The Business of Heaven

by C. S. Lewis

  The Dominical utterances about Hell, like all Dominical sayings, are addressed to the conscience and the will, not to our intellectual curiosity. When they have roused us into action by convincing us of a terrible possibility, they have done, probably, all they were intended to do; and if all the world were convinced Christians it would be unnecessary to say a word more on the subject. As things are, however, this doctrine is one of the chief grounds on which Christianity is attacked as barbarous, and the goodness of God impugned. We are told that it is a detestable doctrine—and, indeed, I too detest it from the bottom of my heart—and are reminded of the tragedies in human life which have come from believing it. Of the other tragedies which come from not believing it we are told less.

  The Problem of Pain, ch. 8

  We Cannot Be More Merciful Than God

  June 5

  Let us try to be honest with ourselves. Picture to yourself a man who has risen to wealth or power by a continued course of treachery and cruelty, by exploiting for purely selfish ends the noble motions of his victims, laughing the while at their simplicity; who, having thus attained success, uses it for the gratification of lust and hatred and finally parts with the last rag of honour among thieves by betraying his own accomplices and jeering at their last moments of bewildered disillusionment. Suppose, further, that he does all this not (as we like to imagine) tormented by remorse or even misgiving but eating like a schoolboy and sleeping like a healthy infant—a jolly, ruddy-cheeked man, without a care in the world, unshakably confident to the very end that he alone has found the answer to the riddle of life, that God and man are fools whom he has got the better of, that his way of life is utterly successful, satisfactory, unassailable. We must be careful at this point. The least indulgence of the passion for revenge is very deadly sin. Christian charity counsels us to make every effort for the conversion of such a man: to prefer his conversion, at the peril of our own lives, perhaps of our own souls, to his punishment; to prefer it infinitely. But that is not the question. Supposing he will not be converted, what destiny in the eternal world can you regard as proper for him? Can you really desire that such a man, remaining what he is (and he must be able to do that if he has free will), should be confirmed for ever in his present happiness—should continue, for all eternity, to be perfectly convinced that the laugh is on his side?

  The Problem of Pain, ch. 8

  Hell

  June 6

  The demand that God should forgive such a man while he remains what he is, is based on a confusion between condoning and forgiving. To condone an evil is simply to ignore it, to treat it as if it were good. But forgiveness needs to be accepted as well as offered if it is to be complete: and a man who admits no guilt can accept no forgiveness. . . .

  I willingly believe that the damned are, in one sense, successful, rebels to the end; that the doors of Hell are locked on the inside. I do not mean that the ghosts may not wish to come out of Hell, in the vague fashion wherein an envious man ‘wishes’ to be happy: but they certainly do not will even the first preliminary stages of that self-abandonment through which alone the soul can reach any good. They enjoy for ever the horrible freedom they have demanded, and are therefore self-enslaved: just as the blessed, for ever submitting to obedience, become through all eternity more and more free.

  In the long run the answer to all those who object to the doctrine of Hell, is itself a question: ‘What are you asking God to do?’ To wipe out their past sins and, at all costs, to give them a fresh start, smoothing every difficulty and offering every miraculous help? But He has done so, on Calvary. To forgive them? They will not be forgiven. To leave them alone? Alas, I am afraid that is what He does.

  The Problem of Pain, ch. 8

  There Are No Ordinary People

  June 7

  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 saw 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. It is in the light of these overwhelming possibilities, it is with the awe and the circumspection proper to them, that we should conduct all our dealings with one another, all friendships, all loves, all play, all politics. There are no ordinary people. You have never talked to a mere mortal. Nations, cultures, arts, civilisations—these are mortal, and their life is to ours as the life of a gnat. But it is immortals whom we joke with, work with, marry, snub, and exploit—immortal horrors or everlasting splendours. This does not mean that we are to be perpetually solemn. We must play. But our merriment must be of that kind (and it is, in fact, the merriest kind) which exists between people who have, from the outset, taken each other seriously—no flippancy, no superiority, no presumption. And our charity must be a real and costly love, with deep feeling for the sins in spite of which we love the sinner—no mere tolerance, or indulgence which parodies love as flippancy parodies merriment. Next to the Blessed Sacrament itself, your neighbour is the holiest object presented to your senses. If he is your Christian neighbour, he is holy in almost the same way, for in him also Christ vere latitat—the glorifier and the glorified, Glory Himself—is truly hidden.

