Too dramatic to be deep

作者: 线上娱乐  发布:2019-07-10

Because of recommendation of a friend, I watched S1 and S2 of this drama this week including two sps. Frankly speaking, it does not match my taste.

Book 2

What Christians Believe

  1. The Rival Conceptions Of God
  1. The Invasion
  2. The Shocking Alternative
  3. The Perfect Penitent
  4. The Practical Conclusion

I prefer works that have hidden information which need the audience to discover. This drama do have a lot of good tastes, however, none of them are hidden. They are all displayed to you by the chef or the director. It is fabulous and stimulating but you hardly need to use your brain-------you just need to use your eyes and ears to gain a lot of fun. I admit this might be a policy to attract the largest market, but to me, it feels boring.

1. The Rival Conceptions Of God

I have been asked to tell you what Christians believe, and I am going to begin by telling you one thing that Christians do not need to believe. If you are a Christian you do not have to believe that all the other religions are simply wrong all through. If you are an atheist you do have to believe that the main point in all the religions of the whole world is simply one huge mistake. If you are a Christian, you are free to think that all these religions, even the queerest ones, contain at least some hint of the truth. When I was an atheist I had to try to persuade myself that most of the human race have always been wrong about the question that mattered to them most; when I became a Christian I was able to take a more liberal view. But, of course, being a Christian does mean thinking that where Christianity differs from other religions, Christianity is right and they are wrong. As in arithmetic-there is only one right answer to a sum, and all other answers are wrong: but some of the wrong answers are much nearer being right than others.

The first big division of humanity is into the majority, who believe in some kind of God or gods, and the minority who do not. On this point, Christianity lines up with the majority-lines up with ancient Greeks and Romans, modern savages, Stoics, Platonists, Hindus, Mohammedans, etc., against the modern Western European materialist.

Now I go on to the next big division. People who all believe in God can be divided according to the sort of God they believe in. There are two very different ideas on this subject One of them is the idea that He is beyond good and evil. We humans call one thing good and another thing bad. But according to some people that is merely our human point of view. These people would say that the wiser you become the less you would want to call anything good or bad, and the more dearly you would see that everything is good in one way and bad in another, and that nothing could have been different. Consequently, these people think that long before you got anywhere near the divine point of view the distinction would have disappeared altogether. We call a cancer bad, they would say, because it kills a man; but you might just as well call a successful surgeon bad because he kills a cancer. It all depends on the point of view. The other and opposite idea is that God is quite definitely "good" or "righteous." a God who takes sides, who loves love and hates hatred, who wants us to behave in one way and not in another. The first of these views-the one that thinks God beyond good and evil-is called Pantheism. It was held by the great Prussian philosopher Hagel and, as far as I can understand them, by the Hindus. The other view is held by Jews, Mohammedans and Christians.

And with this big difference between Pantheism and the Christian idea of God, there usually goes another. Pantheists usually believe that God, so to speak, animates the universe as you animate your body: that the universe almost is God, so that if it did not exist He would not exist either, and anything you find in the universe is a part of God. The Christian idea is quite

different. They think God invented and made the universe-like a man making a picture or composing a tune. A painter is not a picture, and he does not die if his picture is destroyed. You may say, "He's put a lot of himself into it," but you only mean that all its beauty and interest has come out of his head. His skill is not in the picture in the same way that it is in his head, or even in his hands. expect you see how this difference between Pantheists and Christians hangs together with the other one. If you do not take the distinction between good and bad very seriously, then it is easy to say that anything you find in this world is a part of God. But, of course, if you think some things really bad, and God really good, then you cannot talk like that. You must believe that God is separate from the world and that some of the things we see in it are contrary to His will. Confronted with a cancer or a slum the Pantheist can say, "If you could only see it from the divine point of view, you would realise that this also is God." The Christian replies, "Don't talk damned nonsense." (*)


[*] One listener complained of the word damned as frivolous swearing. But I mean exactly what I say-nonsense that is damned is under God's curse, and will (apart from God's grace) lead those who believe it to eternal death.


For Christianity is a fighting religion. It thinks God made the world-that space and time, heat and cold, and all the colours and tastes, and all the animals and vegetables, are things that God "made up out of His head" as a man makes up a story. But it also thinks that a great many things have gone wrong with the world that God made and that God insists, and insists very loudly, on our putting them right again.

