About this state of mind I have just two things to say. First, that it is precisely one of those counterattacks by Nature which, on my theory, you ought to have anticipated. Your rational thinking has no foothold in your merely natural consciousness except what it wins and maintains by conquest. The moment rational thought ceases, imagination, mental habit, temperament, and the ‘spirit of the age’ take charge of you again. New thoughts, until they have themselves become habitual, will affect your consciousness as a whole only while you are actually thinking them. Reason has but to nod at his post, and instantly Nature’s patrols are infiltrating. Therefore, while counterarguments against Miracle are to be given full attention (for if I am wrong, then the sooner I am refuted the better not only for you but for me) the mere gravitation of the mind back to its habitual outlook must be discounted. Not only in this enquiry but in every enquiry. That same familiar room, reasserting itself as one closes the book, can make other things feel incredible besides miracles. Whether the book has been telling you that the end of civilisation is at hand, that you are kept in your chair by the curvature of space, or even that you are upside down in relation to Australia, it may still seem a little unreal as you yawn and think of going to bed. I have found even a simple truth (e.g. that my hand, this hand now resting on the book, will one day be a skeleton’s hand) singularly unconvincing at such a moment. ‘Belief-feelings’, as Dr Richards calls them, do not follow reason except by long training: they follow Nature, follow the grooves and ruts which already exist in the mind. The firmest theoretical conviction in favour of materialism will not prevent a particular kind of man, under certain conditions, from being afraid of ghosts. The firmest theoretical conviction in favour of miracles will not prevent another kind of man, in other conditions, from feeling a heavy, inescapable certainty that no miracle can ever occur. But the feelings of a tired and nervous man, unexpectedly reduced to passing a night in a large empty country house at the end of a journey on which he has been reading a ghost-story, are no evidence that ghosts exist. Your feelings at this moment are no evidence that miracles do not occur.
The second thing is this. You are probably quite right in thinking that you will never see a miracle done: you are probably equally right in thinking that there was a natural explanation of anything in your past life which seemed, at the first glance, to be ‘rum’ or odd’. God does not shake miracles into Nature at random as if from a pepper-caster. They come on great occasions: they are found at the great ganglions of history—not political or social history, but of that spiritual history which cannot be fully known by men. If your own life does not happen to be near one of those great ganglions, how should you expect to see one? If we were heroic missionaries, apostles, or martyrs, it would be a different matter. But why you or I? Unless you live near a railway, you will not see trains go past your windows. How likely is it that you or I will be present when a peace-treaty is signed, when a great scientific discovery is made, when a dictator commits suicide? That we should see a miracle is even less likely. Nor, if we understand, shall we be anxious to do so. ‘Nothing almost sees miracles but misery’. Miracles and martyrdoms tend to bunch about the same areas of history—areas we have naturally no wish to frequent. Do not, I earnestly advise you, demand an ocular proof unless you are already perfectly certain that it is not forthcoming.
APPENDIX A
ON THE WORDS ‘SPIRIT’ AND ‘SPIRITUAL’
The reader should be warned that the angle from which Man is approached in Chapter IV is quite different from that which would be proper in a devotional or practical treatise on the spiritual life. The kind of analysis which you make of any complex thing depends on the purpose you have in view. Thus in a society the important distinctions, from one point of view, would be those of male and female, children and adults, and the like. From another point of view the important distinctions would be those of rulers and ruled. From a third point of view distinctions of class or occupation might be the most important. All these different analyses might be equally correct, but they would be useful for different purposes. When we are considering Man as evidence for the fact that this spatio-temporal Nature is not the only thing in existence, the important distinction is between that part of Man which belongs to this spatio-temporal Nature and that part which does not: or, if you prefer, between those phenomena of humanity which are rigidly interlocked with all other events in this space and time and those which have a certain independence. These two parts of a man may rightly be called Natural and Supernatural: in calling the second ‘Super-Natural’ we mean that it is something which invades, or is added to, the great interlocked event in space and time, instead of merely arising from it. On the other hand this ‘Supernatural’ part is itself a created being—a thing called into existence by the Absolute Being and given by Him a certain character or ‘nature’. We could therefore say that while ‘supernatural’ in relation to this Nature (this complex event in space and time) it is, in another sense, ‘natural’—i.e. it is a specimen of a class of things which God normally creates after a stable pattern.
There is, however, a sense in which the life of this part can become absolutely Supernatural, i.e. not beyond this Nature but beyond any and every Nature, in the sense that it can achieve a kind of life which could never have been given to any created being in its mere creation. The distinction will, perhaps, become clearer if we consider it in relation not to men but to angels. (It does not matter, here, whether the reader believes in angels or not. I am using them only to make the point clearer.) All angels, both the ‘good’ ones and the bad or ‘fallen’ ones which we call devils, are equally ‘Super-natural’ in relation to this spatio-temporal Nature: i.e. they are outside it and have powers and a mode of existence which it could not provide. But the good angels lead a life which is Supernatural in another sense as well. That is to say, they have, of their own free will, offered back to God in love the ‘natures’ He gave them at their creation. All creatures of course live from God in the sense that He made them and at every moment maintains them in existence. But there is a further and higher kind of ‘life from God’ which can be given only to a creature who voluntarily surrenders himself to it. This life the good angels have and the bad angels have not: and it is absolutely Supernatural because no creature in any world can have it by the mere fact of being the sort of creature it is.
