The Business of Heaven Read online

  ‘The Grand Miracle’, God in the Dock

  Waiting to Be Called In

  January 7

  At present we are on the outside of the world, the wrong side of the door. We discern the freshness and purity of morning, but they do not make us fresh and pure. We cannot mingle with the splendours we see. But all the leaves of the New Testament are rustling with the rumour that it will not always be so. Some day, God willing, we shall get in. When human souls have become as perfect in voluntary obedience as the inanimate creation is in its lifeless obedience, then they will put on its glory, or rather that greater glory of which Nature is only the first sketch. For you must not think that I am putting forward any heathen fancy of being absorbed into Nature. Nature is mortal; we shall outlive her. When all the suns and nebulae have passed away, each one of you will still be alive. Nature is only the image, the symbol; but it is the symbol Scripture invites me to use. We are summoned to pass in through Nature, beyond her, into that splendour which she fitfully reflects.

  The Weight of Glory

  Into the Presence of God

  January 8

  It is religion itself—prayer and sacrament and repentance and adoration—which is here, in the long run, our sole avenue to the real. Like mathematics, religion can grow from within, or decay. The Jew knows more than the Pagan, the Christian more than the Jew, the modern vaguely religious man less than any of the three. But, like mathematics, it remains simply itself, capable of being applied to any new theory of the material universe and outmoded by none.

  When any man comes into the presence of God he will find, whether he wishes it or not, that all those things which seemed to make him so different from the men of other times, or even from his earlier self, have fallen off him. He is back where he always was, where every man always is. . . . No possible complexity which we can give to our picture of the universe can hide us from God: there is no copse, no forest, no jungle thick enough to provide cover. . . . In the twinkling of an eye, in a time too small to be measured, and in any place, all that seems to divide us from God can flee away, vanish, leaving us naked before Him, like the first man, like the only man, as if nothing but He and I existed. And since that contact cannot be avoided for long and since it means either bliss or horror, the business of life is to learn to like it. That is the first and great commandment.

  ‘Dogma and the Universe’, God in the Dock

  Half-Hearted Creatures

  January 9

  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 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 the 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 half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.

  The Weight of Glory

  The Difference Between Love and Kindness

  January 10

  By the goodness of God we mean nowadays almost exclusively His lovingness; and in this we may be right. And by Love, in this context, most of us mean kindness—the desire to see others than the self happy; not happy in this way or in that, but just happy. What would really satisfy us would be a god who said of anything we happened to like doing, ‘What does it matter so long as they are contented?’ We want, in fact, not so much a Father in Heaven as a grandfather in Heaven—a senile benevolence who, as they say, ‘liked to see young people enjoying themselves’ and whose plan for the universe was simply that it might be truly said at the end of each day, ‘a good time was had by all’. Not many people, I admit, would formulate a theology in precisely those terms: but a conception not very different lurks at the back of many minds. I do not claim to be an exception: I should very much like to live in a universe which was governed on such lines. But since it is abundantly clear that I don’t, and since I have reason to believe, nevertheless, that God is Love, I conclude that my conception of love needs correction.

  The Problem of Pain, ch. 3

  The Intolerable Compliment

  January 11

  There is kindness in Love: but Love and kindness are not coterminous, and when kindness . . . is separated from the other elements of Love, it involves a certain fundamental indifference to its object, and even something like contempt of it. Kindness consents very readily to the removal of its object—we have all met people whose kindness to animals is constantly leading them to kill animals lest they should suffer. Kindness, merely as such, cares not whether its object becomes good or bad, provided only that it escapes suffering. As Scripture points out, it is bastards who are spoiled: the legitimate sons, who are to carry on the family tradition, are punished. It is for people whom we care nothing about that we demand happiness on any terms: with our friends, our lovers, our children, we are exacting and would rather see them suffer much than be happy in contemptible and estranging modes. If God is Love, He is, by definition, something more than mere kindness. And it appears, from all the records, that though He has often rebuked us and condemned us, He has never regarded us with contempt. He has paid us the intolerable compliment of loving us, in the deepest, most tragic, most inexorable sense.

