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The New Men | C. S. Lewis · Reformed Thinking

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Welcome back to Reformed Thinking.
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I am your host and I have to admit I have been looking
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forward to this specific conversation for quite a while
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now. It is so good to be here.
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Yeah, and you were totally right.
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We are tackling something today that usually gets glossed over
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in Sunday school. Yeah, we often stop at the
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whole, you know, be nice part of Christianity.
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We forget that the New Testament is talking about something far
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more radical than that. That is spot on.
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Before we get into the weeds, let's Orient you, the listener.
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We are looking at books and big ideas, ideas, but we are doing
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it with a very specific pair of glasses on, right?
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We hold to the Westminster Confession of Faith.
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We view the world through the lens of historic Protestant
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Christianity. So when we read an author, even
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a giant like CS Lewis, we are constantly asking questions.
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Questions like Does this align with the sovereignty of God?
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Yes. And does this reflect the true
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condition of man? That has to be our anchor.
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Theology is the framework for reality.
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If you get the nature of God or the nature of man wrong, you get
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everything wrong. And Lewis is interesting because
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he was an Anglican. He was not strictly Reformed in
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the Calvinistic sense. No, he was not.
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But in the section we're covering today, he hits on
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truths that resonate heavily with our theology of
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regeneration. So we are doing a deep dive into
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the final section of Mere Christianity.
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It is the chapters often grouped under the New Men.
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And the hook here is startling. It really is.
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Lewis basically argues that the Christian life is not about
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moral improvement. Right.
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It is not about making a bad man good.
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It is about a biological, or rather a super biological
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change. It is the difference between
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painting a rock and turning the rock into a flower.
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He argues that the human race is effectively undergoing a change
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of species. He uses the language of
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evolution to describe the shift from creatures to sons.
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Which sounds almost like science fiction when you say it out
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loud. A change of species it.
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Does, but he is describing a spiritual reality that is so
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concrete that change of species is really the only language that
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fits. He posits that the next step in
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human evolution has already happened, but it is not at all
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what the world expects. Let's unpack that distinction
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between improvement and metamorphosis.
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I think this is where so many people get stuck.
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I know I have. Me too.
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You think the goal of being a Christian is to stop losing your
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temper or to stop drinking too much?
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Right. To be a nicer husband or wife?
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Yeah. You think it is about Polish?
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That is the default mode of the human heart.
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We want a code of conduct. But Lewis uses a striking
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analogy to shatter that idea. He says imagine you have a
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horse. OK, you can train that horse to
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jump better. You can groom it, feed it well
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and make it the best possible horse it can be, sure.
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But Lewis says Christ did not come to teach a horse to jump
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better. He came to turn the horse into a
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winged creature. A Pegasus.
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Spot on. Now, from a horse's perspective,
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that is not an improvement, that is a nightmare.
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Because a horse knows how to be a horse.
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It knows what oats are. It knows what a stable is.
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Exactly. Wait, that is correct.
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It does not know what flying is. Glowing wings sounds painful.
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It sounds unnatural. It is not betterment in the
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sense of the same thing, just higher quality.
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It is a complete alteration. A horse that jumps better is
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still a horse. A winged creature is a new
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category of being. He also compares it to turning a
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tin soldier into a real man. The tin soldier might like being
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tin. He is hard, he is shiny, he does
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not feel pain if. You told him I'm going to turn
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you into flesh. He would probably say no thanks.
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Flesh bleeds, flesh rots. Yeah, I want to stay tin.
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That connects so well to the reformed understanding of the
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old man and the new man. We are not just trying to fix up
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the old man. The old man has to die.
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He has to be crucified. You cannot refine the old atom
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into the new atom. It requires a death and a
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resurrection. That is the winged horse.
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It is a fundamental structural change.
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Lewis grounds this from the concept of evolution, which was
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obviously the dominant scientific narrative of his
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time. Just as it is ours.
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But he flips the script on what the next step looks.
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Like he does, he challenges the popular imagination.
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Think about our modern pop culture, comic books, movies,
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futurism. When people imagine the next
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stage of human evolution, what do they see?
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The Superman. It is always us, but with a
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higher IQ or maybe telekinesis. Or we live for 300 years.
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It is essentially man plus. It is man with the volume knob
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turned up. More intellect, more control.
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But Lewis says look at the actual history of nature.
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Evolution is rarely linear like that.
