We at The American Catholic often receive unsolicited manuscripts. What follows is from a lengthy collection of documents, smelling faintly of brimstone, that purport to be the notes of a Mr. Wormwood taken while he was attending a class colorfully entitled Damnation 201. The documents are dated, but the dates given are gibberish:
Ah, Sleek Sylph looks especially delicious. Oof, Professor Thornbit is saying this could be on the final. Concentrate Wormwood!
Thornbit: After what mortals call death patients who escape our clutches are designated Saints by the Enemy. The penalty for a tempter allowing a patient to become a Saint is as final as it is terrible, albeit succulent for those of us who gain sustenance from those of you who prove incompetent. Here are ten simple rules to prevent you from ending up on my table.
1. Encourage your patient to violate those laws the Enemy calls his Ten Commandments. Emphasize to the patient that these are unmerciful rules that do not allow for the complexity of life. You will find, at least those of you who are not a waste of Hellfire, that the term “complexity” is ever useful in causing a patient to ignore the clear commands of the Enemy.
2. Most patients, ludicrously, are proud of their intellects. Encourage the cretins in this, as one of the few true human sayings is that “pride goeth before a fall.”
3. If you can, make your patient an atheist; the shock of such patients when they arrive here is an amusement that is indescribable. Take care however, some who claim atheism merely hate the Enemy and the Enemy has a way of turning strong hate into strong love in an instant if you are not careful. Also, make certain that your patient embraces atheism as a substitute religion and not as a proposition that he may rethink given evidence to the contrary. The Enemy and his agents are too cursed good at argument, and in providing evidence, against the useful absurdity of atheism.
4. The patient should be taught to regard every mortal he encounters as a potential victim for him to exploit. Although humans tend to be selfish animals, this isn’t as simple as it sounds. Honest affection and even love can spring from the most unlikely of mortals if his tempter is not ever vigilant.
5. Sexual excess, especially if channeled into what the Enemy considers perversions, can be a useful aid to propel a patient along our Downward Path. However, lazy tempters view this as a foolproof temptation at their peril. That abomination that the Enemy calls love can spring from the most wonderfully sordid sexual entanglements if the tempter of a patient does not take proper precautions. Continue reading
It is your duty to to fix the lines (of doctrine) clearly in your minds: and if you wish to go beyond them you must change your profession. This is your duty not specially as Christians or as priests but as honest men. There is a danger here of the clergy developing a special professional conscience which obscures the very plain moral issue. Men who have passed beyond these boundary lines in either direction are apt to protest that they have come by their unorthodox opinions honestly. In defense of those opinions they are prepared to suffer obloquy and to forfeit professional advancement. They thus come to feel like martyrs. But this simply misses the point which so gravely scandalizes the layman. We never doubted that the unorthodox opinions were honestly held: what we complain of is your continuing in your ministry after you have come to hold them. We always knew that a man who makes his living as a paid agent of the Conservative Party may honestly change his views and honestly become a Communist. What we deny is that he can honestly continue to be a Conservative agent and to receive money from one party while he supports the policy of the other.
CS Lewis, Easter 1945
At The Stream John Zmirak has a complaint lodged against CS Lewis:
I have a bone to pick with C.S. Lewis. Yes, of course the man was a fine writer and his work has taught countless readers how to love God better. But as an author, he proved a little careless in completing his novels. Instead of sealing them up tight when he was finished with them so we could safely enjoy them without side-effects, Lewis apparently left the bolts unscrewed, and now the characters are escaping into the real world.
I am sure Lewis never intended this, but it is happening, and something must be done, if only to avoid poisoning interfaith relations. I’m not speaking of The Screwtape Letters; the devils we have had always with us. No, I’m talking about the third book in his space trilogy, That Hideous Strength.
