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Summary: No Mere Consideration: The Apologetic Quandaries Found In The Lewis Classic

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Psalms 14:1 says, “The fool says in his heart, 'There is no God'.” Only those seeking to live in utter irrationality can ignore the arguments made in favor of the God of the Bible by C.S. Lewis in “Mere Christianity”. Three of the most compelling issues the skeptic will have to confront when reading this classic include the universality of the moral law, the existence of a personal God as Creator of the Universe, and whether Jesus is who He says He is.

Fundamental to the creed of the contemporary skeptic is the notion that everything is relative and that there are no absolutes. However, that is itself an absolute. And no matter how cool it is to feign the attitude that one exists beyond right and wrong, no one wants to be treated as if right and wrong did not exist.

Of this universal truth, Lewis observes, “Whenever you find a man who says he does not believe in a real Right or Wrong, you will find the man going back on this a moment later. He may break his promise to you, but if you try breaking one to him he will be complaining 'It's not fair' before you can say 'Jack Robinson' (15).”

Since law exists whether we like it or not, it must have a source beyond us in order to be binding upon us and to avoid degenerating into a matter of mere preference or opinion. Since this universal law represents the codification of a set of principles, it could not have come about as a result of random choice, but rather through some kind of purposeful intelligence. Thus, a second issue confronting the skeptic in “Mere Christianity” is whether the source of this law is personal or impersonal.

The views regarding God can be divided into two basic viewpoints. On the one hand, pantheism believes, in the words of Lewis, that “God animates the universe as you animate your body: that the universe is almost God (30).” Traditional monotheists, on the other hand, believe that God is distinct from creation in a manner similar to “...a man making a picture or composing a tune...A painter is not a picture (30).”

From our understanding of law as a set of principles established for determining right and wrong, the monotheistic conception would be the one most in keeping with the evidence. For if God and the universe were co-terminus as postulated by the pantheists, by definition whatever is, is ought. Only by being distinct from what He has made is God justified in pronouncing judgment upon it.

Since God is the source of perfection and man so marked by imperfection, there must be some way for these seemingly irreconcilable twains to meet. Since man is imperfect, there is nothing he can do of his own merit to bring himself to God's level. Rather, the imperfect can only be made whole and elevated to a higher status on the terms of the perfect.

Since God is the ultimate authority and source of power, it is up to Him to determine the method through which man can be reconciled to God. Of all of the religions of the world, orthodox Biblical Christianity is the only one where that particular belief's conception of salvation is not granted on the basis of the adherent's own merit or accomplishment but rather as a result through the realization that one's own works are as filthy rags and by throwing oneself on the mercy of a loving God willing to extend forgiveness to those embracing what God has done for them rather than on what they have done for Him. In the Christian tradition, this eternal pardon is granted to those believing that Jesus as the only Son of God lived the perfect life that we could not, suffered and died upon the cross for the sins of the world, and rose in bodily form from the dead.


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