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He give this brilliant illustration about dinosaurs.
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I love this image, he says. Imagine you are an observer
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millions of years ago watching these massive armored reptiles.
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You see them getting bigger, you see the armor plating getting
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thicker, you see the spikes getting sharper.
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If you were betting on the future, you would bet around the
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tank. You would say the next step is a
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dinosaur that is twice as big and has twice as much armor.
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But you would be. Wrong.
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Completely wrong. The future did not belong to the
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tank. The next step was this tiny,
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naked, unarmored, big brained animal called a human.
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It went in a completely different direction.
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It was a sharp bend in the stream.
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Precisely. The new ability was not just
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more armor, it was a new kind of ability.
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It was intelligence. It was consciousness.
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And Lewis argues that the next step for humanity, the step from
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natural man to spiritual man, is going to be another shark bend.
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It is not going to be just smarter, man.
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It is going to be something totally new.
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He even suggests it might not be a evolution in the biological
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sense anymore, that the method of change itself is changing.
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Yes. He says he expects the next step
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to supersede the very mechanism of evolution.
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Evolution works through reproduction, survival of the
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fittest, and physical death. The next step operates on a
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different set of rules entirely. It is not passed down through
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the genes. You cannot breed it.
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This brings us to the core of his argument about BIOS and Zoe.
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We need to spend some time here because this distinction is the
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engine of the whole chapter. It is the theological bedrock.
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Lewis distinguishes between two Greek words for life.
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BIOS is the biological life. It is what we have by nature.
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It is what the horse has, what the dinosaur has, and what the
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unregenerate man has and. What are the characteristics of
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BIOS? It is temporary.
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It is always running down. It needs constant maintenance.
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Food, air, water. It Eventually entropy wins.
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It decays and dies. It is a shatter in Zoe.
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Zoe is the spiritual life. It is the life of God.
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It is existed from all eternity. It does not run down.
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It is explosive, infinite and uncreated.
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So the entire project of Christianity, in Lewis's view,
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is not to fix up our BIOS, it is to get Zoe into US.
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Correct. A man with BIOS who tries to
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follow the moral law is just a statue trying to breathe.
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He cannot do it. He needs Zoe.
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He needs the life of God to enter him.
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And Lewis says that this is what happened with Christ.
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Christ is the first instance. In Jesus, Zoe came down and
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swallowed up BIOS. The spiritual life took on a
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biological form, killed the biological form on the cross,
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and then raised it up again as something new, a new species.
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So when we talk about being in Christ, we are not using a
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metaphor, we are talking about being grafted into that new
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species. It is organic.
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Lewis calls it a good infection. You catch it.
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That is such a visceral image. Usually we think of infection as
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bad, a virus, a sickness. But it is the most accurate way
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to describe how life spreads. You do not learn Zoe from a
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book, you catch it by being near the source.
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You get it by personal contact. Christ is the carrier.
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This leads to the practical question question of how this
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happens. Lewis lists a few differences
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between this new step and the old evolutionary steps.
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The first one we touched on it is not sexual.
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Right, old evolution is driven by sex.
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That is how the genes are passed on.
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But the new life is not genetic. This is actually a relief if you
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think about it. It means your spiritual state is
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not determined by your parents. Which is good news for many of
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us. Very good news.
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Lewis notes that there was a time in biology before sex
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existed, where organisms reproduce by splitting.
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Then sex appeared. Now for this spiritual step, sex
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is no longer the main channel. It is obsolete for this specific
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purpose. Then he talks about the second
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difference choice. In the past, when a fish evolved
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into a reptile or however the biology works, the fish did not
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get a vote, it just happened to the Organism.
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The fish never sat down and said I think I would like lungs,
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please. It was involuntary.
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But this new step, it is voluntary, it is offered, and we
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can refuse it. Now I want to pause here,
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because I know our reformed listeners are twitching slightly
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voluntary. Are we talking about free will?
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Because the Westminster Confession is pretty clear about
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the bondage of the will. It is a fairpoint to raise Lewis
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was not a Calvinist, and he uses language that highlights human
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agency more than we might. But let's look at what he is
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actually describing. He says the new life is offered
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and we can reject it. From a reformed perspective, we
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would say yes, and the tragedy is that the natural man always
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rejects it. Right, left to our own devices,
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we are the tin soldier who likes being tin.
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We hate the idea of becoming flesh.
