C.S. Lewis Letters to Sheldon VanaukenC.S. LEWIS
These letters by C. S. Lewis were written to Sheldon Vanauken, who ultimately wrote the best-selling book A Severe Mercy. Mr. Vanauken asked Lewis for the right to use the letters in his booklet "Encounter with Light," and Lewis gave permission. Mr. Vanauken subsequently put the letters in the public domain.14 December 1950
Dear Mr. Vanauken,
My own position at the threshold of Christianity was exactly the opposite of yours. You wish it were true; I strongly hoped it was not. At least, that was my conscious wish: you may suspect that I had unconscious wishes of quite a different sort and that it was these which finally shoved me in. True: but then I may equally suspect that under your conscious wish that it were true, there lurks a strong unconscious wish that it were not. What this works out to is that all the modern thinking, however useful it may be for explaining the origin of an error which you already know to be an error, is perfectly useless in deciding which of two beliefs is the error and which is the truth. For (a.) One never knows all one's wishes, and (b.) In very big questions, such as this, even one's conscious wishes are nearly always engaged on both sides. What I think one can say with certainty is this: the notion that everyone would like Christianity to be true, and that therefore all atheists are brave men who have accepted the defeat of all their deepest desires, is simply impudent nonsense. Do you think people like Stalin, Hitler, Haldane, Stapledon (a corking good writer, by the way) would be pleased on waking up one morning to find that they were not their own masters, that they had a Master and a Judge, that there was nothing even in the deepest recesses of their thoughts about which they could. say to Him 'Keep out! Private. This is my business'? Do you? Rats! Their first reaction would be (as mine was) rage and terror. And I v. much doubt whether even you would find it simply pleasant. Isn't the truth this: that it would gratify some of our desires (ones we feel in fact pretty seldom) and outrage a good many others? So let's wash out all the wish business. It never helped anyone to solve any problem yet.
I don't agree with your picture of the history of religion. Christ, Buddha, Mohammed and others elaborating on an original simplicity. I believe Buddhism to be a simplification of Hinduism and Islam to be a simplification of Christianity. Clear, lucid, transparent, simple religion (Tao plus a shadowy, ethical god in the background) is a late development, usually arising among highly educated people in great cities. What you really start with is ritual, myth, and mystery, the death and return of Balder or Osiris, the dances, the initiations, the sacrifices, the divine kings. Over against that are the Philosophers, Aristotle or Confucius, hardly religion at all. The only two systems in which the mysteries and the philosophies come together are Hinduism and Christianity: there you get both the Metaphysics and Cult (continuous with primeval cults). That is why my first step was to be sure that one or the other of these had the answer. For the reality can't be one that appeals either only to savages or only to high brows. Real things aren't like that (e.g. matter is the first most obvious thing you meet milke, chocolates, apples, and also the object of quantum physics). There is no question of just a crowd of disconnected religions. The choice is between (a.) The materialist world picture: which I can't believe. (b.) The real archaic primitive religions; which are not moral enough. (c.) The (claimed) fulfillment of these in Hinduism. (d.) The claimed fulfillment of these in Christianity. But the weakness of Hinduism is that it doesn't really merge the two strands. Unredeemable savage religion goes on in the village; the Hermit philosophizes in the forest: and neither really interfaces with the other. It is only Christianity which compels a high brow like me to partake of a ritual blood feast, and also compels a central African convert to attempt an enlightened code of ethics.
Have you ever tried Chesterton's The Everlasting Man? The best popular apologetic I know.
Meanwhile, the attempt to practice Tao is certainly the right line. Have you read the Analects of Confucius? He ends up by saying, 'This is the Tao. I do not know if anyone has ever kept it.' That's significant: one can really go direct from there to the Epistle of the Romans.
I don't know if any of this is the least use. Be sure to write again, or call, if you think I can be of any help.
