C.S. Lewis Quotes

It was too perfect to last,' so I am tempted to say of our marriage. But it can be meant in two ways. It may be grimly pessimistic - as if God no sooner saw two of His creatures happy than He stopped it ('None of that here!'). As if He were like the Hostess at the sherry-party who separates two guests the moment they show signs of having got into a real conversation. But it could also mean 'This had reached its proper perfection. This had become what it had in it to be. Therefore of course it would not be prolonged.' As if God said, 'Good; you have mastered that exercise. I am very pleased with it. And now you are ready to go on to the next.

On the other hand, if God's moral judgement differs from ours so that our 'black' may be His 'white', we can mean nothing by calling Him good; for to say 'God is good', while asserting that His goodness is wholly other than ours, is really only to say 'God is we know not what'. And an utterly unknown quality in God cannot give us moral grounds for loving or obeying Him. If He is not (in our sense) 'good' we shall obey, if at all, only through fear - and should be equally ready to obey omnipotent Fiend. The doctrine of Total Depravity - when the consequence is drawn that, since we are totally depraved, our idea of good is worth simply nothing - may thus turn Christianity into a form of devil-worship.- The Problem of Pain, pp. 28 - 29

The modern habit of doing ceremonial things unceremoniously is no proof of humility; rather it proves the offender's inability to forget himself in the rite, and his readiness to spoil for every one else the proper pleasure of ritual.

Her absence is like the sky, spread over everything.

[M]an has been accustomed, ever since he was a boy, to having a dozen incompatible philosophies dancing about together inside his head. He doesn't think of doctrines as primarily "true" or "false," but as "academic" or "practical," "outworn" or "contemporary," "conventional" or "ruthless." Jargon, not argument, is your best ally in keeping him from the Church. Don't waste time trying to make him think that materialism is true! Make him think it is strong or stark or courageous—that it is the philosophy of the future. That's the sort of thing he cares about.

I haven't any language weak enough to depict the weakness of my spiritual life. If I weakened it enough it would cease to be language at all. As when you try to turn the gas-ring a little lower still, and it merely goes out.

The first condition, then, of what is called a selfish love among men is lacking with God. He has no natural necessities, no passion, to compete with His wish for the beloved's welfare; or if there is in Him something which we have to imagine after the analogy of a passion, a want it is there by His own will and for our sakes. And the second condition is lacking too. The real interests of a child may differ from that which his father's affection instinctively demands, because the child is a separate being from the father with a nature which has its own needs and does not exist solely for the father nor find its whole perfection in being loved by him and which the father does not fully understand. But creatures are not thus separate from their Creator, nor can He misunderstand them. The place for which He designs them in His scheme of things is the place they are made for. When they reach it their nature is fulfilled and their happiness attained: a broken bone in the universe has been set, the anguish is over. When we want to be something other than the thing God wants us to be, we must be wanting what, in fact, will not make us happy. Those Divine demands which sound to our natural ears most like those of a despot and least like those of a lover, in fact marshal us where we should want to go, if we knew what we wanted. He demands our worship, our obedience, our prostration.

But how can the characters in a play guess the plot? We are not the playwright, we are not the producer, we are not even the audience. We are on the stage. To play well the scenes in which we are "on" concerns us much more than to guess about the scenes that follow it.

His whole effort, therefore, will be to get the man’s mind off the subject of his own value altogether. He would rather the man thought himself a great architect or a great poet and then forgot about it, than that he should spend much time and pains trying to think himself a bad one. Your efforts to instil either vain glory or false modesty into the patient will therefore be met from the Enemy’s side with the obvious reminder that a man is not usually called upon to have an opinion of his own talents at all, since he can very well go on improving them to the best of his ability without deciding on his own precise niche in the temple of Fame...The Enemy will also try to render real in the patient’s mind...the doctrine that they did not create themselves, that their talents were given them, and that they might as well be proud of the colour of their hair...Even of his sins the Enemy does not want him to think too much: once they are repented, the sooner the man turns his attention outward, the better the Enemy is pleased

No doubt he must very soon realize that his own faith is in direct opposition to the assumptions on which all the conversation of his new friends is based. I don't think that matters much provided that you can persuade him to postpone any open acknowledge of the fact, and this, with the aid of shame, pride, modesty and vanity, will be easy to do. As long as the postponement lasts he will be in a false position. He will be silent when he ought to speak and laugh when he ought to be silent.

... the possibility of pain is inherent in the very existence of a world where souls can meet.

