The Shocking Alternative
Christians, then, believe that an evil power has made himself for the
present the Prince of this World. And, of course, that raises problems. Is
this state of affairs in accordance with God's will or not? If it is, He is
a strange God, you will say: and if it is not, how can anything happen
contrary to the will of a being with absolute power?
But anyone who has been in authority knows how a thing can be in
accordance with your will in one way and not in another. It may be quite
sensible for a mother to say to the children, "I'm not going to go and make
you tidy the schoolroom every night. You've got to learn to keep it tidy on
your own." Then she goes up one night and finds the Teddy bear and the ink
and the French Grammar all lying in the grate. That is against her will. She
would prefer the children to be tidy. But on the other hand, it is her will
which has left the children free to be untidy. The same thing arises in any
regiment, or trade union, or school. You make a thing voluntary and then
half the people do not do it. That is not what you willed, but your will has
made it possible.
It is probably the same in the universe. God created things which had
free will. That means creatures which can go either wrong or right. Some
people think they can imagine a creature which was free but had no
possibility of going wrong; I cannot. If a thing is free to be good it is
also free to be bad. And free will is what has made evil possible. Why,
then, did God give them free will? Because free will though it makes evil
possible, is also the only thing that makes possible any love or goodness or
joy worth having. A world of automata-of creatures that worked like
machines-would hardly be worth creating. The happiness which God designs for
His higher creatures is the happiness of being freely, voluntarily united to
Him and to each other in an ecstasy of love and delight compared with which
the most rapturous love between a man and a woman on this earth is mere milk
and water. And for that they must be free.
Of course God knew what would happen if they used their freedom the
wrong way: apparently He thought it worth the risk. Perhaps we feel inclined
to disagree with Him. But there is a difficulty about disagreeing with God.
He is the source from which all your reasoning power comes: you could not be
right and He wrong any more than a stream can rise higher than its own
source. When you are arguing against Him you are arguing against the very
power that makes you able to argue at all: it is like cutting off the branch
you are sitting on. If God thinks this state of war in the universe a price
worth paying for free will-that is, for making a live world in which
creatures can do real good or harm and something of real importance can
happen, instead of a toy world which only moves when He pulls the
strings-then we may take it it is worth paying.
When we have understood about free will, we shall see how silly it is
to ask, as somebody once asked me: "Why did God make a creature of such
rotten stuff that it went wrong?" The better stuff a creature is made of-the
cleverer and stronger and freer it is-then the better it will be if it goes
right, but also the worse it will be if it goes wrong. A cow cannot be very
good or very bad; a dog can be both better and worse; a child better and
worse still; an ordinary man, still more so; a man of genius, still more so;
a superhuman spirit best-or worst-of all.
How did the Dark Power go wrong? Here, no doubt, we ask a question to
which human beings cannot give an answer with any certainty. A reasonable
(and traditional) guess, based on our own experiences of going wrong, can,
however, be offered. The moment you have a self at all, there is a
possibility of putting Yourself first-wanting to be the centre-wanting to be
God, in fact. That was the sin of Satan: and that was the sin he taught the
human race. Some people think the fall of man had something to do with sex,
but that is a mistake. (The story in the Book of Genesis rather suggests
that some corruption in our sexual nature followed the fall and was its
result, not its cause.) What Satan put into the heads of our remote
ancestors was the idea that they could "be like gods"-could set up on their
own as if they had created themselves-be their own masters-invent some sort
of happiness for themselves outside God, apart from God. And out of that
hopeless attempt has come nearly all that we call human history-money,
poverty, ambition, war, prostitution, classes, empires, slavery-the long
terrible story of man trying to find something other than God which will
make him happy.
The reason why it can never succeed is this. God made us: invented us
as a man invents an engine. A car is made to run on gasoline, and it would
not run properly on anything else. Now God designed the human machine to run
on Himself. He Himself is the fuel our spirits were designed to burn, or the
food our spirits were designed to feed on. There is no other. That is why it
is just no good asking God to make us happy in our own way without bothering
about religion. God cannot give us a happiness and peace apart from Himself,
because it is not there. There is no such thing.
That is the key to history. Terrific energy is expended-civilisations
are built up-excellent institutions devised; but each time something goes
wrong. Some fatal flaw always brings the selfish and cruel people to the top
and it all slides back into misery and ruin. In fact, the machine conks. It
seems to start up all right and runs a Jew yards, and then it breaks down.
They are trying to run it on the wrong juice. That is what Satan has done to
us humans.
And what did God do? First of all He left us conscience, the sense of
right and wrong: and all through history there have been people trying (some
of them very hard) to obey it. None of them ever quite succeeded. Secondly,
He sent the human race what I call good dreams: I mean those queer stories
scattered all through the heathen religions about a god who dies and comes
to life again and, by his death, has somehow given new life to men. Thirdly,
He selected one particular people and spent several centuries hammering into
their heads the sort of God He was -that there was only one of Him and that
He cared about right conduct. Those people were the Jews, and the Old
Testament gives an account of the hammering process.
Then comes the real shock. Among these Jews there suddenly turns up a
man who goes about talking as if He was God. He claims to forgive sins. He
says He has always existed. He says He is coming to judge the world at the
end of time. Now let us get this clear. Among Pantheists, like the Indians,
anyone might say that he was a part of God, or one with God: there would be
nothing very odd about it. But this man, since He was a Jew, could not mean
that kind of God. God, in their language, meant the Being outside the world
Who had made it and was infinitely different from anything else. And when
you have grasped that, you will see that what this man said was, quite
simply, the most shocking thing that has ever been uttered by human lips.
One part of the claim tends to slip past us unnoticed because we have
heard it so often that we no longer see what it amounts to. I mean the claim
to forgive sins: any sins. Now unless the speaker is God, this is really so
preposterous as to be comic. We can all understand how a man forgives
offences against himself. You tread on my toe and I forgive you, you steal
my money and I forgive you. But what should we make of a man, himself
unrobbed and untrodden on, who announced that he forgave you for treading on
other men's toes and stealing other men's money? Asinine fatuity is the
kindest description we should give of his conduct. Yet this is what Jesus
did. He told people that their sins were forgiven, and never waited to
consult all the other people whom their sins had undoubtedly injured. He
unhesitatingly behaved as if He was the party chiefly concerned, the person
chiefly offended in all offences. This makes sense only if He really was the
God whose laws are broken and whose love is wounded in every sin. In the
mouth of any speaker who is not God, these words would imply what I can only
regard as a silliness and conceit unrivalled by any other character in
history.
Yet (and this is the strange, significant thing) even His enemies, when
they read the Gospels, do not usually get the impression of silliness and
conceit. Still less do unprejudiced readers. Christ says that He is "humble
and meek" and we believe Him; not noticing that, if He were merely a man,
humility and meekness are the very last characteristics we could attribute
to some of His sayings.
I am trying here to prevent anyone saying the really foolish thing that
people often say about Him: "I'm ready to accept Jesus as a great moral
teacher, but I don't accept His claim to be God." That is the one thing we
must not say. A man who was merely a man and said the sort of things Jesus
said would not be a great moral teacher. He would either be a lunatic-on a
level with the man who says he is a poached egg-or else he would be the
Devil of Hell. You must make your choice. Either this man was, and is, the
Son of God: or else a madman or something worse. You can shut Him up for a
fool, you can spit at Him and kill Him as a demon; or you can fall at His
feet and call Him Lord and God. But let us not come with any patronising
nonsense about His being a great human teacher. He has not left that open to
us. He did not intend to.
