Mere Christianity

Do not misunderstand me. Of course God regards a nasty nature as a bad and deplorable thing. And, of course, He regards a nice nature as a good thing-good like bread, or sunshine, or water. But these are the good things which He gives and we receive. He created Dick's sound nerves and good digestion, and there is plenty more where they came from. It costs God nothing, so far as we know, to create nice things: but to convert rebellious wills cost His crucifixion. And because they are wills they can - in nice people just as much as in nasty ones - refuse His request. And then, because that niceness in Dick was merely part of nature, it will all go to pieces in the end. Nature herself will all pass away. Natural causes come together in Dick to make a pleasant psychological pattern, just as they come together in a sunset to make a pleasant pattern of colours. Presently (for that is how nature works) they will fall apart again and the pattern in both cases will disappear. Dick has had the chance to turn (or rather, to allow God to turn) that momentary pattern into the beauty of an eternal spirit: and he has not taken it.

There is a paradox here. As long as Dick does not turn to God, he thinks his niceness is his own, and just as long as he thinks that, it is not his own. It is when Dick realises that his niceness is not his own but a gift from God, and when he offers it back to God-it is just then that it begins to be really his own. For now Dick is beginning to take a share in his own creation. The only things we can keep are the things we freely give to God. What we try to keep for ourselves is just what we are sure to lose.

We must, therefore, not be surprised if we find among the Christians some people who are still nasty. There is even, when you come to think it over, a reason why nasty people might be expected to turn to Christ in greater numbers than nice ones. That was what people objected to about Christ during His life on earth: He seemed to attract 'such awful people'. That is what people still object to and always will. Do you not see why? Christ said 'Blessed are the poor' and 'How hard it is for the rich to enter the Kingdom,' and no doubt He primarily meant the economically rich and economically poor. But do not His words also apply to another kind of riches and poverty? One of the dangers of having a lot of money is that you may be quite satisfied with the kinds of happiness money can give and so fail to realise your need for God. If everything seems to come simply by signing cheques, you may forget that you are at every moment totally dependent on God. Now quite plainly, natural gifts carry with them a similar danger. If you have sound nerves and intelligence and health and popularity and a good upbringing, you are likely to be quite satisfied with your character as it is. 'Why drag God into it?' you may ask. A certain level of good conduct comes fairly easily to you. You are not one of those wretched creatures who are always being tripped up by sex, or dipsomania, or nervousness, or bad temper. Everyone says you are a nice chap and (between ourselves) you agree with them. You are quite likely to believe that all this niceness is your own doing: and you may easily not feel the need for any better kind of goodness. Often people who have all these natural kinds of goodness cannot be brought to recognise their need for Christ at all until, one day, the natural goodness lets them down and their self-satisfaction is shattered. In other words, it is hard for those who are 'rich' in this sense to enter the Kingdom.

It is very different for the nasty people - the little, low, timid, warped, thin-blooded, lonely people, or the passionate, sensual, unbalanced people. If they make any attempt at goodness at all, they learn, in double quick time, that they need help. It is Christ or nothing for them. It is taking up the cross and following-or else despair. They are the lost sheep; He came specially to find them. They are (in one very real and terrible sense) the 'poor': He blessed them. They are the 'awful set' He goes about with - and of course the Pharisees say still, as they said from the first, 'if there were anything in Christianity those people would not be Christians.'

There is either a warning or an encouragement here for every one of us. If you are a nice person - if virtue comes easily to you-beware! Much is expected from those to whom much is given. If you mistake for your own merits what are really God's gifts to you through nature, and if you are contented with simply being nice, you are still a rebel: and all those gifts will only make your fall more terrible, your corruption more complicated, your bad example more disastrous. The Devil was an archangel once; his natural gifts were as far above yours as yours are above those of a chimpanzee.

