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Mere Christianity
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The Nature of Moral Law and Its Relationship to God
When we encounter the phrase “Law of Nature,” we tend to assume that it refers to the workings of the natural world (e.g. the law of gravity). Lewis, however, uses it to refer to a set of universal moral standards. As Lewis points out, there is a significant difference between the two usages: where it refers to forces and matter in the natural world (such as trees and stones) it’s simply an observation about how things work. Human beings, however, are sentient and have the capacity to either obey or disobey moral laws.
Some might argue that this law isn’t really a law at all, but instead depends on cultural context—that is, that morality is relative rather than absolute. In response, Lewis acknowledges that there are minor differences between societies, but he believes that these belie deeper similarities. He observes, for instance, that people generally do not feel proud of running away in battle or betraying those who have been kindest to them. Furthermore, Lewis argues, those who claim not to believe in the reality of moral law don’t really act in a way that’s consistent with their beliefs; if someone cheats them, for instance, they’re likely to appeal to a shared set of moral standards.
In a variation of what’s known as the “argument from morality,” Lewis takes the existence of this law as the foundation for the broadly theistic argument he constructs in Book 1. Whether Lewis’s argument succeeds is of course debatable; its structure and premises have been critiqued by both non-believers and theists with more expertise in theology and philosophy. Regardless, it is notable that Lewis goes on to argue that Christian morality encompasses much more than this inborn sense of morality, and is in fact a distinctly different sort of ethics. Our consciences are an artifact of humanity before its fall—or, as Lewis puts it, “the memory of what [the world] ought to have been” (42). This means that it is not enough for us to simply follow a set of moral rules; rather, in doing our best to practice Christian morality, we are working to transform ourselves into the perfect humans God intended (though strictly speaking, it is also God who is transforming us, not we ourselves).
The Purpose of Forgiveness
Forgiveness is a key Christian tenet. Notably, Christianity features the instruction to love not only one’s neighbor, but one’s enemy. Lewis recognizes that this can seem impossible in the face of all the atrocities that human beings have committed, particularly when we ourselves have been the victim. Since Lewis developed the core arguments of Mere Christianity during WWII, it’s hardly surprising that he uses the Nazis as an example, and the idea of forgiving a Nazi is indeed likely to seem repugnant even decades later. Nevertheless, Lewis maintains that it is important to try.
This position becomes somewhat easier to understand in the context of his arguments about sin. As Lewis stresses throughout the work, the actions we practice and the thoughts and feelings we entertain shape our character going forward. In Christian terms, this means that a sin leaves a mark on the soul—so, for example, feeling resentment, anger, and hatred towards those who have wronged us warp our nature and draw us further away from God. Forgiveness, in other words, is not simply something we do for others but also for ourselves.
With that said, it is also important not to lose sight of the fact that even those who have done terrible things are also God’s creations; while it’s appropriate to condemn their actions—perhaps even to punish them—we should also be saddened that human beings could have acted in such a way. Furthermore, in some circumstances, there may be hope for improvement following repentance; it is in any case impossible for us to know whether another person is truly “irredeemable,” because we don’t have insight into the various pressures, whether external or internal, that have shaped their actions. The idea of forgiveness is thus intertwined with the Christian precept to avoid judging others.
The Two Kinds of Faith
Lewis discusses two kinds of faith in this book. The first is not so much belief in as it is adherence to Christian teachings. As Lewis notes, there is nothing virtuous about rationally accepting a set of propositions (e.g. the tenets of Christianity), or blameworthy about rationally rejecting them as unpersuasive. However, it’s possible and in fact common for us to rationally accept things that our emotions reject (at least at times). Human beings are not perfect, and Lewis realizes that even Christians may sometimes feel hemmed in by Christianity or experience impulses that are at odds with their religion. Faith, in this sense, means continuing to practice Christianity in the face of passing whims and anxieties.
The second kind of faith is more complex, and generally only comes into play after we have been striving for the perfect goodness of a Christian life for some time. Eventually, our failures lead us to realize that we cannot be perfect through our own efforts and—in an act of faith—put ourselves in God’s hands. This process is essential for every Christian, but Lewis warns that we should not constantly monitor ourselves to ascertain whether we have reached this point, as this in and of itself reveals and encourages a lack of faith in God’s will.
Pride as the Ultimate Sin
We might not automatically think of pride as a vice, or at least, not as the ultimate vice. Lewis, however, states that it is exactly that—“The Great Sin.” Pride, which encompasses conceitedness, competitiveness, and the desire to wield power, is in essence the belief that we are sufficient in and of ourselves—that we do not need God, or even that we could become God. The idea that there is any good to be found apart from God, Lewis explains, is what led to both humanity’s fall and (before that) Lucifer’s. As a result, it paves the way for all the other sins, not only because these vices appeared after the fall, but also because, when we indulge in a sin like lust, we are essentially acting as though we know better than God what is good for us. In Lewis’s words, pride is thus “the complete anti-God state of mind” (122).
Lewis contends that pride is a vice that people often notice and condemn in others but fail to observe in themselves. Lewis suggests that the way to gauge one’s level of pride is to think about how much we dislike it when others snub us, patronize us, or interfere in our business; it is our pride that is wounded here, usually as a result of someone else’s pride. In a similar vein, Lewis contends that Christian morality is unique in recognizing pride as the chief cause of misery in every nation since the dawn of humanity. Nevertheless, pride is especially insidious in its ability to influence even people who believe they are following the dictates of Christianity: “They theoretically admit themselves to be nothing in the presence of this phantom God, but are really all the time imagining how He approves of them and thinks them far better than ordinary people” (124).
Of course, people sometimes speak of being “proud” of other individuals, and Lewis sees no problem with this if it merely expresses admiration. Ultimately, though, Christianity decrees that humans should not admire anyone more than God. This is not, Lewis clarifies, because He Himself is proud; rather, He sees pride as a burden and humility as a pleasant feeling of relief. In Christian terms, it is only when individuals have embraced humility that they gain the capacity to know God.
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