“Eve was not taken out of Adam’s head to top him, neither out of his feet to be trampled on by him, but out of his side to be equal with him, under his arm to be protected by him, and near his heart to be loved by him.” — Matthew Henry
Stories tell of a 17 year old Abraham Lincoln singing a poeticised (Created by himself?) version of this put to music for a sister’s wedding.
“Jesus said whatever you do to the least of these my brothers you’ve done it to me. And this is what I’ve come to think. That if I want to identify fully with Jesus Christ, who I claim to be my Savior and Lord, the best way that I can do that is to identify with the poor. This I know will go against the teachings of all the popular evangelical preachers. But they’re just wrong. They’re not bad, they’re just wrong. Christianity is not about building an absolutely secure little niche in the world where you can live with your perfect little wife and your perfect little children in a beautiful little house where you have no gays or minority groups anywhere near you. Christianity is about learning to love like Jesus loved and Jesus loved the poor and Jesus loved the broken.…” — Rich Mullins
Ran across some unrelated quotes that I don’t want to lose track of:
The secret of rock music: “If you can’t be good, be loud.” — Rich Mullins
The current trends in worship: “Shallow, mindless, stupid, and perfectly harmless, at best.” — Rich Mullins
“I don’t want to be tolerated. Argue with me, and I will respect you. — Rich Mullins
“It never fails. God will put people in your path that irritate you, especially if you’re prone to be irritated.” — Rich Mullins
“I hope I would leave a legacy of joy -a legacy of real compassion,” — Rich Mullins
I fled Him, down the nights and down the days; I fled Him, down the arches of the years; I fled Him, down the labyrinthine ways Of my own mind; and in the mist of tears I hid from Him, and under running laughter. Up vistaed hopes, I sped; And shot, precipitated, Adown Titanic glooms of chasmed fears, From those strong Feet that followed, followed after. But with unhurrying chase, And unperturbed pace, Deliberate speed, majestic instancy, They beat--and a Voice beat More instant than the Feet-- "All things betray thee, who betrayest Me." I pleaded, out law-wise, By many a hearted casement, curtained red, Trellised with intertwining charities (For, though I knew His love Who followed, Yet was I sore adread Lest, having Him, I must have naught beside); But, if one little casement parted wide, The gust of His approach would clash it to. Fear wist not to evade as Love wist to pursue. Across the margent of the world I fled, And troubled the gold gateways of the stars, Smiting for shelter on their clanged bars; Fretted to dulcet jars And silvern chatter the pale ports o' the moon. I said to dawn: Be sudden; to eve: Be soon-- With thy young skyey blossoms heap me over From this tremendous Lover! Float thy vague veil about me, lest He see! I tempted all His servitors, but to find My own betrayal in their constancy, In faith to Him their fickleness to me, Their traitorous trueness, and their loyal deceit. To all swift things for swiftness did I sue; Clung to the whistling mane of every wind. But whether they swept, smoothly fleet, The long savannahs of the blue; Or whether, Thunder-driven, They clanged His chariot 'thwart a heaven Plashy with flying lightnings round the spurn o' their feet:-- Fear wist not to evade as Love wist to pursue. Still with unhurrying chase, And unperturbed pace, Deliberate speed, majestic instancy, Came on the following Feet, And a Voice above their beat-- "Naught shelters thee, who wilt not shelter Me." I sought no more that after which I strayed In face of man or maid; But still within the little children's eyes Seems something, something that replies, _They_ at least are for me, surely for me! I turned me to them very wistfully; But just as their young eyes grew sudden fair With dawning answers there, Their angel plucked them from me by the hair. Come then, ye other children, Nature's--share With me" (said I) "your delicate fellowship; Let me greet you lip to lip, Let me twine with you caresses, Wantoning With our Lady-Mother's vagrant tresses, Banqueting With her in her wind-walled palace, Underneath her azured dais, Quaffing, as your taintless way is, From a chalice Lucent-weeping out of the dayspring." So it was done; _I_ in their delicate fellowship was one-- Drew the bolt of Nature's secrecies. _I_ knew all the swift importings On the wilful face of skies; I knew how the clouds arise, Spumed of the wild sea-snortings; All that's born or dies Rose and drooped with; made them shapers Of mine own moods, or wailful or divine-- With them joyed and was bereaven. I was heavy with the even, When she lit her glimmering tapers Round the day's dead sanctities. I laughed in the morning's eyes. I triumphed and I saddened with all weather, Heaven and I wept together, And its sweet tears were salt with mortal mine; Against the red