from The Abolition of Man–C.S. Lewis


C.S. Lewis

C.S. Lewis

‘Man’s conquest of Nature’ is an expression often used to describe the progress of applied science. ‘Man has Nature whacked,’ said someone to a friend of mine not long ago. In their context the words had a certain tragic beauty, for the speaker was dying of tuberculosis. ‘No matter,’ he said, ‘I know I’m one of the casualties. Of course there are casualties on the winning as well as on the losing side. But that doesn’t alter the fact that it is winning.’ I have chosen this story as my point of departure in order to make it clear that I do not wish to disparage all that is really beneficial in the process described as ‘Man’s conquest’, much less all the real devotion and self-sacrifice that has gone to make it possible. But having done so I must proceed to analyse this conception a little more closely. In what sense is Man the possessor of increasing power over Nature? Let us consider three typical examples: the aeroplane, the wireless, and the contraceptive. In a civilized community, in peace-time, anyone who can pay for them may use these things. But it cannot strictly be said that when he does so he is exercising his own proper or individual power over Nature. If I pay you to carry me, I am not therefore myself a strong man. Any or all of the three things I have mentioned can be withheld from some men by other men— by those who sell, or those who allow the sale, or those who own the sources of production, or those who make the goods. What we call Man’s power is, in reality, a power possessed by some men which they may, or may not, allow other men to profit by. Again, as regards the powers manifested in the aeroplane or the wireless, Man is as much the patient or subject as the possessor, since he is the target both for bombs and for propaganda. And as regards contraceptives, there is a paradoxical, negative sense in which all possible future generations are the patients or subjects of a power wielded by those already alive. By contraception simply, they are denied existence; by contraception used as a means of selective breeding, they are, without their concurring voice, made to be what one generation, for its own reasons, may choose to prefer. From this point of view, what we call Man’s power over Nature turns out to be a power exercised by some men over other men with Nature as its instrument.

Lewis, C. S. (2009-06-03). The Abolition of Man (Collected Letters of C.S. Lewis) (Kindle Locations 448-464). HarperCollins. Kindle Edition.

The real fellowship of the ring – Salon.com


The real fellowship of the ring – Salon.com.

C. S.Lewis—Heaven


James Ross Kelly's avatarSt. John One: One

We are very shy nowadays of even mentioning heaven. We are afraid of the jeer about ‘pie in the sky’, and of being told that we are trying to ‘escape’ from the duty of making a happy world here and now into dreams of a happy world elsewhere. But either there is ‘pie in the sky’ or there is not. If there is not, then Christianity is false, for this doctrine is woven into it’s whole fabric. If there is, then this truth, like any other, must be faced, whether it is useful at political meetings or no. Again, we are afraid that heaven is a bribe, and that if we make it our goal we shall no longer be disinterested. It is not so. Heaven offers nothing that a mercenary soul can desire. It is safe to tell the pure in heart that they shall see God, for only…

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C. S.Lewis—Heaven


C.S. Lewis

C.S. Lewis

We are very shy nowadays of even mentioning heaven. We are afraid of the jeer about ‘pie in the sky’, and of being told that we are trying to ‘escape’ from the duty of making a happy world here and now into dreams of a happy world elsewhere. But either there is ‘pie in the sky’ or there is not. If there is not, then Christianity is false, for this doctrine is woven into it’s whole fabric. If there is, then this truth, like any other, must be faced, whether it is useful at political meetings or no. Again, we are afraid that heaven is a bribe, and that if we make it our goal we shall no longer be disinterested. It is not so. Heaven offers nothing that a mercenary soul can desire. It is safe to tell the pure in heart that they shall see God, for only the pure in heart want to. There are rewards that do not sully motives. A man’s love for a woman is not mercenary because he wants to marry her, nor his love for poetry mercenary because he wants to read it, nor his love of exercise less disinterested because he wants to run and leap and walk. Love, by definition, seeks to enjoy it’s object. You may think that there is another reason for our silence about heaven—namely, that we do not really desire it. But that may be an illusion. What I am now going to say is merely an opinion of my own without the slightest authority, which I submit to the judgement of better Christians and better scholars than myself. There have been times when I think we do not desire heaven; but more often I find myself wondering whether, in our heart of hearts, we have ever desired anything else. You may have noticed that the books you really love are bound together by a secret thread. You know very well what is the common quality that makes you love them, though you cannot put it into words: but most of your friends do not see it at all, and often wonder why, liking this, you should also like that. Again, you have stood before some landscape, which seems to embody what you have been looking for all your life; and then turned to the friend at your side who appears to be seeing what you saw—but at the first words a gulf yawns between you, and you realise that this landscape means something totally different to him, that he is pursuing an alien vision and cares nothing for the ineffable suggestion by which you are transported. Even in your hobbies, has there not always been some secret attraction which the others are curiously ignorant of—something, not to be identified with, but always on the verge of breaking through, the smell of cut wood in the workshop or the clap-clap of water against the boat’s side?

