Beyond the Shadowlands (Foreword by Walter Hooper) E-Book

Wayne Martindale

• Herausgeber: Crossway
• Kategorie: Religion und Spiritualität
• Sprache: Englisch

Veröffentlichungsjahr: 2007

Beschreibung

Those who know Lewis's work will enjoy Martindale's thorough examination of the powerful images of Heaven and Hell found in Lewis's fiction, and all readers can appreciate Martindale's scholarly yet accessible tone. Read this book, and you will see afresh the wonder of what lies beyond the Shadowlands.

Leseprobe

BEYOND THESHADOWLANDS

Beyond the Shadowlands

Copyright © 2005 by Wayne Martindale

Published by Crossway Booksa publishing ministry of Good News Publishers1300 Crescent StreetWheaton, Illinois 60187

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopy, recording, or otherwise, without the prior permission of the publisher, except as provided by USA copyright law.

Cover design: Jon McGrath

Cover photo: Getty Images

First printing 2005

Printed in the United States of America

Extracts by C. S. Lewis copyright © C. S. Lewis Pte. Ltd. 1942, 1943, 1944, 1952. Extracts reprinted by permission: The Last Battle; The Problem of Pain; Collected Letters of C. S. Lewis, vols. 1 & 2; The Weight of Glory; The Screwtape Letters; The Lion, the Witch and the Wardrobe; Out of the Silent Planet; God and the Dock; Mere Christianity; Perelandra; Miracles; The Four Loves; Of Other Worlds; Experiment in Criticism; “On Stories” and Other Essays on Literature; The Letters of C. S. Lewis to Arthur Greeves; The Great Divorce; Prince Caspian; The Magician’s Nephew; Letters to Children; The Horse and His Boy; The Voyage of the “Dawn Treader,” The Silver Chair; Till We Have Faces; Letters of C. S. Lewis; The Pilgrim’s Regress; That Hideous Strength; The Oxford History of English Literature; “The World’s Last Night” and Other Essays.

Excerpts from The Four Loves copyright © 1960 by C. S. Lewis, renewed 1988, Letters to Malcolm, Chiefly on Prayer copyright © 1973 by C. S. Lewis, renewed 1988; Surprised by Joy: The Shape of My Early Life and Reflections on the Psalms copyright © 1956 and 1958 by C. S. Lewis, renewed 1984 and 1986 by Arthur Owen Barfield. Reprinted by permission of Harcourt, Inc.

Excerpts from The Letters of C. S. Lewis, by C. S. Lewis, copyright © 1966 by W. H. Lewis and the Executors of C. S. Lewis, renewed 1994 by C. S. Lewis Pte. Ltd., and Poems by C. S. Lewis, copyright © 1964 by the Executors of the Estate of C. S. Lewis, renewed 1992 by C. S. Lewis Pte. Ltd. Reprinted by permission of Harcourt, Inc.

Unless otherwise indicated, Scripture verses are taken from The Holy Bible, English Standard Version. Copyright © 2001 by Crossway Bibles, a ministry of Good News Publishers. Used by permission. All rights reserved.

Scripture verses taken from the King James Version of the Bible are identified KJV.

Library of Congress Cataloging-in-Publication DataMartindale, WayneBeyond the shadowlands : C. S. Lewis on heaven and hell / WayneMartindale.p. cm.Includes bibliographical references and index.ISBN 1-58134-513-5 (tpb)1. Heaven. 2. Hell. 3. Theology, Doctrinal. 4. Lewis, C. S. (CliveStaples), 1898-1963-Religion. 5. Heaven in literature. 6. Hell in literature.7. Lewis, C. S. (Clive Staples), 1898-1963-Criticism and interpretation.I. Title.BT832.M27     2005236'.24'092-dc22

2004022218

BP              15     14     13     12     11     10     09     08     07     06     0515     14     13     12     11     10     9     8     7     6     5     4     3     2     1

