The Complete C. S. Lewis Signature Classics. C. S. LewisЧитать онлайн книгу.
they warn you that this picture is not what the scientists actually believe. What the scientists believe is a mathematical formula. The pictures are there only to help you to understand the formula. They are not really true in the way the formula is; they do not give you the real thing but only something more or less like it. They are only meant to help, and if they do not help you can drop them. The thing itself cannot be pictured, it can only be expressed mathematically. We are in the same boat here. We believe that the death of Christ is just that point in history at which something absolutely unimaginable from outside shows through into our own world. And if we cannot picture even the atoms of which our own world is built, of course we are not going to be able to picture this. Indeed, if we found that we could fully understand it, that very fact would show it was not what it professes to be—the inconceivable, the uncreated, the thing from beyond nature, striking down into nature like lightning. You may ask what good it will be to us if we do not understand it. But that is easily answered. A man can eat his dinner without understanding exactly how food nourishes him. A man can accept what Christ has done without knowing how it works: indeed, he certainly would not know how it works until he has accepted it.
We are told that Christ was killed for us, that His death has washed out our sins, and that by dying He disabled death itself. That is the formula. That is Christianity. That is what has to be believed. Any theories we build up as to how Christ’s death did all this are, in my view, quite secondary: mere plans or diagrams to be left alone if they do not help us, and, even if they do help us, not to be confused with the thing itself. All the same, some of these theories are worth looking at.
The one most people have heard is the one I mentioned before—the one about our being let off because Christ has volunteered to bear a punishment instead of us. Now on the face of it that is a very silly theory. If God was prepared to let us off, why on earth did He not do so? And what possible point could there be in punishing an innocent person instead? None at all that I can see, if you are thinking of punishment in the police-court sense. On the other hand, if you think of a debt, there is plenty of point in a person who has some assets paying it on behalf of someone who has not. Or if you take ‘paying the penalty’, not in the sense of being punished, but in the more general sense of ‘standing the racket’ or ‘footing the bill’, then, of course, it is a matter of common experience that, when one person has got himself into a hole, the trouble of getting him out usually falls on a kind friend.
Now what was the sort of ‘hole’ man had got himself into? He had tried to set up on his own, to behave as if he belonged to himself. In other words, fallen man is not simply an imperfect creature who needs improvement: he is a rebel who must lay down his arms. Laying down your arms, surrendering, saying you are sorry, realising that you have been on the wrong track and getting ready to start life over again from the ground floor—that is the only way out of our ‘hole’. This process of surrender—this movement full speed astern—is what Christians call repentance. Now repentance is no fun at all. It is something much harder than merely eating humble pie. It means unlearning all the self-conceit and self-will that we have been training ourselves into for thousands of years. It means killing part of yourself, undergoing a kind of death. In fact, it needs a good man to repent. And here comes the catch. Only a bad person needs to repent: only a good person can repent perfectly. The worse you are the more you need it and the less you can do it. The only person who could do it perfectly would be a perfect person—and he would not need it.
Remember, this repentance, this willing submission to humiliation and a kind of death, is not something God demands of you before He will take you back and which He could let you off if He chose: it is simply a description of what going back to Him is like. If you ask God to take you back without it, you are really asking Him to let you go back without going back. It cannot happen. Very well, then, we must go through with it. But the same badness which makes us need it, makes us unable to do it. Can we do it if God helps us? Yes, but what do we mean when we talk of God helping us? We mean God putting into us a bit of Himself, so to speak. He lends us a little of His reasoning powers and that is how we think: He puts a little of His love into us and that is how we love one another. When you teach a child writing, you hold its hand while it forms the letters: that is, it forms the letters because you are forming them. We love and reason because God loves and reasons and holds our hand while we do it. Now if we had not fallen, that would be all plain sailing. But unfortunately we now need God’s help in order to do something which God, in His own nature, never does at all—to surrender, to suffer, to submit, to die. Nothing in God’s nature corresponds to this process at all. So that the one road for which we now need God’s leadership most of all is a road God, in His own nature, has never walked. God can share only what He has: this thing, in His own nature, He has not.
But supposing God became a man—suppose our human nature which can suffer and die was amalgamated with God’s nature in one person—then that person could help us. He could surrender His will, and suffer and die, because He was man; and He could do it perfectly because He was God. You and I can go through this process only if God does it in us; but God can do it only if He becomes man. Our attempts at this dying will succeed only if we men share in God’s dying, just as our thinking can succeed only because it is a drop out of the ocean of His intelligence: but we cannot share God’s dying unless God dies; and He cannot die except by being a man. That is the sense in which He pays our debt, and suffers for us what He Himself need not suffer at all.
I have heard some people complain that if Jesus was God as well as man, then His sufferings and death lose all value in their eyes, ‘because it must have been so easy for Him’. Others may (very rightly) rebuke the ingratitude and ungraciousness of this objection; what staggers me is the misunderstanding it betrays. In one sense, of course, those who make it are right. They have even understated their own case. The perfect submission, the perfect suffering, the perfect death were not only easier to Jesus because He was God, but were possible only because He was God. But surely that is a very odd reason for not accepting them? The teacher is able to form the letters for the child because the teacher is grown-up and knows how to write. That, of course, makes it easier for the teacher; and only because it is easier for him can he help the child. If it rejected him because ‘it’s easy for grown-ups’ and waited to learn writing from another child who could not write itself (and so had no ‘unfair’ advantage), it would not get on very quickly. If I am drowning in a rapid river, a man who still has one foot on the bank may give me a hand which saves my life. Ought I to shout back (between my gasps) ‘No, it’s not fair! You have an advantage! You’re keeping one foot on the bank’? That advantage—call it ‘unfair’ if you like—is the only reason why he can be of any use to me. To what will you look for help if you will not look to that which is stronger than yourself?
Such is my own way of looking at what Christians call the Atonement. But remember this is only one more picture. Do not mistake it for the thing itself: and if it does not help you, drop it.
The perfect surrender and humiliation were undergone by Christ: perfect because He was God, surrender and humiliation because He was man. Now the Christian belief is that if we somehow share the humility and suffering of Christ we shall also share in His conquest of death and find a new life after we have died and in it become perfect, and perfectly happy, creatures. This means something much more than our trying to follow His teaching. People often ask when the next step in evolution—the step to something beyond man—will happen. But in the Christian view, it has happened already. In Christ a new kind of man appeared: and the new kind of life which began in Him is to be put into us.
How is this to be done? Now, please remember how we acquired the old, ordinary kind of life. We derived it from others, from our father and mother and all our ancestors, without our consent—and by a very curious process, involving pleasure, pain, and danger. A process you would never have guessed. Most of us spend a good many years in childhood trying to guess it: and some children, when they are first told, do not believe it—and I am not sure that I blame them, for it is very odd. Now the God who arranged that process is the same God who arranges how the new kind of life—the Christ-life—is to be spread. We must be prepared