Mere Christianity – Book IV – Chapter 7 (“Let’s Pretend”)

Clive

Book-4

Picking back up my notes for C.S. Lewis’ “Mere Christianity”…

1. This chapter is about how people pretend and their pretense leads to reality

(a) Beauty and the Beast

(b) A man wearing a beautiful mask for a year and his face becomes conformed to the attractive shape of the mask

2. We “pretend” as soon as we say the first two words of the Lord’s Prayer

“…Do you now see what those words mean? They mean quite frankly, that you are putting yourself in the place of a son of God. To put it bluntly, you are dressing up as Christ. If you like, you are pretending”

(a) When you pretend, you realize what a poor imitation you really make

“…the moment you realise what the words mean, you realise that you are not a son of God. You are not being like The Son of God, whose will and interests are at one with those of the Father: you are a bundle of self-centred fears, hopes, greeds, jealousies, and self-conceit, all doomed to death”

(b) This seems like cheek, but this is what God has commanded us to do

“…this dressing up as Christ is a piece of outrageous cheek. But the odd thing is that He has ordered us to do it.

He has done so because there are two kinds of pretending:

(i) The bad kind

“…where the pretence is there instead of the real thing; as when a man pretends he is going to help you instead of really helping you:

(ii) The good kind

“…where the pretence leads up to the real thing”

This explains some of our experience:

(A) Pretending to be friendly 

“When you are not feeling particularly friendly but know you ought to be, the best thing you can do, very often, is to put on a friendly manner and behave as if you were a nicer person than you actually are. And in a few minutes, as we have all noticed, you will be really feeling friendlier than you were. Very often the only way to get a quality in reality is to start behaving as if you had it already”

(B) Children’s Games

“They are always pretending to be grown-ups-playing soldiers, playing shop. But all the time, they are hardening their muscles and sharpening their wits, so that the pretence of being grown-up helps them to grow up in earnest.”

(c) When we pretend, we can see ways in which we could increase the likeness

“Now, the moment you realise ‘Here I am, dressing up as Christ,’ it is extremely likely that you will see at once some way in which at that very moment the pretence could be made less of a pretence and more of a reality”

(i) …in what you think

“You will find several things going on in your mind which would not be going on there if you were really a son of God. Well, stop them”

(ii) …in what you do

“Or you may realise that, instead of saying your prayers, you ought to be downstairs writing a letter, or helping your wife to wash-up. Well, go and do it”

(d) Jesus making this change in you

“The Christ Himself… is actually at your side and is already at that moment beginning to turn your pretence into a reality… He is beginning to turn you into the same kind of thing as Himself. He is beginning, so to speak, to ‘inject’ His kind of life and thought, His Zoe, into you; beginning to turn the tin soldier into a live man. The part of you that does not like it is the part that is still tin”

(i) This is not just your conscience

“This is not merely a fancy way of saying that your conscience is telling you what to do”

(ii) Conscience will give you one answer, but pretending to be Christ will give you a far more exacting one

“If you simply ask your conscience, you get one result: if you remember that you are dressing up as Christ, you get a different one. There are lots of things which your conscience might not call definitely wrong (specially things in your mind) but which you will see at once you cannot go on doing if you are seriously trying to be like Christ. For you are no longer thinking simply about right and wrong; you are trying to catch the good infection from a Person”

(iii) This is both harder and easier than simple morality

“It is more like painting a portrait than like obeying a set of rules. And the odd thing is that while in one way it is much harder than keeping rules, in another way it is far easier”

(e) This change is through Christ directly and through instruments

“…[It] is rather like the woman in the first war who said that if there were a bread shortage it would not bother her house because they always ate toast. If there is no bread there will be no toast. If there were no help from Christ, there would be no help from other human beings… He works through Nature, through our own bodies, through books, sometimes through experiences which seem (at the time) anti-Christian…”

(i) In particular, he works through other men

“But above all, He works on us through each other… Men are mirrors, or ‘carriers’ of Christ to other men… That is why the Church, the whole body of Christians showing Him to one another, is so important.”