For my grandson

JOSHUA WAYNE ELSEN

Is there a king of earth with dominion so vast from north to souththat he hath both winter and summer together?Is there a king of earth with a dominion so vast from east to westthat he hath both night and day together?So much more hath God both judgment and mercy together.1ADAPTED FROM JOHN DONNE

“There was a real railway accident,” said Aslan softly. “Your father and mother and all of you are—as you used to call it in the Shadowlands—dead. The term is over: the holidays have begun. The dream is ended: this is the morning.”2

THE LAST BATTLE

“I have come home at last! This is my real country! I belong here. This is the land I have been looking for all my life, though I never knew it till now.”3

THE LAST BATTLE;JEWEL THE UNICORN ON ARRIVING INASLAN’S COUNTRY, HEAVEN

CONTENTS

Acknowledgments

Foreword by Walter Hooper

Introduction

HEAVEN

PART I. DEMYTHOLOGIZING HEAVEN:THE NONFICTION

1. The Myths of Heaven Exposed

Myth #1: Heaven Will Be Boring

Myth #2: What! No Sex?

Myth #3: But I Hate Ghosts!

Myth #4: I Won’t Be Me

Myth #5: Just a Harp and Crown Trip

Myth #6: Heaven Is Escapist Thinking

Myth #7: Heavenly Minded But No Earthly Good

PART II. REMYTHOLOGIZING HEAVEN:THE FICTION

2. Making the Myths of Heaven and Hell

3. Reclaiming the Heavens for Heaven: Out of the Silent Planet

4. Paradise Regained: Perelandra

5. The Fulfillment of Human Potential: The Great Divorce

6. Land of Wonder and Delight: The Chronicles of Narnia

7. When Seeing Is Not Believing: Till We Have Faces

HELL

PART I. DEMYTHOLOGIZING HELL:THE NONFICTION

8. The Myths of Hell Exposed

Myth #1: A Good God Wouldn’t Send Anyone to Hell

Myth #2: A Physical Hell Would Be Cruel

Myth #3: Hell Is Just a State of Mind

Myth #4: All the Interesting People Will Be in Hell

Myth #5: A Tolerant God Would Let Me Choose

Myth #6: No One Could Be Happy in Heaven Knowing Some Are in Hell

PART II. REMYTHOLOGIZING HELL:THE FICTION

9. The Philosophy of Hell: The Screwtape Letters

10. Evil in Paradise: Perelandra

11. The Sociology of Hell: That Hideous Strength

12. Hell Is a Choice, Too: The Great Divorce

13. Descent into Hell: The Chronicles of Narnia

PURGATORY

14. Is Purgatory Plan B?

EPILOGUE

15. Last Things: An Epilogue on Who Goes to Heaven

Notes

Works Cited

ACKNOWLEDGMENTS

In writing a book, many debts of gratitude mount up, which may only be paid by love. Still, I must happily put down a verbal tribute as a small earnest. No one could be more blessed in family than I, and my family members are rightfully my biggest fans and best collaborators. The title, Beyond the Shadowlands, is the combined suggestion of my wife, Nita, and daughter, Heather Elsen. Without their encouragement to write, I would not have begun; without their careful corrections, I would not have written as well. Son-in-law David Elsen faithfully encouraged me and also read the manuscript. Heather and David have brought a great joy into our lives with grandson Joshua Wayne, whose poster pictures hung over my desk and on both sides of my study door throughout the making of this book. He inspired me more than he knows. He turned one year old as the last words were being written.

Others came to my aid in reading the manuscript before I finalized it. Lewis scholars Walter Hooper, Christopher Mitchell, and Thomas Martin gave me the counsel, confidence, and encouragement to put the book in the publisher’s hands. Of course, everyone who has benefited from Lewis’s writing or cares about Lewis studies owes a debt of gratitude to Walter Hooper, who through a lifetime of dedicated service has brought many of Lewis’s works into easily accessible print for the first time and kept many old ones in print as well, insisting in those “early days” that publishers bring back an old book (are they ever really old?) for every new one. Then there are the wonderful new collections of letters packed with essential annotations and the magisterial C. S. Lewis Companion & Guide, which I pull off the shelf so often the bottom is getting frayed. Readers who track down citations in the endnotes also have Walter Hooper to thank for urging the inclusion of chapter, part, and book numbers.

