The first enemy is excitement--the tendency to think and feel about the war when we had intended to think about our work. The best defence is a recognition that in this, as in everything else, the war has not really raised up a new enemy but only aggravated an old one. There are always plenty of rivals to our work. We are always falling in love or quarrelling, looking for jobs or fearing to lose them, getting ill and recovering, following public affairs. If we let ourselves, we shall always be waiting for some distraction or other to end before we can really get down to our work. The only people who achieve much are those who want knowledge so badly that they seek it while the conditions are still unfavourable. Favourable conditions never come. There are, of course, moments when the pressure of the excitement is so great that only superhuman self-control could resist it. They come both in war and peace. We must do the best we can.
The second enemy is frustration--the feeling that we shall not have time to finish. If I say to you that no one has time to finish, that the longest human life leaves a man, in any branch of learning, a beginner, I shall seem to you to be saying something quite academic and theoretical. You would be surprised if you knew how soon one begins to feel the shortness of the tether: of how many things, even in middle life, we have to say "No time for that", "Too late now", and "Not for me." But Nature herself forbids you to share that experience. A more Christian attitude, which can be attained at any age, is that of leaving futurity in God's hands. We may as well, for God will certainly retain it whether we leave it to Him or not. Never, in peace or war, commit your virtue or your happiness to the future. Happy work is best done by the man who takes his long-term plans somewhat lightly and works from moment to moment "as to the Lord". It is only our
daily bread that we are encouraged to ask for. The present is the only time in which any duty can be done or any grace received.
The third enemy is fear. War threatens us with death and pain. No man--and specially no Christian who remembers Gethsemane--need try to attain a stoic indifference about these things: but we can guard against the illusions of the imagination. We think of the streets of Warsaw and contrast the deaths there suffered with an abstraction called Life. But there is no question of death or life for any of us; only a question of this death or of that--of a machine gun bullet now or a cancer forty years later. What does war do to death? It certainly does not make it more frequent: 100 per cent of us die, and the percentage cannot be increased. It puts several deaths earlier: but I hardly suppose that that is what we fear. Certainly when the moment comes, it will make little difference how many years we have behind us. Does it increase our chances of a painful death? I doubt it. As far as I can find out, what we call natural death is usually preceded by suffering: and a battlefield is one of the very few places where one has a reasonable prospect fo dying with no pain at all. Does it decrease our chances of dying at peace with God? I cannot believe it. If active service does not persuade a man to prepare for death, what conceivable concatenation of circumstances would? Yet war does do something to death. It forces us to remember it. The only reason why the cancer at sixty or the paralysis at seventy-five do not bother us is that we forget them. War makes death real to us: and that would have been regarded as one of its blessings by most of the great Christians of the past. They thought it good for us to be always aware of our mortality. I am inclined to think they were right. All the animal life in us, all schemes of happiness that centred in this world, were always doomed to a final frustration. In ordinary times only a wise man can realize it. Now the stupidest of us knows. We see unmistakably the sort of universe in which we have all along been living, and must come to terms with it. If we had foolish un-Christian hopes about human culture, they are now shattered. If we thought we were building up a heaven on earth, if we looked for something that would turn the present world from a place of pilgrimage into a permanent city satisfying the soul of man, we are disillusioned, and not a moment too soon. But if we thought that for some souls, and at some times, the life of learning, humbly offered to God, was, in its own small way, one of the appointed approaches to the Divine reality and the Divine beauty which we hope to enjoy hereafter, we can think so still.
C. S. Lewis, "Learning in War-Time", a sermon preached in Oxford, Autumn 1939, pp. 52-54 in Transposition and other Addresses, London: Bles, 1949.
If [the Bible] is, as we devoutly believe, the very source and measure of our religious faith, it seems impossible to insist too earnestly on the supreme importance of patience, candour and truthfulness in investigating every problem which it involves. The first steps towards the solution of a difficulty are the recognition of its existence and the determination of its extent. And, unless all past experience is worthless, the difficulties of the Bible are the most fruitful guides to its divine depths. It was said long since that 'God was pleased to leave the difficulties upon the surface of scripture, that men might be forced to look below the surface.'
The first enemy is excitement--the tendency to think and feel about the war when we had intended to think about our work. The best defence is a recognition that in this, as in everything else, the war has not really raised up a new enemy but only aggravated an old one. There are always plenty of rivals to our work. We are always falling in love or quarrelling, looking for jobs or fearing to lose them, getting ill and recovering, following public affairs. If we let ourselves, we shall always be waiting for some distraction or other to end before we can really get down to our work. The only people who achieve much are those who want knowledge so badly that they seek it while the conditions are still unfavourable. Favourable conditions never come. There are, of course, moments when the pressure of the excitement is so great that only superhuman self-control could resist it. They come both in war and peace. We must do the best we can.
"Is sin, man’s refusal to be reconciled with eternal, absolute Goodness, really an organ essential to life? Is it not much more like a spreading cancer? Can we say that God is robbing man of anything by restoring his health? Furthermore, if a man has become locked in a syndrome of refusal, if he refuses to keep faith with God, can he free himself from his own obstinacy? He may think he can, but in reality he becomes a slave of his ‘No’ because there is only true freedom when we are in contact with the Good, in the atmosphere of love -- that is, of God. This is something that has to be shown, from within, to the person who has turned away. What is taken away from sinful man through the surrender of the Son of God is nothing other than his alienation from the Good; what is given to him is nothing other than inner access to the Good, that is, true freedom. He is liberated both toward himself and toward God.
Although translation participates in the fluidity of all interpretation and can never provide an exact equivalence, it remains possible to distinguish a translation from a mistranslation -- where, for example, the translator of a New Testament text has failed to understand that the semantic range of a Greek term is quite different from that of its normal vernacular equivalent. Translation can at best provide inexact equivalence, which is why it can never be an adequate substitute for study of the texts in their original languages. And yet, although inexact and imperfect, it is still an equivalence that it offers, rather than an entirely new text. The translation presupposes and confirms the basic stability and meaningfulness of the original text; that is, it presupposes and confirms that the text has a basically stable and meaningful "literal sense."
