Screwtape Proposes a Toast

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William Collins

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First published in Great Britain by Fontana Books in 1965

This eBook edition published by William Collins in 2017

Copyright © 1965 C.S. Lewis Pte Ltd

© in ‘Screwtape Proposes a Toast’ Helen Joy Lewis, 1959

A catalogue record for this book is available from the British Library

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Source ISBN: 9780008192532

Ebook Edition © July 2017 ISBN: 9780008228545

Version: 2017-05-22

CONTENTS

Cover

Title Page

Copyright

Preface and Acknowledgements

Screwtape Proposes a Toast

AN ADDRESS

The Inner Ring

AN ORATION

Is Theology Poetry?

A PAPER

On Obstinacy in Belief

A PAPER

Transposition

A SERMON

The Weight of Glory

A SERMON

Good Work and Good Works

A PAPER

A Slip of the Tongue

A SERMON

Footnotes

About the Author

Other Books By C.S. Lewis

About the Publisher

PREFACE AND ACKNOWLEDGEMENTS

C. S. Lewis had finished putting this book together shortly before his death on 22nd November 1963. It is devoted almost entirely to religion and the pieces are derived from various sources. Some of them have appeared in They Asked for a Paper (Geoffrey Bles, London 1962, 21s.), a collection whose subjects included literature, ethics and theology. ‘Screwtape Proposes a Toast’ was initially published in Great Britain as part of a hard-covered book called The Screwtape Letters and Screwtape Proposes a Toast (Geoffrey Bles, London 1961, 12s. 6d.). This consisted of the original ‘The Screwtape Letters’, together with the ‘Toast’, and also a new preface by Lewis. Meantime, ‘Screwtape Proposes a Toast’ had already appeared in the United States, first as an article in The Saturday Evening Post and then during 1960 in a hard-covered collection, The World’s Last Night (Harcourt Brace and World, New York).

In the new preface for The Screwtape Letters and Screwtape Proposes a Toast, which we have reprinted in this book, Lewis explains the conception and birth of the ‘Toast’. It would be quite wrong to call the address ‘another Screwtape letter’. What he described as the technique of ‘diabolical ventriloquism’ is indeed still there: Screwtape’s whites are our blacks and whatever he welcomes we should dread. But, whilst the form still broadly persists, there its affinity to the original Letters ends. They were mainly concerned with the moral life of an individual; in the ‘Toast’ the substance of the quest is now rather the need to respect and foster the mind of the young boy and girl.

‘A Slip of the Tongue’ (a sermon preached in Magdalene College Chapel) appears in a book for the first time. ‘The Inner Ring’ was a Memorial Oration delivered at King’s College, University of London in 1944; ‘Is Theology Poetry?’ and ‘On Obstinacy in Belief’ were both papers read to the Socratic Club, subsequently first appearing in the ‘Socratic Digest’ in 1944 and 1955 respectively. ‘Transposition’ is a slightly fuller version of a sermon preached in Mansfield College, Oxford; whilst ‘The Weight of Glory’ was a sermon given in the Church of St. Mary the Virgin, Oxford, and first published by SPCK. All these five papers were published by kind permission in They Asked for a Paper. ‘Good Work and Good Works’ first appeared in The Catholic Art Quarterly and then in The World’s Last Night.

At the end of his preface to They Asked for a Paper, Lewis wrote: ‘Since these papers were composed at various times during the last twenty years, passages in them which some readers may find reminiscent of my later work are in fact anticipatory or embryonic. I have allowed myself to be persuaded that such overlaps were not a fatal objection to their republication.’ We are delighted that he allowed himself to be persuaded in the same way over this paperback collection of pieces on religious themes.

J.E.G.

SCREWTAPE PROPOSES A TOAST

I was often asked or advised to add to the original “Screwtape Letters”, but for many years I felt not the least inclination to do it. Though I had never written anything more easily, I never wrote with less enjoyment. The ease came, no doubt, from the fact that the device of diabolical letters, once you have thought of it, exploits itself spontaneously, like Swift’s big and little men, or the medical and ethical philosophy of “Erewhon”, as Anstey’s Garuda Stone. It would run away with you for a thousand pages if you gave it its head. But though it was easy to twist one’s mind into the diabolical attitude, it was not fun, or not for long. The strain produced a sort of spiritual cramp. The world into which I had to project myself while I spoke through Screwtape was all dust, grit, thirst and itch. Every trace of beauty, freshness and geniality had to be excluded. It almost smothered me before I was done. It would have smothered my readers if I had prolonged it.

