Fall of Man

The Fall of Man

[Before the Fall] God came first in his love and in his thought, and that without painful effort. In perfect cyclic movements, being, power and joy descended from God to man in the form of gift and returned from man to God in the form of obedient love and ecstatic adoration: and in this sense, though not in all, man was then truly the son of God, the prototype of Christ, perfectly enacting in joy and ease of all the faculties and all the senses that filial self-surrender which Our Lord enacted in the agonies of the crucifixion.

Someone or something whispered that they could become as gods – that they could cease directing their lives to their Creator and taking all their delights as uncovenanted mercies, as ‘accidents’ (in the logical sense) which arose in the course of a life directed not to those delights but to the adoration of God. As a young man wants a regular allowance from his father which he can count on as his own, within which he makes his own plans, so they desired to be on their own, to take care for their own future, to plan for pleasure and for security, to have a meum, from which, no doubt, they would pay some reasonable tribute to God in the way of time, attention, and love, but which, nevertheless, was theirs not His. They wanted, as we say, to ‘call their souls their own’. But that means to live a lie, for our souls are not, in fact, our own. They wanted some corner in the universe of which they could say to God, ‘This is our business, not yours.’ But there is no such corner. They wanted to be nouns, but they were, and eternally must be, mere adjectives. We have no idea in what particular act, or series of acts, the self-contradictory, impossible wish found expression. For all I can see, it might have concerned the literal eating of a fruit, but the question is of no consequence.

This act of self-will on the part of the creature, which constitutes an utter falseness to its true creaturely position, is the only sin that can be conceived as the Fall. For the difficulty about the first sin is that it must be very heinous, or its consequences would not be so terrible, and yet it must be something which a being free from the temptations of fallen man could conceivably have committed. The turning from God to self fulfills both conditions. It is a sin possible even to Paradisal man, because the mere existence of a self- the mere fact that we call it ‘me’ -includes, from the first, the danger of self-idolatry. Since I am I, I must make an act of self-surrender, however small or however easy, in living to God rather than to myself. This is, if you like, the ‘weak spot’ in the very nature of creation, the risk which God apparently things worth taking. But the sin was very heinous, because the self which Paradisal man had to surrender contained no natural recalcitrancy to being surrendered. His data, so to speak, were a psycho-physical organism wholly subject to the will and a will wholly disposed, though not compelled, to turn to God. The self-surrender which he practiced before the Fall meant no struggle but only the siliceous overcoming of an infinitesimal self-adherence which delighted to be overcome – of which we see a dim analogy in the rapturous mutual self-surrenders of loves even now. He had, therefore, no temptation (in our sense) to choose the self – no passion or inclination obstinately inclining that way- nothing but the bare fact that the self was himself.

Up to that moment the human spirit had been in for control of the human organism. It doubtless expected that it would retain this control when it had seaside to obey God. But its authority over the organism was a delegated authority which it lose when it ceased to be God’s delegate. Having cut itself off, as far as it could, from the source of its being, it had cut itself off from the source of power. For when we say of created things that A rules B this must mean that God rules B through A. I doubt whether it would have been intrinsically possible for God to continue to rule the organism through the human spirit when the human spirit was in revolt against Him. At any rate He did not. He began to rule the organism in a more external way, not by the laws of spirit, but by those of nature. Thus the organs, no longer governed by man’s will, fell under the control of ordinary biochemical laws and suffered whatever the inter-workings of those laws might bring about in the way of pain, senility and death. And desires began to come up into the mind of man, not as his reason chose, but just as biochemical and environmental facts happened to cause them. And the mind itself fell under the psychological laws of association and the like which God had made to rule the psychology of the higher anthropoids. And the will, caught in the tidal wave of mere nature, had no resource but to force back some of the new thoughts and desires by main strength, and these uneasy rebels became the subconscious as we now know it. The process was not, I conceive, comparable to mere deterioration as it may now occur in a human individual; it was a loss of status as a species. What man lost by the Fall was his original specific nature. ‘Dust thou art, and unto dust shalt thou return.’ The total organism which had been taken up into his spiritual life was allowed to fall back into the merely natural condition from which, at his making, it had been raised – just as, far earlier in the story of creation, God had raised vegetable life to become the vehicle of animality and chemical process to be the vehicle of vegetation, and physical process to be the vehicle of chemical. Thus human spirit from begin the master of human nature because a mere lodger in its own house, or even a prisoner; rational consciousness became what it now is – a fitful spotlight resting on a small part of the cerebral motions. But this limitation of spirit’s powers was a lesser evil than the corruption of the spirit itself. It had turned from God and became its own idol, so that though it could still turn back to God, it could do so only by painful effort, and its inclination was self-ward. Hence pride and ambition, the desire to be lovely in its own eyes and to depress and humiliate all rivals, envy and restless search for more, and still more, security, were now the attitudes that came easiest to it. It was not only a weak king over its own nature, but a bad one: it sent down into the psycho-physical organism desire far worse than the organism sent up into it. this condition was transmitted by heredity to all later generations, for it was not simply what biologists call an acquired variation; it was the emergence of a new kind of man – a new species, never made by God, had sinned itself into existence. The change which man had undergoing was not parallel to the development of a new habitual it was a radical alteration of his constitution, a disturbance of the relation between his component parts, and an internal perversion of one of them.

God might have arrested this process by miracle: but this – to speak in somewhat irreverent metaphor – would have been to decline the problem which God had sent Himself when He created the world, the problem of expressing His goodness through the total drama of a world containing free agents, in spite of, and by means of, their rebellion against Him. The symbol of a drama, a symphony, or a dance, is here useful to correct a certain absurdity which may arise if we talk too much of God planning and creating the world process for good and of that good being frustrated by the free will of the creatures. This may raise the ridiculous idea that the Fall took God by surprise and upset His plan, or else – more ridiculously still – that God planned the whole thing for conditions which, He well knew, were never going to be realized. In fact, of course, god saw the crucifixion in the act of creating the first nebula. The world is a dance in which good, descending from God, is disturbed by evil arising from the creatures, and the resulting conflict is resolved by God’s own assumption of the suffering nature which evil produces. The doctrine of the free Fall asserts that the evil which thus makes the fuel or raw material for the second and more complex kind of good is not God’s contribution but man’s.
-C.S. Lewis The Problem of Pain

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