And, of course, that raises a very big question. If a good God made the world why has it gone wrong? And for many years I simply refused to listen to the Christian answers to this question, because I kept on feeling "whatever you say, and however clever your arguments are, isn't it much simpler and easier to say that the world was not made by any intelligent power? Aren't all your arguments simply a complicated attempt to avoid the obvious?" But then that threw me back into another difficulty.

My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line. What was I comparing this universe with when I called it unjust? If the whole show was bad and senseless from A to Z, so to speak, why did I, who was supposed to be part of the show, find myself in such violent reaction against it? A man feels wet when he falls into water, because man is not a water animal: a fish would not feel wet.

Of course I could have given up my idea of justice by saying it was nothing but a private idea of my own. But if I did that, then my argument against God collapsed too- for the argument depended on saying that the world was really unjust, not simply that it did not happen to please my private fancies. Thus in the very act of trying to prove that God did not exist-in other words,

that the whole of reality was senseless-I found I was forced to assume that one part of reality- namely my idea of justice-was full of sense.

Consequently atheism turns out to be too simple. If the whole universe has no meaning, we should never have found out that it has no meaning: just as, if there were no light in the universe and therefore no creatures with eyes, we should never know it was dark. Dark would be without meaning.

It might be a fashion in acting to break the 4th wall on stage. This drama also uses this method. For example, actors might say things like "the script is...the character is so..". It keep reminding you that this is a drama, not something real or something serious. Maybe I am stubborn, but I still prefer more serious ones. Also, the characters in this drama are kind of "manga- typed": the old man in the layer's house almost knows everything with a mysterious history; the young actor who helps the lawyer as a spy never failed once----with this ability, I am sure he is overqualified to work for the lawyer; the actress lawyer stands on the side that lawyers should discover the fact; The main lawyer stands on the side that facts does not matter at all--- only benefit for oneself matters. There is a third lawyer in S2 whose view seems to be universalism stated by Mill. All their opinions are too extreme to be realistic. I believe most people in the real world should have a world view of a combination of all the three ideas rather than standing on an extreme point. However, dramas need conflicts. So it is reasonable to make things clear and make three characters carry three extreme ideas. But to me,this drama looks too dramatic to be enjoyable.

2. The Invasion

Very well then, atheism is too simple. And I will tell you another view that is also too simple. It is the view I call Christianity-and-water, the view which simply says there is a good God in Heaven and everything is all right-leaving out all the difficult and terrible doctrines about sin and hell and the devil, and the redemption. Both these are boys' philosophies.

It is no good asking for a simple religion. After all, real things are not simple. They look simple, but they are not. The table I am sitting at looks simple: but ask a scientist to tell you what it is really made of-all about the atoms and how the light waves rebound from them and hit my eye and what they do to the optic nerve and what it does to my brain-and, of course, you find that what we call "seeing a table" lands you in mysteries and complications which you can hardly get to the end of. A child saying a child's prayer looks simple. And if you are content to stop there, well and good. But if you are not-and the modern world usually is not-if you want to go on and ask what is really happening- then you must be prepared for something difficult. If we ask for something more than simplicity, it is silly then to complain that the something more is not simple.

Very often, however, this silly procedure is adopted by people who are not silly, but who, consciously or unconsciously, want to destroy Christianity. Such people put up a version of Christianity suitable for a child of six and make that the object of their attack. When you try to explain the Christian doctrine as it is really held by an instructed adult, they then complain that you are making their heads turn round and that it is all too complicated and that if there really were a God they are sure He would have made "religion" simple, because simplicity is so beautiful, etc. You must be on your guard against these people for they will change their ground every minute and only waste your tune. Notice, too, their idea of God "making religion simple": as if "religion" were something God invented, and not His statement to us of certain quite unalterable facts about His own nature.

Besides being complicated, reality, in my experience, is usually odd. It is not neat, not obvious, not what you expect. For instance, when you have grasped that the earth and the other planets all go round the sun, you would naturally expect that all the planets were made to match-all at equal distances from each other, say, or distances that regularly increased, or all the same size, or else getting bigger or smaller as you go farther from the sun. In fact, you find no rhyme or reason (that we can see) about either the sizes or the distances; and some of them have one moon, one has four, one has two, some have none, and one has a ring.

Reality, in fact, is usually something you could not have guessed. That is one of the reasons I believe Christianity. It is a religion you could not have guessed. If it offered us just the kind of universe we had always expected, I should feel we were making it up. But, in fact, it is not the sort of thing anyone would have made up. It has just that queer twist about it that real things have. So let us leave behind all these boys' philosophies-these over-simple answers. The problem is not simple and the answer is not going to be simpler either.

