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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? Well, here once again, the difficulty comes from thinking that God is progressing along the Timeline 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. 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. 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.

• From Mere Christianity
• Compiled in A Year with C.S. Lewis

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We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.

Though I do not believe (I wish I did) that my desire for Paradise proves that I shall enjoy it, I think it a pretty good indication that such a thing exists and that some men will. A man may love a woman and not win her; but it would be very odd if the phenomenon called “falling in love” occurred in a sexless world.

• From The Weight of Glory
• Compiled in Words to Live By

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Selfish, not self-centred: for in such a life my mind would be directed towards a thousand things, not one of which is myself. The distinction is not unimportant. One of the happiest men and most pleasing companions I have ever known was intently selfish. On the other hand I have known people capable of real sacrifice whose lives were nevertheless a misery to themselves and others, because self-concern and self-pity filled all their thoughts. Either condition will destroy the soul in the end. But till the end, give me the man who takes the best of everything (even at my expense) and then talks of other things, rather than the man who serves me and talks of himself, and whose very kindnesses are a continual reproach, a continual demand for pity, gratitude, and admiration.

• From Surprised by Joy

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TO HIS BROTHER: On reading The Revelations of Divine Love by Julian of Norwich; and on Lewis’s deepest conviction that “all shall be well.”

21 March 1940

I have been reading this week the ‘Revelations’ of Mother Julian of Norwich (14th century); not always so profitable as I had expected, but well worth reading. This is a curious vision ‘Also He showed me a little thing, the bigness of a hazelnut, in my hand. I thought, What may this be? And it was answered, it is all that is made. I marvelled how it might last, for methought it might suddenly have fallen to naught for littleness.’ Now that is a good turn given to the monkish (or indeed Christian) view of the whole created universe: for to say that it is bad, as some are inclined to do, is blasphemous and Manichean—but to say that it is small (with the very odd dream twist ‘so small it might fall to bits’), that seems just right. Very odd too is her doctrine of ‘the Grand Deed’. Christ tells her again and again ‘All shall be well, and all shall be well, and all manner of thing shall be well.’ She asks how it can be well, since some are damned. He replied that all that is true, but the secret grand deed will make even that ‘very well’. ‘With you this is impossible, but not with Me.’

My mood changes about this. Sometimes it seems mere drivel—to invent a necessarily inconceivable grand deed which makes everything quite different while leaving it exactly the same. But then at other times it has the unanswerable, illogical convincingness of things heard in a dream and appeals to what is one of my deepest convictions, viz. that reality always escapes prediction by taking a line which was simply not in your thought at all. Imagine oneself as a flat earther questioning whether the Earth was endless or not. If you were told ‘It is finite but never comes to an end’, one would seem to be up against nonsense. Yet the escape (by being a sphere) is so easy—once you know it. At any rate, this book excites me.

• From The Collected Letters of C.S. Lewis
• Compiled in Yours, Jack

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We have two bits of evidence about the Somebody [behind the Moral Law]. One is the universe He has made. If we used that as our only clue, then I think we should have to conclude that He was a great artist (for the universe is a very beautiful place), but also that He is quite merciless and no friend to man (for the universe is a very dangerous and terrifying place). The other bit of evidence is that Moral Law which He has put into our minds. And this is a better bit of evidence than the other, because it is inside information. You find out more about God from the Moral Law than from the universe in general just as you find out more about a man by listening to his conversation than by looking at a house he has built.

• From Mere Christianity
• Compiled in A Year with C.S. Lewis

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How do we decide what is good or evil? The usual answer is that we decide by conscience. But probably no one thinks now of conscience as a separate faculty, like one of the senses. Indeed, it cannot be so thought of. For an autonomous faculty like a sense cannot be argued with; you cannot argue a man into seeing green if he sees blue. But the conscience can be altered by argument; and if you did not think so, you would not have asked me to come and argue with you about the morality of obeying the civil law when it tells us to serve in the wars. Conscience, then, means the whole man engaged in a particular subject matter.