throb of its sunset-heart I laid my own to beat, And share commingling heat; But not by that, by that, was eased my human smart. In vain my tears were wet on Heaven's grey cheek. For ah! we know not what each other says, These things and I; in sound _I_ speak-- _Their_ sound is but their stir, they speak by silences. Nature, poor stepdame, cannot slake by drouth; Let her, if she would owe me, Drop yon blue bosom-veil of sky, and show me The breasts o' her tenderness: Never did any milk of hers once bless My thirsting mouth. Nigh and nigh draws the chase, With unperturbed pace, Deliberate speed, majestic instancy, And past those noised Feet A Voice comes yet more fleet-- "Lo! naught contents thee, who content'st not Me." Naked I wait Thy love's uplifted stroke! My harness piece by piece Thou hast hewn from me, And smitten me to my knee; I am defenceless utterly. I slept, methinks, and woke, And, slowly gazing, find me stripped in sleep. In the rash lustihead of my young powers, I shook the pillaring hours And pulled my life upon me; grimed with smears, I stand amid the dust o' the mounded years-- My mangled youth lies dead beneath the heap. My days have crackled and gone up in smoke, Have puffed and burst as sun-starts on a stream. Yea, faileth now even dream The dreamer, and the lute the lutanist; Even the linked fantasies, in whose blossomy twist I swung the earth a trinket at my wrist, Are yielding; cords of all too weak account For earth, with heavy griefs so overplussed. Ah! is Thy love indeed A weed, albeit an amaranthine weed, Suffering no flowers except its own to mount? Ah! must-- Designer infinite!-- Ah! must Thou char the wood ere Thou canst limn with it? My freshness spent its wavering shower i' the dust; And now my heart is as a broken fount, Wherein tear-drippings stagnate, spilt down ever From the dank thoughts that shiver Upon the sighful branches of my mind. Such is; what is to be? The pulp so bitter, how shall taste the rind? I dimly guess what Time in mists confounds; Yet ever and anon a trumpet sounds From the hid battlements of Eternity: Those shaken mists a space unsettle, then Round the half-glimpsed turrets slowly wash again; But not ere Him who summoneth I first have seen, enwound And now my heart is as a broken fount, Wherein tear-drippings stagnate, spilt down ever From the dank thoughts that shiver With glooming robes purpureal, cypress-crowned; His name I know, and what his trumpet saith. Whether man's heart or life it be which yields Thee harvest, must Thy harvest fields Be dunged with rotten death? Now of that long pursuit Comes on at hand the bruit; That Voice is round me like a bursting sea: "And is thy earth so marred, Shattered in shard on shard? Lo, all things fly thee, for thou fliest Me! Strange, piteous, futile thing, Wherefore should any set thee love apart? Seeing none but I makes much of naught" (He said), "And human love needs human meriting: How hast thou merited-- Of all man's clotted clay the dingiest clot? Alack, thou knowest not How little worthy of any love thou art! Whom wilt thou find to love ignoble thee, Save Me, save only Me? All which I took from thee I did but take, Not for thy harms, But just that thou might'st seek it in My arms. All which thy child's mistake Fancies as lost, I have stored for thee at home: Rise, clasp My hand, and come." Halts by me that footfall: Is my gloom, after all, Shade of His hand, outstretched caressingly? "Ah, fondest, blindest, weakest, I am He Whom thou seekest! Thou dravest love from thee, who dravest Me."
Francis Thompson (16 December 1859 – 13 November 1907) was an English poet and ascetic. After attending college, he moved to London to become a writer, but in menial work, became addicted to opium, and was a street vagrant for years. A married couple read his poetry and rescued him, publishing his first book Poems in 1893. Thompson lived as an unbalanced invalid in Wales and at Storrington, but wrote three books of poetry, with other works and essays, before dying of tuberculosis in 1907.
The legendary song “Awesome God” was not crafted in a comfy-cozy songwriting room, with fresh legal pads and flavored coffee. It was picked up somewhere between Tennessee and Missouri, in the cab of a sweaty little pickup truck, on the way to a concert. Rich told me that while he was driving, he envisioned an imaginary “hellfire and brimstone” preacher, waving his finger in the air, making proclamations about God to his congregation. Line by line the man shouted out the phrases of “Awesome God.” Rich committed those lines to memory until he got to the venue and found a piano to figure out what key to play it in. After he’d played it for me, Rich said in a small voice “I think it’s going to be big.” Rich then asked me if I would sing the verses and he assembled a small choir for the choruses. We rehearsed and performed “Awesome God” for the first time that night. It amazes me how good Rich’s intuition was about that song, as it continues to impact so many people.