But if you are a poor creature- poisoned by a wretched upbringing in some house full of vulgar jealousies and senseless quarrels saddled, by no choice of your own, with some loathsome sexual, perversion- nagged day in and day out by an inferiority complex that makes you snap at your best friends-do not despair. He knows all about it. You are one of the poor whom He blessed. He knows what a wretched machine you are trying to drive. Keep on. Do what you can. One day (perhaps in another world, but perhaps far sooner than that) He will fling it on the scrap-heap and give you a new one. And then you may astonish us all-not least yourself: for you have learned your driving in a hard school. (Some of the last will be first and some of the first will be last.)

'Niceness'- wholesome, integrated personality - is an excellent thing. We must try by every medical, educational, economic, and political means in our power to produce a world where as many people as possible grow up `nice'; just as we must try to produce a world where all have plenty to eat. But we must not suppose that even if we succeeded in making everyone nice we should have saved their souls. 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 even be more difficult to save.

For mere improvement is not redemption, though redemption always improves people even here and now and will, in the end, improve them to a degree we cannot yet imagine. God became man to turn creatures into sons: not simply to produce better men of the old kind but to produce a new kind of man. It is not like teaching a horse to jump better and better but like turning a horse into a winged creature. Of course, once it has got its wings, it will soar over fences which could never have been jumped and thus beat the natural horse at its own game. But there may be a period, while the wings are just beginning to grow, when it cannot do so: and at that stage the lumps on the shoulders - no one could tell by looking at them that they are going to be wings - may even give it an awkward appearance.

But perhaps we have already spent too long on this question. If what you want is an argument against Christianity (and I well remember how eagerly I looked for such arguments when I began to be afraid it was true) you can easily find some stupid and unsatisfactory Christian and say, 'So there's your boasted new man I Give me the old kind.' But if once you have begun to see that Christianity is on other grounds probable, you will know in your heart that this is only evading the issue. What can you ever really know of other people's souls-of their temptations, their opportunities, their struggles? One soul in the whole creation you do know: and it is the only one whose fate is placed in your hands. If there is a God, you are, in a tense, alone with Him. You cannot put Him off with speculations about your next door neighbours or memories of what you have read in books. What will all that chatter and hearsay count (will you even be able to remember it?) when the anaesthetic fog which we call 'nature' or `the real world' fades away and the Presence in which you have always stood becomes palpable, immediate, and unavoidable?

Chapter 33

THE NEW MEN

In the last Chapter I compared Christ's work of making New Men to the process of turning a horse into a winged creature. I used that extreme example in order to emphasise the point that it is not mere improvement but Transformation. The nearest parallel to it in the world of nature is to be found in the remarkable transformations we can make in insects by applying certain rays to them. Some people think this is how Evolution worked. The alterations in creatures on which it all depends may have been produced by rays coming from outer space. (Of course once the alterations are there, what they call 'Natural Selection' gets to work on them: i.e. the useful alterations survive and the other ones get weeded out.)

Perhaps a modern man can understand the Christian idea best if he takes it in connection with Evolution. Everyone now knows about Evolution (though, of course, some educated people disbelieve it): everyone has been told that man has evolved from lower types of life. Consequently, people often wonder 'What is the next step? When is the thing beyond man going to appear?' Imaginative writers try sometimes to picture this next step -the 'Superman' as they call him; but they usually only succeed in picturing someone a good deal nastier than man as we know him and then try to make up for that by sticking on extra legs or arms. But supposing the next step was to be something even more different from the earlier steps than they ever dreamed of? And is it not very likely it would be? Thousands of centuries ago huge, very heavily armoured creatures were evolved. If anyone had at that time been watching the course of Evolution he would probably have expected that it was going to go on to heavier and heavier armour. But he would have been wrong. The future had a card up its sleeve which nothing at that time would have led him to expect. It was going to spring on him little, naked, unarmoured animals which had better brains: and with those brains they were going to master the whole planet. They were not merely going to have more power than the prehistoric monsters, they were going to have a new kind of power. The next step was not only going to be different, but different with a new kind of difference. The stream of Evolution was not going to flow on in the direction in which he saw it flowing: it was in fact going to take a sharp bend.