Christopher Mitchell and associate Marjorie Mead and the great staff (Corey, Heidi, Mary, Shawn) at the Wade Center have opened the treasures of Lewis holdings and made me feel at home among them. Thank you to everyone who has volunteered at or contributed to the Wade Center, especially the Wade family (what a gift!). I have also been materially helped and greatly encouraged by a Clyde S. Kilby Research Grant from the Wade Center. Tom Martin has urged this project on for years, was a soul mate during his years at Wheaton, and (besides family) is the best editor I’ve ever had. Theologian and Pastor Jay Thomas responded with ever-insightful questions, offering a Reformed critique that deserves its own special hearing. My teaching assistants, Kathryn Welch and Ryan Hodgen, helped with permissions and indexing, and, along with Joel Sage, Wesley Hill, Marj Dolbeer, and Michael Weber, did me the honor of reading carefully and reacting most helpfully. Keith Call encouraged the project with good conversation and lots of books. All have saved me from some real howlers.The many scholars who have written or spoken on Lewis over the years have enriched my understanding and enjoyment of Lewis immeasurably;some of them are listed in the Works Cited here.

Marvin Padgett and his staff at Crossway were wonderful collaborators in this project. Marvin kindly and readily extended my due date so I could spend time with Heather and Joshua, who moved in with us while David was serving our country in Iraq. Jill Carter always had good and timely information, and Lila Bishop is the sharp-eyed editor every author dreams of getting to squeeze out the last bit of potential in a book. I’m grateful to Moody Press for permission to use the chapter on The Great Divorce from my Journey to the Celestial City: Glimpses of Heaven in Great Literary Classics (1995), part of which appears here in modified form.Beyond the Shadowlands had its genesis (the demythologizing Heaven part) in the Staley lectures I gave at Roberts Wesleyan in November 1994; thank you, friends, for a warm welcome, scholarly encouragement, and ongoing good work. Finally, I wouldn’t have written this book without a sabbatical from Wheaton College for the spring of 2004, along with the support of my dean, Jill Baumgaertner; chairperson, Sharon Coolidge; and my other stellar colleagues in the English Department (Alan, Andrew, Anna, Christina, Christine, David, Jane, Jeff, Keith, Kent, Laura, Lee, Nicole, Roger, and emeriti colleagues Bea, Erwin, Helen, Paul, and Rolland).Wheaton College’s Aldeen Fund and the English Department’s Dow Fund helped greatly in the making of this book.

All of these gifts are from God, including the works of Lewis that have mentored me since college days, when George Musacchio first introduced me to Lewis’s books and taught me to be a scholar. To God be the glory.

FOREWORD

By Walter Hooper

This splendid book has corrected a serious error in my understanding of C. S. Lewis’s works. I have claimed many times that “if you dropped me down onto a desert island with copies of Lewis’s works, my life would be almost as rich as it is now.” I was wrong. I should have taken to heart what Lewis said about friendship: “In each of my friends there is something that only some other friend can fully bring out. By myself I am not large enough to call the whole man into activity; I want other lights than my own to show all his facets.”

Before I reached the end of the first chapter of this book, I found myself saying, “I look forward to reading this again!” Several times I took in my breath at some comment that seemed so natural for Dr. Martindale to make, but that illuminated something about Lewis I had never noticed before. As I went on, I knew the book would become one of my indispensables. Dr. Martindale has shed new light on works I thought I knew almost by heart. If I may paraphrase the passage from The Four Loves, I have learned from this book that “In each of those who write about Lewis there is something only that person can fully bring out. By myself I am not large enough to understand all Lewis means. I need others to show me what I would clearly miss if I read him alone.”