What is the problem? A universe that contains much that is obviously bad and apparently meaningless, but containing creatures like ourselves who know that it is bad and meaningless. There are only two views that face all the facts. One is the Christian view that this is a good world that has gone wrong, but still retains the memory of what it ought to have been. The other is the view called Dualism. Dualism means the belief that there are two equal and independent powers at the back of everything, one of them good and the other bad, and that this universe is the battlefield in which they fight out an endless war. I personally think that next to Christianity Dualism is the manliest and most sensible creed on the market. But it has a catch in it.

The two powers, or spirits, or gods-the good one and the bad one-are supposed to be quite independent. They both existed from all eternity. Neither of them made the other, neither of them has any more right than the other to call itself God. Each presumably thinks it is good and thinks the other bad. One of them likes hatred and cruelty, the other likes love and mercy, and each backs its own view. Now what do we mean when we call one of them the Good Power and the other the Bad Power? Either we are merely saying that we happen to prefer the one to the other- like preferring beer to cider-or else we are saying that, whatever the two powers think about it, and whichever we humans, at the moment,, happen to like, one of them is actually wrong, actually mistaken, in regarding itself as good. Now it we mean merely that we happen to prefer the first, then we must give up talking about good and evil at all. For good means what you ought to prefer quite regardless of what you happen to like at any given moment. If "being good" meant simply joining the side you happened to fancy, for no real reason, then good would not deserve to be called good. So we must mean that one of the two powers is actually wrong and the other actually right

But the moment you say that, you are putting into the universe a third thing in addition to the two Powers: some law or standard or rule of good which one of the powers conforms to and the other fails to conform to. But since the two powers are judged by this standard, then this standard, or the Being who made this standard, is farther back and higher up than either of them, and He will be the real God. In fact, what we meant by calling them good and bad turns out to be that one of them is in a right relation to the real ultimate God and the other in a wrong relation to Him.

The same point can be made in a different way. If Dualism is true, then the bad Power must be a being who likes badness for its own sake. But in reality we have no experience of anyone liking badness just because it is bad. The nearest we can get to it is in cruelty. But in real life people are cruel for one of two reasons- either because they are sadists, that is, because they have a sexual perversion which makes cruelty a cause of sensual pleasure to them, or else for the sake of something they are going to get out of it-money, or power, or safety. But pleasure, money, power, and safety are all, as far as they go, good things. The badness consists in pursuing them by the wrong method, or in the wrong way, or too much. I do not mean, of course, that the

people who do this are not desperately wicked. I do mean that wickedness, when you examine it, turns out to be the pursuit of some good in the wrong way. You can be good for the mere sake of goodness: you cannot be bad for the mere sake of badness. You can do a kind action when you are not feeling kind and when it gives you no pleasure, simply because kindness is right; but no one ever did a cruel action simply because cruelty is wrong-only because cruelty was pleasant or useful to him. In other words badness cannot succeed even in being bad in the same way in which goodness is good. Goodness is, so to speak, itself: badness is only spoiled goodness. And there must be something good first before it can be spoiled. We called sadism a sexual perversion; but you must first have the idea of a normal sexuality before you can talk of its being perverted; and you can see which is the perversion, because you can explain the perverted from the normal, and cannot explain the normal from the perverted. It follows that this Bad Power, who is supposed to be on an equal footing with the Good Power, and to love badness in the same way as the Good Power loves goodness, is a mere bogy. In order to be bad he must have good things to want and then to pursue in the wrong way: he must have impulses which were originally good in order to be able to pervert them. But if he is bad he cannot supply himself either with good things to desire or with good impulses to pervert. He must be getting both from the Good Power. And if so, then he is not independent. He is part of the Good Power's world: he was made either by the Good Power or by some power above them both.

Put it more simply still. To be bad, he must exist and have intelligence and will. But existence, intelligence and will are in themselves good. Therefore he must be getting them from the Good Power: even to be bad he must borrow or steal from his opponent. And do you now begin to see why Christianity has always said that the devil is a fallen angel? That is not a mere story for the children. It is a real recognition of the fact that evil is a parasite, not an original thing. The powers which enable evil to carry on are powers given it by goodness. All the things which enable a bad man to be effectively bad are in themselves good things-resolution, cleverness, good looks, existence itself. That is why Dualism, in a strict sense, will not work.

