The Problem of Pain. C. S. Lewis

days’.^fn4 A Greek fragment attributed, but improbably, to Aeschylus, tells us of earth, sea, and mountain shaking beneath the ‘dread eye of their Master’.^fn5 And far further back Ezekiel tells us of the ‘rings’ in his Theophany that ‘they were so high that they were dreadful’:^fn6 and Jacob, rising from sleep, says ‘How dreadful is this place!’^fn7

      We do not know how far back in human history this feeling goes. The earliest men almost certainly believed in things which would excite the feeling in us if we believed in them, and it seems therefore probable that numinous awe is as old as humanity itself. But our main concern is not with its dates. The important thing is that somehow or other it has come into existence, and is widespread, and does not disappear from the mind with the growth of knowledge and civilisation.

      Now this awe is not the result of an inference from the visible universe. There is no possibility of arguing from mere danger to the uncanny, still less to the fully Numinous. You may say that it seems to you very natural that early man, being surrounded by real dangers, and therefore frightened, should invent the uncanny and the Numinous. In a sense it is, but let us understand what we mean. You feel it to be natural because, sharing human nature with your remote ancestors, you can imagine yourself reacting to perilous solitudes in the same way; and this reaction is indeed ‘natural’ in the sense of being in accord with human nature. But it is not in the least ‘natural’ in the sense that the idea of the uncanny or the Numinous is already contained in the idea of the dangerous, or that any perception of danger or any dislike of the wounds and death which it may entail could give the slightest conception of ghostly dread or numinous awe to an intelligence which did not already understand them. When man passes from physical fear to dread and awe, he makes a sheer jump, and apprehends something which could never be given, as danger is, by the physical facts and logical deductions from them. Most attempts to explain the Numinous presuppose the thing to be explained—as when anthropologists derive it from fear of the dead, without explaining why dead men (assuredly the least dangerous kind of men) should have attracted this peculiar feeling. Against all such attempts we must insist that dread and awe are in a different dimension from fear. They are in the nature of an interpretation man gives to the universe, or an impression he gets from it; and just as no enumeration of the physical qualities of a beautiful object could ever include its beauty, or give the faintest hint of what we mean by beauty to a creature without aesthetic experience, so no factual description of any human environment could include the uncanny and the Numinous or even hint at them. There seem, in fact, to be only two views we can hold about awe. Either it is a mere twist in the human mind, corresponding to nothing objective and serving no biological function, yet showing no tendency to disappear from that mind at its fullest development in poet, philosopher, or saint: or else it is a direct experience of the really supernatural, to which the name Revelation might properly be given.

      The Numinous is not the same as the morally good, and a man overwhelmed with awe is likely, if left to himself, to think the numinous object ‘beyond good and evil’. This brings us to the second strand or element in religion. All the human beings that history has heard of acknowledge some kind of morality; that is, they feel towards certain proposed actions the experiences expressed by the words ‘I ought’ or ‘I ought not’. These experiences resemble awe in one respect, namely that they cannot be logically deduced from the environment and physical experiences of the man who undergoes them. You can shuffle ‘I want’ and ‘I am forced’ and ‘I shall be well advised’ and ‘I dare not’ as long as you please without getting out of them the slightest hint of ‘ought’ and ‘ought not’. And, once again, attempts to resolve the moral experience into something else always presuppose the very thing they are trying to explain—as when a famous psychoanalyst deduces it from prehistoric parricide. If the parricide produced a sense of guilt, that was because men felt that they ought not to have committed it: if they did not so feel, it could produce no sense of guilt. Morality, like numinous awe, is a jump; in it, man goes beyond anything that can be ‘given’ in the facts of experience. And it has one characteristic too remarkable to be ignored. The moralities accepted among men may differ—though not, at bottom, so widely as is often claimed—but they all agree in prescribing a behaviour which their adherents fail to practise. All men alike stand condemned, not by alien codes of ethics, but by their own, and all men therefore are conscious of guilt. The second element in religion is the consciousness not merely of a moral law, but of a moral law at once approved and disobeyed. This consciousness is neither a logical, nor an illogical, inference from the facts of experience; if we did not bring it to our experience we could not find it there. It is either inexplicable illusion, or else revelation.

      The moral experience and the numinous experience are so far from being the same that they may exist for quite long periods without establishing a mutual contact. In many forms of Paganism the worship of the gods and the ethical discussions of the philosophers have very little to do with each other. The third stage in religious development arises when men identify them—when the Numinous Power to which they feel awe is made the guardian of the morality to which they feel obligation. Once again, this may seem to you very ‘natural’. What can be more natural than for a savage haunted at once by awe and by guilt to think that the power which awes him is also the authority which condemns his guilt? And it is, indeed, natural to humanity. But it is not in the least obvious. The actual behaviour of that universe which the Numinous haunts bears no resemblance to the behaviour which morality demands of us. The one seems wasteful, ruthless, and unjust; the other enjoins upon us the opposite qualities. Nor can the identification of the two be explained as a wish-fulfilment, for it fulfils no one’s wishes. We desire nothing less than to see that Law whose naked authority is already unsupportable armed with the incalculable claims of the Numinous. Of all the jumps that humanity takes in its religious history this is certainly the most surprising. It is not unnatural that many sections of the human race refused it; non-moral religion, and non-religious morality, existed and still exist. Perhaps only a single people, as a people, took the new step with perfect decision—I mean the Jews: but great individuals in all times and places have taken it also, and only those who take it are safe from the obscenities and barbarities of the unmoralised worship or the cold, sad self-righteousness of sheer moralism. Judged by its fruits, this step is a step towards increased health. And though logic does not compel us to take it, it is very hard to resist—even on Paganism and Pantheism morality is always breaking in, and even Stoicism finds itself willy-nilly bowing the knee to God. Once more, it may be madness—a madness congenital to man and oddly fortunate in its results—or it may be revelation. And if revelation, then it is most really and truly in Abraham that all people shall be blessed, for it was the Jews who fully and unambiguously identified the awful Presence haunting black mountain-tops and thunderclouds with ‘the righteous Lord’ who ‘loveth righteousness’.^fn8

      The fourth strand or element is a historical event. There was a man born among these Jews who claimed to be, or to be the son of, or to be ‘one with’, the Something which is at once the awful haunter of nature and the giver of the moral law. The claim is so shocking—a paradox, and even a horror, which we may easily be lulled into taking too lightly—that only two views of this man are possible. Either he was a raving lunatic of an unusually abominable type, or else He was, and is, precisely what He said. There is no middle way. If the records make the first hypothesis unacceptable, you must submit to the second. And if you do that, all else that is claimed by Christians becomes credible—that this Man, having been killed, was yet alive, and that His death, in some manner incomprehensible to human thought, has effected a real change in our relations to the ‘awful’ and ‘righteous’ Lord, and a change in our favour.

      To ask whether the universe as we see it looks more like the work of a wise and good Creator or the work of chance, indifference, or malevolence, is to omit from the outset all the relevant factors in the religious problem. Christianity is not the conclusion of a philosophical debate on the origins of the universe: it is a catastrophic historical event following on the long spiritual preparation of humanity which I have described. It is not a system into which we have to fit the awkward fact of pain: it is itself one of the awkward facts which have to be fitted into any system we make. In a sense, it creates, rather than solves, the problem of pain, for pain would be no problem unless, side by side with our daily experience of this painful world, we had received