on 10 January 2003
I first encountered this book during my college years, and at the time I thought that this was the most mind-expanding book that I had ever encountered. Picking it back up all these years later, I still feel the same way!
In this book, the incomparable C.S. Lewis takes the reader on a phantasmagoric journey from Hell to Heaven. There are no lakes of fire here or angels sitting on clouds strumming harps. Instead, the damned, who inhabit a lonely Hell of isolation of the mind, are permitted to journey to Heaven, where they can freely renounce their sinful natures and enjoy an eternity of salvation. But, as the narrator discovers, for all too many, their sinful thought forms (no matter how petty) are much more precious to them than all of the rewards of Heaven.
This book opens the reader’s mind to more powerful ways of thinking about sin and about salvation. It certainly made me look at myself and the people around me with new eye. I highly recommend this book to Christians of every denomination and creed.
on 24 February 1998
C.S. Lewis himself says in his preface, "The last thing I wish is to arouse factual curiosity about the details of the after-world." This book kept me wondering just what he WAS trying to say--whether he thought there were choices after death, or whether he was just trying to get us to think about life and the terrible seriousness but potentially glorious finality of our choices. If you are the kind of person who believes common 90s philosophies like, "That's YOUR reality but not mine," you should let Lewis tell you a little story. Aside from being very entertaining, it cuts right through a lot of "intellectual" nonsense, and makes you really THINK, maybe for the first time "outside the box" you didn't know you were in.
In the end, I believe he makes it clear that there are no choices after death. His characters are simply acting out the choices we make within the boundaries of time here on earth, with the element of time removed from the story as it plays out in "heaven" and "hell." While you are caught up in the story, you will be in another whole "world" of Lewis's creation, and will be surprised to find yourself back on earth at the end--but you'll now see it (for a while at least) through different eyes. Reality is absolute, and what is seen is the least real of all.
on 17 October 2007
"There are only two kinds of people in the end: those who say to God, `Thy will be done,' and those to whom God says `Thy will be done'."
This is a quote from this little volume, and effectively sums up the entire book in that one sentence. THE GREAT DIVORCE, like Lewis's TILL WE HAVE FACES, is his song of songs, his great achievement. Tolkien's was LORD OF THE RINGS, Adams' WATERSHIP DOWN, Sinclair Lewis' MAIN STREET. These novels are generally regarded as their major works. This little book, published in a little periodical called The Guardian, is one such book. (It was this periodical that Lewis's classic book THE SCREWTAPE LETTERS also appeared). Sadly, SCREWTAPE, though excellent in and of itself, is often given much more credit than this, which is a deeper work (and to those who know THE SCREWTAPE LETTERS, know what a feat that is).
Perhaps one reason that this work is such an excellent little volume is its length of gestation: it was concieved in 1931 and written in 1944. Insipred by a sermon found in Jeremy Taylor's WORKS, suggested such a premise as to think, or take, the absuridity of damned souls getting a real refreshment from hell. Also another source was the fourth centru Latin poet named Prudentius Aurelius Clemens (his contribution can be found in "Hymn for the Lighting of the Lamp). Assuredly, one of the reasons that it took so long to be written (the first known written account is a diary entry by his brother Warnen on Paril 15, 1932) is he had not had it visualized. In terms of inspiration his fiction arose from "seeing pictures" in his mind. (Example: One of his images he received when he was about 16, and it was a faun with parcels in one hand and an umbrella in the other, standing in a wintery, snow laden forest).
Much of this short little novel has a direct comparison or parellel to Dante's DIVINE COMEDY. Just like Beatrice to Dante, so also was George MacDonald to C. S. Lewis. MacDonald was almost a Universalist. He believed most of the world populace would submit and enter into joy, and know God's love. A lot of this would occur after death. According to Sayer, Lewis did not believe this, but thought it was a possibility (much my view on purgatory). What Lewis had to do was to rectify this belief with the others of purgatory, hell, heaven, predestination, damnation, etc. How he did so was a stroke of genius: he made hell and purgatory the same place. To those who would leave and give up a vice, it was only purgatory; but to those who were determined to keep their wickedness, instead of entering into joy, were damned. To enter into Heaven, the only prerequiste was to give up a vice. That was all. Some lust, some apostasty, some selfishness and false love (the mother Pam for her son Michael). Just like Dante, Lewis has an Apostate Anglican bishop in there.
One of the things that he has done most brillantly is the potrayal of the Platonic belief that the essence of something is more real than the thing itself. Virture is more real that the vitrue that is practiced. Everything in God is much more real and tangible than hell, and Lewis does this marvelously. A device he borrowed from a writer whose name was unknown to him, Lewis made everything very, very real, and the damned men and women were but ghosts in that heavenly place. Each had an accompaning Spirit, one who has surrendered to God. In that place, the ones saved are real and can bend the grass and walk and swim, but always traveling further up and further in (to borrow a Narnian phrase, although it equally applies here). To aid the damned, the real, the saved, must go back and forsake their journey for a time, to aid those that will.
One of the grandest scenes is toward the very last, in which a lady named Sarah is seen. In this, another of his master's ideals is expressed. Sarah Smith is no great woman by earth's standards, but she is so close to God, everyone she meets she changes for the better. God wants to use you, not only for his own intimate purposes, but for you also to update and bring the quality of the life for others around you to a much better place. Her whole train of follows is transformed by her love, because she allows God to work through her, and submitted to her; in turn, she transforms others, because she is a yielded vessel. Macdonald states of her "There's joy enough in the little finger of a great saint such as yonder lady to waken all the dead things of the universe into life". Likewise, because of Lewis being yielded to God, this book has a similar effect (as, perhaps, all of his books do -- I cannot say all because I have not read all).
Ultimately, the entire point of this beautiful little book is that there could be no damnation without free choice. God made us to fellowship with us, not to damn us to hell. We are to enter into joy - but because we live in a fallen world, we might choose to hang onto some vice instead of entering into joy. Joy, that grand and beautiful intimacy with the Lord, real satisfying water that will forever quench your thirst, that is what C. S. Lewis is about. Let us not choose to stay in Hell. But one must understand this - Lewis is not advocating there is such a thing as bus rides to hell. The novel is, of course, but a dream. It is no way an examination of what lies after we die, although it does give thought to MacDonald's view on Universalism, though Lewis did not hold that view himself. Enter into joy, dear child, and meet Christ.
Originally issued on Amazon.com on June 9, 2000