(ii) However, these other men may do it unconsciously

“Sometimes unconscious carriers. This ‘good infection’ can be carried by those who have not got it themselves. People who were not Christians themselves helped me to Christianity”

(iii) It is important that we recognize Christ behind His instrument…

“At first it is natural for a baby to take its mother’s milk without knowing its mother. It is equally natural for us to see the man who helps us without seeing Christ behind him. But we must not remain babies. We must go on to recognise the real Giver”

(iv) …because if we don’t, we will be disappointed

“…if we do not, we shall be relying on human beings. And that is going to let us down. The best of them will make mistakes; all of them will die. We must be thankful to all the people who have helped us, we must honour them and love them. But never, never pin your whole faith on any human being: not if he is the best and wisest in the whole world. There are lots of nice things you can do with sand; but do not try building a house on it”

3. The phrase “putting on Christ” doesn’t simply mean reading about Jesus and trying to do the same.

“Put right out of your head the idea that these are only fancy ways of saying that Christians are to read what Christ said and try to carry it out – as a man may read what Plato or Marx said and try to carry it out… It is a living Man… really coming and interfering with your very self; killing the old natural self in you and replacing it with the kind of self He has. At first, only for moments. Then for longer periods. Finally, if all goes well, turning you permanently into a different sort of thing; into a new little Christ, a being which, in its own small way, has the same kind of life as God; which shares in His power, joy, knowledge and eternity. 

As we proceed through this process, we notice two things:

(a) We notice not just our sinful acts, but our sinful nature

“…We begin to notice, besides our particular sinful acts, our sinfulness; begin to be alarmed not only about what we do, but about what we are”

(i) When we consider our sins, we often make a certain kind of excuse

“…the excuse that immediately springs to my mind is that the provocation was so sudden and unexpected: I was caught off my guard, I had not time to collect myself… surely what a man does when he is taken off his guard is the best evidence for what sort of a man he is? Surely what pops out before the man has time to put on a disguise is the truth?”

(ii) It is like rats in a cellar

“If there are rats in a cellar you are most likely to see them if you go in very suddenly. But the suddenness does not create the rats: it only prevents them from hiding. In the same way the suddenness of the provocation does not make me an ill-tempered man: it only shows me what an ill-tempered man I am. The rats are always there in the cellar, but if you go in shouting and noisily they will have taken cover before you switch on the light. Apparently the rats of resentment and vindictiveness are always there in the cellar of my soul”

(iii) The problem is that this is outside the reach of my will

“I can to some extent control my acts: I have no direct control over my temperament. And if (as I said before) what we are matters even more than what we do-if, indeed, what we do matters chiefly as evidence of what we are-then it follows that the change which I most need to undergo is a change that my own direct, voluntary efforts cannot bring about… After the first few steps in the Christian life we realise that everything which really needs to be done in our souls can be done only by God. 

(b) It is God who works in us

“I have been talking as if it were we who did everything. In reality, of course, it is God who does everything. We, at most, allow it to be done to us. In a sense you might even say it is God who does the pretending… to make the pretence into a reality.”… 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. We treat our dogs as if they were ‘almost human’: that is why they really become ‘almost human’ in the end”

The Eagle and Child: Episode 4 (“Some Objections”)

Symbol of law and justice in the empty courtroom, law and justice concept.

In today’s episode, we look at Chapter 2 of “Mere Christianity” which is entitled “Some Objections”. In this chapter, C.S. Lewis responds to some issues raised by listeners in response to his assertion that there is this Moral Law.

If you enjoy this episode, you can subscribe using iTunes or Google Play. As always, if you have any objections, comments or questions, please send us an email through my website or tweet us @pintswithjack.

Episode 4: “Some Objections” (Download)

 

— Show Notes —

* My outline and notes for the Chapter 2 are available here.

* This week, Matt and I were drinking Heineken.

* In this chapter, Jack responds to three objections:

(1) The “Moral Law” is just herd instinct.

