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Hope | C. S. Lewis · Reformed Thinking

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  Hello and welcome to reformed Thinking.
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  It's good to be back. We are jumping right in today.
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  As the name of our show suggests, we like to take a
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  substantial text, something with some real weight to it, and well
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  see how it holds. Up.
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  See how it aligns with Scripture, how it helps us make
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  sense of things. Exactly.
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  And today we're looking at maybe the most influential Christian
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  apologist of the 20th century, CS Lewis.
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  Specifically, his book Mere Christianity.
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  But we're not trying to tackle the whole thing.
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  That would be ambitious. We're zooming in on just one
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  chapter. It's the chapter titled Hope.
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  And this is a timely subject. I find that in our circles, you
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  know, people who hold to the Westminster standards, people
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  who love good solid theology, we can sometimes be a bit
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  suspicious of the word oh. I know I am.
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  When I hear hope used out in the world or even in some churches,
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  it just sounds like optimism, right?
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  Wishful thinking. Yeah, it sounds like a cat
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  poster that says hang in there. Just feels a bit flimsy.
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  We prefer terms like justification or sanctification,
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  something you can really get your teeth into.
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  But Lewis is so helpful here because he doesn't treat hope as
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  a mood, he treats it as a virtue.
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  A theological virtue, in fact. Right.
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  It's right up there with faith and charity.
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  Which means it's not optional. It's not something you just
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  happen to have if you're a naturally sunny person.
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  It's a discipline. It's a duty.
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  Lewis argues, that this continual looking forward to the
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  eternal world is not a form of escapism, which is what the
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  critics always say. He says it's something a
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  Christian is meant to do. It's part of the machinery of
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  the Christian life. And that's our mission.
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  For this deep dive, we're going to unpack why Lewis thinks
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  aiming for heaven is the only practical way to live on Earth.
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  We'll look at the three ways humans deal with their internal
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  longing. And yes, we're going to try to
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  make sense of the harps and crowns.
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  The imagery of heaven is always a stumbling block, so we'll
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  definitely need to spend some time there.
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  OK, let's start with the paradox.
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  Lewis opens this chapter with a historical observation that I
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  think is just brilliant. He could completely flips the
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  script on the idea that if you're thinking about the next
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  World, you're useless in this one.
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  That's the standard critique, isn't it?
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  He's so heavenly minded. He's of no earthly good.
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  You hear that all the time. All the time, yeah, But Lewis
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  says the historical record proves the exact opposite.
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  He does. He points right to the apostles.
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  I mean, these were men who were arguably more focused on the
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  return of Christ in the Kingdom of heaven than anyone who has
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  ever lived. And yet, who did more to change
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  the face of the ancient world? Nobody.
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  They set the conversion of the Roman Empire in motion.
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  They didn't just preach an idea. They fundamentally altered
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  society's view on the value of human life.
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  The whole social fabric changed. Then he points to the Middle
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  Ages. The men who built that
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  civilization, the ones who created the universities and the
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  cathedrals, were men who believed firmly in a hierarchy
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  of values that all pointed to God.
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  And then his third example, which is maybe the most concrete
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  one, the English evangelicals. This is a great one because it's
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  so tangible. We're talking about men like
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  William Wilberforce, men who abolished the slave trade.
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  These were not secular humanists.
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  They weren't driven by some modern idea of human rights.
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  They were driven by a deep biblical conviction that every
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  single human is made in the image of God and is an eternal
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  being. Their focus on eternity is what
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  gave them the stamina to fight the massive economic structures
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  of their day. So the argument is that because
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  their minds were anchored in the next World, they had a much
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  longer lever to move this one. Correct.
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  They left a permanent mark on earth because their minds were
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  occupied with heaven. And Lewis twists the knife a bit
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  here. He says that Christians, you
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  know, in the modern world have largely ceased to be effective,
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  and the reason isn't that we're too heavenly minded.
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  It's that we aren't heavenly minded enough.
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  Exactly. We've stopped thinking about the
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  other world. We've become so desperate to be
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  relevant here and now that we've lost the very thing that made us
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  distinct, the very thing that gave us any power to change
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  things in the first place. He boils this all down into a
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  rule, and if you take one thing away from the chapter, I think
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  this is it. I agree, He says aim at heaven
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  and you will get earth thrown in.