Are not all lifelong friendships born at the moment when at last you meet another human being who has some inkling (but faint and uncertain even in the best) of that something which you were born desiring, and which, beneath the flux of other desires and in all the momentary silences between the louder passions, night and day, year by year, from childhood to old age, you are looking for, watching for, listening for? You have never had it. All the things that have ever deeply possessed your soul have been but hints of it—tantalising glimpses, promises never quite fulfilled, echoes that died away just as they caught your ear. But if it should really become manifest—if there ever came an echo that did not die away but swelled into the sound it’self—you would know it. Beyond all possibility of doubt you would say ‘Here at last is the thing I was made for.’ We cannot tell each other about it. It is the secret signature of each soul, the incommunicable and unappeasable want, the thing we desired before we met our wives or made our friends or chose our work, and which we shall still desire on our deathbeds, when the mind no longer knows wife or friend or work. While we are, this is. If we lose this, we lose all.

This signature on each soul may be a product of heredity and environment, but that only means that heredity and environment are among the instruments whereby God creates a soul. I am considering not how, but why, He makes each soul unique. If He had no use for all these differences, I do not see why He should have created more souls than one. Be sure that the ins and outs of your individuality are no mystery to Him; and one day they will no longer be a mystery to you. The mould in which a key is made would be a strange thing, if you had never seen a key: and the key it’self a strange thing if you had never seen a lock. Your soul has a curious shape because it is a hollow made to fit a particular swelling in the infinite contours of the Divine substance, or a key to unlock one of the doors in the house with many mansions. For it is not humanity in the abstract that is to be saved, but you—you, the individual reader, John Stubbs or Janet Smith. Blessed and fortunate creature, your eyes shall behold Him and not another’s. All that you are, sins apart, is destined, if you will let God have His good way, to utter satisfaction. The Brocken spectre ‘looked to every man like his first love’, because she was a cheat. But God will look to every soul like it’s first love because He is it’s first love. Your place in heaven will seem to be made for you and you alone, because you were made for it—made for it stitch by stitch as a glove is made for a hand.

Lewis, C. S. (1940). The Problem of Pain (pp. 148-152). Harper Collins, Inc.. Kindle Edition.

C.S Lewis’s surviving BBC radio address: Part 2 – YouTube


C.S Lewis’s surviving BBC radio address: Part 2 – YouTube.

from The Horse and His Boy by C.S.Lewis


C.S. Lewis

C.S. Lewis

And being very tired and having nothing inside him he felt so sorry for himself that the tears rolled down his cheeks.

What put a stop to all this was a sudden fright. Shasta discovered that someone or somebody was walking beside him, it was pitch dark and he could see nothing. And the Thing (or Person) was so quietly beside him he could hardly hear any footfalls. What he could hear was breathing. His invisible companion seemed to breathe on a very large scale and Shasta got the impression that it was a very large creature. And he had come to notice this breathing so gradually that he had really no idea how long it had been there, It was a horrible shock.

It darted into his mind that he heard long ago that there were Giants in these northern countries. He bit his lip in terror. But now that he really had something to cry about, he stopped crying.

The Thing (unless it was a Person) went on beside him so very quietly that Shasta began to hope he had only imagined it. But just as he was becoming quite sure of it, there suddenly came a deep, rich sigh out of the darkness beside him. That couldn’t be imagination! Anyway, he had felt the hot breath of the sigh on his chilly left hand.

If the horse had been any good—or he had known how to get any good out of the horse— he would have risked everything on a break away and a wild gallop. But he knew he couldn’t make that horse gallop.  So he went on at a walking pace and the unseen companion walked and breathed beside him. At last he could bear it no longer.

“Who are you?” he said, scarcely above a whisper.

“One who has waited long for you to speak,” said the Thing. Its voice was not loud, but very large and deep.

“Are you —a giant?” asked Shasta.

“You might call me a giant,” said the Large Voice. “But I am not like any creatures you call Giants.”

“I can’t see you at all,” said Shasta, after staring very hard, then (for an even more terrible idea had come into his head) he said, almost in a scream, “You’re not something dead, are you? Oh, please—do go away, what harm have I ever done you? Oh, I am the unluckiest person in the whole world!”