I had, moreover, a sort of grudge against my book for not being a different book which no one could write. Ideally, Screwtape’s advice to Wormwood should have been b alanced by archangelical advice to the patient’s guardian angel. Without this the picture of human life is lop-sided. But who could supply the deficiency? Even if a man—and he would have to be a far better man than I—could scale the spiritual heights required, what “answerable style” could he use? For the style would really be part of the content. Mere advice would be no good; every sentence would have to smell of Heaven. And nowadays even if you could write prose like Traherne’s, you wouldn’t be allowed to, for the canon of “functionalism” has disabled literature fo r h alf its functions. (At bottom, every ideal of style dictates no t o nly how we should say things but what sort of things we may say.)

Then, as years went on and the stifling experience of writing the “Letters” became a weaker memory, reflections on this and that which seemed somehow to demand Screwtapian treatment began to occur to me. I was resolved never to write another “Letter”. The idea of something like a lecture or “address” hovered vaguely in my mind, now forgotten, now recalled, never written. Then came an invitation from The Saturday Evening Post, and that pressed the trigger.

C.S.L.

THE SCENE is in Hell at the annual dinner of the Tempters’ Training College for young Devils. The Principal, Dr. Slubgob, has just proposed the health of the guests. Screwtape, who is the guest of honour, rises to reply:

Mr. Principal, your Imminence, your Disgraces, my Thorns, Shadies, and Gentledevils: It is customary on these occasions for the speaker to address himself chiefly to those among you who have just graduated and who will very soon be posted to official Tempterships on Earth. It is a custom I willingly obey. I well remember with what trepidation I awaited my own first appointment. I hope, and believe, that each one of you has the same uneasiness to-night. Your career is before you. Hell expects and demands that it should be—as Mine was—one of unbroken success. If it is not, you know what awaits you.

I have no wish to reduce the wholesome and realistic element of terror, the unremitting anxiety, which must act as the lash and spur to your endeavours. How often you will envy the humans their faculty of sleep! Yet at the same time I would wish to put before you a moderately encouraging view of the strategical situation as a whole.

Your dreaded Principal has included in a speech full of points something like an apology for the banquet which he has set before us. Well, gentledevils, no one blames him. But it would be vain to deny that the human souls on whose anguish we have been feasting to-night were of pretty poor quality. Not all the most skilful cookery of our tormentors could make them better than insipid.

Oh to get one’s teeth again into a Farinara, a Henry VIII, or even a Hitler! There was real crackling there; something to crunch; a rage, an egotism, a cruelty only just less robust than our own. It put up a delicious resistance to being devoured. It warmed your innards when you’d got it down.

Instead of this, what have we had to-night? There was a municipal authority with Graft sauce. But personally I could not detect in him the flavour of a really passionate and brutal avarice such as delighted one in the great tycoons of the last century. Was he not unmistakably a Little Man—a creature of the petty rake-off pocketed with a petty joke in private and denied with the stalest platitudes in his public utterances—a grubby little nonentity who had drifted into corruption, only just realising that he was corrupt, and chiefly because everyone else did it? Then there was the lukewarm Casserole of Adulterers. Could you find in it any trace of a fully inflamed, defiant, rebellious, insatiable lust? I couldn’t. They all tasted to me like under-sexed morons who had blundered or trickled into the wrong beds in automatic response to sexy advertisements, or to make themselves feel modern and emancipated, or to reassure themselves about their virility or their “normalcy”, or even because they had nothing else to do. Frankly, to me who have tasted Messalina and Casanova, they were nauseating. The Trade Unionist garnished with Claptrap was perhaps a shade better. He had done some real harm. He had, not quite unknowingly, worked for bloodshed, famine, and the extinction of liberty. Yes, in a way. But what a way! He thought of those ultimate objectives so little. Toeing the party line, self-importance, and above all mere routine, were what really dominated his life.

But now comes the point. Gastronomically, all this is deplorable. But I hope none of us puts gastronomy first. Is it not, in another and far more serious way, full of hope and promise?

Consider, first, the mere quantity. The quality may be wretched; but we never had souls (of a sort) in more abundance.

And then the triumph. We are tempted to say that such souls—or such residual puddles of what once was soul—are hardly worth damning. Yes, but the Enemy (for whatever inscrutable and perverse reason) thought them worth trying to save. Believe me, he did. You youngsters who have not yet been on active service have no idea with what labour, with what delicate skill, each of these miserable creatures was finally captured.

The difficulty lay in their very smallness and flabbiness. Here were vermin so muddled in mind, so passively responsive to environment, that it was very hard to raise them to that level of clarity and deliberateness at which mortal sin becomes possible. To raise them just enough; but not that fatal millimetre of “too much”. For then, of course, all would possibly have been lost. They might have seen; they might have repented. On the other hand, if they had been raised too little, they would very possibly have qualified for Limbo, as creatures suitable neither for Heaven nor for Hell; things that, having failed to make the grade, are allowed to sink into a more or less contented sub-humanity forever.