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  Aim at Earth and you will get neither.
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  Aim at Earth and you will get neither that.
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  That's a chilling thought. It implies this strange, almost
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  backwards law of reality. It definitely can't get the
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  secondary thing by making it the primary thing.
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  It just doesn't work. It feels so counterintuitive
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  though. If I want to fix society,
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  shouldn't I focus 100% of my energy on fixing society?
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  Logic would seem to say so, but Lewis uses an analogy that just
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  clarifies it perfectly. He talks about health.
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  Relate to this one we all want to be healthy of.
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  Course, health is a blessing. It's a good gift.
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  But the moment you make being healthy your primary direct goal
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  in life, what happens? You become a hypochondriac.
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  You're the person who's constantly measuring their food,
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  checking their polls, worrying about every little ache and
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  pain. You become a crank, as Lewis
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  puts it. You become anxious, and
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  ironically, that very anxiety is terrible for your health.
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  So by trying to grab health too tightly, you end up strangling
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  it. So how do you actually get
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  health? You get it by aiming at
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  something else. You aim at enjoying a good game,
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  or taking a long walk, or doing a good day's work.
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  You aim at the activity itself, the joy of it, the satisfaction
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  of it. And the health gets thrown in as
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  a sort of bonus. This applies to so many things.
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  Happiness too. If you wake up and say today my
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  goal is to be happy, you will almost certainly be miserable.
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  But if you wake up and say today I'm going to build this
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  bookshelf or I'm going to help my neighbor with their yard, you
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  might just find yourself happy by lunchtime without even
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  trying. And Lewis applies the same logic
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  to civilization. We hear so much talk today about
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  saving Western civilization. It's.
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  A constant talking point. But Lewis warns us that we will
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  never save civilization as long as civilization itself is our
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  main object that's aiming at Earth.
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  So what's the answer? We have to learn to want
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  something else even more. We must want God.
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  We must want the Kingdom of heaven.
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  If we prioritize the eternal, the temporal civilization gets
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  preserved almost as a byproduct. It's the logic of idolatry,
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  isn't it? Right.
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  When you put a created thing in the place of the creator, you
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  don't just offend God, you end up ruining the very thing you
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  were trying to worship. Corrupt it precisely.
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  So, OK, if the rule is aim at heaven, why is that so difficult
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  for us? Yeah.
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  Lewis then shifts gears to talk about our internal wiring.
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  He says most of us find it very hard to want heaven at all, You
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  know, unless we're just thinking about seeing loved ones who've
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  died again. He points out a couple of
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  obstacles. The first one is just a lack of
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  training. Our whole culture, our
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  education, our entertainment, it fixes our minds on this world,
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  right? We're trained to be practical
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  materialists, even if we say we're Christians that.
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  There's a more subtle reason, he gives It's not just that we're
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  distracted, it's that we don't even recognize the desire for
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  what it is when we feel. It this is where Lewis is at his
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  absolute best. He's like a physician of the
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  soul here. He says that if we really
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  honestly look into our own hearts, we will find that we do
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  want and want acutely something that cannot be had in this
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  world. He talks about the false
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  promises of the world, and he isn't necessarily talking about
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  sin here. He's talking about good things.
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  Right. He lists things like the first
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  time you fall in love, or just thinking about a foreign country
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  you've always wanted to visit, or taking up a new subject that
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  just completely captivates your mind.
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  We've all felt that, that initial spark, that feeling that
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  says this is it, this is what I've been waiting for.
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  But then what happens? You get married.
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  You finally travel to that country.
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  You master the subject. And it's it's not quite what you
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  thought it would. Be and we have to be so careful
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  here. Lewis is not saying these things
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  are bad. He's not saying you have a bad
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  marriage or you went on a bad vacation.
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  That's such a critical distinction.
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  He explicitly says he's talking about the best possible
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  outcomes. The wife is wonderful.
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  The hotel is excellent. The job is deeply rewarding.
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  He's describing success. And yet, even in that success,
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  something is missing. There was something in that
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  first moment of longing, a kind of promise that the reality
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  didn't quite keep. He says something has evaded us.
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  It's like trying to catch a scent on the breeze.