  The Weight of Glory

  Gift-Love and Need-Love

  June 8

  ‘God is love’, says St John. When I first tried to write this book [The Four Loves] I thought that his maxim would provide me with a very plain highroad through the whole subject. I thought I should be able to say that human loves deserved to be called loves at all just in so far as they resembled that Love which is God. The first distinction I made was therefore between what I called Gift-love and Need-love. The typical example of Gift-love would be that love which moves a man to work and plan and save for the future well-being of his family which he will die without sharing or seeing; of the second, that which sends a lonely or frightened child to its mother’s arms.

  There was no doubt which was more like Love Himself. Divine Love is Gift-love. The Father gives all He is and has to the Son. The Son gives Himself back to the Father, and gives Himself to the world, and for the world to the Father, and thus gives the world (in Himself) back to the Father too.

  And what, on the other hand, can be less like anything we believe of God’s life than Need-love? He lacks nothing, but our Need-love, as Plato saw, is ‘the son of Poverty’. It is the accurate reflection in consciousness of our actual nature. We are born helpless. As soon as we are fully conscious we discover loneliness. We need others physically, emotionally, intellectually; we need them if we are to know anything, even ourselves.

  The Four Loves, ch. 1

  God—the Only Real Giver

  June 9

  Every Christian would agree that a man’s spiritual health is exactly proportional to his love for God. But man’s love for God, from the very nature of the case, must always be very largely, and must often be entirely, a Need-love. This is obvious when we implore forgiveness for our sins or support in our tribulations. But in the long run it is perhaps even more apparent in our growing—for it ought to be growing—awareness that our whole being by its very nature is one vast need; incomplete, preparatory, empty yet cluttered, crying out for Him who can untie things that are now knotted together and tie up things that are still dangling loose. I do not say that man can never bring to God anything at all but sheer Need-love. Exalted souls may tell us of a reach beyond that. But they would also, I think, be the first to tell us that those heights would cease to be true Graces, would become Neo-Platonic or finally diabolical illusions, the moment a man dared to think that he could live on them and henceforth drop out the element of need. ‘The highest’, says the Imitation, ‘does not stand without the lowest.’ It would be a bold and silly creature that came before its Creator with the boast ‘I’m no beggar. I love you disinterestedly.’ Those who come neare
st to a Gift-love for God will next moment, even at the very same moment, be beating their breasts with the publican and laying their indigence before the only real Giver. And God will have it so. He addresses our Need-love: ‘Come unto me all ye that travail and are heavy-laden’, or, in the Old Testament, ‘Open your mouth wide and I will fill it.’

  The Four Loves, ch. 1

  Nearness to God

  June 10

  We must distinguish two things which might both possibly be called ‘nearness to God’. One is likeness to God. God has impressed some sort of likeness to Himself, I suppose, in all that He has made. Space and time, in their own fashion, mirror His greatness; all life, His fecundity; animal life, His activity. Man has a more important likeness than these by being rational. Angels, we believe, have likenesses which Man lacks: immortality and intuitive knowledge. In that way all men, whether good or bad, all angels including those that fell, are more like God than the animals are. Their natures are in this sense ‘nearer’ to the Divine Nature. But, secondly, there is what we may call nearness of approach. If this is what we mean, the states in which a man is ‘nearest’ to God are those in which he is most surely and swiftly approaching his final union with God, vision of God, and enjoyment of God. And as soon as we distinguish nearness-by-likeness and nearness-of-approach, we see that they do not necessarily coincide. They may or may not.