(2) The “Moral Law” is simply social convention which we are taught.

(3) The “Moral Law” has clearly changed – we used to kill witches!

* Matt mentions The Great Divorce, which is another book written by Lewis. It’s a fictional account of a dead man journeying into Heaven.

* When speaking about love, Matt gave a quotation from the great Archbishop Fulton Sheen, one of the first great American television evangelists. I followed up with a quotation from St. Thomas Aquinas, the prolific 13th Century philosopher and theologian.

* After further thought, I think the example I gave about the morality of eating cows wasn’t originally mine. I think I heard it on the Mere Christianity Podcast.

Mere Christianity – Book IV – Chapter 6 (“Two Notes”)

Clive

Book-4

Picking back up my notes for C.S. Lewis’ “Mere Christianity”…

1. Why did God not beget many sons at the outset?

“…if God wanted sons instead of ‘toy soldiers,’ He did not beget many sons at the outset instead of first making toy soldiers and then bringing them to life by such a difficult and painful process”

(a) There are two kinds of answer:

(i) The easy answer

“The process of being turned from a creature into a son would not have been difficult or painful if the human race had not turned away from God centuries ago. They were able to do this because He gave them free will: He gave them free will because a world of mere automata could never love and therefore never know infinite happiness”

(ii) The answer beyond human knowledge

All Christians are agreed that there is, in the full and original sense, only one “Son of God.” If we insist on asking “But could there have been many?” we find ourselves in very deep water. Have the words “Could have been” any sense at all when applied to God? You can say that one particular finite thing “could have been” different from what it is, because it would have been different if something else had been different, and the something else would have been different if some third thing had been different, and so on. (The letters on this page would have been red if the printer had used red ink, and he would have used red ink if he had been instructed to, and so on.) But when you are talking about God-i.e. about the rock bottom, irreducible Fact on which all other facts depend- it is nonsensical to ask if It could have been otherwise. It is what It is, and there is an end of the matter. 

(b) How could there be many sons?

But quite apart from this, I find a difficulty about the very idea of the Father begetting many sons from all eternity. In order to be many they would have to be somehow different from one another. Two pennies have the same shape. How are they two? By occupying different places and containing different atoms. In other words, to think of them as different, we have had to bring in space and matter; in fact we have had to bring in “Nature” or the created universe. I can understand the distinction between the Father and the Son without bringing in space or matter, because the one begets and the other is begotten. The Father’s relation to the Son is not the same as the Son’s relation to the Father. But if there were several sons they would all be related to one another and to the Father in the same way. How would they differ from one another? One does not notice the difficulty at first, of course. One thinks one can form the idea of several “sons.” But when I think closely, I find that the idea seemed possible only because I was vaguely imagining them as human forms standing about together in some kind of space. In other words, though I pretended to be thinking about something that exists before any universe was made, I was really smuggling in the picture of a universe and putting that something inside it. When I stop doing that and still try to think of the Father begetting many sons “before all worlds” I find I am not really thinking of anything. The idea fades away into mere words. (Was Nature-space and time and matter-created precisely in order to make manyness possible? Is there perhaps no other way of getting many eternal spirits except by first making many natural creatures, in a universe, and then spiritualising them? But of course all this is guesswork.)

2. Despite the collective nature of humanity, individuals do still matter

“The idea that the whole human race is, in a sense, one thing -one huge organism, like a tree-must not be confused with the idea that individual differences do not matter or that real people, Tom and Nobby and Kate, are somehow less important than collective things like classes, races, and so forth”

(a) An entity can be made up of things which are very different

Indeed the two ideas are opposites. Things which are parts of a single organism may be very different from one another: things which are not, may be very alike. Six pennies are quite separate and very alike: my nose and my lungs are very different but they are only alive at all because they are parts of my body and share its common life. 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 an Individualist.