In each individual choice of what the Enemy would call the “wrong” turning such creatures are at first hardly, if at all, in a state of full spiritual responsibility. They do not understand either the source or the real character of the prohibitions they are breaking. Their consciousness hardly exists apart from the social atmosphere that surrounds them. And of course we have contrived that their very language should be all smudge and blur; what would be a bribe in someone else’s profession is a tip or a present in theirs. The first job of their Tempters was to harden these choices of the Hell-ward roads into a habit by steady repetition. But then (and this was all-important) to turn the habit into a principle—a principle the creature is prepared to defend. After that, all will go well. Conformity to the social environment, at first merely instinctive or even mechanical—how should a jelly not conform?—now becomes an unacknowledged creed or ideal of Togetherness or Being like Folks. Mere ignorance of the law they break now turns into a vague theory about it—remember they know no history—a theory expressed by calling it conventional or puritan or bourgeois “morality”. Thus gradually there comes to exist at the centre of the creature a hard, tight, settled core of resolution to go on being what it is, and even to resist moods that might tend to alter it. It is a very small core; not at all reflective (they are too ignorant) nor defiant (their emotional and imaginative poverty excludes that); almost, in its own way, prim and demure; like a pebble, or a very young cancer. But it will serve our turn. Here at last is a real and deliberate, though not fully articulate, rejection of what the Enemy calls Grace.

These, then, are two welcome phenomena. First, the abundance of our captures; however tasteless our fare, we are in no danger of famine. And secondly, the triumph; the skill of our Tempters has never stood higher. But the third moral, which I have not yet drawn, is the most important of all.

The sort of souls on whose despair and ruin we have—well, I won’t say feasted, but at any rate subsisted—to-night are increasing in numbers and will continue to increase. Our advices from Lower Command assure us that this is so; our directives warn us to orient all our tactics in view of this situation. The “great” sinners, those in whom vivid and genial passions have been pushed beyond the bounds and in whom an immense concentration of will has been devoted to objects which the Enemy abhors, will not disappear. But they will grow rarer. Our catches will be ever more numerous; but they will consist increasingly of trash—trash which we should once have thrown to Cerberus and the hellhounds as unfit for diabolical consumption. And there are two things I want you to understand about this. First, that however depressing it may seem, it is really a change for the better. And secondly, I would draw your attention to the means by which it has been brought about.

It is a change for the better. The great (and toothsome) sinners are made out of the very same material as those horrible phenomena, the great Saints. The virtual disappearance of such material may mean insipid meals for us. But is it not utter frustration and famine for the Enemy? He did not create the humans—He did not become one of them and die among them by torture—in order to produce candidates for Limbo; “failed” humans. He wanted to make Saints; gods; things like Himself. Is the dullness of your present fare not a very small price to pay for the delicious knowledge that His whole great experiment is petering out? But not only that. As the great sinners grow fewer, and the majority lose all individuality, the great sinners become far more effective agents for us. Every dictator or even demagogue—almost every film-star or crooner—can now draw tens of thousands of the human sheep with him. They give themselves (what there is of them) to him; in him, to us. There may come a time when we shall have no need to bother about individual temptation at all, except for the few. Catch the bellwether and his whole flock comes after him.

But do you realise how we have succeeded in reducing so many of the human race to the level of ciphers? This has not come about by accident. It has been our answer—and a magnificent answer it is—to one of the most serious challenges we ever had to face.

Let me recall to your minds what the human situation was in the latter half of the nineteenth century—the period at which I ceased to be a practising Tempter and was rewarded with an administrative post. The great movement towards liberty and equality among men had by then borne solid fruit and grown mature. Slavery had been abolished. The American War of Independence had been won. The French Revolution had succeeded. Religious toleration was almost everywhere on the increase. In that movement there had originally been many elements which were in our favour. Much Atheism, much Anti-Clericalism, much envy and thirst for revenge, even some (rather absurd) attempts to revive Paganism, were mixed in it. It was not easy to determine what our own attitude should be. On the one hand it was a bitter blow to us—it still is—that any sort of men who had been hungry should be fed or any who had long worn chains should have them struck off. But on the other hand, there was in the movement so much rejection of faith, so much materialism, secularism, and hatred, that we felt we were bound to encourage it.

But by the latter part of the century the situation was much simpler, and also much more ominous. In the English sector (where I saw most of my front-line service) a horrible thing had happened. The Enemy, with His usual sleight of hand, had largely appropriated this progressive or liberalising movement and perverted it to His own ends. Very little of its old anti-Christianity remained. The dangerous phenomenon called Christian Socialism was rampant. Factory owners of the good old type who grew rich on sweated labour, instead of being assassinated by their workpeople—we could have used that—were being frowned upon by their own class. The rich were increasingly giving up their powers not in the face of revolution and compulsion, but in obedience to their own consciences. As for the poor who benefited by this, they were behaving in a most disappointing fashion. Instead of using their new liberties—as we reasonably hoped and expected—for massacre, rape, and looting, or even for perpetual intoxication, they were perversely engaged in becoming cleaner, more orderly, more thrifty, better educated, and even more virtuous. Believe me, gentledevils, the threat of something like a really healthy state of society seemed then perfectly serious.

