. By faith we believe always what we hope hereafter to see always and perfectly and have already seen imperfectly and by flashes. In relation to the philosophical premises a Christian’s faith is of course excessive: in relation to what is sometimes shown him, it is perhaps just as often defective. My faith even in an earthly friend goes beyond all that could be demonstratively proved; yet in another sense I may often trust him less than he deserves.

[8] THE SEEING EYE (#ulink_1b854c1f-b599-5535-845c-60f74c4cea33)

First published in the American periodical Show, Volume III (February 1963), the editor entitled it ‘Onward, Christian Spacemen, a title which Lewis so disliked that it was renamed for publication in Christian Reflections (1998).