C. S. Lewis Essay Collection: Faith, Christianity and the Church. C. S. LewisЧитать онлайн книгу.
else?’ In the same way, about vicariousness. It will not, in any way, allow me to be an exploiter, to act as a parasite on other people; yet it will not allow me any dream of living on my own. It will teach me to accept with glad humility the enormous sacrifice that others make for me, as well as to make sacrifices for others.
That is why I think this Grand Miracle is the missing chapter in this novel, the chapter on which the whole plot turns; that is why I believe that God really has dived down into the bottom of creation, and has come up bringing the whole redeemed nature on His shoulders. The miracles that have already happened are, of course, as Scripture so often says, the first fruits of that cosmic summer which is presently coming on (Romans 8:23; 11:16; 16:5; 1 Corinthians 15:20; James 1:18; Revelation 14:4). Christ has risen, and so we shall rise. St Peter for a few seconds walked on the water (Matthew 14:29); and the day will come when there will be a re-made universe, infinitely obedient to the will of glorified and obedient men, when we can do all things, when we shall be those gods that we are described as being in Scripture. To be sure, it feels wintry enough still: but often in the very early spring it feels like that. Two thousand years are only a day or two by this scale. A man really ought to say, ‘The Resurrection happened two thousand years ago’ in the same spirit in which he says, ‘I saw a crocus yesterday.’ Because we know what is coming behind the crocus. The spring comes slowly down this way; but the great thing is that the corner has been turned. There is, of course, this difference, that in the natural spring the crocus cannot choose whether it will respond or not. We can. We have the power either of withstanding the spring, and sinking back into the cosmic winter, or of going on into those ‘high mid-summer pomps’ in which our Leader, the Son of Man, already dwells, and to which He is calling us. It remains with us to follow or not, to die in this winter, or to go on into that spring and that summer.
A paper read to the Oxford Socratic Club in reply to one by Professor H.H. Price. Both papers were subsequently published in The Socratic Digest, No. 3 (1945) and No. 5 (1952). Lewis’s paper was reproduced in They Asked for a Paper (1962) and Screwtape Proposes a Toast (1998).
The question I have been asked to discuss tonight–‘Is Theology Poetry?’–is not of my own choosing. I find myself, in fact, in the position of a candidate at an examination; and I must obey the advice of my tutors by first making sure that I know what the question means.
By Theology we mean, I suppose, the systematic series of statements about God and about man’s relation to Him which the believers of a religion make. And in a paper set me by this Club I may perhaps assume that Theology means principally Christian Theology. I am the bolder to make this assumption because something of what I think about other religions will appear in what I have to say. It must also be remembered that only a minority of the religions of the world have a theology. There was no systematic series of statements which the Greeks agreed in believing about Zeus.
The other term, Poetry, is much harder to define, but I believe I can assume the question which my examiners had in mind without a definition. There are certain things which I feel sure they were not asking me. They were not asking me whether Theology is written in verse. They were not asking me whether most theologians are masters of a ‘simple, sensuous and passionate’ style. I believe they meant: ‘Is Theology merely poetry?’ This might be expanded: ‘Does Theology offer us, at best, only that kind of truth which, according to some critics, poetry offers us?’ And the first difficulty of answering the question in that form is that we have no general agreement as to what ‘poetical truth’ means, or whether there is really any such thing. It will be best, therefore, to use for this paper a very vague and modest notion of poetry, simply as writing which arouses and in part satisfies the imagination. And I shall take it that the question I am to answer is this: Does Christian Theology owe its attraction to its power of arousing and satisfying our imagination? Are those who believe it mistaking aesthetic enjoyment for intellectual assent, or assenting because they enjoy?
Faced with this question, I naturally turn to inspect the believer whom I know best–myself. And the first fact I discover, or seem to discover, is that for me at any rate, if Theology is Poetry, it is not very good poetry.
Considered as poetry, the doctrine of the Trinity seems to me to fall between two stools. It has neither the monolithic grandeur of strictly Unitarian conceptions, nor the richness of Polytheism. The omnipotence of God is not, to my taste, a poetical advantage. Odin, fighting against enemies who are not his own creatures and who will in fact defeat him in the end, has a heroic appeal which the God of the Christians cannot have. There is also a certain bareness about the Christian picture of the universe. A future state, and orders of superhuman creatures, are held to exist, but only the slightest hints of their nature are offered. Finally, and worst of all, the whole cosmic story though full of tragic elements yet fails of being a tragedy. Christianity offers the attractions neither of optimism nor of pessimism. It represents the life of the universe as being very like the mortal life of men on this planet–‘of a mingled yarn, good and ill together’. The majestic simplifications of Pantheism and the tangled wood of Pagan animism both seem to me, in their different ways, more attractive. Christianity just misses the tidiness of the one and the delicious variety of the other. For I take it there are two things the imagination loves to do. It loves to embrace its object completely, to take it in at a single glance and see it as something harmonious, symmetrical and self-explanatory. That is the classical imagination: the Parthenon was built for it. It also loves to lose itself in a labyrinth, to surrender to the inextricable. That is the romantic imagination: the Orlando Furioso was written for it. But Christian Theology does not cater very well for either.
If Christianity is only a mythology, then I find the mythology I believe in is not the one I like best. I like Greek mythology much better: Irish better still: Norse best of all.
Having thus inspected myself, I next inquire how far my case is peculiar. It does not seem, certainly, to be unique. It is not at all plain that men’s imaginations have always delighted most in those pictures of the supernatural which they believed. From the twelfth to the seventeenth century Europe seems to have taken an unfailing delight in classical mythology. If the numbers and the gusto of pictures and poems were to be the criterion of belief, we should judge that those ages were pagan; which we know to be untrue.
It looks as if the confusion between imaginative enjoyment and intellectual assent, of which Christians are accused, is not nearly so common or so easy as some people suppose. Even children, I believe, rarely suffer from it. It pleases their imagination to pretend that they are bears or horses; but I do not remember that one was ever under the least delusion. May it not even be that there is something in belief which is hostile to perfect imaginative enjoyment? The sensitive, cultured atheist seems at times to enjoy the aesthetic trappings of Christianity in a way which the believer can only envy. The modern poets certainly enjoy the Greek gods in a way of which I find no trace in Greek literature. What mythological scenes in ancient literature can compare for a moment with Keats’s Hyperion? In a certain sense we spoil a mythology for imaginative purposes by believing in it. Fairies are popular in England because we don’t think they exist; they are no fun at all in Arran or Connemara.
But I must beware of going too far. I have suggested that belief spoils a system for the imagination ‘in a certain sense’. But not in all senses. If I came to believe in fairies I should almost certainly lose the particular kind of pleasure which I now get from them when reading the Midsummer Night’s Dream. But later on, when the believed fairies had settled down as inhabitants of my real universe and had been fully connected with other parts of my thought, a new pleasure might arise. The contemplation of what we take to be real is always, I think, in tolerably sensitive minds, attended with a certain sort of aesthetic satisfaction– a sort which depends precisely on its supposed reality. There is a dignity and poignancy in the bare fact that a thing exists. Thus, as Balfour pointed out in Theism and Humanism (a book too little read) there are many historical facts which we should not applaud for any obvious humour or pathos if we supposed them to be inventions; but once we believe them to be real we have, in addition