(b) Rather than wasting time thinking which error is worse, plot a middle course

I feel a strong desire to tell you-and I expect you feel a strong desire to tell me-which of these two errors is the worse. That is the devil getting at us. He always sends errors into the world in pairs-pairs of opposites. And he always encourages us to spend a lot of time thinking which is the worse. You see why, of course? He relies on your extra dislike of the one error to draw you gradually into the opposite one. But do not let us be fooled. We have to keep our eyes on the goal and go straight through between both errors. We have no other concern than that with either of them.

Restless Heart: Episode 9 (“Friends in high places, Part II”)

FeaturedFriendsInHighPlaces

FriendsInHighPlaces

In this week’s episode, we return to the Saints! Nessa and I share some Saint stories: St. Basil, St. Teresa of Calcutta and St. Philip Neri.

Please subscribe to this podcast using iTunes and Google Play and if you have any feedback or would like to pose a question for an upcoming episode, you can send us a message from the website or tweet us at @davidandnessa.

Episode 9: Friends in high places, Part II (Download)

 

— Show Notes —

* My other podcast is “The Eagle and Child”, where my friend Matt and I talk about the works of C.S. Lewis. At the moment we’re working through “Mere Christianity”.

* Brother Peter, who was walking the San Diego Missions, was from the same order as Fr. Benedict Groeschel, who belonged to the Franciscan Friars of the Renewal.

* The Camino De Santiago is a pilgrimage route from the south of France to the far western coast of Spain. I walked this route in September of 1996.

* Our first Saint was St. Basil of Caesarea. I spoke about the Emperor Valens, Arianism and the Council of Nicaea. I’ve written a little bit about St. Basil here.

* Our second Saint was St. Mother Teresa of Calcutta.

* When speaking about Mother Teresa, I quoted Peter Kreeft, a well-known Philosophy Professor at Boston College: I think nobody alive today is a more powerful agent of conversion than someone like Mother Teresa. You can refute arguments but not her life. When she came to the National Prayer Breakfast and lectured President Clinton about abortion, he had nothing to say to her. He can’t argue with a saint. It’s too bad there isn’t an easier way, because becoming a saint is not the easiest thing in the world. It’s much easier to become an apologist or a philosopher or a theologian”

* I also quote from St. Augustine’s “Confessions” (XIII, Chapter 7, 17) “But I, miserable young man…entreated chastity of You, and said, Grant me chastity and continency, but not yet. For I was afraid lest You should hear me soon, and soon deliver me from the disease of concupiscence, which I desired to have satisfied rather than extinguished”

* Nessa also quoted from Pastor Rick Warren: “Most people today do not know the difference between a hero and a celebrity. Celebrities are famous for being famous and typically use the spotlight to promote themselves. The difference between heroes and celebrities lies in the reason for their sacrifice. Celebrities often make sacrifices, but they are made for personal benefit: to win a game, an award or an election. For instance, professional athletes, actors and entertainers may be celebrities, but they are not really heroes. They sacrifice for what they do because they enjoy it, or for money, or for fame or for personal satisfactions. Heroes, in contract, sacrifice for the benefit of others. They are self-giving. Mother Teresa is ‘Exhibit A’ of a true hero, a Saint”

* The final Saint we discussed was St. Philip Neri.

* My request “Sing me soft kitty” was a reference to the TV show “The Big Bang Theory”.

* There is still time to follow us @davidandnessa in order to win the new book by Jackie and Bobbie Angel.

Mere Christianity – Book IV – Chapter 4 (“Good infection”)

Clive

Book-4

Continuing my notes for Book IV of C.S. Lewis’ “Mere Christianity”…

1. Begin with a thought experiment

(a) Imagine two books on top of one another

“I begin this chapter by asking you to get a certain picture clear in your minds. Imagine two books lying on a table one on top of the other… It is because of the underneath book that the top one is resting, say, two inches from the surface of the table instead of touching the table. Let us call the underneath book A and the top one B. The position of A is causing the position of B”

(b) and imagine that these two books have been like this forever

“…let us imagine that both books have been in that position for ever and ever. In that case B’s position would always have been resulting from A’s position. But all the same, A’s position would not have existed before B’s position. In other words the result does not come after the cause”