The book is important in another way as well. Shortly after Lewis died, those who knew his works were far fewer than now, and they delighted in giving and receiving new light on Lewis’s books. It was a time of pleasant civility when everyone was saying to the others, “What? You like Lewis?” Those who liked Lewis liked one another. Many of us hung on the latest issue of CSL: The Bulletin of the New York C. S. Lewis Society and the other publications, eager to know what the others were thinking and saying about this remarkable writer. We took it for granted we needed one another.

But whatever attracted such an enormous number of fans to Lewis became, as well, a magnet for those who had different motives. Much of the early camaraderie seemed to have been lost for good. Before I had reached the end of this book, I knew it was a recovery of that friendship that ought to exist between those who love the same truth. It is the product of genuine appreciation and insight, a labor of love that well matches its subject, C. S. Lewis’s brilliant illumination of Heaven and Hell.

INTRODUCTION

I begin with a confession. I have not always wanted to go to Heaven. I can see now that many myths had unconsciously crowded into my mind: Fuzzy logic conspired with pictures of stuffy mansion houses and ghosts walking on golden (therefore barren and cold) streets. Perhaps my biggest fear, until some time after my undergraduate years, was that Heaven would be boring.

I knew I should want to go to Heaven, but I didn’t. I would have said that I want to go to Heaven when I die, but mainly, I just didn’t want to go to Hell. My problem was a badly warped theology and a thoroughly starved imagination. I knew that in Heaven we would worship God forever. But the only model I had for worship was church, and frankly, I wasn’t in love with church enough to want it to go on through ages of ages, world without end. My mental image was of Reverend Cant droning on forever and ever.

Somewhere in the back of my mind, quite unconsciously, Heaven was an extended, boring church service like those I had not yet learned to appreciate on earth—with this exception: You never got to go home to the roast beef dinner. What a way to anticipate my eternal destiny. But then I read C. S. Lewis’s The Great Divorce. It awakened in me an appetite for something better than roast beef. It aroused a longing to inherit what I was created for: that which would fulfill my utmost longings and engender new longings and fulfill those, too. After reading The Great Divorce, for the first time in my life I felt Heaven to be both utterly real and utterly desirable. It was a magnificent gift. Small wonder, then, that The Great Divorce has always been one of my favorite books because when I read it, it awakened me to my spiritual anorexia. I was starving for heavenly food and didn’t even know I was hungry.

Since then I’ve read everything Lewis has written—at least everything published—and that reading has only expanded both my understanding of Heaven and Hell and my desire for Heaven. Fewer writers bring to any subject Lewis’s theological sophistication, historical grasp, imaginative range, and clarity of expression. My labor and prayer in this study is that our understanding, wonder, and desire for Christ and his kingdom may take wing and soar toward Heaven and home until the day of his appearing, when all shadows flee before the light of his glory.

The Bible tells us plainly that we are “sojourners and exiles here” and that “our citizenship is in heaven.”1 My problem often is that I don’t desire this heavenly home as though I were made for it and it for me. I often feel quite at home here on earth and dread leaving it. Lewis lived in firm belief that this world is transient and that the unseen world of Heaven is permanent.Conversely, theologian Wayne Grudem suggests that if some giant computer could print out our thoughts with those taking no account of the spiritual world in black and those with spiritual priorities in red, there would be precious little colored ink.2 I know the problem firsthand. Lewis battles such stereotypes with weapons of logic, analogy, and imaginative worlds that shatter our rigid fortifications and call us to a new home, our true country, and our legitimate King. The fiction is the chariot we ride into that new country, and I use it liberally in this section to illustrate. But before we can even see into the distant promised land clearly, we must strip away the misconceptions that blur our vision.