  The Problem of Pain, ch. 3

  Objects of the Divine Love

  January 12

  When Christianity says that God loves man, it means that God loves man: not that He has some ‘disinterested’, because really indifferent, concern for our welfare, but that, in awful and surprising truth, we are the objects of His Love. You asked for a loving God: you have one. The great spirit you so lightly invoked, the ‘lord of terrible aspect’, is present: not a senile benevolence that drowsily wishes you to be happy in your own way, not the cold philanthropy of a conscientious magistrate, nor the care of a host who feels responsible for the comfort of his guests, but the consuming fire Himself, the Love that made the worlds, persistent as the artist’s love for his work and despotic as a man’s love for a dog, provident and venerable as a father’s love for a child, jealous, inexorable, exacting as love between the sexes. How this should be, I do not know. . . . We were made not primarily that we may love God (though we were made for that too) but that God may love us, that we may become objects in which the Divine love may rest ‘well pleased’. To ask that God’s love should be content with us as we are is to ask that God should cease to be God: because He is what He is, His love must, in the nature of things, be impeded and repelled by certain stains in our present character, and because He already loves us He must labour to make us lovable. We cannot even wish, in our better moments, that He could reconcile Himself to our present impurities.

  The Problem of Pain, ch. 3

  The Visible Church

  January 13

  If He can be known it will be by self-revelation on His part, not by speculation on ours. We, therefore, look for Him where it is claimed that He has
revealed Himself by miracle, by inspired teachers, by enjoined ritual. The traditions conflict, yet the longer and more sympathetically we study them the more we become aware of a common element in many of them: the theme of sacrifice, of mystical communion through the shed blood, of death and rebirth, of redemption, is too clear to escape notice. We are fully entitled to use moral and intellectual criticism. What we are not, in my opinion, entitled to do is simply to abstract the ethical element and set that up as a religion on its own. Rather in that tradition which is at once more completely ethical and most transcends mere ethics . . . we may still most reasonably believe that we have the consummation of all religion, the fullest message from the wholly other, the living Creator, who, if He is at all, must be the God not only of the philosophers but of mystics and savages, not only of the head and heart but also of the primitive emotions and the spiritual heights beyond all emotion. We may . . . attach ourselves to the Church, to the only concrete organisation which has preserved down to this present time the core of all the messages, Pagan and perhaps pre-Pagan, that have ever come from beyond the world, and begin to practise the only religion which rests not upon some selection of certain supposedly ‘higher’ elements in our nature but on the shattering and rebuilding, the death and rebirth, of that nature in every part: neither Greek nor Jew nor barbarian, but a new creation.

  ‘Religion Without Dogma?’, God in the Dock

  The Divisions of Christendom

  January 14

  If any man is tempted to think—as one might be tempted who read only contemporaries—that Christianity is a word of so many meanings that it means nothing at all, he can learn beyond all doubt, by stepping out of his own century, that this is not so. Measured against the ages mere Christianity turns out to be no insipid inter-denominational transparency, but something positive, self-consistent, and inexhaustible. I know it, indeed, to my cost. In the days when I still hated Christianity, I learned to recognise, like some all too familiar smell, that almost unvarying something which met me, now in Puritan Bunyan, now in Anglican Hooker, now in Thomist Dante. . . .

  We are all rightly distressed, and ashamed also, at the divisions of Christendom. But those who have always lived within the Christian fold may be too easily dispirited by them. They are bad, but such people do not know what it looks like from without. Seen from there, what is left intact, despite all the divisions, still appears (as it truly is) an immensely formidable unity. I know, for I saw it; and well our enemies know it. That unity any of us can find by going out of his own age. It is not enough, but it is more than you had thought till then. Once you are well soaked in it, if you then venture to speak, you will have an amusing experience. You will be thought a Papist when you are actually reproducing Bunyan, a Pantheist when you are quoting Aquinas, and so forth. For you have now got on to the great level viaduct which crosses the ages and which looks so high from the valleys, so low from the mountains, so narrow compared with the swamps, and so broad compared with the sheeptracks.

  ‘On the Reading of Old Books’, God in the Dock

  The Reunion of Christ’s Church

  January 15

  It was never more needed. A united Christendom should be the answer to the new Paganism. But how reconciliation of the churches, as opposed to conversions of individuals from one church to another, is to come about, I confess I cannot see. I am inclined to think that the immediate task is vigorous co-operation on the basis of what even now is common—combined, of course, with full admission of the differences. An experienced unity on some things might then prove the prelude to a confessional unity on all things. Nothing would give such strong support to the Papal claims as the spectacle of a Pope actually functioning as head of Christendom.