But even in this sense conscience still has two meanings. It can mean (a) the pressure a man feels upon his will to do what he Thinks is right; (b) his judgment as to what the content of right and wrong are. In sense (a) conscience is always to be followed. It is the sovereign of the universe, which “if it had power as it has right, would absolutely rule the world.” It is not to be argued with, but obeyed, and even to question it is to incur guilt. But in sense (b) it is a very different matter. People may be mistaken about wrong and right; most people in some degree are mistaken. By what means are mistakes in this field to be corrected?

• From The Weight of Glory
• Compiled in Words to Live By

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NIGHT

After the fret and failure of this day,

And weariness of thought, O Mother Night,

Come with soft kiss to soothe our care away

And all our little tumults set to right;

Most pitiful of all death’s kindred fair,

Riding above us through the curtained air

On thy dusk car, thou scatterest to earth

Sweet dreams and drowsy charms of tender might

• From Spirits in Bondage

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There is, perhaps, more social conscience than there was ever been before: and though chastity in conduct is probably low I think modern young people are perhaps less prurient and less obsessed with lascivious thought than more modest and decorous ages have been. (This is only an impression, and may be mistaken.) I also think that the very fact of our isolation, the fact that we are coming to be almost the only people who appeal to the buried (but not dead) human appetite for the objective truth, may be a source of strength as well as of difficulty. Before closing, I must add that the limitation of my own gifts has compelled me always to use a predominantly intellectual approach. But I have also been present when an appeal of a much more emotional and also more ‘pneumatic’, kind has worked wonders on a modern audience. Where God gives the gift, the ‘foolishness of preaching’ is still mighty. But best of all is a team of two: one to deliver the preliminary intellectual barrage, and the other to follow up with a direct attack on the heart.

• From Present Concerns

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I remember once when I had been giving a talk to the R.A.F., an old, hard-bitten officer got up and said, ‘I’ve no use for all that stuff. But, mind you, I’m a religious man too. I know there’s a God. I’ve felt Him: out alone in the desert at night: the tremendous mystery. And that’s just why I don’t believe all your neat little dogmas and formulas about Him. To anyone who’s met the real thing they all seem so petty and pedantic and unreal!’

Now in a sense I quite agreed with that man. I think he had probably had a real experience of God in the desert. And when he turned from that experience to the Christian creeds, I think he really was turning from something real to something less real. In the same way, if a man has once looked at the Atlantic from the beach, and then goes and looks at a map of the Atlantic, he also will be turning from something real to something less real: turning from real waves to a bit of coloured paper. But here comes the point. The map is admittedly only coloured paper, but there are two things you have to remember about it. In the first place, it is based on what hundreds and thousands of people have found out by sailing the real Atlantic. In that way it has behind it masses of experience just as real as the one you could have from the beach; only, while yours would be a single glimpse, the map fits all those different experiences together. In the second place, if you want to go anywhere, the map is absolutely necessary. As long as you are content with walks on the beach, your own glimpses are far more fun than looking at a map. But the map is going to be more use than walks on the beach if you want to get to America.

• From Mere Christianity
• Compiled in A Year with C.S. Lewis

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By the bye, what are your views, now, on the question of sacraments? To me that is the most puzzling side of the whole thing. I need hardly say I feel none of the materialistic difficulties: but I feel strongly just the opposite ones—i.e., I see (or think I see) so well a sense in which all wine is the blood of God—or all matter, even, the body of God, that I stumble at the apparently special sense in which this is claimed for the Host when consecrated. George Macdonald observes that the good man should aim at reaching the state of mind in which all meals are sacraments. Now that is the sort of thing I can understand: but I find no connection between it and the explicit “sacrament” proprement dit [“properly so called”]. The Presbyterian method of sitting at tables munching actual slices of bread is clearly absurd under ordinary conditions: but one can conceive a state of society in which a real meal might be shared by a congregation in such a way as to be a sacrament without ceasing to be also their actual dinner for that day. Possibly this was so in the very early Church.

• From The Collected Letters of C.S. Lewis
• Compiled in Words to Live By

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TO BEDE GRIFFITHS: On fortitude and trust in God in the face of war; and on ecumenical differences.

