Miracles - C. S. Lewis [13]
This question almost answers itself the moment we remember what existence ‘on one’s own’ means. It means that kind of existence which Naturalists attribute to ‘the whole show’ and Supernaturalists attribute to God. For instance, what exists on its own must have existed from all eternity; for if anything else could make it begin to exist then it would not exist on its own but because of something else. It must also exist incessantly: that is, it cannot cease to exist and then begin again. For having once ceased to be, it obviously could not recall itself to existence, and if anything else recalled it it would then be a dependent being. Now it is clear that my Reason has grown up gradually since my birth and is interrupted for several hours each night. I therefore cannot be that eternal self-existent Reason which neither slumbers nor sleeps. Yet if any thought is valid, such a Reason must exist and must be the source of my own imperfect and intermittent rationality. Human minds, then, are not the only supernatural entities that exist. They do not come from nowhere. Each has come into Nature from Supernature: each has its tap-root in an eternal, self-existent, rational Being, whom we call God. Each is an offshoot, or spearhead, or incursion of that Supernatural reality into Nature.
Some people may here raise the following question. If Reason is sometimes present in my mind and sometimes not, then, instead of saying that ‘I’ am a product of eternal Reason, would it not be wiser to say simply that eternal Reason itself occasionally works through my organism, leaving me a merely natural being? A wire does not become something other than a wire because an electric current has passed through it. But to talk thus is, in my opinion, to forget what reasoning is like. It is not an object which knocks against us, nor even a sensation which we feel. Reasoning doesn’t ‘happen to’ us: we do it. Every train of thought is accompanied by what Kant called ‘the I think’. The traditional doctrine that I am a creature to whom God has given reason but who is distinct from God seems to me much more philosophical than the theory that what appears to be my thinking is only God’s thinking through me. On the latter view it is very difficult to explain what happens when I think correctly but reach a false conclusion because I have been misinformed about facts. Why God—who presumably knows the real facts—should be at the pains to think one of His perfectly rational thoughts through a mind in which it is bound to produce error, I do not understand. Nor indeed do I understand why, if all ‘my’ valid thinking is really God’s, He should either Himself mistake it for mine or cause me to mistake it for mine. It seems much more likely that human thought is not God’s but God-kindled.
I must hasten, however, to add that this is a book about miracles, not about everything. I am attempting no full doctrine of man: 1 and I am not in the least trying to smuggle in an argument for the ‘immortality of the soul’. The earliest Christian documents give a casual and unemphatic assent to the belief that the supernatural part of a man survives the death of the natural organism. But they are very little interested in the matter. What they are intensely interested in is the restoration or ‘resurrection’ of the whole composite creature by a miraculous divine act: and until we have come to some conclusion about miracles in general we shall certainly not discuss that. At this stage the super-natural element in man concerns us solely as evidence that something beyond Nature exists. The dignity and destiny of man have, at present, nothing to do with the argument. We are interested in man only because