  Letters (8 May 1939)

  Christianity v. Christianity-and-Water

  January 16

  The time is always ripe for reunion. Divisions between Christians are a sin and a scandal, and Christians ought at all times to be making contributions towards reunion, if it is only by their prayers. I am only a layman and a recent Christian, and I do not know much about these things, but in all the things which I have written and thought I have always stuck to traditional dogmatic positions. The result is that letters of agreement reach me from what are ordinarily regarded as the most different kinds of Christians; for instance, I get letters from Jesuits, monks, nuns, and also from Quakers and Welsh Dissenters, and so on. So it seems to me that the ‘extremist’ elements in every church are nearest one another and the liberal and ‘broad-minded’ people in each body could never be united at all. The world of ‘broadmindedness’ and watered-down ‘religion’ is a world where a small number of people (all of the same type) say totally different things and change their minds every few minutes. We shall never get reunion from them.

  ‘Answers to Questions on Christianity’, God in the Dock

  Screwtape on Hell’s Plan for Christians

  January 17

  My dear Wormwood,

  The real trouble about the set your patient is living in is that it is merely Christian. They all have individual interests, of course, but the bond remains mere Christianity. What we want, if men become Christians at all, is to keep them in the state of mind I call ‘Christianity And’. You know—Christianity and the Crisis, Christianity and the New Psychology, Christianity and the New Order, Christianity and Faith Healing, Christianity and Psychical Research, Christianity and Vegetarianism, Christianity and Spelling Reform. If they must be Christians let them at least be Christians with a difference. Substitute for the faith itself some Fashion with a Christian colouring. Work on their horror of the Same Old Thing.

  The horror of the Same Old Thing is one of the most valuable passions we have produced in the human heart—an endless source of heresies in religion, folly in counsel, infidelity in marriage, and inconstancy in friendship. The humans live in time, and experience reality successively. To experience much of it, therefore, they must experience many different things; in other words, they must experience change. And since they need change, the Enemy (being a hedonist at heart) has made change pleasurable to them, just as He has made eating pleasurable. But since He does not wish them to make change, any more than eating, an end in itself, He has balanced the love of change in them by a love of permanence. He has contrived to gratify both tastes together in the very world He has made, by that union of change and permanence which we call Rhythm. He gives them the seasons, each season different yet every year the same, so that spring is always felt as a novelty yet always as the recurrence of an immemorial theme. He gives them in His Church a spiritual year; they change from a fast to a feast, but it is the same feast as before. . . . We pick out this natural pleasantness of change and twist it into a demand for absolute novelty.

  The Screwtape Letters, ch. 25

  The Theologian’s Danger

  January 18

  There have been men . . . who got so interested in proving the existence of God that they came to care nothing for God Himself . . . as if the good Lord had nothing to do but exist! There have been some who were so occupied in spreading Christianity that they never gave a thought to Christ. Man! Ye see it in smaller matters. Did ye never know a lover of books that with all his first editions and signed copies had lost the power to read them? Or an organiser of charities that had lost all love for the poor? It is the subtlest of all the snares.

  The Great Divorce, ch. 9

  Advice to the Clergy

  January 19

  There is a danger . . . of the clergy developing a special professional conscience which obscures the very plain moral issue. Men who have passed beyond these boundary lines . . . are apt to protest that they have come by their unorthodox opinions honestly. In defence of those opinions they are prepared to suffer obloquy and to forfeit professional advancement. They thus come to feel like martyrs. But this simply misses the point which so gravely scandalises the layman. We never doubted that the unorthodox opinions were honestly held: what we complain o
f is your continuing your ministry after you have come to hold them. We always knew that a man who makes his living as a paid agent of the Conservative Party may honestly change his views and honestly become a Communist. What we deny is that he can honestly continue to be a Conservative agent and to receive money from one party while he supports the policy of another.

  ‘Christian Apologetics’, God in the Dock

  True—or False?

  January 20

  One of the great difficulties is to keep before the audience’s mind the question of truth. They always think you are recommending Christianity not because it is true but because it is good. And in the discussion they will at every moment try to escape from the issue ‘true—or false’ into stuff about the Spanish Inquisition, or France, or Poland—or anything whatever. You have to keep forcing them back, and again back, to the real point. Only thus will you be able to undermine . . . their belief that a certain amount of ‘religion’ is desirable but one mustn’t carry it too far. One must keep on pointing out that Christianity is a statement which, if false, is of no importance, and, if true, of infinite importance. The one thing it cannot be is moderately important.