29 April 1938

I have been in considerable trouble over the present danger of war. Twice in one life—and then to find how little I have grown in fortitude despite my conversion. It has done me a lot of good by making me realise how much of my happiness secretly depended on the tacit assumption of at least tolerable conditions for the body: and I see more clearly, I think, the necessity (if one may so put it) which God is under of allowing us to be afflicted—so few of us will really rest all on Him if He leaves us any other support.

About our differences: I feel that whenever two members of different communions succeed in sharing the spiritual life so far as they can now share it, and are thus forced to regard each other as Christians, they are really helping on reunion by producing the conditions without which official reunion would be quite barren. I feel sure that this is the layman’s chief contribution to the task, and some of us here are being enabled to perform it. You, who are a priest and a theologian, are a different story: and on the purely natural and temperamental level there is, and always has been, a sort of tension between us two which prevents our doing much mutual good. We shall both be nicer, please God, in a better place. Meanwhile you have my daily prayer and good wishes.

• From The Collected Letters of C.S. Lewis
• Compiled in Yours, Jack

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Just as the Christian has a great advantage over other men, not by being less fallen than they nor less doomed to live in a fallen world, but by knowing he is a fallen man in a fallen world; so we shall do better if we remember at every moment what Good Work was and how impossible it has now become for the majority. We may have to earn our living by taking part in the production of objects which are rotten in quality and which, even if they were good in quality, would not be worth producing – the demand or “market” for them having been simply engineered by advertisement. Beside the waters of Babylon – or the assembly belt – we shall still say inwardly, “If I forget thee, O Jerusalem, may my right hand forget it’s cunning.” (It will.)

• From The World's Last Night

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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 [“is truly hidden”]—the glorifier and the glorified, Glory Himself, is truly hidden.

• From The Weight of Glory
• Compiled in Words to Live By

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Screwtape offers ways to cleverly exploit the Patient’s dry spell:

But there is an even better way of exploiting the trough; I mean through the patient’s own thoughts about it. As always, the first step is to keep knowledge out of his mind. Do not let him suspect the law of undulation. Let him assume that the first ardours of his conversion might have been expected to last, and ought to have lasted, forever, and that his present dryness is an equally permanent condition. Having once got this misconception well fixed in his head, you may then proceed in various ways. It all depends on whether your man is of the desponding type who can be tempted to despair, or of the wishful-thinking type who can be assured that all is well. The former type is getting rare among the humans. If your patient should happen to belong to it, everything is easy. You have only got to keep him out of the way of experienced Christians (an easy task nowadays), to direct his attention to the appropriate passages in scripture, and then to set him to work on the desperate design of recovering his old feelings by sheer will-power, and the game is ours. If he is of the more hopeful type your job is to make him acquiesce in the present low temperature of his spirit and gradually become content with it, persuading himself that it is not so low after all. In a week or two you will be making him doubt whether the first days of his Christianity were not, perhaps, a little excessive. Talk to him about ‘moderation in all things’. If you can once get him to the point of thinking that ‘religion is all very well up to a point’, you can feel quite happy about his soul. A moderated religion is as good for us as no religion at all—and more amusing.

• From The Screwtape Letters
• Compiled in A Year with C.S. Lewis

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TO ARTHUR GREEVES, who had just ended an unhealthy friendship with a boy: On doing the right thing; and on the blessing of friendship.

29 December 1935

As regards your news—sympathy and congratulations. Sympathy on the wrench of parting and the gap it will leave: congratulations on having done the right thing and made a sacrifice. The chief consolation at such times, I think, is that the result, however unpleasant, must be a kind of relief after the period of saying ‘Shall I really have to—no I won’t—and yet perhaps I’d better.’ There is always some peace in having submitted to the right. Don’t spoil it by worrying about the results, if you can help it. It is not your business to succeed (no one can be sure of that) but to do right: when you have done so, the rest lies with God. . . .

I don’t think you exaggerate at all in your account of how it feels. After all—though our novels now ignore it—friendship is the greatest of worldly goods. Certainly to me it is the chief happiness of life. If I had to give a piece of advice to a young man about a place to live, I think I should say, ‘sacrifice almost everything to live where you can be near your friends.’ I know I am very fortunate in that respect, and you much less so. But even for me, it would make a great difference if you (and one or two others) lived in Oxford.