23 December 1950
Dear Mr. Vanauken,
The contradiction 'we must have faith to believe and must believe to have faith' belongs to the same class as those by which the Eleatic philosophers proved that all motion is impossible. And there are many others. You can't swim unless you can support yourself in water and you can't support yourself in water unless you can swim. Or again, in an act of volition (e.g. getting up in the morning) is the very beginning of the act itself voluntary or involuntary? If voluntary then you must have willed it, ..you were willing it already,..it was not really the beginning. If involuntary, then the continuation of the act (being determined by the first movement) is involuntary too. But in spite of this we do swim, and we do get out of bed.
I do not think there is a demonstrative proof (like Euclid) of Christianity, nor of the existence of matter, nor of the good will and honesty of my best and oldest friends. I think all three (except perhaps the second) far more probable than the alternatives. The case for Christianity in general is well given by Chesterton; and I tried to do something in my Broadcast Talks. As to why God doesn't make it demonstrably clear; are we sure that He is even interested in the kind of Theism which would be a compelled logical assent to a conclusive argument? Are we interested in it in personal matters? I demand from my friend a trust in my good faith which is certain without demonstrative proof. It wouldn't be confidence at all if he waited for rigorous proof. Hang it all, the very fairy tales embody the truth. Othello believed in Desdemona's innocence when it was proved: but that was too late. 'His praise is lost who stays till all commend.' The magnanimity, the generosity which will trust on a reasonable probability, is required of us. But supposing one believed and was wrong after all? Why, then you would have paid the universe a compliment it doesn't deserve. Your error would even so be more interesting and important than the reality. And yet how could. that be? How could. an idiotic universe have produced creatures whose mere dreams are so much stronger, better, subtler than itself?
Note that life after death which still seems to you the essential thing, was itself a late revelation. God trained the Hebrews for centuries to believe in Him without promising them an afterlife, and, blessings on Him, he trained me in the same way for about a year. It is like the disguised prince in a fairy tale who wins the heroine's love before she knows he is anything more than a woodcutter. What would be a bribe if it came first had better come last.
It is quite clear from what you say that you have conscious wishes on both sides. And now,. another point about wishes. A wish may lead to false beliefs, granted. But what does the existence of the wish suggest? At one time I was much impressed by Arnold's line 'Nor does the being hungry prove that we have bread.' But surely tho' it doesn't prove that one particular man will get food, it does prove that there is such a thing as food! i.e. if we were a species that didn't normally eat, weren't designed to eat, would we feel hungry? You say the materialist universe is 'ugly.' I wonder how you discovered that! If you are really a product of a materialistic universe, how is it you don't feel at home there? Do fish complain of the sea for being wet? Or if they did, would that fact itself not strongly suggest that they had not always, or would not always be, purely aquatic creatures? Notice how we are perpetually surprised at Time. ('How time flies! Fancy John being grown-up and married! I can hardly believe it!') In heaven's name, why? Unless, indeed, there is something about us that is not temporal. Total humility is not in the Tao because the Tao (as such) says nothing about the Object to which it would be the right response: just as there is no law about railways in the acts of Queen Elizabeth. But from the degree of respect would the Tao demands for ancestors, parents, elders, and teachers, it is quite clear what the Tao would prescribe towards an object such as God.
But I think you are already in the meshes of the net! The Holy Spirit is after you. I doubt if you'll get away!
17 April 1951
My prayers are answered. No: a glimpse is not a vision. But to a man on a mountain road by night, a glimpse of the next three feet of road may matter more than a vision of the horizon. And there must perhaps be always just enough lack of demonstrative certainty to make free choice possible: for what could we do but accept if the faith were like the multiplication table?
There will be a counter attack on you, you know, so don't be too alarmed when it comes.
The enemy will not see you vanish into God's company without an effort to reclaim you.
Be busy learning to pray and (if you have made up your mind on the denominational question) get confirmed.
Blessings on you and a hundred thousand welcomes. Make use of me in any way you please: and let us pray for each other always.
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