— Steve Cudworth
“There are certain things we must not pray about – moods, for instance. Moods never go by praying, moods go by kicking. A mood nearly always has its seat in the physical condition, not in the moral. It is a continual effort not to listen to the moods which arise from a physical condition, never submit to them for a second. We have to take ourselves by the scruff of the neck and shake ourselves, and we will find that we can do what we said we could not. The curse with most of us is that we won’t. The Christian life is one of incarnate spiritual pluck.”
— Oswald Chambers (24 July 1874 – 15 November 1917)
“It means that though the Witch knew the Deep Magic, there is a magic deeper still which she did not know. Her knowledge goes back only to the dawn of time. But if she could have looked a little further back, into the stillness and the darkness before Time dawned, she would have read there a different incantation. She would have known that when a willing victim who had committed no treachery was killed in a traitor’s stead, the Table would crack and Death itself would start working backwards.”
― Aslan, The Lion, the Witch, and the Wardrobe (Chapter 15), Clive Staples Lewis, 1950
“I had motive for not wanting the world to have a meaning; consequently I assumed that it had none, and was able without any difficulty to find satisfying reasons for this assumption. The philosopher who finds no meaning in the world is not concerned exclusively with a problem in pure metaphysics, he is also concerned to prove that there is no valid reason why he personally should not do as he wants to do, or why his friends should not seize political power and govern in the way that they find most advantageous to themselves … For myself, the philosophy of meaninglessness was essentially an instrument of liberation, sexual and political.”
— Aldous Huxley 1894–1963[ Located this content here. My thanks. ]
This quote was one of many by noted atheists (who were quite forthright in all but stating that a large causal factor in their atheism is a desire to not have the morality of a deity imposed upon their lifestyles) in an article I recently ran across.
“There is a sense in which two and two are four, the plane of ledgers and cashbooks – on which these propositions are approximately sound. But if you rise from that plane to a loftier one, you will find at once that they are untenable … it is obviously untrue that half-a-baby and half-a-baby make a baby. Let the sword do its deadly work… The two halves of a baby make no baby at all. On this higher plane of human sentiment and experience, the laws of mathematics collapse completely.
When a man distributes his wealth among his children, he gives to each a part. But when a woman distributes her love among her children, she gives it all to each … No man who has once fallen in love will ever be persuaded that one and one are only two. He looks at her, and feels that one plus one would be a million … No happy couple into the sweet shelter of whose home a little child has come will ever be convinced that two and one are only three. Life has been enriched a thousandfold by the addition of that one little life to theirs. And I am certain that no pair from whose clinging and protecting arms their treasure has been snatched will find comfort in the assurance that one from three leaves two. In the great crises of life one’s faith in figures breaks down hopelessly.”
— F.W. Boreham, excerpt of “The Sword of Solomon”
Heard quoted by Ravi Zacharias.
“The new rebel is a Skeptic, and will not entirely trust anything. He has no loyalty; therefore he can never be really a revolutionist. And the fact that he doubts everything really gets in his way when he wants to denounce anything. For all denunciation implies a moral doctrine of some kind; and the modern revolutionist doubts not only the institution he denounces, but the doctrine by which he denounces it. Thus he writes one book complaining that imperial impression insults the purity of women, and then he writes another book (about the sex problem) in which he insults it himself. He curses the Sultan because Christian girls lose their virginity, and then curses Mrs. Grundy because they keep it. As a politician, he will cry out that war is a waste of life, and then, as a philosopher that all life is a waste of time. A Russian pessimist will denounce a police man for killing a peasant, and then prove by the highest philosophical principles that the peasant ought to have killed himself. A man denounces marriage as a lie, and then denounces aristocratic profligates for treating it as a lie. He calls the flag a bauble, and then blames the oppressors of Poland or Ireland because they take away that bauble. The man of this school goes first to the political meeting, where he complains that savages are treated as if they were beast; then he takes his hat and umbrella and goes on to a scientific meeting, where he proves they practically are beast. In short, the modern revolutionist, being an infinite skeptic, is always engaged in undermining his own mines. In his book on politics he attacks men for trampling on morality; in his book on ethics he attacks morality for trampling on men. Therefore, the modern man in revolt has become practically useless for all purposes of revolt. By rebelling against everything he has lost his right to rebel against anything.” — G.K. Chesterton: Orthodoxy, III. “The Suicide of Thought.”
Quoted recently by Ravi Zacharias. Found at GKCDaily
A great many learned men are defending the gospel; no doubt it is a very proper and right thing to do, yet I always notice that, when there are most books of that kind, it is because the gospel itself is not being preached. Suppose a number of persons were to take it into their heads that they had to defend a lion, a full-grown king of beasts! There he is in the cage, and here come all the soldiers of the army to fight for him. Well, I should suggest to them, if they would not object, and feel that it was humbling to them, that they should kindly stand back, and open the door, and let the lion out!