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We love the dark, so while the step involves our will, we must
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consciously turn to Christ. That turning itself is a gift of
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grace. God has to change the heart
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before the will can choose Him. We call that irresistible grace,
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or effectual calling. But the experience of it, the
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experience is 1 of choosing. We do not feel dragged, we feel
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drawn. So Lewis is describing the
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experience of the step. We have to actively cooperate.
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We are not robots. And he points out the danger of
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refusal. This is the flip side, he says.
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We can dig in our heels and let this new humanity pass us by.
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And this is a terrifying thought.
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The train of the future, the real future of the universe, is
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leaving the station. You can choose to stay on the
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platform. But if you stay on the platform,
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you do not just stay as you are. You rot.
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That is the third difference, the stakes.
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In previous evolutionary steps, if a creature did not evolve,
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what did it lose? It went extinct.
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It lost a few years of biological life.
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Finite loss. But here, if you were, if you
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use this step, you lose an infinite prize.
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You lose the very reason you were created.
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Lewis uses a womb analogy here that I find incredibly helpful
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for understanding why the Christian life feels so hard.
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It is brilliant, he says. Imagine a baby in the womb.
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It is warm, it is dark, it is safe.
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The baby's entire world is that womb.
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It is fed without effort. Now suppose the baby could
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think. It might say I do not want to
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leave this place I am. Comfortable.
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I do not want to go out there. I hear it is cold.
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I have to breathe air. That sounds exhausting.
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That is right. But if the baby stays in the
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womb past its time, what happens?
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It dies. The womb is only good as a
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preparation for what comes next. Lewis says we are currently in
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the womb of nature. The doctor has arrived to
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deliver us. And birth is a crisis.
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It is traumatic. It involves blood and pain and
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crying. The baby is being ripped away
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from the only security it has ever known.
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That is what conversion feels like.
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That is what sanctification feels like.
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It is the trauma of being born. That reframes the cost of
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Christianity completely. People ask, why do I have to
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give up my thins? Why is it so painful to follow
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Jesus? And the answer is because you
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are being born. You cannot stay in the womb of
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the old man and live. And just like the baby cannot
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imagine the life outside, the colors, the tastes, the
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relationships, we cannot fully imagine what the new life is
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like. We just know we have to go
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through the door. This brings us to the speed of
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the change. Lewis makes an observation that
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I think is really comforting for those of us looking at the state
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of the modern world. He says this step is happening
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like a flash of lightning compared to cosmic history.
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He calls us early Christians. Which sounds odd.
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We are 2000 years in. We feel like we are late to the
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party. But look at the timeline of the
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universe. If the universe is billions of
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years old and human history is 10s of thousands of years old,
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then 2000 years is a blink. Lewis says we are still in the
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infancy of the new humanity. We are still teething.
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That is such a necessary perspective shift because the
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narrative out there is that Christianity is dying.
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Science has disproved it, or it is politically unpopular, or
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secularism is taking over. We hear this constantly.
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The world has been writing Christianity's obituary for
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centuries. Lewis is so witty here.
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He says the world constantly Pats down the earth on
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Christianity's grave, thinking. Finally that is over.
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Now we can move on. And then they hear a noise.
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A rumbling. They look around and
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Christianity is broken out somewhere else.
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It refuses to stay dead. It started with the crucifixion.
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Absolutely. The first and biggest
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disappointment for the world was when the man they killed came
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back to life. And the body of Christ at church
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has been doing the same thing ever since.
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It is a resilient, supernatural life.
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It is Zoe. You cannot kill it with
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persecution. You cannot kill it with bad
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press. You cannot kill it with apathy.
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It always resurrects. So if this new man is real, and
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if there are people who have this Zoe life, can we swat them?
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Do they have a glow? No Halos, unfortunately, but
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Lewis says they are recognizable if you know what to look for.
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And this is where he challenges our stereotypes.
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Again he asks, What do you picture when you think of a holy
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person? I think we all have a
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caricature, someone solemn, maybe dressed in beige, a bit
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judgmental. They smile, but it does not
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reach their eyes. They are always talking about
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issues. The sour St.
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Lucas says the new men are not like that at all.
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He describes them as stronger, quieter, happier and more
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radiant. They do not draw attention to
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themselves. He has that great line about how
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you think you are being kind to them, but really they are being
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kind to you. Yes, that flows from what he
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calls the paradox of need. This is massive.
