Clive Staples Lewis is widely known for his fictional (most notably The Chronicles of Narnia and The Screwtape letters) and non-fictional Christian writings (most notably Miracles and Mere Christianity). Lewis has an amazing story of growing up in a Christian family, in his early teenage years becoming an atheist, but later coming back to God. In a writing later in his life, this is what he had to say about coming back to Christianity: “.. I gave in, and admitted that God was God, and knelt and prayed: perhaps, that night, the most dejected and reluctant convert in all England”.
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The Christian does not think God will love us because we are good, but that God will make us good because He loves us; just as the roof of a sunhouse does not attract the sun because it is bright, but becomes bright because the son shines on it.
The happiness which God designs for His higher creatures is the happiness of being freely, voluntarily united to Him and to each other in an ecstasy of love and delight compared with which the most rapturous love between a man and a woman on this earth is mere milk and water.
Christianity asserts that every individual human being is going to live for ever, and this must be either true or false. Now there are a good many things which would not be worth bothering about if I were going to live only seventy years, but which I had better bother about very seriously if I am going to live for ever.
All that we call human history--money, poverty, ambition, war, prostitution, classes, empires, slavery--[is] the long terrible story of man trying to find something other than God which will make him happy.
Christ wants a child's heart, but a grown-up's head. He wants us to be simple, single-minded, affectionate, and teachable, as good children are; but He also wants every bit of intelligence we have to be alert at its job, and in first-class fighting trim.
A young man who wishes to remain a sound Atheist cannot be too careful of his reading. There are traps everywhere--'Bibles laid open, millions of surprises,' as Herbert says, 'fine nets and stratagems.' God is, if I may say it, very unscrupulous.
If a thing is free to be good it is also free to be bad. And free will is what has made evil possible. Why, then, did God give them 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.
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.
It is hard to have patience with people who say "There is no death" or "Death doesn't matter." There is death. And whatever is matters. And whatever happens has consequences, and it and they are irrevocable and irreversible. You might as well say that birth doesn't matter.
When you are behaving as if you loved someone, you will presently come to love him. If you injure someone you dislike, you will find yourself disliking him more. If you do him a good turn, you will find yourself disliking him less.
Part of every misery is, so to speak, the misery's shadow or reflection: the fact that you don't merely suffer but have to keep on thinking about the fact that you suffer. I not only live each endless day in grief, but live each day thinking about living each day in grief.
Literature adds to reality, it does not simply describe it. It enriches the necessary competencies that daily life requires and provides; and in this respect, it irrigates the deserts that our lives have already become.
A man who is eating or lying with his wife or preparing to go to sleep in humility, thankfulness and temperance, is, by Christian standards, in an infinitely higher state than one who is listening to Bach or reading Plato in a state of pride.
Does loving your enemy mean not punishing him? No, for loving myself does not mean that I ought not subject myself to punishment-even to death. If you had committed a murder, the right Christian thing to do would be to give yourself up to the police and be hanged.
When the author walks on the stage the play is over. God is going to invade, all right - something so beautiful to some of us and so terrible to others that none of us will have any choice left? For this time it will be God without disguise. It will be too late then to choose your side.
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.
In Gethsemane the holiest of all petitioners prayed three times that a certain cup might pass from Him. It did not. After that the idea that prayer is recommended to us as a sort of infallible gimmick may be dismissed.
Talk to me about the truth of religion and I'll listen gladly. Talk to me about the duty of religion and I'll listen submissively. But don't come talking to me about the consolations of religion or I shall suspect that you don't understand.
If the whole universe has no meaning, we should never have found that it has no meaning: just as, if there were no light in the universe and therefore no creatures with eyes, we should never know it was dark.
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.
Telling us to obey instinct is like telling us to obey 'people.' People say different things: so do instincts. Our instincts are at war. Each instinct, if you listen to it, will claim to be gratified at the expense of the rest.
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.