I believe that would be the best way of defending him, for he would take care of himself; and the best “apology” for the gospel is to let the gospel out.
Or to put it another way:
People aren’t confused by the gospel
They’re confused by us
Jesus is the only way to God
But we are not the only way to Jesus
This world doesn’t need my tie, my hoodie
My denomination or my translation of the Bible
They just need Jesus
We can be passionate about what we believe
But we can’t strap ourselves to the gospel
‘Cause we’re slowing it down
Jesus is going to save the world
But maybe the best thing we can do
Is just get out of the way
— Casting Crowns, What this World Needs
“Visit many good books, but live in the Bible.”
― C.H. Spurgeon
“This does not mean that we are to be perpetually solemn. We must play. But our merriment must be of that kind (and it is, in fact, the merriest kind) which exists between people who have, from the outset, taken each other seriously—no flippancy, no superiority, no presumption. And our charity must be a real and costly love, with deep feeling for the sins in spite of which we love the sinner—no mere tolerance or indulgence which parodies love as flippancy parodies merriment.” ― C.S. Lewis, The Weight of Glory, Church of St Mary the Virgin, Oxford, June 8, 1942
“If you asked twenty good men to-day what they thought the highest of the virtues, nineteen of them would reply, Unselfishness. But if you asked almost any of the great Christians of old he would have replied, Love- You see what has happened? A negative term has been substituted for a positive, and this is of more than philological importance. The negative ideal of Unselfishness carries with it the suggestion not primarily of securing good things for others, but of going without them ourselves, as if our abstinence and not their happiness was the important point. I do not think this is the Christian virtue of Love. The New Testament has lots to say about self-denial, but not about self-denial as an end in itself. We are told to deny ourselves and to take up our crosses in order that we may follow Christ; and nearly every description of what we shall ultimately find if we do so contains an appeal to desire. If there lurks in most modern minds the notion that to desire our own good and earnestly to hope for the enjoyment of it is a bad thing, I submit that this notion has crept in from Kant and the Stoics and is no part of the Christian faith. Indeed, if we consider the unblushing promises of reward and the staggering nature of the rewards promised in the Gospels, it would seem that Our Lord finds our desires, not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.” ― C.S. Lewis, The Weight of Glory, Church of St Mary the Virgin, Oxford, June 8, 1942
“I find that when I think I am asking God to forgive me I am often in reality…asking Him not to forgive me but to excuse me. But there is all the difference in the world between forgiving and excusing. Forgiveness says ‘Yes, you have done this thing, but I accept your apology…’ But excusing says ‘I see that you couldn’t help it or didn’t mean it; you weren’t really to blame.’ …And if we forget this, we shall go away imagining that we have repented and been forgiven when all that has really happened is that we have satisfied ourselves with our own excuses. They may be very bad excuses; we are all too easily satisfied about ourselves.” ― C.S. Lewis, The Weight of Glory, Church of St Mary the Virgin, Oxford, June 8, 1942
“The gospel of Satan is not a system of revolutionary principles, nor yet a program of anarchy. It does not promote strife and war, but aims at peace and unity. It seeks not to set the mother against her daughter nor the father against his son, but fosters the fraternal, spirit whereby the human race is regarded as one great &“brotherhood”. It does not seek to drag down the natural man, but to improve and uplift him. It advocates education and cultivation and appeals to “the best that is within us”. It aims to make this world such a congenial and comfortable habitat that Christ’s absence from it will not be felt and God will not be needed. It endeavors to occupy man so much with this world that he has no time or inclination to think of the world to come. It propagates the principles of self-sacrifice, charity and benevolence, and teaches us to live for the good of others, and to be kind to all. It appeals strongly to the carnal mind and is popular with the masses, because it ignores the solemn facts that by nature man is a fallen creature, alienated from the life of God, and dead in trespasses and sins, and that his only hope lies in being born again.” — A. W. Pink
The full essay is 11 paragraphs in length. Below is the full text:
Satan is the arch-counterfeiter. As we have seen, the Devil is now busy at work in the same field in which the Lord sowed the good seed. He is seeking to prevent the growth of the wheat by another plant, the tares, which closely resembles the wheat in appearance. In a word, by a process of imitation he is aiming to neutralize the Word of Christ. Therefore, as Christ has a Gospel, Satan has a gospel too; the latter being a clever counterfeit of the former. So closely does the gospel of Satan resemble that which it parades, multitudes of the unsaved are deceived by it.