Now it is time!" then louder, "Time!"; and then so loud it could have shaken the stars; "TIME." The door flew open.

For this reason, the question whether miracles occur can never be answered simply by experience. Every event which might claim to be a miracle is, in the last resort, something presented to our senses, something seen, heard, touched, smelled or tasted. And our senses are not infallible. If anything extraordinary seems to have happened, we can always say that we have been the victims of an illusion. If we hold a philosophy which excludes the supernatural, this is what we always shall say. What we learn from experience depends on the kind of philosophy we bring to experience. It is therefore useless to appeal to experience before we have settled, as well as we can, the philosophical question.

...some of the miracles do locally what God has already done universally: others do locally what He has not yet done, but will do.

Miracles do not, in fact, break the laws of nature.

... "I now see that I spent most of my life in doing neither what I ought nor what I liked". The Christians describe the Enemy as one "without whom Nothing is strong". And Nothing is very strong: strong enough to steal away a man's best years not in sweet sins but in a dreary flickering of the mind over it knows not what and knows not why, in the gratification of curiosities so feeble that the man is only half aware of them ...

One never meets just Cancer, or War, or Unhappiness (or Happiness). One only meets each hour or moment that comes. All manner of ups and downs. Many bad spots in our best times, many good ones in our worst. One never gets the total impact of what we call ‘the thing itself’. But we call it wrongly. The thing itself is simply all these ups and downs: the rest is a name or an idea.

Either the day must come when joy prevails and all the makers of misery are no longer able to infect it, or else, for ever and ever, the makers of misery can destroy in others the happiness they reject for themselves.

Courage is not simply one of the virtues but the form of every virtue at the testing point.

Of course, there is no conceivable way of getting by reason from the proposition "I am losing interest in this" to the proposition "This is false.

A proud man is always looking down on things and people; and, of course, as long as you are looking down, you cannot see something that is above you.

Once you have made the world an end, and faith a means, you have almost won your man, and it makes very little difference what kind of worldly end he is pursuing.

I did wonder if there really was such a person as Aslan: but then sometimes I wondered if there were really people like you. Yet there you are.

We do not want merely to see beauty... 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. That is why we have peopled air and earth and water with gods and goddesses, and nymphs and elves.

I sometimes think that writing is like driving a sheep down the road. If there's any gate open to the left or the right the reader will most certainly go into it.

Friendship arises out of mere Companionship when two or more of the companions discover that they have in common some insight or interest or even taste which the others do not share and which, till that moment, each believed to be his own unique treasure (or burden). The typical expression of opening Friendship would be something like, "What? You too? I thought I was the only one." ... It is when two such persons discover one another, when, whether with immense difficulties and semi-articulate fumblings or with what would seem to us amazing and elliptical speed, they share their vision - it is then that Friendship is born. And instantly they stand together in an immense solitude.

Even in literature and art, no man who bothers about originality will ever be original: whereas if you simply try to tell the truth (without caring twopence how often it has been told before) you will, nine times out of ten, become original without ever having noticed it.

You invaded Narnia. You have no more right leading than Miraz does. Peter Pevensie: You, him, your father! Narnia's better off without the lot of you!

Miracles are a retelling in small letters of the very same story which is written across the whole world in letters too large for some of us to see.

No one ever told me that grief felt so like fear.

It may well be that by trickery of priests men have sometimes taken a mortal's voice for a god's. But it will not work the other way. No one who hears a god's voice takes it for a man's.

It must be a really great book because one can read it as a boy in one way, and then re-read it in middle life and get something very different out of it - and that to my mind is one of the best tests.

One day, you will be old enough to start reading fairytales again.

Have you no idea of progress, of development?""I have seen them both in an egg," said Caspian. "We call it 'Going Bad' in Narnia

A silly idea is current that good people do not know what temptation means. This is an obvious lie. Only those who try to resist temptation know how strong it is... A man who gives in to temptation after five minutes simply does not know what it would have been like an hour later. That is why bad people, in one sense, know very little about badness. They have lived a sheltered life by always giving in.

He's a hedonist at heart. All those fasts and vigils and stakes and crosses are only a façade. Or only like foam on the seashore. Out at sea, out in His sea, there is pleasure, and more pleasure. He makes no secret of it... He has a bourgeois mind. He has filled His world full of pleasures.

The truly wide taste in reading is that which enables a man to find something for his needs on the sixpenny tray outside any secondhand bookshop.