But I freely admit that real Christianity (as distinct from Christianity-and-water) goes much nearer to Dualism than people think. One of the things that surprised me when I first read the New Testament seriously was that it talked so much about a Dark Power in the universe-a mighty evil spirit who was held to be the Power behind death and disease, and sin. The difference is that Christianity thinks this Dark Power was created by God, and was good when he was created, and went wrong. Christianity agrees with Dualism that this universe is at war. But it does not think this is a war between independent powers. It thinks it is a civil war, a rebellion, and that we are living in a part of the universe occupied by the rebel.

Enemy-occupied territory-that is what this world is. Christianity is the story of how the rightful king has landed, you might say landed in disguise, and is calling us all to take part in a great campaign of sabotage. When you go to church you are really listening-in to the secret wireless from our friends: that is why the enemy is so anxious to prevent us from going. He does it by playing on our conceit and laziness and intellectual snobbery. I know someone will ask me, "Do you really mean, at this time of day, to reintroduce our old friend the devil-hoofs and horns and all?" Well, what the time of day has to do with it I do not know. And I am not particular about the hoofs and horns. But in other respects my answer is "Yes, I do." I do not claim to know anything about his personal appearance. If anybody really wants to know him better I would say

to that person, "Don't worry. If you really want to, you will Whether you'll like it when you do is another question."

There is an interesting phenomenon in this drama: all the bad things relating to sex, violence and death are proven something fake before the end. For example, the actress does not really get cancer; The junior high school teacher does not really commit suicide; all the injuries on dead people or alive people looks not awful at all; The lawyer failed to have sex with the female customer though she promised. I think Japan might have some regulations on TV shows. Violent or improper materials might be forbidden to be shown in certain times. In order to gain a bigger market, they have to make all these scenes rather childish.

3. The Shocking Alternative

Christians, then, believe that an evil power has made himself for the present the Prince of this World. And, of course, that raises problems. Is this state of affairs in accordance with God's will or not? If it is, He is a strange God, you will say: and if it is not, how can anything happen contrary to the will of a being with absolute power?

But anyone who has been in authority knows how a thing can be in accordance with your will in one way and not in another. It may be quite sensible for a mother to say to the children, "I'm not going to go and make you tidy the schoolroom every night. You've got to learn to keep it tidy on your own." Then she goes up one night and finds the Teddy bear and the ink and the French Grammar all lying in the grate. That is against her will. She would prefer the children to be tidy. But on the other hand, it is her will which has left the children free to be untidy. The same thing arises in any regiment, or trade union, or school. You make a thing voluntary and then half the people do not do it. That is not what you willed, but your will has made it possible.

It is probably the same in the universe. God created things which had free will. That means creatures which can go either wrong or right. Some people think they can imagine a creature which was free but had no possibility of going wrong; I cannot. If a thing is free to be good it is also free to be bad. And free will is what has made evil possible. Why, then, did God give them free will? Because free will though it makes evil possible, is also the only thing that makes possible any love or goodness or joy worth having. A world of automata-of creatures that worked like machines-would hardly be worth creating. The happiness which God designs for His higher creatures is the happiness of being freely, voluntarily united to Him and to each other in an ecstasy of love and delight compared with which the most rapturous love between a man and a woman on this earth is mere milk and water. And for that they must be free.

Of course God knew what would happen if they used their freedom the wrong way: apparently He thought it worth the risk. Perhaps we feel inclined to disagree with Him. But there is a difficulty about disagreeing with God. He is the source from which all your reasoning power comes: you could not be right and He wrong any more than a stream can rise higher than its own source. When you are arguing against Him you are arguing against the very power that makes you able to argue at all: it is like cutting off the branch you are sitting on. If God thinks this state of war in the universe a price worth paying for free will-that is, for making a live world in which creatures can do real good or harm and something of real importance can happen, instead of a toy world which only moves when He pulls the strings-then we may take it it is worth paying.

When we have understood about free will, we shall see how silly it is to ask, as somebody once asked me: "Why did God make a creature of such rotten stuff that it went wrong?" The better stuff a creature is made of-the cleverer and stronger and freer it is-then the better it will be if it goes right, but also the worse it will be if it goes wrong. A cow cannot be very good or very bad; a dog can be both better and worse; a child better and worse still; an ordinary man, still more so; a man of genius, still more so; a superhuman spirit best-or worst-of all.