It is to this gospel of Satan the apostle refers when he says to the Galatians “I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another gospel: which is not another, but there be some that trouble you, and would pervert the Gospel of Christ” (1:6,7). This false gospel was being heralded even in the days of the apostle, and a most awful curse was called down upon those who preached it. The apostle continues, “But though we, or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed.” By the help of God we shall now endeavor to expound, or rather, expose, false gospel.
The gospel of Satan is not a system of revolutionary principles, nor yet a program of anarchy. It does not promote strife and war, but aims at peace and unity. It seeks not to set the mother against her daughter nor the father against his son, but fosters the fraternal, spirit whereby the human race is regarded as one great “brotherhood”. It does not seek to drag down the natural man, but to improve and uplift him. It advocates education and cultivation and appeals to “the best that is within us”. It aims to make this world such a congenial and comfortable habitat that Christ’s absence from it will not be felt and God will not be needed. It endeavors to occupy man so much with this world that he has no time or inclination to think of the world to come. It propagates the principles of self-sacrifice, charity and benevolence, and teaches us to live for the good of others, and to be kind to all. It appeals strongly to the carnal mind and is popular with the masses, because it ignores the solemn facts that by nature man is a fallen creature, alienated from the life of God, and dead in trespasses and sins, and that his only hope lies in being born again.
In contradistinction to the Gospel of Christ, the gospel of Satan teaches salvation by works. It inculcates justification before God on the ground of human merits. Its sacramental phrase is “Be good and do good”; but it fails to recognize that in the flesh there dwelleth no good thing. It announces salvation by character, which reverses the order of God’s Word—character by, as the fruit of, salvation. Its various ramifications and organizations are manifold. Temperance, Reform movements, “Christian Socialist Leagues”, ethical culture societies, “Peace Congresses” are all employed (perhaps unconsciously) in proclaiming this gospel of Satan—salvation by works. The pledge-card is substituted for Christ; social purity for individual regeneration, and politics and philosophy for doctrine and godliness. The cultivation of the old man is considered more practical” than the creation of a new man in Christ Jesus; whilst universal peace is looked for apart from the interposition and return of the Prince of Peace.
The apostles of Satan are not saloon-keepers and white slave traffickers, but are or the most part ordained ministers. Thousands of those who occupy our modern pulpits are no longer engaged in presenting the fundamentals of the Christian Faith, but have turned aside from the Truth and have given heed unto fables. Instead of magnifying the enormity of sin and setting forth its eternal consequences, they minimize it by declaring that sin is merely ignorance or the absence of good. Instead of warning their hearers to “flee from the wrath to come” they make God a liar by declaring that He is too loving and merciful to send any of His own creatures to eternal torment.
Instead of declaring that “without shedding of blood is no remission”, they merely hold up Christ as the great Examplar and exhort their followers to “follow in His step”. Of them it must be said, “For they being ignorant of God’s righteousness and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God” (Rom. 10:3). Their message may sound very plausible and their appear very praiseworthy, yet we read of them, “for such are false apostles, deceitful workers, transforming themselves (imitating) into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing (not to be wondered at) if his ministers also be transformed as the ministers of righteousness, whose end shall be according to their works” (2 Cor. 11:13–15).
In addition to the fact that today hundreds of churches are without a leader who faithfully declares the whole counsel of God and presents His way of salvation, we also have to face the additional fact that the majority of people in these churches are very unlikely to learn the Truth for themselves. The family altar, where a portion of God’s Word was wont to be read daily is now, even in the homes of nominal Christians, largely a thing of the past. The Bible is not expounded in the pulpit and it is not read in the pew. The demands of this rushing age are so numerous that the multitudes have little time and still less inclination to make preparation for their meeting with God. Hence the majority who are too indolent to search for themselves are left at the mercy of those whom they pay to search for them; many of which betray their trust by studying and expounding economic and social problems rather than the Oracles of God .…
And now, my reader, where do you stand? Are you in the way which “seemeth right”, but which ends in death? Or are you in the Narrow Way which leadeth unto life? Have you truly forsaken the Broad Road that leadeth to death? Has the love of Christ created in your heart a hatred and horror of all that is displeasing to Him? Are, you desirous that He should “reign over” (Luke 19:14) you? Are you relying wholly on His righteousness and blood for your acceptance with God? .…
A yet more specious form of Satan’s gospel is to move preachers to present the atoning sacrifice of Christ and then tell their hearers that all God requires from them is to “believe” in His Son. Thereby thousands of impenitent souls are deluded into thinking that they have been saved. But Christ said, “Except ye repent, ye shall all likewise perish” (Luke 13:3). To “repent” is to hate sin, to sorrow over, to turn from it. It is the result of the Spirit’s making the heart contrite before God. None except a broken heart can savingly believe on the Lord Jesus Christ.