They were making a riotous noise, but it was much more like music - rather advanced music which you don't quite take in at the first hearing - than birds' songs ever are in our world.

The physical sciences, good and innocent in themselves, had already... begun to be warped, had been subtly manoeuvred in a certain direction. Despair of objective truth had been increasingly insinuated into the scientists; indifference to it, and a concentration upon mere power, had been the result… The very experiences of the dissecting room and the pathological laboratory were breeding a conviction that the stifling of all deep-set repugnances was the first essential for progress.

A children's story that can only be enjoyed by children is not a good children's story in the slightest.

I think I am beginning to understand why grief feels like suspense. It comes from the frustration of so many impulses that had become habitual. Thought after thought feeling after feeling action after action had H. for their object. Now their target is gone. I keep on through habit fitting an harrow to the string then I remember and have to lay the bow down. So many roads lead through to H. I set out on one of them. But now there's an impassable frontier-post across it. So many roads once now so many culs de sac.

For every one pupil who needs to be guarded from a weak excess of sensibility there are three who need to be awakened from the slumber of cold vulgarity

I who know many present things by my art," replied the Hermit with a smile, "have yet little knowledge of things future. Therefore I do not know whether any man or woman or beast in the whole world will be alive when the sun sets tonight. But be of good hope. The damsel is likely to live as long as any her age.

All the trees of the world appeared to be rushing towards Aslan. But as they drew nearer they looked less like trees, and when the whole crowd, bowing and curtsying and waving thin long arms to Aslan, were all around Lucy, she saw that it was a crowd of human shapes. Pale birch-girls were tossing their heads, willow-women pushed back their hair from their brooding faces to gaze on Aslan, the queenly beeches stood still and adored him, shaggy oak-men, lean and melancholy elms, shock-headed hollies (dark themselves, but their wives all bright with berries) and gay rowans, all bowed and rose again, shouting, "Aslan, Aslan!" in their various husky or creaking or wave-like voices.

I have come home at last! This is my real country! I belong here. This is the land I have been looking for all my life, though I never knew it till now...Come further up, come further in!

... You must always remember... Whatever their bodies do affects their souls.

He died not for men, but for each man. If each man had been the only man made, He would have done no less.

I thought I could describe a state; make a map of sorrow. Sorrow, hoever, turns out to be not a state but a process.

For agnosticism is, in a sense, what I am preaching. I do not wish to reduce the sceptical element in your minds. I am only suggesting that it need not be reserved exclusively for the New Testament and the Creeds. Try doubting something else.

One of the drawbacks about adventures is that when you come to the most beautiful places you are often too anxious and hurried to appreciate them; so that Arvis (though she remembered them years later) had only a vague impression of gray lawns, quietly bubbling fountains, and the long black shadows of cypress trees.

They call him Aslan in That Place," said Eustace."What a curious name!""Not half so curious as himself," said Eustace solemnly.

And above all, you must be asking which door is the true one; not which pleases you best by its paint and panelling…the question should never be: ‘Do I like that kind of service?’ but ‘Are these doctrines true: Is holiness there? Does my conscience move me towards this? Is my reluctance to move to this door due to my pride, or my mere taste, or my personal dislike for this particular door-keeper?

The very power of [textbook writers] depends on the fact that they are dealing with a boy: a boy who thinks he is ‘doing’ his ‘English prep’ and has no notion that ethics, theology, and politics are all at stake. It is not a theory they put into his mind, but an assumption, which ten years hence, its origin forgotten and its presence unconscious, will condition him to take one side in a controversy which he has never recognized as a controversy at all.

If we let ourselves, we shall always be waiting for some distraction or other to end before we can really get down to our work. The only people who achieve much are those who want knowledge so badly that they seek it while the conditions are still unfavorable. Favorable conditions never come.

For every one pupil who needs to be guarded against a weak excess of sensibility there are three who need to be awakened from the slumber of cold vulgarity. The task of the modern educator is not to cut down jungles but to irrigate deserts.

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 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 be 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.

Is it rational to believe in a bad God? Anyway, in a God so bad as all that? The Cosmic Sadist, the spiteful imbecile?

A woman means by unselfishness chiefly taking trouble for others a man means not giving trouble to others. Thus each sex regards the other as basically selfish.

Every disability conceals a vocation, if only we can find it, which will 'turn the necessity to glorious gain.

And certainly both Horses were doing, if not all they could, all they thought they could; which is not quite the same thing.