The Problem of Pain
PREFACE
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When Mr Ashley Sampson suggested to me the writing of this book, I asked leave to be allowed to write it anonymously, since, if I were to say what I really thought about pain, I should be forced to make statements of such apparent fortitude that they would become ridiculous if anyone knew who made them. Anonymity was rejected as inconsistent with the series; but Mr Sampson pointed out that I could write a preface explaining that I did not live up to my own principles! This exhilarating pro-gramme I am now carrying out. Let me confess at once, in the words of good Walter Hilton, that throughout this book 'I feel myself so far from true feeling of that I speak, that I can naught else but cry mercy and desire after it as I may'.1 Yet for that very reason there is one criticism which cannot be brought against me. No one can say 'He jests at scars who never felt a wound', for I have never for one moment been in a state of mind to which even the imagination of serious pain was less than intolerable. If any man is safe from the danger of underestimating this adversary, I am that man. I must add, too, that the only purpose of the book is to solve the intellectual problem raised by suffering; for the far higher task of teaching fortitude and patience I was never fool enough to suppose myself qualified, nor have I anything to offer my readers except my conviction that when pain is to be borne, a little courage helps more than much knowledge, a little human sympathy more than much courage, and the least tincture of the love of God more than all.
If any real theologian reads these pages he will very easily see that they are the work of a layman and an amateur. Except in the last two chapters, parts of which are admittedly speculative, I have believed myself to be restating ancient and orthodox doctrines. If any parts of the book are 'original', in the sense of being novel or unorthodox, they are so against my will and as a result of my ignorance. I write, of course, as a layman of the Church of England: but I have tried to assume nothing that is not professed by all baptised and communicating Christians.
As this is not a work of erudition I have taken little pains to trace ideas or quotations to their sources when they were not easily recoverable. Any theologian will see easily enough what, and how little, I have read.
C. S. LEWISMagdalen College, Oxford, 1940
If any real theologian reads these pages he will very easily see that they are the work of a layman and an amateur. Except in the last two chapters, parts of which are admittedly speculative, I have believed myself to be restating ancient and orthodox doctrines. If any parts of the book are 'original', in the sense of being novel or unorthodox, they are so against my will and as a result of my ignorance. I write, of course, as a layman of the Church of England: but I have tried to assume nothing that is not professed by all baptised and communicating Christians.
As this is not a work of erudition I have taken little pains to trace ideas or quotations to their sources when they were not easily recoverable. Any theologian will see easily enough what, and how little, I have read.
C. S. LEWISMagdalen College, Oxford, 1940