Once more he felt the warm breath of the Thing on his hand and face. “There,” it said, “that is not the breath of a ghost, tell me you sorrows.”

Shasta was a little reassured by the breath: so he told how he had never known his real father or mother and had been brought up sternly by the fisherman. And then he told the story of his escape and how they were chased by lions and forced to swim for their lives; and of all the dangers in  Tashban and about his night among the tombs and how the beasts howled at him out of the desert. And he told about the heat and the thirst of their desert journey. And he told about how they were almost at their goal when another lion chased them and wounded Aravis. And also, how very long it was since he’d had anything to eat.

“I do not call you unfortunate,” said the Large Voice.

“Don’t you think it was bad luck to meet so may lions?”  said Shasta.

“There was only one Lion, Said the Voice.

“What on earth do you mean? I’ve just told you there were at least two the first night, and..”

“There was only one: but he was swift of foot.”

“How do you know?”

“I was the lion.” And as Shasta gaped with open mouth and said nothing, the voice continued, “I was the lion who forced you to join with Aravis. I was the cat who comforted you among the houses of the dead, I was the Lion who drove the jackals from you while you slept. I was the lion who gave the horse the new strength of fear for the last mile so that you should reach King Lune in time, and I was the lion you do not remember who pushed the boat in which you lay, a child near death, so that it came to shore where a man sat, wakeful at midnight, to receive you.”

“Then it was you who wounded Aravis?”

“It was I.”

“But what for?” said Shasta.

“Child,” said the Voice “I am telling you, your story, not theirs. I tell no one any story but his own.”

“Who are you?” said Shasta.

“Myself,” said the Voice, very deep and low so that the earth shook: and again,” Myself,” loud and clear and gay: and then the third time “Myself,” whispered so softly you could hardly hear it, and yet it seemed to come from all around you as if the leaves rustled with it.

Shasta was no longer afraid that the Voice belonged to something that would eat him, nor that it was the voice of a ghost, but a new and different sort of trembling came over him, yet he felt glad too.

The mist was turning from black to gray, and from gray to white. This must have begun to happen some time ago, but while he had been talking to the Thing he had not been noticing anything else. Now, the whiteness around him became a shining whiteness; his eyes began to blink, somewhere ahead he could hear birds singing. He knew the night was over a last. He could see the mane and ears and head of his horse quite easily now. A golden light fell on them from the left. He thought it was the sun.

He turned and saw, pacing beside him, taller than the horse, a Lion. The horse did not seem to be afraid of it or else could not see it. It was from the Lion that the light came. No one ever saw anything more terrible or beautiful. Luckily Shasta had lived all his life too far south in Calormen to have heard the tales that were whispered in Tashbaan about the dreadful Narnian demon that appeared in the form of a lion. And of course he knew none of the true stores about Aslan, the great Lion, the son of the Emperor-over-the Sea, the King above all High Kings in Narnia. But after one glance at the Lion’s face, he slipped out of the saddle and fell at its feet. He couldn’t say anything but then he didn’t want to say anything, and he knew he couldn’t say anything.

 

The Horse and His Boy by C.S. Lewis

C.S. Lewis on Who Jesus is:


C.S. Lewis

C.S. Lewis

“I am trying here to prevent anyone saying the really foolish thing that people often say about Him: I’m ready to accept Jesus as a great moral teacher, but I don’t accept his claim to be God. That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic — on the 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. … Now it seems to me obvious that He was neither a lunatic nor a fiend: and consequently, however strange or terrifying or unlikely it may seem, I have to accept the view that He was and is God.” C.S. Lewis, Mere Christianity

C.S. Lewis – from Atheism to Theism – YouTube


 

from Theism to Christianity

On Praise–C.S. Lewis


C.S. Lewis

C.S. Lewis

from Reflections on the Psalms C.S. Lewis pp.96-97

… “We are not riders but pupils in the riding school; for most of us the falls and bruises, the aching muscles and the severity of the exercise, far outweigh those few moments in which we were, to our own astonishment, actually galloping without terror and without disaster. To see what the doctrine really means, we must suppose ourselves to be in perfect love with God–drunk with, drowned in, dissolved by, that delight which, far from remaining pent up within ourselves as incommunicable, hence hardly tolerable, bliss, flows out from  us incessantly again in effortless and  perfect expression, our joy no more separable from the praise in which it liberates and utters itself than the brightness a mirror receives is separable from the brightness it sheds. The Scotch catechism says man’s chief end is “to glorify God and enjoy Him forever”. But we shall then know that these are the same thing. Fully to enjoy is to glorify. In commanding us to glorify Him, God is inviting us to enjoy Him.”