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C.S. Lewis

C.S. Lewis


Clive Staples Lewis was born in Ireland, in Belfast on 29 November 1898. His mother was a devout Christian and made efforts to influence his beliefs. When she died in his early youth her influence waned and Lewis was subject to the musings and mutterings of his friends who were decidedly agnostic and atheistic. It would not be until later, in a moment of clear rationality that he first came to a belief in God and later became a Christian.

C. S. Lewis volunteered for the army in 1917 and was wounded in the trenches in World War I. After the war, he attended university at Oxford. Soon, he found himself on the faculty of Magdalen College where he taught Mediaeval and Renaissance English.

Throughout his academic career he wrote clearly on the topic of religion. His most famous works include the Screwtape Letters and the Chronicles of Narnia. The atmosphere at Oxford and Cambridge tended to skepticism. Lewis used this skepticism as a foil. He intelligently saw Christianity as a necessary fact that could be seen clearly in science.

"Surprised by Joy" is Lewis's autobiography chronicling his reluctant conversion from atheism to Christianity in 1931.
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At any rate’, said I, ‘we can now state the problem accurately. People usually think the problem is how to reconcile what we now know about the size of the universe with our traditional ideas of religion. That turns out not to be the problem at all. The real problem is this. The enormous size of the universe and the insignificance of the earth were known for centuries, and no one ever dreamed that they had any bearing on the religious question. Then, less than a hundred years ago, they are suddenly trotted out as an argument against Christianity. And the people who trot them out carefully hush up the fact that they were known long ago. Don’t you think that all you atheists are strangely unsuspicious people?
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The worst of sleeping out of doors is that you wake up so dreadfully early. And when you wake you have to get up because the ground is so hard that you are uncomfortable. And it makes matters worse if there is nothing but apples for breakfast and you have had nothing but apples for supper the night before. When Lucy had said--truly enough--that it was a glorious morning, there did not seem to be anything else nice to be said. Edmund said what everyone was feeling, “We’ve simply got to get off this island.
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For I cannot help thinking that any religion which begins with a thirst for immortality is damned, as a religion, from the outset.
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The best poetry, then, comes in the roughest speech?
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For the essence of religion, in my view, is the thirst for an end higher than natural ends; the finite self’s desire for, and acquiescence in, and self-rejection in favour of, an object wholly good and wholly good for it. That the self-rejection will turn out to be also a self-finding, that bread cast upon the waters will be found after many days, that to die is to live—these are sacred paradoxes of which the human race must not be told too soon.
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I believe that in the huge mass of mythology which has come down to us a good many different sources are mixed—true history, allegory, ritual, the human delight in story telling, etc. But among these sources I include the supernatural, both diabolical and divine.
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In the end that Face which is the delight or the terror of the universe must be turned upon each of us either with one expression or with the other, either conferring glory inexpressible or inflicting shame that can never be cured or disguised.
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If you don't read good books, you will read bad ones, if you don't go on thinking rationally you will think irrationally, if you reject aesthetic satisfactions you will fall into sensual satisfactions.
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As to 'caring for' the Sermon on the Mount, if 'caring for' here means 'liking' or enjoying, I suppose no one 'cares for' it. Who can being knocked flat on his face by a sledge-hammer? I can hardly imagine a more deadly spiritual condition than that of the man who can read the passage with tranquil pleasure. This is indeed to be 'at ease in Zion'.
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It is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest and most uninteresting person you can talk to may one day be a creature which, if you say it now, you would be strongly tempted to worship, or else a horror and a corruption such as you now meet, if at all, only in a nightmare. All day long we are, in some degree, helping each other to one or other of these destinations.
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To blame the schoolmasters of the last ten years for it would be ridiculous. The majority of them failed to hand on Christianity because they had it not: will you blame a eunuch because he gets no children or a stone because it yields no blood? The minority, isolated in a hostile environment, have probably done all they could, have perhaps done wonders: but little was in their power.
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The idea . . . that Christianity brought a new ethical code into the world is a grave error. If it had done so, then we would have to conclude that all who first preached it wholly misunderstood their own message: for all of them, its founder, His precursor, His apostles, came demanding repentance and offering forgiveness, a demand and an offer both meaningless except on the assumption of a moral law already known and already broken.
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Christianity is not the promulgation of a moral discovery. It is addressed only to penitents, only to those who admit disobedience to the known moral law. It offers forgiveness for having broken, and supernatural help towards keeping, that law, and by so doing re-affirms it.
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Your patient must demand that all his own utterances are to be taken at their face value and judged simply on the actual words, while at the same time judging all his mother's utterances with the fullest and most over-sensitive interpretation of the tone and the context and the suspected intention. She must be encouraged to do the same to him. Hence from every quarrel they can both go away convinced, or nearly convinced, that they are quite innocent.
topics: psychology  
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The very idea of freedom presupposes some objective moral law which overarches rulers and ruled alike. Subjectivism about values is eternally incompatible with democracy. We and our rulers are of one kind only so long as we are subject to one law. But if there is no Law of Nature, the ethos of any society is the creation of its rulers, educators and conditioners; and every creator stands above and outside his own creation.
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The doctrine of the Incarnation, if accepted, puts this principle even more emphatically at the centre. The pattern is there in Nature because it was first there in God.
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If Mammon were the only devil, it would be another matter. But where Mammon vacates the throne, how if Moloch takes his place?
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Una storia per bambini che piace solo ai bambini non è un granché.
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You can’t get a cup of tea large enough or a book long enough to suit me,’ said C. S. Lewis.
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Everyone knows that the Arts are Grammar, Dialectic, Rhetoric, Arithmetic, Music, Geometry, and Astronomy. And almost everyone has met the mnemonic couplet Gram loquitur, Dia verba docet, Rhet verba colorat, Mus canit, Ar numerat, Geo ponderat, Ast colit astra. The first three constitute the Trivium or threefold way; the last four, the Quadrivium.
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