Thanks to our Father Below the threat was averted. Our counter-attack was on two levels. On the deepest level our dealers contrived to call into full life an element which had been implicit in the movement from its earliest days. Hidden in the heart of this striving for Liberty there was also a deep hatred of personal freedom. That invaluable man Rousseau first revealed it. In his perfect democracy, you remember, only the state religion is permitted, slavery is restored, and the individual is told that he has really willed (though he didn’t know it) whatever the Government tells him to do. From that starting point, via Hegel (another indispensable propagandist on our side) we easily contrived both the Nazi and the Communist state. Even in England we were pretty successful. I heard the other day that in that country a man could not, without a permit, cut down his own tree with his own axe, make it into planks with his own saw, and use the planks to build a tool-shed in his own garden.

Such was our counter-attack on one level. You, who are mere beginners, will not be entrusted with work of that kind. You will be attached as Tempters to private persons. Against them, or through them, our counterattack takes a different form.

Democracy is the word with which you must lead them by the nose. The good work which our philological experts have already done in the corruption of human language makes it unnecessary to warn you that they should never be allowed to give this word a clear and definable meaning. They won’t. It will never occur to them that Democracy is properly the name of a political system, even a system of voting, and that this has only the most remote and tenuous connection with what you are trying to sell them. Nor, of course, must they ever be allowed to raise Aristotle’s question: whether “democratic behaviour” means the behaviour that democracies like or the behaviour that will preserve a democracy. For if they did, it could hardly fail to occur to them that these need not be the same.

You are to use the word purely as an incantation; if you like, purely for its selling power. It is a name they venerate. And of course it is connected with the political ideal that men should be equally treated. You then make a stealthy transition in their minds from this political ideal to a factual belief that all men are equal. Especially the man you are working on. As a result you can use the word Democracy to sanction in his thought the most degrading (and also the least enjoyable) of all human feelings. You can get him to practise, not only without shame but with a positive glow of self-approval, conduct which, if undefended by the magic word, would be universally derided.

The feeling I mean is of course that which prompts a man to say I’m as good as you.

The first and most obvious advantage is that you thus induce him to enthrone at the centre of his life a good, solid resounding lie. I don’t mean merely that his statement is false in fact, that he is no more equal to everyone he meets in kindness, honesty, and good sense than in height or waist-measurement. I mean that he does not believe it himself. No man who says I’m as good as you believes it. He would not say it if he did. The St. Bernard never says it to the toy dog, nor the scholar to the dunce, nor the employable to the bum, nor the pretty woman to the plain. The claim to equality, outside the strictly political field, is made only by those who feel themselves to be in some way inferior. What it expresses is precisely the itching, smarting, writhing awareness of an inferiority which the patient refuses to accept.

And therefore resents. Yes, and therefore resents every kind of superiority in others; denigrates it; wishes its annihilation. Presently he suspects every mere difference of being a claim to superiority. No one must be different from himself in voice, clothes, manners, recreations, choice of food. “Here is someone who speaks English rather more clearly and euphoniously than I—it must be a vile, upstage, lah-di-dah affectation. Here’s a fellow who says he doesn’t like hot dogs—thinks himself too good for them no doubt. Here’s a man who hasn’t turned on the jukebox—he must be one of those highbrows and is doing it to show off. If they were the right sort of chaps they’d be like me. They’ve no business to be different. It’s undemocratic.”

Now this useful phenomenon is in itself by no means new. Under the name of Envy it has been known to the humans for thousands of years. But hitherto they always regarded it as the most odious, and also the most comical, of vices. Those who were aware of feeling it felt it with shame; those who were not gave it no quarter in others. The delightful novelty of the present situation is that you can sanction it—make it respectable and even laudable—by the incantatory use of the word democratic.

Under the influence of this incantation those who are in any or every way inferior can labour more wholeheartedly and successfully than ever before to pull down everyone else to their own level. But that is not all. Under the same influence, those who come, or could come, nearer to a full humanity, actually draw back from it for fear of being undemocratic. I am credibly informed that young humans now sometimes suppress an incipient taste for classical music or good literature because it might prevent their Being like Folks; that people who would really wish to be—and are offered the Grace which would enable them to be—honest, chaste, or temperate, refuse it. To accept might make them Different, might offend again the Way of Life, take them out of Togetherness, impair their Integration with the Group. They might (horror of horrors!) become individuals.