Enemy-occupied territory-that is what this world is. Christianity is the story of how the rightful king has landed, you might say landed in disguise, and is calling us all to take part in a great campaign in sabotage.
If we cut up beasts simply because they cannot prevent us and because we are backing our own side in the struggle for existence, it is only logical to cut up imbeciles, criminals, enemies, or capitalists for the same reasons.
Prayer in the sense of petition, asking for things, is a small part of it; confession and penitence are its threshold, adoration its sanctuary, the presence and vision and enjoyment of God its bread and wine.
God designed the human machine to run on Himself. He is the fuel our spirits were designed to burn... That is why it is no good asking God to make us happy in our own way without bothering about religion.
Nothing which is at all times and in every way agreeable to us can have objective reality. It is of the very nature of the real that it should have sharp corners and rough edges, that it should be resistant, should be itself. Dream-furniture is the only kind on which you never stub your toes or bang your knee.
An individual Christian may see fit to give up all sorts of things for special reasons - marriage, or meat, or beer, or 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.
When humans should 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.
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.
Some people feel guilty about their anxieties and regard them as a defect of faith but they are afflictions, not sins. Like all afflictions, they are, if we can so take them, our share in the passion of Christ.
The standard that measures two things is something different from either. You are, in fact, comparing them both with some Real Morality, admitting that there is such a thing as a real Right, independent of what people think, and that some people's ideas get nearer to that real Right than others.
Who can endure a doctrine which would allow only dentists to say whether our teeth were aching, only cobblers to say whether our shoes hurt us, and only governments to tell us whether we were being well governed?
Non-Christians seem to think that the Incarnation implies some particular merit or excellence in humanity. But of course it implies just the reverse: a particular demerit and depravity. No creature that deserved Redemption would need to be redeemed. They that are whole need not the physician. Christ died for men precisely because men are not worth dying for; to make them worth it.
We may note in passing that He was never regarded as a mere moral teacher. He did not produce that effect on any of the people who actually met Him. He produced mainly three results-Hatred-Terror-Adoration. There was no trace of people expressing mild admiration.
The Scotch catechism says that 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.
You come of the Lord Adam and the Lady Eve,' said Aslan. 'And that is both honour enough to erect the head of the poorest beggar, and shame enough to bow the shoulders of the greatest emperor in earth.'
If our expenditure on comforts, luxuries, amusements, etc., is up to the standard common among those with the same income as our own, we are probably giving away too little. If our charities do not at all pinch or hamper us, I should say they are too small. There ought to be things we should like to do and cannot because our charitable expenditure excludes them.
Even in literature and art, no man who bothers about originality will ever be original: whereas if you simply try to tell the truth, you will, nine times out of ten, become original without ever having noticed it.
I am perfectly convinced that whatever the gospels are they are not legends. Christ bent down and scribbled in the dust with His finger. Nothing comes of this. No one has based any doctrine on it. And the act of inventing little irrelevant details to make an imaginary scene more convincing is purely a modern art.
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."
We are to be re-made. All the rabbit in us is to disappear-and then, surprisingly, we shall find underneath it all a thing we have never yet imagined: a real Man, an ageless god, a son of God, strong, radiant, wise, beautiful, and drenched in joy.
Theology is practical, especially now... 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.
In reality, moral rules are directions for running the human machine. Every moral rule is there to prevent a breakdown, or a strain, or a friction, in the running of that machine. That is why these rules at first seem to be constantly interfering with our natural inclinations.
Love as distinct from "being in love" is not merely a feeling. It is a deep unity, maintained by the will and deliberately strengthened by habit; reinforced by the grace which both partners ask, and receive from God. They can have this love for each other even at those moments when they do not like each other; as you love yourself even when you do not like yourself.
There are two equal and opposite errors into which our race can fall about the devils. One is to disbelieve in their existence. The other is to believe, and to feel an excessive and unhealthy interest in them. They themselves are equally pleased by both errors, and hail a materialist and a magician with the same delight.
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 be even more difficult to save.