In thinking about why I have been afraid of going to Heaven or have desired it so little, I have identified seven myths or false ideas I have held about it at one time or another and that Lewis’s thinking has helped dispel. They are seven forms of fear, really, each veiling a common human longing that has its legitimate fulfillment. In chasing these fears out of the jungle into good light, I have discovered that behind each is the one big fear: that some desire would be unfulfilled. If I went God’s way, I might lose out on something. What Lewis has helped me discover is that all desires are, at rock bottom, for Heaven. All of them. “There have been times,” says Lewis, “when I think we do not desire heaven but more often I find myself wondering whether, in our heart of hearts, we have ever desired anything else.”3 Even the earthly pleasures are but temporary signposts to the “solid joys” of Heaven. If we dig past the myths and fears, we will find something authentic and exhilarating to put in their place. Just as in the Bible every command is the backside of a promise, so every fear is the backside of a fulfillment.4 Here, then, are my hopes and fears, objectified into seven myths or errors and the truth behind them. Similarly, there are six myths about Hell. I haven’t held all of these, but each clarifies something important about Hell, and each drives me back to the positive heavenly quality that Hell by definition excludes. The fictional glimpses of Hell serve the same purpose, salting our thirst for the living water.

Defying Dante’s precedent of putting Hell first, then Purgatory, and finally Heaven—and defying Lewis’s order in The Problem of Pain—I have put Heaven first. I think Lewis would not object to the rationale. Heaven is our natural home in that God created Heaven for us and us for Heaven. There all human personalities and potentials are fulfilled. Hell, on the other hand, is the dustbin of humanity, all ruins and perversions of what could have been, its occupants a grotesque parody of humanity. Since Heaven is the normative state (not the same as the normal or usual destination), Hell is better understood as its perversion. And if someone is going to read only a portion, I’d rather it be the part on Heaven. Purgatory I have put last because it is least important and can wait or be dispensed with as interest dictates.

The sections with numbered myths on Heaven and Hell may be read without the sections on fiction and vice versa, though clearing the undergrowth of misconceptions may help in reading the fiction, while the fiction unfolds and dramatizes the themes introduced in the demythologizing, nonfiction sections. Though reading straight through would be ideal, skipping around among the fictional works of most interest should not create much confusion. I have arranged the discussion of Lewis’s fiction by simple chronology. Though contrary to custom, I have followed Lewis’s usual practice in capitalizing Heaven and Hell. In his Pilgrim’s Guide, David Mills provides a further rationale for the practice: “Heaven and Hell are places, like, say, Oxford and Grand Rapids. Or perhaps more to the point, to Lewis’s point, they are destinations.”5

Since Lewis’s books appear in multiple editions, the page numbers in the endnotes won’t correspond to every reader’s copy. To help the reader navigate this troubled water, in addition to the page numbers matching the edition listed in the “Works Cited,” I have included chapter numbers as marker buoys, along with dates for letters, and part and book numbers, where applicable. Chapter and page numbers are separated by a colon. For example, “10:145” in the Introduction’s endnote #3 refers to chapter 10, page 145, and in chapter 1’s endnote 24, “IV.9:174-175” refers to book IV, chapter 9, and pages 174-175.

A comment on the word myth might also be of use. Lewis uses the word freely in all of its meanings, and so have I. Even on the Contents page, I use myth in one of the ordinary senses of false beliefs for the numbered Myths and in “Demythologizing.” But I also use it to mean a story that organizes and carries special meaning in the term “Remythologizing.” See chapter 2, “Making the Myths of Heaven and Hell,” for a fuller discussion.

Finally, it might be useful to summarize here at the outset the essence of Lewis’s thought on Heaven and Hell:

Heaven is being in the presence of God and enjoying all good things that flow from his character and creativity.

Heaven is utter reality; Hell is nearly nothing.

Although Heaven is a definite place, it is more relationship than place (not unlike the experience we have in our homes).

All our desires are, at bottom, for Heaven.

Heaven is the fulfillment of human potential; Hell is the drying up of human potential.

We choose Heaven or Hell, daily becoming someone more suited for Heaven or someone who wouldn’t like the place even if it were offered.

Hell is receiving our just desert; Heaven is all undeserved gift.