2. When we speak about the different persons of the Trinity, it can sound like some existed before others…

“…as soon as I begin trying to explain how these Persons are connected I have to use words which make it sound as if one of them was there before the others”

(a) It makes sense to speak of Father and Son since one “begets” the other

“The First Person is called the Father and the Second the Son. We say that the First begets or produces the second; we call it begetting, not making, because what He produces is of the same kind as Himself. In that way the word Father is the only word to use”

(b) However, this suggests that the father exists before the son

“But unfortunately it suggests that He is there first – just as a human father exists before his son. But that is not so. There is no before and after about it. And that is why I have spent some time trying to make clear how one thing can be the source, or cause, or origin, of another without being there before it. The Son exists because the Father exists: but there never was a time before the Father produced the Son”

(c) Compare the act of imagination and the mental picture which “results” from it

“I asked you just now to imagine those two books, and probably most of you did. That is, you made an act of imagination and as a result you had a mental picture. Quite obviously your act of imagining was the cause and the mental picture the result. But that does not mean that you first did the imagining and then got the picture. The moment you did it, the picture was there. Your will was keeping the picture before you all the time. Yet that act of will and the picture began at exactly the same moment and ended at the same moment. If there were a Being who had always existed and had always been imagining one thing, his act would always have been producing a mental picture; but the picture would be just as eternal as the act”

(d) It is similar with the Father and Son

“In the same way we must think of the Son always, so to speak, streaming forth from the Father, like light from a lamp, or heat from a fire, or thoughts from a mind. He is the self-expression of the Father – what the Father has to say. And there never was a time when He was not saying it.

(e) We must be careful with our images and stay close to the Scriptural language

“All these pictures of light or heat are making it sound as if the Father and Son were two things instead of two Persons. So that after all, the New Testament picture of a Father and a Son turns out to be much more accurate than anything we try to substitute for it. That is what always happens when you go away from the words of the Bible. It is quite right to go away from them for a moment in order to make some special point clear. But you must always go back. Naturally God knows how to describe Himself much better than we know how to describe Him. He knows that Father and Son is more like the relation between the First and Second Persons than anything else we can think of. Much the most important thing to know is that it is a relation of love. The Father delights in His Son; the Son looks up to His Father”

4. God is love

(a) This naturally implies a communion of multiple persons for all eternity

“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… [We] believe that the living, dynamic activity of love has been going on in God for ever and has created everything else”

(b) This stands in contrast to all other religions

“And that, by the way, is 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”

(c) This bond of love is another Person

“The union between the Father and Son is such a live concrete thing that this union itself is also a Person… You know that among human beings, when they get together in a family, or a club, or a trade union, people talk about the ‘spirit’ of that family, or club, or trade union. They talk about its ‘spirit’ because the individual members, when they are together, do really develop particular ways of talking and behaving which they would not have if they were apart. It is as if a sort of communal personality came into existence. Of course, it is not a real person: it is only rather like a person. But that is just one of the differences between God and us. What grows out of the joint life of the Father and Son is a real Person, is in fact the Third of the three Persons who are God”

(d) The Holy Spirit may seem rather vaguer than the other two

“Do not be worried or surprised if you find it (or Him) rather vaguer or more shadowy in your mind than the other two. I think there is a reason why that must be so. In the Christian life you are not usually looking at Him: He is always acting through you. If you think of the Father as something ‘out there,’ in front of you, and of the Son as someone standing at your side, helping you to pray, trying to turn you into another son, then you have to think of the third Person as something inside you, or behind you. Perhaps some people might find it easier to begin with the third Person and work backwards. God is love, and that love works through men-especially through the whole community of Christians. But this spirit of love is, from all eternity, a love going on between the Father and Son”

5. We are called into the life of this Trinity

“…each one of us has got to enter that pattern, take his place in that dance. There is no other way to the happiness for which we were made”

(a) We receive Divine gifts by proximity

“Good things as well as bad, you know, are caught by a kind of infection. If you want to get warm you must stand near the fire: if you want to be wet you must get into the water. If you want joy, power, peace, eternal life, you must get close to, or even into, the thing that has them. They are not a sort of prizes which God could, if He chose, just hand out to anyone. They are a great fountain of energy and beauty spurting up at the very centre of reality. If you are close to it, the spray will wet you: if you are not, you will remain dry. Once a man is united to God, how could he not live forever? Once a man is separated from God, what can he do but wither and die?”