  Perhaps an analogy may help. Let us suppose that we are doing a mountain walk to the village which is our home. At midday we come to the top of a cliff where we are, in space, very near it because it is just below us. We could drop a stone into it. But as we are no cragsmen we can’t get down. We must go a long way round; five miles, maybe. At many points during that detour we shall, statically, be farther from the village than we were when we sat above the cliff. But only statically. In terms of progress we shall be far ‘nearer’ our baths and teas.

  The Four Loves, ch. 1

  St Barnabas, Apostle

  June 11

  Why do we men need so much alteration? The Christian answer—that we have used our free will to become very bad—is so well known that it hardly needs to be stated. But to bring this doctrine into real life in the minds of modern men, and even of modern Christians, is very hard. When the Apostles preached, they could assume even in their Pagan hearers a real consciousness of deserving the Divine anger. The Pagan mysteries existed to allay this consciousness, and the Epicurean philosophy claimed to deliver men from the fear of eternal punishment. It was against this background that the Gospel appeared as good news. It brought news of possible healing to men who knew that they were mortally ill. But all this has changed. Christianity now has to preach the diagnosis—in itself very bad news—before it can win a hearing for the cure.

  The Problem of Pain, ch. 4

  Affection

  June 12

  I begin with the humblest and most widely diffused of loves, the love in which our experience seems to differ least from that of the animals. Let me add at once that I do not on that account give it a lower value. Nothing in Man is either worse or better for being shared with the beasts. When we blame a man for being ‘a mere animal’, we mean not that he displays animal characteristics (we all do) but that he displays these, and only these, on occasions where the specifically human was demanded. (When we call him ‘brutal’ we usually mean that he commits cruelties impossible to most real brutes; they’re not clever enough.)

  The Greeks called this love storge (two syllables and the g is ‘hard’). I shall here call it simply Affection. My Greek Lexicon defines storge as ‘affection, especially of parents to offspring’; but also of offspring to parents. And that, I have no doubt, is the original form of the thing as well as the central meaning of the word. The image we must start with is that of a mother nursing a baby, a bitch or a cat with a basketful of puppies or kittens; all in a squeaking, nuzzling heap together; purrings, lickings, baby-talk, milk, warmth, the smell of young life.

  The importance of this image is that it presents us at the very outset with a certain paradox. The Need and Need-love of the young is obvious; so is the Gift-love of the mother. She gives birth, gives suck, gives protection. On the other hand, she must give birth or die. She must give suck or suffer. That way, her Affection too is a Need-love. There is the paradox. It is a Need-love, but what it needs is to give. It is a Gift-love, but it needs to be needed.

  The Four Loves, ch. 3

  The Humblest Love

  June 13

  Affection . . . is the humblest love. It gives itself no airs. People can be proud of being ‘in love’, or of friendship. Affection is modest—even furtive and shame-faced. Once when I had remarked on the affection quite often found between cat and dog, my friend replied, ‘Yes. But I bet no dog would ever confess it to the other dogs.’ That is at least a good caricature of much human Affection. ‘Let homely faces stay at home,’ says Comus. Now Affection has a very homely face. So have many of those for whom we feel it. It is no proof of our refinement or perceptiveness that we love them; nor that they love us. What I have called Appreciative love is no basic element in Affection. It usually needs absence or bereavement to set us praising those to whom only Affection binds us. We take them for granted: and this taking for granted, which is an outrage in erotic love, is here right and proper up to a point. It fits the comfortable, quiet nature of the feeling. Affection would not be affection if it was loudly and frequently expressed; to produce it in public is like getting your household furniture out for a move. It did very well in its place, but it looks shabby or tawdry or grotesque in the sunshine. Affection almost slinks or seeps through our lives. It lives with humble, un-dress, private things; soft slippers, old clothes, old jokes, the thump of a sleepy dog’s tail on the kitchen floor, the sound of a sewing-machine, a gollywog left on the lawn.