• From The Collected Letters of C.S. Lewis
• Compiled in Yours, Jack

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If the world exists not chiefly that we may love God but that God may love us, yet that very fact, on a deeper level, is so for our sakes. If He who in Himself can lack nothing chooses to need us, it is because we need to be needed. Before and behind all the relations of God to man, as we now learn them from Christianity, yawns the abyss of a Divine act of pure giving—the election of man, from nonentity, to be the beloved of God, and therefore (in some sense) the needed and desired of God, who but for that act needs and desires nothing, since He eternally has, and is, all goodness. And that act is for our sakes. It is good for us to know love; and best for us to know the love of the best object, God. But to know it as a love in which we were primarily the wooers and God the wooed, in which we sought and He was found, in which His conformity to our needs, not ours to His, came first, would be to know it in a form false to the very nature of things. For we are only creatures: our role must always be that of patient to agent, female to male, mirror to light, echo to voice. Our highest activity must be response, not initiative. To experience the love of God in a true, and not an illusory form, is therefore to experience it as our surrender to His demand, our conformity to His desire: to experience it in the opposite way is, as it were, a solecism against the grammar of being.

• From The Problem of Pain
• Compiled in A Year with C.S. Lewis

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Walking and talking are two very great pleasures, but it is a mistake to combine them. Our own noise blots out the sounds and silences of the outdoor world.

• From Surprised by Joy

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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 of sabotage. When you go to church you are really listening in to the secret wireless from our friends: that is why the enemy is so anxious to prevent us from going.

When a young man who has been going to church in a routine way honestly realises that he does not believe in Christianity and stops going—provided he does it for honesty’s sake and not just to annoy his parents—the spirit of Christ is probably nearer to him then than it ever was before.

• From Mere Christianity
• Compiled in Words to Live By

In the News ... "Midland Salvation Army to open warming station for homeless"

MRT Photo by James Durbin

• Will be open anytime the temperature reaches 42 degrees or below

By Ben Shaffer, Reporter
• Midland Reporter-Telegram

MIDLAND, TEXAS - The Salvation Army of Midland, at 600 E. Wall St., will open a warming station for those experiencing homelessness.

As winter weather approaches, The Salvation Army, at 600 E. Wall St., is opening a warming station for those experiencing homelessness to get out of the cold during the winter.

The warming station will be open anytime the temperature reaches 42 degrees or below, according to a press release.

“We make an additional 70 emergency cots available in our shelter during inclement weather, on top of the 70 beds available year-round,” said Captain Robert Coriston, with The Salvation Army in Midland, in a press release. “We will do our best to make sure everyone has a warm, safe place to sleep, and no one is left outside exposed to the freezing winter weather. We currently have 78 people staying in our shelter, including men, women, and families.”

To make a donation, or for more information about the warming station and inclement weather shelter, please call The Salvation Army at 432-683-3614, visit online at www.salvationarmymidland.org or stop by at 600 E. Wall St. in Midland ...

 • Read the rest of this MRT report ...

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TO MARY WILLIS SHELBURNE: On how to rehearse for death and how to diminish fear.

17 June 1963

Pain is terrible, but surely you need not have fear as well? Can you not see death as the friend and deliverer? It means stripping off that body which is tormenting you: like taking off a hair- shirt or getting out of a dungeon. What is there to be afraid of? You have long attempted (and none of us does more) a Christian life. Your sins are confessed and absolved. Has this world been so kind to you that you should leave it with regret? There are better things ahead than any we leave behind.

Remember, though we struggle against things because we are afraid of them, it is often the other way round—we get afraid be- cause we struggle. Are you struggling, resisting? Don’t you think Our Lord says to you ‘Peace, child, peace. Relax. Let go. Underneath are the everlasting arms. Let go, I will catch you. Do you trust me so little?’

Of course, this may not be the end. Then make it a good rehearsal.

Yours (and like you a tired traveller near the journey’s end) Jack.