(b) We only have Bios, not Zoe

“You remember what I said in Chapter II about begetting and making. We are not begotten by God, we are only made by Him: in our natural state we are not sons of God, only (so to speak) statues. We have not got Zoe or spiritual life: only Bios or biological life which is presently going to run down and die.”

(c) The offer of Christianity is transformation into a little Christ

“Now the whole offer which Christianity makes is this: that we can, if we let God have His way, come to share in the life of Christ. If we do, we shall then be sharing a life which was begotten, not made, which always has existed and always will exist Christ is the Son of God. If we share in this kind of life we also shall be sons of God. We shall love the Father as He does and the Holy Ghost will arise in us. He came to this world and became a man in order to spread to other men the kind of life He has-by what I call ‘good infection.’ Every Christian is to become a little Christ. The whole purpose of becoming a Christian is simply nothing else”

The Eagle and Child: Episode 3 (“The Law of Human Nature”)

Symbol of law and justice in the empty courtroom, law and justice concept.

In today’s episode we begin Book I of “Mere Christianity”, which is entitled “Right and wrong as a clue to the meaning of the universe”. In this book, C.S. Lewis builds an argument for the existence of God based upon the idea that there is a Moral Law.

If you enjoy this episode, you can subscribe using iTunes or Google Play. As always, if you have any objections, comments or questions, please send us an email through my website or tweet us @pintswithjack.

Episode 3: “The Law of Human Nature” (Download)

 

— Show Notes —

* My outline and notes for the Chapter 1 are available here.

* A correction from our episodes on the Preface! I had previously attributed a saying to the Preacher to the Papal Household, Raniero Cantalamessa, but it turns out to originally come from Paragraph 20 of the Second Vatican Council document, Ut Unum Sint: “This is what Pope John XXIII believed about the unity of the Church and how he saw full Christian unity. With regard to other Christians, to the great Christian family, he observed: ‘What unites us is much greater than what divides us'”

* The beer we were drinking this week as we recorded was Blue Moon.

* In this episode, I mentioned Godwin’s Law, which states that “As an online discussion grows longer, the probability of a comparison involving Hitler increases”.

* The other C.S. Lewis book which is mentioned in this chapter is The Abolition of Man. In this work, Jack argues that there is a common morality found across cultures and throughout time, which he calls the “Tao”. In the appendix of that book, he provides evidence for this claim.

Mere Christianity – Book IV – Chapter 3 (“Time and beyond time”)

Clive

Book-4

Picking back up my notes for C.S. Lewis’ “Mere Christianity”…

1. Some people struggle with the idea of prayer

(a) It relates to how God hears prayer

“A man put it to me by saying ‘I can believe in God all right, but what I cannot swallow is the idea of Him attending to several hundred million human beings who are all addressing Him at the same moment.'” 

(b) Specifically, how God can hear prayers at the same time

“Most of us can imagine God attending to any number of applicants if only they came one by one and He had an endless time to do it in. So what is really at the back of this difficulty is the idea of God having to fit too many things into one moment of time”

2. Our trouble stems from how we experience life in time

“Our life comes to us moment by moment One moment disappears before the next comes along: and there is room for very little in each. That is what Time is like”

(a) They assume that God experiences things in the same way

We tend to assume that the whole universe and God Himself are always moving on from past to future just as we do. But many learned men do not agree with that. It was the Theologians who first started the idea that some things are not in Time at all: later the Philosophers took it over: and now some of the scientists are doing the same.

