Mere Christianity

…to explain and defend the belief that has been common to nearly all Christians at all times.

Mere Christianity, C. S. Lewis

And with that, Lewis lays out his purpose behind writing this book. As to my reason for reading this book again (and writing on it in any detail for the first time), it was one of the books recommended by R. Kent Hughes in his book, Disciplines of a Godly Man. So, I thought it worth revisiting, and taking more time to reflect on it by leaning on the discipline of writing about what I learn.

Lewis notes that most of the theological and doctrinal debates that occur are on relatively esoteric points that are above the level of those who are still at the point of what and why. What does it mean to be a Christian? Why have you chosen this path?

Our divisions should never be discussed in the presence of those who have already come to believe that there is one God and that Jesus Christ is His only Son.

However difficult that was in Lewis’s time, it seems almost impossible today. YouTube offers a myriad of videos on nuanced doctrinal discussions and debates – most of which are offered by those not really qualified to discuss these.

One topic which Lewis will barely touch: the Virgin Mary. The first time I read this book, I took the reason to be because of the significantly higher place in which the Virgin is held in Roman Catholic and Eastern Orthodox traditions relative to most Protestant traditions.

But I am not sure that is it, or that is all. In the preface, Lewis writes the following:

If any topic could be relied upon to wreck a book about ‘mere’ Christianity – if any topic makes utterly unprofitable reading for those who do not yet believe that the Virgin’s son is God – surely this is it.

So, look, I am on page seven, and there are another 170 pages to go; maybe this will be a little more clarified. But what I read here seems to indicate nothing about the various levels of elevation in which different traditions hold Mary; the issue seems to be the belief that she is the Theotokos – more fundamentally, that the Son she bore is God.

Yet this title – or its equivalent – has been used by the Church about as early as we know. Though in use for a couple of centuries before, the Council of Ephesus confirmed this in 431. In other words, this idea “has been common to nearly all Christians at all times.” Except the Arians, I guess – who, in the early centuries may have comprised a majority.

Now, if Lewis is saying to not lead with the idea that Jesus is God…I guess that’s OK. But…well, I am getting a little ahead of the story.

Lewis is going back in time to the disciples – those who accepted the teaching of the apostles; he is considering the time when these were first called “Christians”:

Acts 11: 19 Now those who were scattered after the persecution that arose over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but the Jews only. 20 But some of them were men from Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Hellenists, preaching the Lord Jesus. 21 And the hand of the Lord was with them, and a great number believed and turned to the Lord.

22 Then news of these things came to the ears of the church in Jerusalem, and they sent out Barnabas to go as far as Antioch. 23 When he came and had seen the grace of God, he was glad, and encouraged them all that with purpose of heart they should continue with the Lord. 24 For he was a good man, full of the Holy Spirit and of faith. And a great many people were added to the Lord.

25 Then Barnabas departed for Tarsus to seek Saul. 26 And when he had found him, he brought him to Antioch. So it was that for a whole year they assembled with the church and taught a great many people. And the disciples were first called Christians in Antioch.

It isn’t my place to argue with Lewis on the objective of his book or how he chooses to frame his discussion. However, even the Scriptures extend much after this time (I believe; without doing any looking, I believe many of the letters were written after this time. I don’t think even the gospels were written at this time). Still, much sense had to be made about what these people just witnessed, and working these things out took some centuries. Not surprising, given what had occurred.

So, back to the possibility that Lewis is suggesting to just not open with the idea that Jesus is God. He recognizes that in no way is his intent or objective to replace fully formed creeds.

I hope no reader will suppose that ‘mere’ Christianity is here put forward as an alternative to the creeds of the existing communions – as if a man could adopt to it in preference to Congregationalism or Greek Orthodoxy or anything else.

Instead, Lewis describes it as a hallway – one from which many doors are available into these various traditions.

If I can bring anyone into that hall I shall have done what I attempted.

So, I read this and it strikes me to suggest that Lewis has room in his hallway for what would be non-trinitarian positions on Christ and leave room for these in his hallway of Christianity. I will say, RMB / Monahorns warned of this possibility when I first wrote briefly on this book.

I have commented before: I see much of the Christian life is in the “doing,” but it all starts with one fundamental “belief”: I AM the Lord your God. We have to have some understanding of just who or what we are worshipping, whose commands we are following, in order to then live as a Christian.

In any case, continuing with Lewis:

But it is in the rooms, not in the hall, that there are fires and chairs and meals. The hall is a place to wait in, a place from which to try the various doors, not a place to live in.

With this I agree. While I recognize that my writing, in many ways, attempts to leave enough room for everyone who at least has entered the hallway (which for me includes the Trinity), this is not where one should stay. In fact, Lewis sees the hallway as the worst of all possible rooms in the house.

You must keep on praying for light; and, of course, even in the hall, you must begin trying to obey the rules which are common to the whole house.

Conclusion

When you have reached your own room, be kind to those who have chosen different doors and to those who are still in the hall. If they are wrong, they need your prayers all the more; and if they are your enemies, then you are under orders to pray for them.

That is one of the rules common to the whole house.

And to that, I say AMEN!

Addendum

I am adding this after I had finished the post. Not wanting to rewrite all of it (after all, we are learning together), Lewis makes clear later in the book that Jesus was and is God. His reasoning for concluding this, at least as presented in the book, does not rely on Church councils, but on what Jesus said and did during His three years of earthly ministry.

But we will come to this in a few weeks.