  The Four Loves, ch. 3

  Affection with the Other Loves

  June 14

  I am talking of Affection as it is when it exists apart from the other loves. It often does so exist; often not. As gin is not only a drink in itself but also a base for many mixed drinks, so Affection, besides being a love itself, can enter into the other loves and colour them all through and become the very medium in which from day to day they operate. They would not perhaps wear very well without it. To make a friend is not the same as to become affectionate. But when your friend has become an old friend, all those things about him which had originally nothing to do with the friendship become familiar and dear with familiarity. As for erotic love, I can imagine nothing more disagreeable than to experience it for more than a very short time without this homespun clothing of affection. That would be a most uneasy condition, either too angelic or too animal or each by turn; never quite great enough or little enough for man. There is indeed a peculiar charm, both in friendship and in Eros, about those moments when Appreciative love lies, as it were, curled up asleep, and the mere ease and ordinariness of the relationship (free as solitude, yet neither is alone) wraps us round. No need to talk. No need to make love. No needs at all except perhaps to stir the fire.

  The Four Loves, ch. 3

  The Especial Glory of Affection

  June 15

  Affection . . . can ‘rub along’ with the most unpromising people. Yet oddly enough this very fact means that it can in the end make appreciations possible which, but for it, might never have existed. We may say, and not quite untruly, that we have chosen our friends and the woman we love for their various excellences—for beauty, frankness, goodness of heart, wit, intelligence, or what not. But it had to be the particular kind of wit, the particular kind of beauty, the particular kind of goodness that we like, and we have our personal tastes in these matters. That is why friends and lovers feel that they were ‘made for one another’. The especial glory of Affection is that it can unite those who most emphatically, even comically, are not; people who, if they had not found themselves put down by fate in the same household or community, would have had nothing to do with each othe
r. If Affection grows out of this—of course it often does not—their eyes begin to open. Growing fond of ‘old so-and-so’, at first simply because he happens to be there, I presently begin to see that there is ‘something in him’ after all. The moment when one first says, really meaning it, that though he is not ‘my sort of man’ he is a very good man ‘in his own way’ is one of liberation. It does not feel like that; we may feel only tolerant and indulgent. But really we have crossed a frontier. That ‘in his own way’ means that we are getting beyond our own idiosyncrasies, that we are learning to appreciate goodness or intelligence in themselves, not merely goodness or intelligence flavoured and served to suit our own palate.

  ‘Dogs and cats should always be brought up together,’ said someone, ‘it broadens their minds so.’ . . . It is Affection that creates this taste, teaching us first to notice, then to endure, then to smile at, then to enjoy, and finally to appreciate, the people who ‘happen to be there’. Made for us? Thank God, no. They are themselves, odder than you could have believed and worth far more than we guessed.

  The Four Loves, ch. 3

  Friendship

  June 16

  When either Affection or Eros is one’s theme, one finds a prepared audience. The importance and beauty of both have been stressed and almost exaggerated again and again. Even those who would debunk them are in conscious reaction against this laudatory tradition and, to that extent, influenced by it. But very few modern people think Friendship a love of comparable value or even a love at all. I cannot remember that any poem since In Memoriam, or any novel, has celebrated it. Tristan and Isolde, Antony and Cleopatra, Romeo and Juliet, have innumerable counterparts in modern literature: David and Jonathan, Pylades and Orestes, Roland and Oliver, Amis and Amile, have not. To the Ancients, Friendship seemed the happiest and most fully human of all loves; the crown of life and the school of virtue. The modern world, in comparison, ignores it. We admit of course that besides a wife and family a man needs a few ‘friends’. But the very tone of the admission, and the sort of acquaintanceships which those who make it would describe as ‘friendships’, show clearly that what they are talking about has very little to do with that Philia which Aristotle classified among the virtues or that Amicitia on which Cicero wrote a book. It is something quite marginal; not a main course in life’s banquet; a diversion; something that fills up the chinks of one’s time.