太阳成集团,How did the Dark Power go wrong? Here, no doubt, we ask a question to which human beings cannot give an answer with any certainty. A reasonable (and traditional) guess, based on our own experiences of going wrong, can, however, be offered. The moment you have a self at all, there is a possibility of putting Yourself first-wanting to be the centre-wanting to be God, in fact. That was the sin of Satan: and that was the sin he taught the human race. Some people think the fall of man had something to do with sex, but that is a mistake. (The story in the Book of Genesis rather suggests that some corruption in our sexual nature followed the fall and was its result, not its cause.) What Satan put into the heads of our remote ancestors was the idea that they could "be like gods"-could set up on their own as if they had created themselves-be their own masters- invent some sort of happiness for themselves outside God, apart from God. And out of that hopeless attempt has come nearly all that we call human history-money, poverty, ambition, war, prostitution, classes, empires, slavery-the long terrible story of man trying to find something other than God which will make him happy.

The reason why it can never succeed is this. God made us: invented us as a man invents an engine. A car is made to run on gasoline, and it would not run properly on anything else. Now God designed the human machine to run on Himself. He Himself is the fuel our spirits were designed to burn, or the food our spirits were designed to feed on. There is no other. That is why it is just no good asking God to make us happy in our own way without bothering about religion. God cannot give us a happiness and peace apart from Himself, because it is not there. There is no such thing.

That is the key to history. Terrific energy is expended-civilisations are built up-excellent institutions devised; but each time something goes wrong. Some fatal flaw always brings the selfish and cruel people to the top and it all slides back into misery and ruin. In fact, the machine conks. It seems to start up all right and runs a Jew yards, and then it breaks down. They are trying to run it on the wrong juice. That is what Satan has done to us humans.

And what did God do? First of all He left us conscience, the sense of right and wrong: and all through history there have been people trying (some of them very hard) to obey it. None of them ever quite succeeded. Secondly, He sent the human race what I call good dreams: I mean those queer stories scattered all through the heathen religions about a god who dies and comes to life again and, by his death, has somehow given new life to men. Thirdly, He selected one particular people and spent several centuries hammering into their heads the sort of God He was -that there was only one of Him and that He cared about right conduct. Those people were the Jews, and the Old Testament gives an account of the hammering process.

Then comes the real shock. Among these Jews there suddenly turns up a man who goes about talking as if He was God. He claims to forgive sins. He says He has always existed. He says He is coming to judge the world at the end of time. Now let us get this clear. Among Pantheists, like the Indians, anyone might say that he was a part of God, or one with God: there would be nothing very odd about it. But this man, since He was a Jew, could not mean that kind of God. God, in their language, meant the Being outside the world Who had made it and was infinitely different from anything else. And when you have grasped that, you will see that what this man said was, quite simply, the most shocking thing that has ever been uttered by human lips.

One part of the claim tends to slip past us unnoticed because we have heard it so often that we no longer see what it amounts to. I mean the claim to forgive sins: any sins. Now unless the speaker is God, this is really so preposterous as to be comic. We can all understand how a man forgives offences against himself. You tread on my toe and I forgive you, you steal my money and I forgive you. But what should we make of a man, himself unrobbed and untrodden on, who announced that he forgave you for treading on other men's toes and stealing other men's money? Asinine fatuity is the kindest description we should give of his conduct. Yet this is what Jesus did. He told people that their sins were forgiven, and never waited to consult all the other people whom their sins had undoubtedly injured. He unhesitatingly behaved as if He was the party chiefly concerned, the person chiefly offended in all offences. This makes sense only if He really was the God whose laws are broken and whose love is wounded in every sin. In the mouth of any speaker who is not God, these words would imply what I can only regard as a silliness and conceit unrivalled by any other character in history.

Yet (and this is the strange, significant thing) even His enemies, when they read the Gospels, do not usually get the impression of silliness and conceit. Still less do unprejudiced readers. Christ says that He is "humble and meek" and we believe Him; not noticing that, if He were merely a man, humility and meekness are the very last characteristics we could attribute to some of His sayings.

I am trying here to prevent anyone saying the really foolish thing that people often say about Him: "I'm ready to accept Jesus as a great moral teacher, but I don't accept His claim to be God." That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic-on a level with the man who says he is a poached egg-or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronising nonsense about His being a great human teacher. He has not left that open to us. He did not intend to.

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