The first escapee was Lewis’s liberation theologian, Reverend Straik — whom readers will recall for his stark, this-worldly, radical creed. Straik denounced the historic, really-existing Christian church as the subterfuge by which the World, the organization and body of Death, has sidetracked and emasculated the teaching of Jesus, and turned into priestcraft and mysticism the plain demand of the Lord for righteousness and judgment here and now.
The Kingdom of God is to be realized here — in this world. And it will be. At the name of Jesus every knee shall bow. In that name I dissociate myself completely from all the organized religion that has yet been seen in the world.
It is the saints who are going to inherit the earth — here in England, perhaps in the next twelve months — the saints and no one else. Know you not that we shall judge angels? . . . The real resurrection is even now taking place. The real life everlasting. Here in this world. You will see it.
I was sobered to learn that Reverend Straik had eluded Lewis’s safeguards, slipped into the real world, and taken up residence in Honduras, under the nom de guerre “Cardinal Oscar Rodriguez Maradiaga.” In his prominent role as one of nine cardinals chosen to reform the Catholic church, Maradiaga has been increasingly outspoken about the need to reject that Church’s historical legacy and start again from scratch. As he said in a famous address in Dallas: “With the New Evangelization we restart (start anew) from the beginning: we once more become the Church as proclaimer, servant, and Samaritan.” Continue reading
The blog Science 2.0 repeats something that most combat soldiers have always known: there are few atheists in fox holes:
But does war really transform people, or does it simply make the fleetingly religious more so for a short time? A recent analysis of archived surveys of Army Infantry soldiers after a battle – Samuel Stouffer’s “The American Soldier” World War II research (1) – found self-reported reliance on prayer rose from 42% to 72% as that battle got more intense.
“The question is whether that reliance on faith lasts over time,” said Craig Wansink, author and Professor of Religion at Virginia Wesleyan College, who did the analysis and co-wrote the paper with his brother Brian Wansink, food marketing expert and Professor of Applied Economics and Management at Cornell University. The World War II generation is a good one for analysis because the interest was religiosity long-term and young people in the 1940s were more religious overall than more recent generations.
A second analysis of survey results from 1,123 World War II veterans showed that 50 or more years after combat, most soldiers still exhibited religious behavior, though it varied by their war experience. Those facing heavy combat (versus no combat) attended church 21% more often if they claimed their war experience was negative, but those who claimed their experience was positive attended 26% less often.
The more a veteran disliked the war, the more religious they were 50 years later. Continue reading
At the risk of being all-books-all-the-time around here, (and really, if one is going to run risks, that’s not a bad one to run, is it?) I can’t this. I’ve been working through a lot of analysis at work lately, which involves long periods of sitting at my desk alone wrestling with Excel and Access, and to help stay on task I’ve been listening to John Cleese reading C. S. Lewis’s The Screwtape Letters. It’s probably been ten years since I read Screwtape, and I’d forgotten how quotable it is.
These two sections particularly struck me. The first about the tactic of getting the temptee to focus on loving those he doesn’t actually know, while disliking those he actually interacts with on a daily basis.
[from Screwtape Letter #6]
As regards his more general attitude to the war, you must not rely too much on those feelings of hatred which the humans are so fond of discussing in Christian or anti-Christian periodicals. In his anguish, the patient can of course be encourage to revenge himself by some vindictive feelings directed towards the German leaders, and that is good so far as it goes, but it is usually a sort of melodramatic or mythical hatred directed against imaginary scapegoats. He’s never met in real life. They are lay figures modeled on what he gets from the newspapers. The results of such fanciful hatred are often most disappointing. And of all humans, the English are, in this respect, the most deplorable milksops. They are creatures of that miserable sort who loudly proclaim that torture is too good for their enemies and then give tea and cigarettes to the first wounded German pilot who turns up at the back door. Do what you will, there is going to be some benevolence as well as some malice in your patient’s soul. The great thing is to direct the malice to his immediate neighbors whom he meets every day and to thrust his benevolence out to the remove circumference, to people he does not know. The malice thus becomes wholly real, and the benevolence large imaginary.