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  You know it's there, you run toward it, but you just can't
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  hold it in your hand. He suggests that the object, the
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  person, the place, the piece of music, it wasn't the thing
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  itself, it was just a channel or minder.
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  We caught a glimpse of something through that object, but when we
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  tried to grab the object itself, we realized it was just a
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  signpost. So we're left with this gap.
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  We have a desire that seems infinite, but we live in a world
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  of finite things, and Lewis says there are basically three ways
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  people deal with this tension. The three archetypes of the
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  human condition. I think every person listening
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  can probably fit themselves or people they know into one of
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  these categories. OK, let's start with the first
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  one. He calls it the Fool's Way.
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  The fool puts the blame on the things themselves.
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  He feels that disappointment we were just talking about.
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  He gets the new car and the thrill fades.
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  He gets the promotion and the job becomes routine.
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  But his diagnosis is simple, I just picked the wrong one.
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  So his solution is just to swap it out for a new one.
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  Exactly. If only I had a different wife.
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  If only I had a bigger house. If only I'd gone to a different
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  university. The Fool is convinced that the
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  ultimate satisfaction is available here on Earth.
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  He just missed the target this time around.
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  So he spends his life. Lewis uses the word trotting.
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  I love that word trotting. It's so descriptive.
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  It's this restless, almost undignified movement.
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  He trots from woman to woman, which leads to the divorce
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  courts. He trots from continent to
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  continent. He trots from hobby to hobby,
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  always thinking that this latest thing is finally the real thing.
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  And he's always disappointed. Always because he's trying to
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  get infinite satisfaction out of a finite object.
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  It's a basic mathematical error. You just can't fit the ocean
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  into a bucket. And you see this everywhere in
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  our consumer culture. The entire advertising industry
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  is built on promoting the Fool's Way.
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  You're unhappy? Well, it's because you don't
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  have this product. It creates this endless cycle of
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  hope and despair. OK, let's look at the second
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  character, and I suspect this one is maybe more common among
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  the kind of responsible people who might listen to a show like
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  this. Lewis calls him the
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  disillusioned, sensible man. This is the man who's decided
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  that the whole business of longing was just, well, nonsense
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  moonshine, as Lewis says. He looks back at his youth, at
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  the poetry, the romanticism, all those intense desires, and he
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  just says, well, that was just being young.
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  He decides to grow up to lower his expectations.
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  He represses that part of himself that used to cry for the
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  moon. He decides that life is just
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  about being comfortable paying your taxes, doing your duty and
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  not making too much of a fuss. And Lewis is fair here.
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  He admits that socially speaking, this is a much better
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  way to live than the fool's way. Oh certainly this man is a much
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  better neighbor. He pays his bills, he doesn't
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  abandoned his family to go chase some fantasy.
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  He isn't a nuisance. He is, as Lewis says, probably
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  happier in a day-to-day sense. But.
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  There's a huge cash. A massive flaw.
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  This man tends to become a bit of a prig.
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  He looks down on people who are still hopeful or idealistic.
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  He calls them adolescents or dreamers.
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  But the real danger isn't his social arrogance.
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  The real danger is theological. What if the longing wasn't
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  moonshine? What if the rainbow really does
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  have a pot of gold at the end? That is the terrifying question
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  Lewis asks, supposing infinite happiness really is there,
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  waiting for us. If that's true, then the
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  sensible man has done something absolutely tragic by cultivating
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  the so-called common sense. By callousing his own heart to
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  avoid disappointment, he has actually stifled the very
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  faculty in himself that was designed to enjoy that
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  happiness. He finds out too late, a moment
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  after death, that his caution was actually a catastrophe.
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  He killed the very hunger that was meant to lead him to the
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  feast. He.
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  Starved himself to death because he decided that food didn't
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  exist. Which brings us finally to the
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  third option, the Christian way. And this is where Lewis moves
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  from just observation to apologetics.
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  He uses what's often called the argument from desire.
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  Walk us through the logic here. It all rests on this
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  relationship between appetite and supply in the natural world.
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  Lewis starts with a simple biological fact.
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  Creatures are not born with desires unless satisfaction for
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  those desires actually exists. Give us his examples.
