A Year with C. S. Lewis: 365 Daily Readings from his Classic Works. C. S. Lewis
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Название: A Year with C. S. Lewis: 365 Daily Readings from his Classic Works
Автор: C. S. Lewis
Издательство: HarperCollins
Жанр: Классическая проза
isbn: 9780007375769
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For He claims all, because He is love and must bless. He cannot bless us unless He has us. When we try to keep within us an area that is our own, we try to keep an area of death. Therefore, in love, He claims all. There’s no bargaining with Him.
—from “A Slip of the Tongue” (The Weight of Glory)
Law, in his terrible, cool voice, said, …. “If you have not chosen the Kingdom of God, it will make in the end no difference what you have chosen instead.” Those are hard words to take. Will it really make no difference whether it was women or patriotism, cocaine or art, whisky or a seat in the Cabinet, money or science? Well, surely no difference that matters. We shall have missed the end for which we are formed and rejected the only thing that satisfies. Does it matter to a man dying in a desert by which choice of route he missed the only well?
It is a remarkable fact that on this subject Heaven and Hell speak with one voice. The tempter tells me, “Take care. Think how much this good resolve, the acceptance of this Grace, is going to cost.” But Our Lord equally tells us to count the cost. Even in human affairs great importance is attached to the agreement of those whose testimony hardly ever agrees. Here, more. Between them it would seem to be pretty clear that paddling [near the shore] is of little consequence. What matters, what Heaven desires and Hell fears, is precisely that further step, out of our depth, out of our own control.
—from “A Slip of the Tongue” (The Weight of Glory)
I do not think any efforts of my own will can end once and for all this craving for limited liabilities, this fatal reservation. Only God can. I have good faith and hope He will. Of course, I don’t mean I can therefore, as they say, “sit back.” What God does for us, He does in us. The process of doing it will appear to me (and not falsely) to be the daily or hourly repeated exercises of my own will in renouncing this attitude, especially each morning, for it grows all over me like a new shell each night. Failures will be forgiven; it is acquiescence that is fatal, the permitted, regularised presence of an area in ourselves which we still claim for our own. We may never, this side of death, drive the invader out of our territory, but we must be in the Resistance, not in the Vichy government. And this, so far as I can yet see, must be begun again every day. Our morning prayer should be that in the Imitation: Da hodie perfecte incipere—grant me to make an unflawed beginning today, for I have done nothing yet.
—from “A Slip of the Tongue” (The Weight of Glory)
All sorts of people are fond of repeating the Christian statement that ‘God is love’. But they seem not to notice that the words ‘God is love’ have no real meaning unless God contains at least two Persons. Love is something that one person has for another person. If God was a single person, then before the world was made, He was not love. Of course, what these people mean when they say that God is love is often something quite different: they really mean ‘Love is God’. They really mean that our feelings of love, however and wherever they arise, and whatever results they produce, are to be treated with great respect. Perhaps they are: but that is something quite different from what Christians mean by the statement ‘God is love’. They believe that the living, dynamic activity of love has been going on in God forever and has created everything else.
And that, by the way, is perhaps the most important difference between Christianity and all other religions: that in Christianity God is not a static thing—not even a person—but a dynamic, pulsating activity, a life, almost a kind of drama. Almost, if you will not think me irreverent, a kind of dance.
—from Mere Christianity
We must think of the Son always, so to speak, streaming forth from the Father, like light from a lamp, or heat from a fire, or thoughts from a mind. He is the self-expression of the Father—what the Father has to say. And there never was a time when He was not saying it. But have you noticed what is happening? All these pictures of light or heat are making it sound as if the Father and Son were two things instead of two Persons. So that after all, the New Testament picture of a Father and a Son turns out to be much more accurate than anything we try to substitute for it. That is what always happens when you go away from the words of the Bible. It is quite right to go away from them for a moment in order to make some special point clear. But you must always go back. Naturally God knows how to describe Himself much better than we know how to describe Him. He knows that Father and Son is more like the relation between the First and Second Persons than anything else we can think of. Much the most important thing to know is that it is a relation of love. The Father delights in His Son; the Son looks up to His Father.
—from Mere Christianity
The union between the Father and the Son is such a live concrete thing that this union itself is also a Person. I know this is almost inconceivable, but look at it thus. You know that among human beings, when they get together in a family, or a club, or a trade union, people talk about the ‘spirit’ of that family, or club, or trade union. They talk about its ‘spirit’ because the individual members, when they are together, do really develop particular ways of talking and behaving which they would not have if they were apart. It is as if a sort of communal personality came into existence. Of course, it is not a real person: it is only rather like a person. But that is just one of the differences between God and us. What grows out of the joint life of the Father and Son is a real Person, is in fact the Third of the three Persons who are God.
This third Person is called, in technical language, the Holy Ghost or the ‘spirit’ of God. Do not be worried or surprised if you find it (or Him) rather vaguer or more shadowy in your mind than the other two. I think there is a reason why that must be so. In the Christian life you are not usually looking at Him. He is always acting through you. If you think of the Father as something ‘out there’, in front of you, and of the Son as someone standing at your side, helping you to pray, trying to turn you into another son, then you have to think of the third Person as something inside you, or behind you. Perhaps some people might find it easier to begin with the third Person and work backwards. God is love, and that love works through men—especially through the whole community of Christians. But this spirit of love is, from all eternity, a love going on between the Father and the Son.
—from Mere Christianity