As with angels, so with us. The rational part of every man is supernatural in the relative sense—the same sense in which both angels and devils are supernatural. But if it is, as the theologians say, ‘born again’, if it surrenders itself back to God in Christ, it will then have a life which is absolutely Supernatural, which is not created at all but begotten, for the creature is then sharing the begotten life of the Second Person of the Deity.
When devotional writers talk of the ‘spiritual life’—and often when they talk of the ‘supernatural life’ or when I myself, in another book, talked of Zoë—they mean this absolutely Supernatural life which no creature can be given simply by being created but which every rational creature can have by voluntarily surrendering itself to the life of Christ. But much confusion arises from the fact that in many books the words ‘Spirit’ or ‘Spiritual’ are also used to mean the relatively supernatural element in Man, the element external to this Nature which is (so to speak) ‘issued’ or handed out to him by the mere fact of being created as a Man at all.
It will perhaps be helpful to make a list of the sense in which the words ‘spirit’, ‘spirits’ and ‘spiritual’ are, or have been, used in English.
1. The chemical sense, e.g. ‘Spirits evaporate very quickly.’
2. The (now obsolete) medical sense. The older doctors believed in certain extremely fine fluids in the human body which were called ‘the spirits’. As medical science this view has long been abandoned, but it is the origin of some expressions we still use; as when we speak of being ‘in high spirits’ or ‘in low spirits’ or say that a horse is ‘spirited’ or that a boy is ‘full of
animal spirits’.
3. ‘Spiritual’ is often used to mean simply the opposite of ‘bodily’ or ‘material’. Thus all that is immaterial in man (emotions, passions, memory, etc.) is often called ‘spiritual’. It is very important to remember that what is ‘spiritual’ in this sense is not necessarily good. There is nothing specially fine about the mere fact of immateriality. Immaterial things may, like material things, be good or bad or indifferent.
4. Some people use ‘spirit’ to mean that relatively supernatural element which is given to every man at his creation—the rational element. This is, I think, the most useful way of employing the word. Here again it is important to realise that what is ‘spiritual’ is not necessarily good. A Spirit (in this sense) can be either the best or the worst of created things. It is because Man is (in this sense) a spiritual animal that he can become either a son of God or a devil.
5. Finally, Christian writers use ‘spirit’ and ‘spiritual’ to mean the life which arises in such rational beings when they voluntarily surrender to Divine grace and become sons of the Heavenly Father in Christ. It is in this sense, and in this sense alone, that the ‘spiritual’ is always good.
It is idle to complain that words have more than one sense. Language is a living thing and words are bound to throw out new senses as a tree throws out new branches. It is not wholly a disadvantage, since in the act of disentangling these senses we learn a great deal about the things involved which we might otherwise have overlooked. What is disastrous is that any word should change its sense during a discussion without our being aware of the change. Hence, for the present discussion, it might be useful to give different names to the three things which are meant by the word ‘Spirit’ in senses three, four, and five. Thus for sense three a good word would be ‘soul’: and the adjective to go with it would be ‘psychological’. For sense four we might keep the words ‘spirit’ and ‘spiritual’. For sense five the best adjective would be ‘regenerate’, but there is no very suitable noun. 1 And this is perhaps significant: for what we are talking about is not (as soul and spirit are) a part or element in Man but a redirection and revitalising of all the parts or elements. Thus in one sense there is nothing more in a regenerate man than in an unregenerate man, just as there is nothing more in a man who is walking in the right direction than in one who is walking in the wrong direction. In another sense, however, it might be said that the regenerate man is totally different from the unregenerate, for the regenerate life, the Christ that is formed in him, transforms every part of him: in it his spirit, soul and body will all be reborn. Thus if the regenerate life is not a part of the man, this is largely because where it arises at all it cannot rest till it becomes the whole man. It is not divided from any of the parts as they are divided from each other. The life of the ‘spirit’ (in sense four) is in a sense cut off from the life of the soul: the purely rational and moral man who tries to live entirely by his created spirit finds himself forced to treat the passions and imaginations of his soul as mere enemies to be destroyed or imprisoned. But the regenerate man will find his soul eventually harmonised with his spirit by the life of Christ that is in him. Hence Christians believe in the resurrection of the body, whereas the ancient philosophers regard the body as a mere encumbrance. And this perhaps is a universal law, that the higher you rise the lower you can descend. Man is a tower in which the different floors can hardly be reached from one another but all can be reached from the top floor.
N.B. In the Authorised Version the ‘spiritual’ man means what I am calling the ‘regenerate’ man: the ‘natural’ man means, I think, both what I call the ‘spirit man’ and the ‘soul man’.