Again; thousands are deceived into supposing that they have “accepted Christ” as their “personal Saviour”, who have not first received Him as their LORD. The Son of God did not come here to save people in their sins, but “from their sins” (Matthew 1:21). To be saved from sins, is to be saved from ignoring and despising the authority of God, it is to abandon the course of self-will and self-pleasing, it is to “forsake our way” (Isa. 55:7). It is to surrender to God’s authority, to yield to His dominion, to give ourselves over to be ruled by Him. The one who has never taken Christ’s “yoke” upon him, who is not truly and diligently seeking to please Him in all the details of his life, and yet supposes that he is “resting on the Finished Work of Christ” is deluded by the Devil.
In the seventh chapter of Matthew there are two scriptures which give us approximate results of Christ’s Gospel and Satan’s counterfeit. First, in verses 13 and 14, “Enter ye in at the strait gate. For, wide is the gate and broad is the way, that leadeth to destruction and many there be which go in thereat. Because strait is the gate and narrow is the way which leadeth unto life and few there be that find it.” Second, in verses 22 and 23, “Many will say to Me in that day, Lord, Lord, have we not prophesized (preached) in Thy name? And in Thy name have cast out demons, and in Thy name have done many wonderful works? And then will I profess unto them, I never knew you, depart from Me, ye that work iniquity.” Yes, my reader, it is possible to work in the name of Christ, and even to preach in His name, and though the world knows us, and the Church knows us, yet to be unknown to the Lord! How necessary it is then to find out where we really are; to examine ourselves to see whether we be in the faith; to measure ourselves by the Word of God and see if we are being deceived by our subtle Enemy; to find out whether we are building our house upon the sand, or whether it is erected on the Rock which is Christ Jesus. May the Holy Spirit search our hearts, break our wills, slay our enmity against God, work in us a deep and true repentance, and direct our gaze to the Lamb of God which taketh away the sin of the world.
The Conclusion of Ransom’s Battle with God and Self, Perelandra, Ch 11
Whatever happened here would be of such a nature that earth-men would call it mythological. All this he had thought before. Now he knew it. The Presence in the darkness, never before so formidable, was putting these truths into his hands, like terrible jewels.
The voluble self was almost thrown out of its argumentative stride—became for some seconds as the voice of a mere whimpering child begging to be let off, to be allowed to go home. Then it rallied. It explained precisely where the absurdity of a physical battle with the Un-man lay. It would be quite irrelevant to the spiritual issue. If the Lady were to be kept in obedience only by the forcible removal of the Tempter, what was the use of that? What would it prove? And if the temptation were not a proving or testing, why was it allowed to happen at all? Did Maleldil suggest that our own world might have been saved if the elephant had accidentally trodden on the serpent a moment before Eve was about to yield? Was it as easy and as un-moral as that? The thing was patently absurd!
The terrible silence went on. It became more and more like a face, a face not without sadness, that looks upon you while you are telling lies, and never interrupts, but gradually you know that it knows, and falter, and contradict yourself, and lapse into silence. The voluble self petered out in the end, Almost the Darkness said to Ransom, “You know you are only wasting time.” Every minute it became clearer to him that the parallel he had tried to draw between Eden and Perelandra was crude and imperfect. What had happened on Earth, when Maleldil was born a man at Bethlehem, had altered the universe for ever. The new world of Perelandra was not a mere repetition of the old world Tellus. Maleldil never repeated Himself. As the Lady had said, the same wave never came twice. When Eve fell, God was not Man. He had not yet made men members of His body: since then He had, and through them henceforward He would save and suffer. One of the purposes for which He had done all this was to save Perelandra not through Himself but through Himself in Ransom. If Ransom refused, the plan, so far, miscarried. For that point in the story, a story far more complicated than he had conceived, it was he who had been selected. With a strange sense of “fallings from him, vanishings,” he perceived that you might just as well call Perelandra, not Tellus, the centre. You might look upon the Perelandrian story as merely an indirect consequence of the Incarnation on earth: or you might look on the Earth story as mere preparation for the new worlds of which Perelandra was the first. The one was neither more nor less true than the other. Nothing was more or less important than anything else, nothing was a copy or model of anything else.