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  A baby feels hunger? Well, there is such a thing as
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  food. That doesn't mean that specific
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  baby will get food right then. But food is a real thing that
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  exists in the universe. The hunger corresponds to a
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  reality, right? A duckling wants to swim?
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  Well, there's such a thing as water.
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  Men feel sexual desire while there's such a thing as sex.
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  So the existence of a natural innate desire is pretty strong
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  evidence that a corresponding object exists somewhere.
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  Correct. So the Christian looks at the
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  data from his own heart. He says I find in myself the
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  desire which no experience in this entire world can satisfy.
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  The frill says I just need more stuff from this world.
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  The sensible man says the desire is fake, but the Christian says.
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  The Christian says the desire is real, but the object it's
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  pointing to is not in this world.
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  Therefore, the most probable explanation is that I was made
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  for another world. That is such a relieving
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  thought. It just reframes everything.
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  It does. If these earthly pleasures don't
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  satisfy the deepest longing, it doesn't prove that the universe
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  is a cosmic fraud. It just proves that earthly
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  pleasures were never meant to satisfy.
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  It they were only meant to arouse it.
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  Exactly To subject the real thing, Lewis calls them copies
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  or echoes or mirages. It's like you're hiking and you
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  see a beautiful mountain range in the distance.
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  You enjoy the view, but you don't try to eat the mountain.
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  You don't get angry that you can't put the mountain in your
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  pocket. You appreciate it for what it
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  is, a pointer to something vast and wonderful.
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  And this leads to a very specific set of duties for the
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  Christian because we still have to live here, we still have to
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  deal with all these copies. We do, and Louis warns against
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  two errors here. First, we must not despise
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  earthly blessings. This is where some Christians
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  can go wrong. You know, they become these grim
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  ascetics who seem to hate the world.
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  But the world is God's good creation.
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  We should be deeply thankful for a good meal, a beautiful sunset,
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  a loving family. But we must never, ever mistake
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  them for the real thing. We can't try to turn the copy
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  into the original. That is where all the heartbreak
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  comes from. We have to keep the desire
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  itself alive. That's the key.
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  Lewis says we have to make it the main object of life to press
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  on to that other country and to help others do the same.
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  We have to make sure that our desire for our true home doesn't
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  get snowed under by all the cares and distractions of this
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  life. It's an act of discipline.
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  Then you have to constantly remind yourself, this is good,
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  but this isn't it. This is a very nice inn, but I'm
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  still on the Road home. OK, so Speaking of this other
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  country, we have to address the imagery because when we talk
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  about heaven, people, even many Christians, get a bit
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  uncomfortable. We have all these cartoons in
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  our heads. Lewis calls them the facetious
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  people, the ones who try to make the Christian hope sound
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  ridiculous. They say things like, well, I
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  don't want to spend eternity playing a harp.
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  Or I don't want to sit on a damp cloud forever.
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  It all just sounds incredibly boring.
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  Lewis is quite sharp here. His response is basically, if
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  you cannot understand books written for grown-ups, you
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  shouldn't talk about them. He does not suffer fools gladly.
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  No, he doesn't. He explains that all of the
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  script imagery, the harps, the crowns, the gold, the jewels,
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  it's all a symbolical attempt to express things that are, by
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  their very nature, inexpressible.
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  We're trying to describe a reality that exists outside of
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  time and space, but we only have language that's stuck inside
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  time and space. So we have to use analogies, we
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  have to use symbols. OK, so let's decode them then.
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  Why harps? Why is everyone in the Cosmic
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  Orchestra? It's not about the instrument
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  itself. Scripture uses musical
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  instruments because for many people, music is the one thing
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  in this life that most strongly suggests ecstasy and Infinity.
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  It's the closest we get on Earth to a feeling of pure,
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  unadulterated glory. So when the Bible says harps,
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  it's really saying it will be like that feeling you get when
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  the Symphony swells to its climax, but infinitely more and
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  forever. Correct, it's just shorthand for
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  ecstasy. OK, what about crowns?
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  That sounds like we're all going to be kings, which seems like a
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  logistical nightmare. I mean, who are we ruling over?
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  It's not about bureaucracy or having political power over your
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  neighbors. Crowns are mentioned to suggest
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  that those who are united with God in eternity will share in
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  His splendor, His power, and His joy.
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  So it's about our status in the family of God.