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The Newman love you more than anyone else does, but they need
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you less. That is a hard concept to
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swallow because we usually conflate love with need.
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I love you because I need you to complete me.
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That is the plot of every romantic comedy.
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That is natural love. That is BIOS love.
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It is based on lack. I am lonely.
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Fill my void. I am insecure Tell me I am
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pretty. But God does not have a void.
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God is full. So when God loves, it is purely
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for the benefit of the beloved. It is entirely selfless because
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he needs nothing from us. So as we become more like him, I
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mean as we take on his nature. We become less needy.
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The new men do not need your approval.
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They do not need your attention. Because they are full of Christ.
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They can actually see you and love you freely.
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He mentions that wanting to be needed is a particular
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temptation for British people. It is the trap of the helper.
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We like to be the savior. We like people depending on us.
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It makes us feel valid. The new men are free from that.
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They're just available, and Lewis says they seem to have
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endless time. That is the most convicting part
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for me. Endless time.
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I feel like I am always running 5 minutes late physically and
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spiritually. It is a sign of our anxiety, is
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it not? We are trying to secure our own
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existence. We are frantic because we are
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building our own Kingdom. They know their existence is
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securing Christ so they can be present.
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They're not in a hurry. And he says they recognize each
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other like a secret society. The secret society, the new
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humanity, He says it must be great fun.
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They can spot each other across barriers of color, sex, class or
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creed. There is a resonance there.
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You meet someone, maybe from a totally different culture or
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background, but you sense that same Zoe life in them and
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instantly you are family. I have experienced that you meet
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a believer in a strange place and within 5 minutes you have a
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deeper connection than you do with neighbors you have known
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for 10 years. That is the organic unity of the
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new species. OK, so we have this new species.
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They are happier, stronger, connected to Christ.
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But here comes the fear. And I think this is a very
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modern fear. We value individuality above
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almost anything else. We are told to be yourself, live
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your truth. The idol of authenticity.
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Right, so the fear is, if we all enter into Christ, if we all get
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the same Spirit, will we not all become the same?
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Are we heading toward the world of clones?
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Is Heaven just a factory line of identical tin soldiers?
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The Borg collective resistance is futile.
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Do I lose me? Lewis tackles this head on and
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his answer is a resounding no. In fact, he argues the exact
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opposite. You only become truly yourself
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when you are in Christ. He.
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Uses 2 analogies here. Let's start with the light
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analogy. He says imagine a group of
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people standing in the dark. You cannot see them.
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They're just vague shapes. Now shine a bright light on
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them. That light is the same for
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everyone. It is one light.
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But does the light makes them look alike?
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No, it makes them visible. And it reveals their
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differences. The light shows that one has a
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red coat, one is tall, one is short, 1 is smiling.
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The common element, the light, is what allows their
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distinctiveness to appear. Christ is the light.
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When He shines on us, our true personality, the specific way
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God made us finally becomes visible.
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And then he uses the salt analogy.
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This was classic Lewis. It is, he says.
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Imagine someone who has never tasted salt.
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You give them a pinch. It is strong, it is
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overpowering. It has a very distinct taste.
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They might think if I put this on my eggs or my cabbage it will
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kill the taste. Everything will just taste like
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salt. Which is a logical assumption if
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you do not know how chemistry or cooking works.
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A strong flavor usually masks a weak one.
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Right, But we know that salt actually brings out the flavor
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of the food. The egg tastes more like egg.
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The cabbage tastes more like cabbage.
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Lewis argues that Christ is the salt.
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He does not obliterate your personality.
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He enhances it. He makes you more you.
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So Peter became more Peter when he followed Jesus.
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He did not become a generic disciple.
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That is correct. He became the rock.
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His impetuous nature was sanctified, not erased.
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But this leads Louis to a deeper philosophical point about where
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personality comes from. He deconstructs the idea of the
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natural self. This is the part that hurts.
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We tend to think that our natural self and my immediate
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desires, my quirks, my temper is the real me.
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I was Born This Way. Or I'm just being authentic?
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Louis asks. Are you sure?
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Let's look at that self. Where did those desires come
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from? He lists things like biology and
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propaganda. Right.
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My decision to get angry might just be my digestion or a lack
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of sleep. My political views might just be
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what my parents taught me or what I read in the newspaper.
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My romantic desires might just be hormones.
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It is humbling, he is saying. We are less persons than we
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think. We are just meeting places for
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biological and social forces. We are a collection of
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reactions. In our natural state, we are
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driven by instinct and conditioning.