APPENDIX B
ON ‘SPECIAL PROVIDENCES’
In this book the reader has heard of two classes of events and two only—miracles and natural events. The former are not interlocked with the history of Nature in the backward direction—i.e. in the time before their occurrence. The latter are. Many pious people, however, speak of certain events as being ‘providential’ or ‘special providences’ without meaning that they are miraculous. This generally implies a belief that, quite apart from miracles, some events are providential in a sense in which some others are not. Thus some people thought that the weather which enabled us to bring off so much of our army at Dunkirk was ‘providential’ in some way in which weather as a whole is not providential. The Christian doctrine that some events, though not miracles, are yet answers to prayer, would seem at first to imply this.
I find it very difficult to conceive an intermediate class of events which are neither miraculous nor merely ‘ordinary’. Either the weather at Dunkirk was or was not that which the previous physical history of the universe, by its own character, would inevitably produce. If it was, then how is it ‘specially’ providential? If it was not, then it was a miracle.
It seems to me, therefore, that we must abandon the idea that there is any special class of events (apart from miracles) which can be distinguished as ‘specially providential’. Unless we are to abandon the conception of Providence altogether, and with it the belief in efficacious prayer, it follows that all events are equally providential. If God directs the course of events at all then he directs the movement of every atom at every moment; ‘not one sparrow falls to the ground’ without that direction. The ‘naturalness’ of natural events does not consist in being somehow outside God’s providence. It consists in their being interlocked with one another inside a common space-time in accordance with the fixed pattern of the ‘laws’.
In order to get any picture at all of a thing, it is sometimes necessary to begin with a false picture and then correct it. The false picture of Providence (false because it represents God and Nature as being both contained in a common Time) would be as follows. Every event in Nature results from some previous event, not from the laws of Nature. In the long run the first natural event, whatever it was, has dictated every other event. That is, when God at the moment of creation fed the first event into the framework of the ‘laws’—first set the ball rolling—He determined the whole history of Nature. Foreseeing every part of that history, He intended every part of it. If He had wished for different weather at Dunkirk He would have made the first event slightly different.
The weather we actually had is therefore in the strictest sense providential; it was decreed, and decreed for a purpose, when the world was made—but no more so (though more interestingly to us) than the precise position at this moment of every atom in the ring of Saturn.
It follows (still retaining our false picture) that every physical event was determined so as to serve a great number of purposes.
Thus God must be supposed in predetermining the weather at Dunkirk to have taken fully into account the effect it would have not only on the destiny of two nations but (what is incomparably more important) on all the individuals involved on both sides, on all animals, vegetables and minerals within range, and finally on every atom in the universe. This may sound excessive, but in reality we are attributing to the Omniscient only an infinitely superior degree of the same kind of skill which a mere human novelist exercises daily in constructing his plot.
Suppose I am writing a novel. I have the following problems on my hands: (1) Old Mr A. has got to be dead before Chapter 15. (2) And he’d better die suddenly because I have to prevent him from altering his will. (3) His daughter (my heroine) has got to be kept out of London for three chapters at least. (4) My hero has somehow got to recover the heroine’s good opinion which he lost in Chapter 7. (5) That young prig B. who has to improve before the end of the book, needs a bad moral shock to take the conceit out of him. (6) We haven’t decided on B.’s job yet; but the whole development of his character will involve giving him a job and showing him actually at work. How on earth am I to get in all these six things?…I have it. What about a railway accident? Old A. can be killed in it, and that settles him. In fact the accident can occur while he is actually going up to London to see his solicitor with the very purpose of
getting his will altered. What more natural than that his daughter should run up with him? We’ll have her slightly injured in the accident: that’ll prevent her reaching London for as many chapters as we need. And the hero can be on the same train. He can behave with great coolness and heroism during the accident—probably he’ll rescue the heroine from a burning carriage. That settles my fourth point. And the young prig B.? We’ll make him the signalman whose negligence caused the accident. That gives him his moral shock and also links him up with the main plot. In fact, once we have thought of the railway accident, that single event will solve six apparently separate problems.
No doubt this is in some ways an intolerably misleading image: firstly because (except as regards the prig B.) I have been thinking not of the ultimate good of my characters but of the entertainment of my readers: secondly because we are simply ignoring the effect of the railway accident on all the other passengers in that train: and finally because it is I who make B. give the wrong signal. That is, though I pretend that he has free will, he really hasn’t. In spite of these objections, however, the example may perhaps suggest how Divine ingenuity could so contrive the physical ‘plot’ of the universe as to provide a ‘providential’ answer to the needs of innumerable creatures.
But some of these creatures have free will. It is at this point that we must begin to correct the admittedly false picture of Providence which we have hitherto been using. That picture, you will remember, was false because it represented God and Nature as inhabiting a common Time. But it is probable that Nature is not really in Time and almost certain that God is not. Time is probably (like perspective) the mode of our perception. There is therefore in reality no question of God’s at one point in time (the moment of creation) adapting the material history of the universe in advance to free acts which you or I are to perform at a later point in Time. To Him all the physical events and all the human acts are present in an eternal Now. The liberation of finite wills and the creation of the whole material history of the universe (related to the acts of those wills in all the necessary complexity) is to Him a single operation. In this sense God did not create the universe long ago but creates it at this minute—at every minute.