Compelling Reason. C. S. Lewis

ideology. The tempter always works on some real weakness in our own system of values: offers food to some need which we have starved.

      When equality is treated not as a medicine or a safety-gadget but as an ideal we begin to breed that stunted and envious sort of mind which hates all superiority. That mind is the special disease of privileged societies. It will kill us all if it grows unchecked. The man who cannot conceive a joyful and loyal obedience on the one hand, nor an unembarrassed and noble acceptance of that obedience on the other, the man who has never even wanted to kneel or to bow, is a prosaic barbarian. But it would be wicked folly to restore these old inequalities on the legal or external plane. Their proper place is elsewhere.

      We must wear clothes since the Fall. Yes, but inside, under what Milton called ‘these troublesome disguises’,¹ we want the naked body, that is, the real body, to be alive. We want it, on proper occasions, to appear: in the marriage-chamber, in the public privacy of a men’s bathing-place, and (of course) when any medical or other emergency demands. In the same way, under the necessary outer covering of legal equality, the whole hierarchical dance and harmony of our deep and joyously accepted spiritual inequalities should be alive. It is there, of course, in our life as Christians: there, as laymen, we can obey – all the more because the priest has no authority over us on the political level. It is there in our relation to parents and teachers – all the more because it is now a willed and wholly spiritual reverence. It should be there also in marriage.

      This last point needs a little plain speaking. Men have so horribly abused their power over women in the past that to wives, of all people, equality is in danger of appearing as an ideal. But Mrs Naomi Mitchison has laid her finger on the real point. Have as much equality as you please – the more the better – in our marriage laws: but at some level consent to inequality, nay, delight in inequality, is an erotic necessity. Mrs Mitchison speaks of women so fostered on a defiant idea of equality that the mere sensation of the male embrace rouses an undercurrent of resentment. Marriages are thus shipwrecked.² This is the tragi-comedy of the modern woman; taught by Freud to consider the act of love the most important thing in life, and then inhibited by feminism from that internal surrender which alone can make it a complete emotional success. Merely for the sake of her own erotic pleasure, to go no further, some degree of obedience and humility seems to be (normally) necessary on the woman’s part.

      The error here has been to assimilate all forms of affection to that special form we call friendship. It indeed does imply equality. But it is quite different from the various loves within the same household. Friends are not primarily absorbed in each other. It is when we are doing things together that friendship springs up – painting, sailing ships, praying, philosophizing, fighting shoulder to shoulder. Friends look in the same direction. Lovers look at each other: that is, in opposite directions. To transfer bodily all that belongs to one relationship into the other is blundering.

      We Britons should rejoice that we have contrived to reach much legal democracy (we still need more of the economic) without losing our ceremonial Monarchy. For there, right in the midst of our lives, is that which satisfies the craving for inequality, and acts as a permanent reminder that medicine is not food. Hence a man’s reaction to Monarchy is a kind of test. Monarchy can easily be ‘debunked’; but watch the faces, mark well the accents, of the debunkers. These are the men whose tap-root in Eden has been cut: whom no rumour of the polyphony, the dance, can reach – men to whom pebbles laid in a row are more beautiful than an arch. Yet even if they desire mere equality they cannot reach it. Where men are forbidden to honour a king they honour millionaires, athletes, or film-stars instead: even famous prostitutes or gangsters. For spiritual nature, like bodily nature, will be served; deny it food and it will gobble poison.

      And that is why this whole question is of practical importance. Every intrusion of the spirit that says ‘I’m as good as you’ into our personal and spiritual life is to be resisted just as jealously as every intrusion of bureaucracy or privilege into our politics. Hierarchy within can alone preserve egalitarianism without. Romantic attacks on democracy will come again. We shall never be safe unless we already understand in our hearts all that the anti-democrats can say, and have provided for it better than they. Human nature will not permanently endure flat equality if it is extended from its proper political field into the more real, more concrete fields within. Let us wear equality; but let us undress every night.

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       THREE KINDS OF MEN (1943)

      There are three kinds of people in the world. The first class is of those who live simply for their own sake and pleasure, regarding Man and Nature as so much raw material to be cut up into whatever shape may serve them. In the second class are those who acknowledge some other claim upon them – the will of God, the categorical imperative, or the good of society – and honestly try to pursue their own interests no further than this claim will allow. They try to surrender to the higher claim as much as it demands, like men paying a tax, but hope, like other taxpayers, that what is left over will be enough for them to live on. Their life is divided, like a soldier’s or a schoolboy’s life, into time ‘on parade’ and ‘off parade’, ‘in school’ and ‘out of school’. But the third class is of those who can say like St Paul that for them ‘to live is Christ’ (Philippians 1:21). These people have got rid of the tiresome business of adjusting the rival claims of Self and God by the simple expedient of rejecting the claims of Self altogether. The old egoistic will has been turned round, reconditioned, and made into a new thing. The will of Christ no longer limits theirs; it is theirs. All their time, in belonging to Him, belongs also to them, for they are His.

      And because there are three classes, any merely twofold division of the world into good and bad is disastrous. It overlooks the fact that the members of the second class (to which most of us belong) are always and necessarily unhappy. The tax which moral conscience levies on our desires does not in fact leave us enough to live on. As long as we are in this class we must either feel guilt because we have not paid the tax or penury because we have. The Christian doctrine that there is no ‘salvation’ by works done according to the moral law is a fact of daily experience. Back or on we must go. But there is no going on simply by our own efforts. If the new Self, the new Will, does not come at His own good pleasure to be born in us, we cannot produce Him synthetically.

      The price of Christ is something, in a way, much easier than moral effort – it is to want Him. It is true that the wanting itself would be beyond our power but for one fact. The world is so built that, to help us desert our own satisfactions, they desert us. War and trouble and finally old age take from us one by one all those things that the natural Self hoped for at its setting out. Begging is our only wisdom, and want in the end makes it easier for us to be beggars. Even on those terms the Mercy will receive us.

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       ‘HORRID RED THINGS’ (1944)

      Many theologians and some scientists are now ready to proclaim that the nineteenth-century ‘conflict between science and religion’ is over and done with. But even if this is true, it is a truth known only to real theologians and real scientists – that is, to a few highly educated men. To the man in the street the conflict is still perfectly real, and in his mind it takes a form which the learned hardly dream of.

      The ordinary man is not thinking of particular dogmas and particular scientific discoveries. What troubles him is an all-pervading difference of atmosphere between what he believes Christianity to be and that general picture of the universe which he has picked up from living in a scientific age. He gathers from the Creed that God has a ‘Son’ (just as if God were a god, like Odin or Jupiter): that this Son ‘came down’ (like a parachutist) from ‘Heaven’, first to earth and later to some land of the dead situated beneath the earth’s surface: that, still