At the same time he also perceived that his voluble self had begged the question. Up to this point the Lady had repelled her assailant. She was shaken and weary, and there were some stains perhaps in her imagination, but she had stood. In that respect the story already differed from anything that he certainly knew about the mother of our own race. He did not know whether Eve had resisted at all, or if so, for how long. Still less did he know how the story would have ended if she had. If the “serpent” had been foiled, and returned the next day, and the next … what then? Would the trial have lasted for ever? How would Maleldil have stopped it? Here on Perelandra his own intuition had been not that no temptation must occur but that “This can’t go on.” This stopping of a third-degree solicitation, already more than once refused, was a problem to which the terrestrial Fall offered no clue—a new task, and for that new task a new character in the drama, who appeared (most unfortunately) to be himself. In vain did his mind hark back, time after time, to the Book of Genesis, asking “What would have happened?” But to this it brought him back to the here and the now, and to the growing certainty of what was here and now demanded. Almost he felt that the words “would have happened” were meaningless—mere invitations to wander in what the Lady would have called an “alongside world” which had no reality. Only the actual was real: and every actual situation was new. Here in Perelandra the temptation would be stopped by Ransom, or if would not be stopped at all. The Voice—for it was almost with a Voice that he was now contending—seemed to create around this alternative an infinite vacancy. This chapter, this page, this very sentence, in the cosmic story was utterly and eternally itself; no other passage that had occurred or ever would occur could be substituted for it.
“It is not for nothing that you are named Ransom,” said the Voice.
And he knew that this was no fancy of his own. He knew it for a very curious reason—because he had known for many years that his surname was derived not from ransom but from Randolf’s son. It would never have occurred to him thus to associate the two words. To connect the name Ransom with the act of ransoming would have been for him a mere pun. But even his voluble self did not now dare to suggest that the Voice was making a play upon words. All in a moment of time he perceived that what was, to human philologists, a mere accidental resemblance of two sounds, was in truth no accident. The whole distinction between things accidental and things designed, like the distinction between fact and myth, was purely terrestrial. The pattern is so large that within the little frame of earthly experience there appear pieces of it between which we can see no connection, and other pieces between which we can. Hence we rightly, for our use, distinguish the accidental from the essential. But step outside that frame and the distinction drops down into the void, fluttering useless wings. He had been forced out of the frame, caught up into the larger pattern. He knew now why the old philosophers had said that there is no such thing as chance or fortune beyond the Moon. Before his Mother had borne him, before his ancestors had been called Ransoms, before ransom had been the name for a payment that delivers, before the world was made, all these things had so stood together in eternity that the very significance of the pattern at this point lay in their coming together in just this fashion. And he bowed his head and groaned and repined against his fate—to be still a man and yet to be forced up into the metaphysical world, to enact what philosophy only thinks.
“My name also is Ransom,” said the Voice.
It was some time before the purport of this saying dawned upon him. He whom the other worlds call Maleldil, was the world’s ransom, his own ransom, well he knew. But to what purpose was it said now? Before the answer came to him he felt its insufferable approach and held out his arms before him as if he could keep it from forcing open the door of his mind. But it came. So that was the real issue. If he now failed, this world also would hereafter be redeemed. If he were not the ransom, Another would be. Yet nothing was ever repeated. Not a second crucifixion: perhaps—who knows—not even a second Incarnation…some act of even more appalling love, some glory of yet deeper humility. For he had seen already how the pattern grows and how from each world it sprouts into the next through some other dimension. The small external evil which Satan had done in Malacandra was only as a line: the deeper evil he had done in Earth was as a square: if Venus fell, her evil would be a cube—her Redemption beyond conceiving. Yet redeemed she would be. He had long known that great issues hung on his choice; but as he now realised the true width of the frightful freedom that was being put into his hands—a width to which all merely spatial infinity seemed narrow—he felt like a man brought out under naked heaven, on the edge of a precipice, into the teeth of a wind that came howling from the role. He had pictured himself, till now, standing before the Lord, like Peter. But it was worse. He sat before Him like Pilate. It lay with him to save or to spill. His hands had been reddened, as all men’s hands have been, in the slaying before the foundation of the world; now, if he chose, he would dip them again in the same blood. “Mercy,” he groaned; and then, “Lord, why not me?” But there was no answer.