• From The Collected Letters of C.S. Lewis
• Compiled in Yours, Jack

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Unless the religious claims of the Bible are again acknowledged, its literary claims will, I think, be given only “mouth honour” and that decreasingly. . . . It is, if you like to put it that way, not merely a sacred book but a book so remorselessly and continuously sacred that it does not invite, it excludes or repels, the merely aesthetic approach. You can read it as literature only by a tour de force. You are cutting the wood against the grain, using the tool for a purpose it was not intended to serve. It demands incessantly to be taken on its own terms: it will not continue to give literary delight very long except to those who go to it for something quite different.

• Compiled in Words to Live By

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When the cravings went, nearly all that I called myself went with it. It was as if my whole soul had been one tooth and now that tooth was drawn. I was a gap. And now I thought I had come to the very bottom and that the gods could tell me no worse

• From Till We Have Faces

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If you do not take the distinction between good and bad very seriously, then it is easy to say that anything you find in this world is a part of God. But, of course, if you think some things really bad, and God really good, then you cannot talk like that. You must believe that God is separate from the world and that some of the things we see in it are contrary to His will. Confronted with a cancer or a slum the Pantheist can say, ‘If you could only see it from the divine point of view, you would realise that this also is God.’ The Christian replies, ‘Don’t talk damned nonsense.’ For Christianity is a fighting religion. It thinks God made the world—that space and time, heat and cold, and all the colours and tastes, and all the animals and vegetables, are things that God ‘made up out of His head’ as a man makes up a story. But it also thinks that a great many things have gone wrong with the world that God made and that God insists, and insists very loudly, on our putting them right again.

• From Mere Christianity
• Compiled in A Year with C.S. Lewis

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TO ARTHUR GREEVES: On the seven deadly sins.

10 February 1930

When I said that your besetting sin was Indolence and mine Pride I was thinking of the old classification of the seven deadly sins: They are Gula (Gluttony), Luxuria (Unchastity), Accidia (Indolence), Ira (Anger), Superbia (Pride), Invidia (Envy), Avaritia (Avarice). Accidia, which is sometimes called Tristitia (despondence) is the kind of indolence which comes from indifference to the good—the mood in which though it tries to play on us we have no string to respond. Pride, on the other hand, is the mother of all sins, and the original sin of Lucifer—so you are rather better off than I am. You at your worst are an instrument unstrung: I am an instrument strung but preferring to play itself because it thinks it knows the tune better than the Musician.

• From The Collected Letters of C.S. Lewis
• Compiled in Yours, Jack

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One reason why many people find Creative Evolution so attractive is that it gives one much of the emotional comfort of believing in God and none of the less pleasant consequences. When you are feeling fit and the sun is shining and you do not want to believe that the whole universe is a mere mechanical dance of atoms, it is nice to be able to think of this great mysterious Force rolling on through the centuries and carrying you on its crest. If, on the other hand, you want to do something rather shabby, the Life-Force, being only a blind force, with no morals and no mind, will never interfere with you like that troublesome God we learned about when we were children. The Life-Force is a sort of tame God. You can switch it on when you want, but it will not bother you. All the thrills of religion and none of the cost. Is the Life-Force the greatest achievement of wishful thinking the world has yet seen?

• From Mere Christianity
• Compiled in A Year with C.S. Lewis

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We are always completely, and therefore equally, known to God. That is our destiny whether we like it or not. But though this knowledge never varies, the quality of our being known can. A school of thought holds that ‘freedom is willed necessity’. Never mind if they are right or not. I want this idea only as an analogy. Ordinarily, to be known by God is to be, for this purpose, in the category of things. We are, like earthworms, cabbages, and nebulae, objects of Divine knowledge. But when we (a) become aware of the fact—the present fact, not the generalization—and (b) assent with all our will to be so known, then we treat ourselves, in relation to God, not as things but as persons. We have unveiled. Not that any veil could have baffled His sight. The change is in us. The passive changes to the active. Instead of merely being known, we show, we tell, we offer ourselves to view.