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  We're not just subjects. We become sons and heirs.
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  It suggests the true elevation of the human spirit.
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  We will finally become what we were always meant to be.
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  And the gold streets of gold. Again, it's it's not about
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  economics. It's not that heaven has a good
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  stock market. Gold is used to suggest the
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  timelessness of heaven. Gold's done at rust.
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  It doesn't decay. It's immutable.
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  So it suggests a kind of beauty that lasts, a value that never
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  fades. Exactly.
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  So when people take these symbols literally, they're just
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  making a massive category error. Lewis ends this section with a
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  very funny comparison. He says people who take these
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  symbols literally might as well think that when Christ told us
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  to be like doves, he meant that we were supposed to lay eggs.
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  That really puts it in perspective.
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  We're talking about spiritual realities, not poultry farming.
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  And we have to remember that the spiritual reality is the solid
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  thing. We tend to think of our material
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  world as hard and real, and the spiritual world as something
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  misty or ghostly. Lute suggests it's the other way
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  around. Heaven is the ultimate solid
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  reality. We're the shadows until we get
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  there. Which lines up perfectly with so
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  much of Reformed theology. The idea that God is the most
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  real being the ends realism of everything else just derives its
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  reality from Him. And if we are in Christ, we are
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  moving toward that greater reality.
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  We're actually becoming more real everyday.
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  So. Let's try to bring this all
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  together. We started with the idea that
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  hope isn't a mood, it's a theological virtue.
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  We established that strange rule.
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  Aim at heaven and you get earth thrown in.
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  Aim at earth and you get neither.
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  And we saw the historical evidence that the most effective
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  people in this world were those most oriented toward the next.
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  Then we looked at the human condition, that persistent,
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  nagging sense of dissatisfaction.
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  Which is not a defect, it turns out.
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  It's a feature. It's the signature of our
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  design. And we looked at the three ways
• 18:45
  we can be the fool, constantly chasing new toys and blaming the
• 18:49
  old ones for not satisfying us. We could be the sensible man
• 18:52
  we're pressing our deepest joy just to stay comfortable.
• 18:55
  Or we can be the Christian. The Christian who recognizes the
• 18:59
  hunger as proof that the food exists, who follows the scent of
• 19:02
  the flower back to the hidden garden.
• 19:04
  The Christian way seems to be the only one that really honors
• 19:07
  both the desire we feel and the reality of the world we live in.
• 19:10
  It allows us to enjoy the world for what it is, a beautiful
• 19:13
  echo, without crushing it by demanding that it be the
• 19:15
  original voice. It's incredibly liberating.
• 19:18
  Think about the freedom in this view.
• 19:20
  If I know my true home is somewhere else, I can stop
• 19:23
  demanding that this world be perfect.
• 19:26
  I can forgive my spouse for not being God.
• 19:28
  I can forgive my job for not being heaven on earth.
• 19:32
  That takes a huge amount of pressure off of everything.
• 19:34
  It allows us to just enjoy things as created things without
• 19:38
  trying to wring every last drop of ultimate happiness out of
• 19:42
  them. We can just receive them with
• 19:44
  gratitude. I want to leave our listeners
• 19:45
  with a final thought to chew on. We usually treat disappointment
• 19:49
  as an enemy. When we feel that little bit of
• 19:52
  emptiness after a big achievement or after a really
• 19:55
  great vacation ends, we feel let down.
• 19:58
  We feel like something went wrong.
• 19:59
  We wonder if we made a mistake or if it just wasn't as good as
• 20:02
  we'd hoped. But based on what we've
• 20:04
  discussed today from Lewis, I want to challenge you to view
• 20:07
  that feeling differently. What if you saw that empty
• 20:10
  feeling not as a failure, but as a signal?
• 20:13
  A signpost. A signpost pointing you to your
• 20:15
  true country. If you can shift your
• 20:17
  perspective that way, then that moment of dissatisfaction
• 20:20
  becomes a moment of quiet assurance.
• 20:23
  It's your soul reminding you that you are not home yet, but
• 20:26
  that home is real and you're on your way there.
• 20:29
  That's the. Realism of looking forward.
• 20:31
  Thank you for joining us on this deep dive into CS Lewis.
• 20:35
  This has been reformed thinking. Until next time.