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That is not personality, that is just machinery.
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Lewis argues that Christ is the author.
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He invented the character that you were meant to be.
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Like a character in a novel, Hamlet does not have a
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personality until Shakespeare lights him.
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Perfect. And if Hamlet runs away from
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Shakespeare and tries to write himself, he will not become more
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interesting. He will just become a blank page
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or a scribble. He has no existence apart from
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the author. Lewis says the more we resist
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Christ and try to be ourselves, the more we actually fall into
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sameness. And he points to history for
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proof. This is a great observation, he
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says. Look at the great tyrants and
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conquerors. They are all monotonously alike.
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It is true, whether it is ancient Rome, Genghis Khan or
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modern dictators, the pattern of sin is boring.
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It is always the same greed, the same ego, the same paranoia, the
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same violence. Sin is repetitive.
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It is a broken record. But look at the Saints.
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Moses is different from David. Peter is different from Paul.
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St. Augustine is different from
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Saint Francis. Holiness creates variety.
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Sin creates uniformity. That is such a counterintuitive
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point. We think sin makes us
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interesting and edgy. But it does not.
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It just makes us predictable. To be truly original, you have
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to be holy. So if we want this real
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personality, if we want to become these new men, how do we
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get it? What is the method?
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The method is the hardest thing in the world, and yet the
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simplest. It is surrender.
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Losing your life to save it. It is the central paradox of the
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gospel, Lewis says. If you look for your own
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personality, you will never find it.
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You will just find your own shadow.
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You will be staring into a mirror checking your reflection.
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And we all know people like that.
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They are exhausting. But.
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If you look for Christ, you will find Him and you will get your
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personality thrown in as a bonus.
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It is like that in social life too, is it not?
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He mentions the party scenario, yes.
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The person at the party who is trying desperately to make a
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good impression usually makes a bad one.
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They are too self-conscious. Am I being funny?
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Do they like me? They are stiff.
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But the person who forgets themselves.
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The person who is genuinely interested in the other people,
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who is laughing at the jokes, who is just there, that is the
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person who comes across as charming and original.
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They have forgotten themselves, and so they have found
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themselves. In an art, this applies to
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creativity. The writer who tries to be
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original usually ends up just being weird.
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No man who bothers about originality will ever be
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original. That is a quote for every artist
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to tape to their monitor. If you try to be unique, you
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will just be quirky. But if you try to tell the
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truth, if you focus on the object not the self, you will be
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original without even noticing it.
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So the practical application is what Lewis calls the daily
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dying. It is mortification.
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It is saying no to the natural self, everyday killing, the
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ambition, the wish to be the center of attention, the
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resentment, the safety of the womb.
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Lewis says. We must keep back nothing.
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That is frightening. Nothing that you have not given
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away will ever be really yours. It is total surrender, but the
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promise is total restoration. He ends with that beautiful
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cadence. Look for yourself, and you will
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find in the long run only hatred, loneliness, despair,
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rage, ruin and decay. But look for Christ and you will
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find Him, and with Him everything else thrown in.
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It brings us back to the Westminster Confession.
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Really, the chief end of man is to glorify God and enjoy Him
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forever. We find our enjoyment, our
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identity, our new man nature only when we stop staring at
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ourselves and stare at Him. Amen to that.
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It is not about becoming a better version of your old self.
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It is about letting the old self die so the Son of God can live
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through you. It is about trading the tin
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soldier for the real man. So here's the recap.
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The Christian life is a metamorphosis, a change of
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species from creature to son. It is a voluntary step,
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empowered by grace, where we surrender to Christ, the first
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of the new man. It is happening now, quietly,
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like a secret society spreading across the world, and the only
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way to join is to give up everything you think is you, to
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find the real you in him. That is a solid summary.
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Now here is a provocative thought to leave you with, Lewis
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says. These new men are already here,
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dotted across the earth recognizing each other and makes
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me wonder, are we missing them? Are we so focused on our
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cultural markers, political tribes, denomination, label,
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specific styles of worship that we failed to spot the Zoe life
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standing right in front of us? That is a real danger.
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We look for the uniform, not the life.
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Maybe the true church is more hidden and more alive than we
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realize. It is a thought worth chewing
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on. Thanks for joining us on
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Reformed Thinking. Until next time, keep thinking.
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And keep looking for the new man.