HEAVEN

PART I

DEMYTHOLOGIZING HEAVEN:THE NONFICTION

1

THE MYTHS OF HEAVEN EXPOSED

Since you have been raised to new life with Christ, set your sights on the realities of heaven, where Christ sits at God’s right hand in the place of honor and power. Let heaven fill your thoughts. Do not think only about things down here on earth. For you died when Christ died, and your real life is hidden with Christ in God. And when Christ, who is your real life, is revealed to the whole world, you will share in all his glory.1

COLOSSIANS

MYTH #1: HEAVEN WILL BE BORING

No eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him.2

—1 CORINTHIANS

I have confessed that for ever so long, Heaven simply held no fascination for me. Why is Heaven (aside from Hell, perhaps) the last place we would want to go? In part, our aversion stems from a fear of what we don’t know and a subsequent clinging to what we do. Heaven must, in the nature of things, remain as mysterious to us in this life as adulthood is to children. Then cultural caricatures of a cloudy hereafter—a colorless, weightless, and (we presume) pleasureless existence, harp-tuned to perfect monotony—effectively turn us away. I’m afraid it creeps up on me still. My problem was a conception of Heaven as church, and church as an endless chain of bad songs and boring sermons with not even a chance of volunteering for nursery duty. How liberating to find that Lewis understood the sentiment: “The picture of Heaven as perpetual worship, a place, in the hideous words of the hymn ‘Where congregations ne’er break up / And Sabbaths have no end,’ which has tormented many a luckless child (finding one Sabbath per week a ration only too liberal!) comes alright when one sees the real meaning: the perpetual worship is the perpetual vision [of God], the perfect exercise of all one’s faculties on the perfect Object.Of that, one cd. [could] never have too much: of its simulacrum, ‘worship’ as we know it down here, one easily can.”3

Paradoxically, my misconceptions about Heaven also came from reading the Bible, but a blinkered reading that carries over the logic of “thou shalt not” to the very architecture of Heaven. For this mind-set, Heaven is only a place of denials where we don’t do this and can’t do that. Or we read too literally the symbolic language and the “no mores” of Heaven. In an important address called “Transposition,” Lewis acknowledges the difficulty of breaking through such misconceptions: “Any adult and philosophically respectable notion we can form of Heaven is forced to deny of that state most of the things our nature desires. . . . Hence our notion of Heaven involves perpetual negations: no food, no drink, no sex, no movement, no mirth, no events, no time, no art.”4 Against this thinking, Lewis continues, is the positive vision of God and enjoying him forever. But the positive is at a great disadvantage, since little in our earthly experience suggests it. Further, the five senses have stocked our imaginations with vivid associations from this earthly life, suggesting that home is with the old, comfortable shoes; so we plod on in contented worldliness when we might soar.

My way out of this muddle lay straight through Lewis’s The Great Divorce and (later) Perelandra . These two books hooked me on Heaven.More on these stories later, but never doubt the power of fiction to tell the truth, often better than cold theological prose. Jesus knew this: He constantly taught with stories. It is impossible, I came to see, that Heaven could be boring. Heaven is that place where all that is and all that happens issues from God’s creative genius. In that sense, it is like earth, except that in our present earth even nature groans, waiting for its deliverance from the curse of sin. Do you like earth? You’re going to love Heaven! Do you enjoy earthly pleasures: the taste of cherries, the smell of morning after a rain, the feel of cool water rushing over you as you dive into a pool on a warm summer’s day? Then recall Lewis’s reminder that God through Christ invented all the pleasures. He is the same one who is preparing a place for us and will come again to receive us to himself. The psalmist says, “In your presence there is fullness of joy; at your right hand are pleasures forevermore.”5 In his excellent article on Heaven, Harry Blamires gets it right:

Whatever form your most moving earthly experiences of beauty have taken, they were foretastes of heaven. Wherever you have found loving kindness in human hands and human eyes and human words, you were confronting Christ’s personality operative in God’s creatures. Since the source of all that beauty and all that tenderness is God, the full opening up of his presence before his creatures can be nothing less than the aggregation and concentration and intensification of every loveliness and every goodness we have ever tasted, or even dreamed of. All the love we have ever known in our relationships with others—all that collected and distilled into the personal warmth of him from whom it all derived, and he standing before us: that is the kind of picture that the Christian imagination reaches towards when there is talk of the ultimate reward of the redeemed.6

Similarly, when Ransom returns from the unfallen world of Perelandra, having experienced whole new genres of pleasure, and attempts to explain these to his friend, he despairs of the task because words are too vague, imagery not concrete enough. The pleasures are too real for earthly language. As the well-known eighteenth-century hymn writer John Newton puts it:

Fading is the world’s pleasure,All its boasted pomp and show;Solid joys and lasting treasureNone but Zion’s children know.7

Next to the “solid joys” of Heaven, earth’s are airy, misty will-o’-the-wisps. On the other hand, Hell has no pleasures and offers the world only counterfeits of Heaven’s genuine article. In The Screwtape Letters, Lewis has senior devil Screwtape lament while cautioning junior tempter Wormwood:

Never forget that when we are dealing with any pleasure in its healthy and normal and satisfying form, we are, in a sense, on the Enemy’s ground. I know we have won many a soul through pleasure. All the same, it is His invention, not ours. He made the pleasures: all our research so far has not enabled us to produce one. All we can do is to encourage the humans to take the pleasures which our Enemy has produced, at times, or in ways, or in degrees, which He has forbidden.Hence we always try to work away from the natural condition of any pleasure to that in which it is least natural, least redolent of its Maker, and least pleasurable. An ever increasing craving for an ever diminishing pleasure is the formula.8

David Fagerberg reminds us of the Devil’s lie, repeated by Screwtape, that “sin affords a more robust variety of pleasure than virtue.”9 Even the movies often get right the hatred and murder that flow in the wake of sexual unfaithfulness, whether pursued for physical or egocentric pleasure. In Narnia Edmund learned this lesson the hard way with the White Witch’s candy, the enchanted Turkish Delight: “anyone who had once tasted it would want more and more of it, and would even, if they were allowed, go on eating it till they had killed themselves.”10 Fagerberg finds in this idea God’s reason for expelling Adam and Eve from the garden: “He wanted to save their lives.” Edmund further learns that “nothing spoils the taste of good ordinary food half so much as the memory of bad magic food.”11 Sinful pleasure infects legitimate ones. Explaining how our desires become Hell-bent, Fagerberg continues, “Our appetites have been misdirected, leading us to believe that there is a contradiction between God’s glory and our own happiness, that we cannot submit our lives to God and still have what we really want.”12 If we think that, we have believed a lie.

A true and legitimate pleasure is one that sweetens our lives whenever we remember it. An authentic pleasure is one we love to recall and rejoice to share. A part of both Heaven and Hell is this multiplication factor. As memories stack upon memories in Heaven, these will add luster and expansiveness to every new experience—indeed, an experience for one with a perfect memory will never get old but remain “a joy forever,” to borrow from Keats. Lewis imagines such a Heaven-sent pleasure multiplied in the unfallen planet of Malacandra in Out of the Silent Planet. For his first extended time on Malacandra, the space-traveling earthling, Ransom, is mentored by a rational but quite different creature, a hross named Hyoi. Ransom learns from his new friend what must be one of the key ingredients of the increasingly layered richness of our unfolding heavenly experience: the mounding up of memories that are only and always ennobling. Hyoi explains:

A pleasure is full grown only when it is remembered. You are speaking, Hman [human], as if the pleasure were one thing and the memory another. It is all one thing. . . . What you call remembering is the last part of the pleasure. . . . When you and I met, the meeting was over very shortly, it was nothing. Now it is growing something as we remember it. But still we know very little about it. What it will be when I remember it as I lie down to die, what it makes in me all my days till then—that is the real meeting. The other is only the beginning of it. You say you have poets in your world. Do they not teach you this?13