Adapted from Mere
Christianity by C. S. Lewis
One of the more unpopular Christian virtues of might be the rule of
"Love thy neighbour as thyselves". Becuase in Christian morals 'thy
neighbour' includes 'thy enemy', and so we come up against this
terrible duty of forgiving they enemies.
Every one says forgiveness is a lovely idea, until they have
something to forgive, as we had during war. And then, to mention
the subject at all is to be greeted with howls of anger. It is not
that people think this is too high and difficult a virtue: it is
that they think it hateful and contemptible. 'That sort of talk
makes them sick,' they say. And half of you already want to as me,
'I wonder how you'd feel about forgiving Gestapo if you were a Pole
or a Jew?'
So do I. I wonder very much. Just as when Christianity tells me
that I must deny not my religion even to save myself from death by
torture, I wonder very much what I should do when it came to the
point. 'Forgive us our sins as we forgive those who sin againts
us.' There is no slightest suggestion that we are offered
forgiveness on any other terms. It is made perfectly clear that if
we do not forgive we shall not be forgiven. There are no two ways
about it. What are we to do?
It is going to be hard enough, anyway, but I think there are two
things we can do to make it easier. When you start mathematics you
do not begin with calculus; you begin with simple addition. In the
same way, if we really want to learn how to forgive, perhaps we had
better start with something easier than Gestapo. One might start
with forgiving one's husband or wife, or parents or children, or
friend, for something they have done or said in the last week. That
will probably keep us busy for the moment. And secondly, we might
try to understand exactly what loving your neighbour as yourself
means. I have to love him as I love my self. Well, how exactly do I
myself?
Now that I come to think of it, I have not exactly got a feeling of
fondness or affection for myself, and I do not even always enjoy my
own society. So apparantly 'Love your neighbour' does not mean
'feel fond of him' or 'find him attractive'. I ought to have seen
that before, because, of course, you cannot feel fond of a person
by trying. Do I think well of myself, think myself a nice chap?
Well, I am afraid I sometimes do (and those are, no doubt, my worst
moments) but my self-love makes me think myself nice, but think
myself nice is not why I love myself. In fact it is the other way
round: my self-love is not why I love myself. So loving my enemies
does not apparantly mean thinking them nice either. That is an
enormous relief. For a good many people imagine that forgiving your
enemies means making out that they are really not such bad fellows
after all, when it is quite plain that they are. Go a step further.
In my most clear-sighted moments not only do I not think myself a
nice man, but I know that I am a very nasty one. I can look at some
of the things I have done with horror and loathing. So apparantly I
am allowed to loather and hate some of the things my enemies do.
Now that I come to think of it, I remember Christian teachers
telling me long ago that I must hate a bad man's actions, but not
hate the bad man: or, as they would say, hate the sin but not the
sinner.
For a long time I used to think this a silly, straw-splitting
distinction: how could you hate what a man did and not hate the
man? But years later it occurred to me that there was one man to
whom I had been doing this all my life -- namely myself. However
much I might not dislike my own cowardice or conceit or greed, I
went on loving myself. There had never been the slightest
difficulty about it. In fact the very reason why I hated the things
was that I loved that man. Just because I loved myself, I was sorry
to find that I was the sort of man who did those things.
Consequently, Christianity does not want us to reduce by one atom
the hatred we feel for cruelty and treachery. We ought to hate
them. Not one word of what we have said about them needs to be
unsaid. But it does want us to hate them in the same way in which
we hate things in ourselves: being sorry that the man should have
done such things, and hoping, if it is anyway possible, that
somehow, sometime, somewhere he can be cured and made human
again.
The real test is this. Suppose one reads a story of filthy
atrocities in the paper. Then suppose that something turns up
suggesting that the story might not be true, or not quite so bad as
it was made out. Is one's first feeling, 'Thank God, even they
aren't quite so bad as that,' or is it a feeling of disappointment,
and even a determination to clng to the first story for the sheer
pleasure of thinking your enemies as bad as possible? If it is the
second then it is, I am afraid, the first step in a process, which,
if followed to the end, will make us into devils. You see, one is
beginning to wish that black was a little blacker. If we give that
we wish its head, later on we shall wish to see grey as black, and
then to see white itself as black. Finally, we shall insist on
seeing everything -- God and our friends included -- as bad, and
not be able to stop doing it: we shall be fixed for ever in a
universe of pure hatred.
Now a step further. Does loving your enemy mean not punishing him?
No, for loving myself foes not mean that I ought not to subject
myself to punishment -- even to death. If you had committed a
murder, the right Christian thing to do would be to give yourself
up to the police and be hanged. It is, therefore, in my opinion,
perfectly right for a Christian judge to sentence a man to death or
a Christian soldier to kill an enemy. I always have thought so,
ever since I became a Christian, and long before the war, and I
still think so now that we are at peace. It is no good quoting
'Thou shalt not kill.' There are two Greek words: the ordinary word
to kill and the word to
murder. And when Christian
quotes that commandment. He uses the murder one in all three accounts,
Matthew, Mark , and Luke. And I am told there is the same
distinction in Hebrew. All killing is not murder any more than all
sexual intercourse is adultery. When soldiers came to St. John the
Baptist asking what to do, he never remotely suggested that they
ought to leave the army: nor did Christ when He met a Roman
sergeant-major -- what they called a centurion.
I imagine somebody will say, 'Well, if one is allowed to condemn
the enemy's acts, and punish him, and kill him, what difference is
left between Christian morality and the ordinary view?' All the
difference in the world. Remember, we Christians think man lives
for ever. Therefore, what really matters is those little marks or
twists on the central, inside part of the sould which ar going to
turn it, in the long run, into a heavenly or hellish creature. We
may kill if necessary, but we must not hate and enjoy hating. We
may punish if necessary, but we must not enjoy it. In other words,
something inside us, the feeling of resentment, the feeling that
wants to get one's back, must simply be killed. I do not mean that
anyone can decide this moment that he will never feel it any more.
That is not how things happen. I mean that every time it bobs it's
head up, day after day, year after year, all our lives long, we
must hit it on the head. It is hard work, but attempt is not
impossible. Even while we kill and punish we must try to feel about
the enemy as we feel about ourselves -- to wish that he were not
bad, to hope that he may, in this world or another, be cured: in
fact, to wish his good, not feeling fond of him nor saying he is
nice when he is not.
I admit that this means loving people who have nothing lovable
about them. But then, has onself anything lovable about it? You
love it simply because it is yourself. God intends us to love all
selves in the same way and for the same reason: but He has given us
the sum ready worked out in our own case to show us how it works.
We have then to go on and apply the rule to all the other selves.
Perhaps it makes it easier if we remember that that is how He loves
us. Not for any nice, attractive qualities we think we have, but
just because we are the things called selves. For recall there is
nothing else in us to love: creatures like us who actually find
hatred such a pleasure that to give it up is like giving up beer or
tobacco...