(b) However, God is not in Time

“His life does not consist of moments following one another. If a million people are praying to Him at ten-thirty tonight, He need not listen to them all in that one little snippet which we call ten-thirty. Ten-thirty-and every other moment from the beginning of the world-is always the Present for Him”

3. As an analogy, consider an author writing a story

(a) The character in the story is in his/her own time-stream

Suppose I am writing a novel. I write “Mary laid down her work; next moment came a knock at the door!” For Mary who has to live in the imaginary time of my story there is no interval between putting down the work and hearing the knock. But I, who am Mary’s maker, do not live in that imaginary time at all. Between writing the first half of that sentence and the second, I might sit down for three hours and think steadily about Mary. I could think about Mary as if she were the only character in the book and for as long as I pleased, and the hours I spent in doing so would not appear in Mary’s time (the time inside the story) at all.

(b) God is not hurried along

“God is not hurried along in the Time-stream of this universe any more than an author is hurried along in the imaginary time of his own novel He has infinite attention to spare for each one of us…. You are as much alone with Him as if you were the only being He had ever created. When Christ died, He died for you individually just as much as if you had been the only man in the world”

(c) This analogy obviously has limitations

“The way in which my illustration breaks down is this. In it the author gets out of one Time-series (that of the novel) only by going into another Time-series (the real one). But God, I believe, does not live in a Time-series at all. His life is not dribbled out moment by moment like ours: with Him it is, so to speak, still 1920 and already 1960. For His life is Himself”

4. Alternatively, consider a line on a piece of paper

“If you picture Time as a straight line along which we have to travel, then you must picture God as the whole page on which the line is drawn. We come to the parts of the line one by one: we have to leave A behind before we get to B, and cannot reach C until we leave B behind. God, from above or outside or all round, contains the whole line, and sees it all”

5. Understanding God’s relationship to time can help resolve some difficulties people may have

(a) The sleeping God

The Christians said that the eternal God who is everywhere and keeps the whole universe going, once became a human being. Well then, said I, how did the whole universe keep going while He was a baby, or while He was asleep? How could He at the same time be God who knows everything and also a man asking his disciples “Who touched me?”

(i) The issue relates to time

“You will notice that the sting lay in the time words: ‘While He was a baby’-‘How could He at the same time?’ In other words I was assuming that Christ’s life as God was in time, and that His life as the man Jesus in Palestine was a shorter period taken out of that time – just as my service in the army was a shorter period taken out of my total life… We picture God living through a period when His human life was still in the future: then coming to a period when it was present: then going on to a period when He could look back on it as something in the past”

(ii) …and connecting the incarnation with His life in eternity

“You cannot fit Christ’s earthly life in Palestine into any time-relations with His life as God beyond all space and time. It is really, I suggest, a timeless truth about God that human nature, and the human experience of weakness and sleep and ignorance, are somehow included in His whole divine life. This human life in God is from our point of view a particular period in the history of our world (from the year A.D. one till the Crucifixion). We therefore imagine it is also a period in the history of God’s own existence”

(iii) God has no history

“But God has no history. He is too completely and utterly real to have one. For, of course, to have a history means losing part of your reality (because it had already slipped away into the past) and not yet having another part (because it is still in the future): in fact having nothing but the tiny little present, which has gone before you can speak about it. God forbid we should think God was like that. Even we may hope not to be always rationed in that way”

(b) Free will

“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?”

(i) God doesn’t just simply foresee

“…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”

(ii) Suppose God is outside of time

“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 ‘foresee’ you doing things tomorrow; He simply sees you doing them: because, though tomorrow is not yet there for you, it is for Him.

(iii) We believe in the freedom of the moment

“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”

Questions

1. Why do some people have trouble understanding prayer?

2. What are the differences in the way that we experience time and in which God experiences time? What are some analogies Jack uses to explain the difference?

3. How does this understand resolve certain objections to Christianity which people may have?

C.S. Lewis Doodle

No doodle!

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