The thing still seemed impossible. But gradually something happened to him which had happened to him only twice before in his life. It had happened once while he was trying to make up his mind to do a very dangerous job in the last war. It had happened again while he was screwing his resolution to go and see a certain man in London and make to him an excessively embarrassing confession which justice demanded. In both cases the thing had seemed a sheer impossibility: he had not thought but known that, being what he was, he was psychologically incapable of doing it; and then, without any apparent movement of the will, as objective and unemotional as the reading on a dial, there had arisen before him, with perfect certitude, the knowledge ‘about this time tomorrow you will have done the impossible’. The same thing happened now. His fear, his shame, his love, all his arguments, were not altered in the least. The thing was neither more nor less dreadful than it had been before. The only difference was that he knew—almost as a historical proposition—that it was going to be done. He might beg, weep, or rebel—might curse or adore—sing like a martyr or blaspheme like a devil. It made not the slightest difference. The thing was going to be done. There was going to arrive, in the course of time, a moment at which he would have done it. The future act stood there, fixed and unalterable as if he had already performed it. It was a mere irrelevant detail that it happened to occupy the position we call future instead of that which we call past. The whole struggle was over, and yet there seemed to have been no moment of victory. You might say, if you liked, that the power of choice had been simply set aside and an inflexible destiny substituted for it. On the other hand, you might say that he had been delivered from the rhetoric of his passions and had emerged into unassailable freedom. Ransom could not, for the life of him, see any difference between these two statements. Predestination and freedom were apparently identical. He could no longer see any meaning in the many arguments he had heard on this subject.
No sooner had he discovered that he would certainly try to kill the Un-man tomorrow than the doing of it appeared to him a smaller matter than he had supposed. He could hardly remember why he had accused himself of megalomania when the idea first occurred to him. It was true that if he left it undone, Maleldil Himself would do some greater thing instead. In that sense, he stood for Maleldil: but no more than Eve would have stood for Him by simply not eating the apple, or than any man stands for Him in doing any good action. As there was no comparison in person, so there was none in suffering—or only such comparison as may be between a man who burns his finger putting out a spark and a fireman who loses his life in fighting a conflagration because that spark was not put out. He asked no longer ‘Why me?’ It might as well be he as another. It might as well be any other choice as this. The fierce light which he had seen resting on this moment of decision rested in reality on all.
“I have cast your Enemy into sleep,” said the Voice. “He will not wake till morning. Get up. Walk twenty paces back into the wood; there sleep. Your sister sleeps also.”
— Clive Staples Lewis, Perelandra, Chapter 11, 1943 [Emphasis mine]
Quoted here without permission. As such I hope it may inspire to buy a copy and read it in its entirety. This text is copyright: Smarmy Turtlenecked Traitor, The C.S. Lewis Co. Ltd. First Floor, Unit 4, Old Generator House, Bourne Valley Road, Poole, Dorset, BH12 1DZ, Tel: 01202 765652, Fax: 01202 765665
I read this over the phone to me mum the on Sept 4th with much explanation to help her understand why I was leaning towards ‘Ransom’ as a middle-name when I finally legally change my surname. I couldn’t get through it, without stopping several times for sobbing. This triggers in me many of the same strong feelings as does Reepichieep’s “Sweet! Sweet!” or the prompting, “Further up! Further in!”. “My name is also Ransom.” Every time I read it it hits me harder than the time before. There are a few other for which the same has been true: God’s Chisel, The Birdcage, Erin Fede’s version of The Lifehouse “Everything” Drama, and the original version.
I’ll not spoil it further by adding my own ponderings other than to say that my love for Lewis for his giftings grows continually deeper. He has “made me older” on so much that is truly important. Each time I read him, whether fiction or non, I feel as though I am sitting at the feet of the wise old Don and drinking deeply of great draughts of nourishing and bolstering drink. In turn I am filled with gratitude to God for His gift of this man who passed 10 years before I was given life.
This message given by Paul Washer to the Way of the Master Conference really speaks to a lot of the things that have been on my heart and mind recently, and it echos very closely a statement of Ravi Zacharias that first put some of these thoughts into focus for me.
But the more you depend upon the arm of the flesh, and the more churches attempt to grow, not by being biblical, but finding the latest thing to appeal to the greatest number of people, as long as we are doing that we will never see the power of God.
And the church, in its desire to become relevant, makes itself look like a fool in the midst of its enemies.
The church today in America looks like a 6-Flags-Over-Jesus; because if you draw people, using carnal means, you will have to keep people using carnal means.
It is in ethics that “progressivism” is most deadly. Astonishingly, few modern minds see the simple and obvious point that an unchanging standard, far from being the enemy of moral progress, is the necessary condition for it: “Does a permanent moral standard preclude progress? On the contrary, except on the supposition of a changeless standard, … progress is impossible…if the terminus is as mobile as the train, how can the train progress toward it?”
— Peter Kreeft, C.S. Lewis for the Third Millennium, pg. 16
Pop-culture has given; Post-modernist Christians have taken.
— Christian M. Cepel