• From Letters to Malcolm

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Sometime in the spring (Trinity Sunday was May 22 that year, 1929) Lewis came to believe in God, though not yet in Christ:

You must picture me alone in that room in Magdalen, night after night, feeling, whenever my mind lifted even for a second from my work, the steady, unrelenting approach of Him of whom I so earnestly desired not to meet. That which I greatly feared had at last come upon me. In the Trinity Term of 1929 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. I did not then see what is now the most shining and obvious thing; the Divine humility which will accept a convert even on such terms. The Prodigal Son at least walked home on his own feet. But who can duly adore that Love which will open the high gates to a prodigal who is brought in kicking, struggling, resentful, and darting his eyes in every direction for a chance of escape? The words compelle intrare, compel them to come in, have been so abused by wicked men that we shudder at them; but, properly understood, they plumb the depth of the Divine mercy. The hardness of God is kinder than the softness of men, and His compulsion is our liberation.

• From The Collected Letters of C.S. Lewis
• Compiled in Yours, Jack

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I believe in Christianity as I believe that the sun has risen; not only because I see it, but because by it I see everything else.

• From The Weight of Glory
• Compiled in Words to Live By

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There are times when we can do all that a fellow creature needs if only he will trust us. In getting a dog out of a trap, in extracting a thorn from a child’s finger, in teaching a boy to swim or rescuing one who can’t, in getting a frightened beginner over a nasty place on a mountain, the one fatal obstacle may be their distrust. We are asking them to trust us in the teeth of their sense, their imagination, and their intelligence. We ask them to believe that what is painful will relieve their pain and that what looks dangerous is their only safety. We ask them to accept apparent impossibilities: that moving the paw farther back into the trap is the way to get it out – that hurting the finger very much more will stop the finger hurting – that water which is obviously permeable will resist and support the body – that holding onto the only support within reach is not the way to avoid sinking – that to go higher and onto a more exposed ledge is the way not to fall. To support all these incredibilia we can rely only on the other party’s confidence in us – a confidence certainly not based on demonstration, admittedly shot through with emotion, and perhaps, if we are strangers, resting on nothing but such assurance as the look of our face and the tone of our voice can supply, or eve, for the dog, on our smell. Sometimes, because of their unbelief, we can do no mighty works. But if we succeed, we do so because they have maintained their faith in us against apparently contrary evidence. No one blames us for demanding such faith. No one blames them for giving it.

• From The World's Last Night

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TO HIS BROTHER, WARREN LEWIS: On prayer as writing letters to someone who never replies.

1 July 1921

I was delighted to get your letter this morning; for some reason it had been sent first to a non-existent address in Liverpool. I had deliberately written nothing to you since those two you mention: not that I was tired of the job, but because I did not feel disposed to go on posting into the void until I had some assurance that my effusions would reach you. That seemed a process too like prayer for my taste: as I once said to Baker—my mystical friend with the crowded poetry—the trouble about God is that he is like a person who never acknowledges one’s letters and so, in time, one comes to the conclusion either that he does not exist or that you have got the address wrong. I admitted that it was of great moment: but what was the use of going on despatching fervent messages—say to Edinburgh—if they all came back through the dead letter office: nay more, if you couldn’t even find Edinburgh on the map. His cryptic reply was that it would be almost worth going to Edinburgh to find out. I am glad however that you have ceased to occupy such a divine position, and will do my best to continue: though I hope it won’t be for fifteen months.

• From The Collected Letters of C.S. Lewis
• Compiled in Yours, Jack

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Today's Reading

We want so much more—something the books on aesthetics take little notice of. But the poets and the mythologies know all about it. We do not want merely to see beauty, though, God knows, even that is bounty enough. We want something else which can hardly be put into words—to be united with the beauty we see, to pass into it, to receive it into ourselves, to bathe in it, to become part of it.

• From The Weight of Glory
• Compiled in Words to Live By

C.S. Lewis Daily - Today's Reading

Presented by Bible Gateway

Today's Reading

When you come to knowing God, the initiative lies on His side. If He does not show Himself, nothing you can do will enable you to find Him. And, in fact, 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. Just as sunlight, though it has no favourites, cannot be reflected in a dusty mirror as clearly as in a clean one.

You can put this another way by saying that while in other sciences the instruments you use are things external to yourself (things like microscopes and telescopes), the instrument through which you see God is your whole self. And if a man’s self is not kept clean and bright, his glimpse of God will be blurred—like the Moon seen through a dirty telescope. That is why horrible nations have horrible religions: they have been looking at God through a dirty lens.

• From Mere Christianity
• Compiled in A Year with C.S. Lewis