“When the voice of your friend or the page of your book sinks into democratic equality with the pattern of the wallpaper, the feel of your clothes, your memory of last night, and the noises from the road, you are falling asleep. The highly selective consciousness enjoyed by fully alert men, with all its builded sentiments and consecrated ideals, has as much to be called real as the drowsy chaos, and more.”

“There must, whether the gods see it or not, be something great in the mortal soul. For suffering, it seems, is infinite, and our capacity without limit.”

“If they are wrong they need your prayers all the more; and if they are your enemies, then you are under orders to pray for them. That is one of the rules common to the whole house.” 

“If ever they remembered their life in this world it was as one remembers a dream.”

“The husband is the head of the wife just in so far as he is to her what Christ is to the Church - read on - and give his life for her (Eph. V, 25). This headship, then, is most fully embodied not in the husband we should all wish to be but in him whose marriage is most like a crucifixion; whose wife receives most and gives least, is most unworthy of him, is - in her own mere nature - least lovable. For the Church has not beauty but what the Bride-groom gives her; he does not find, but makes her, lovely. The chrism of this terrible coronation is to be seen not in the joys of any man's marriage but in its sorrows, in the sickness and sufferings of a good wife or the faults of a bad one, in his unwearying (never paraded) care or his inexhaustible forgiveness: forgiveness, not acquiescence. As Christ sees in the flawed, proud, fanatical or lukewarm Church on earth that Bride who will one day be without spot or wrinkle, and labours to produce the latter, so the husband whose headship is Christ-like (and he is allowed no other sort) never despairs. He is a King Cophetua who after twenty years still hopes that the beggar-girl will one day learn to speak the truth and wash behind her ears.”

“God created things which had free will. That means creatures which can go wrong or right. Some people think they can imagine a creature which was free but had no possibility of going wrong, but I can't. If a thing is free to be good it's 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've got to be free. Of course God knew what would happen if they used their freedom the wrong way: apparently, He thought it worth the risk. (...) If God thinks this state of war in the universe a price worth paying for free will -that is, for making a real 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.”

“The mark of Friendship is not that help will be given when the pinch comes (of course it will) but that, having been given, it makes no difference at all.”

“There is no need to be worried by facetious people who try to make the Christian hope of ‘Heaven’ ridiculous by saying they do not want ‘to spend eternity playing harps’. The answer to such people is that if they cannot understand books written for grown-ups, they should not talk about them. All the scriptural imagery (harps, crowns, gold, etc.) is, of course, a merely symbolical attempt to express the inexpressible. Musical instruments are mentioned because for many people (not all) music is the thing known in the present life which most strongly suggests ecstasy and infinity. Crowns are mentioned to suggest the fact that those who are united with God in eternity share His splendour and power and joy. Gold is mentioned to suggest the timelessness of Heaven (gold does not rust) and the preciousness of it. People who take these symbols literally might as well think that when Christ told us to be like doves, He meant that we were to lay eggs.”

“When you are behaving as if you loved someone, you will presently come to love him. If you injure someone you dislike, you will find yourself disliking him more. If you do him a good turn, you will find yourself disliking him less.”

“Do not by any means destroy yourself, for if you live you may yet have good fortune, but all the dead are dead like.”

“When He [God] talks of their losing their selves, He means only abandoning the clamour of self-will; once they have done that, He really gives them back all their personality, and boasts (I am afraid, sincerely) that when they are wholly His they will be more themselves than ever.”

“Peter, High King of Narnia," said Aslan. "Shut the Door.”

“Not my idea of God, but God. Not my idea of H., but H. Yes, and also not my idea of my neighbour, but my neighbour. For don't we often make this mistake as regards people who are still alive -- who are with us in the same room? Talking and acting not to the man himself but to the picture -- almost the précis -- we've made of him in our own minds? And he has to depart from it pretty widely before we even notice the fact.”

“All is summed up in the prayer which a young female human is said to have uttered recently: "O God, make me a normal twentieth-century girl!" Thanks to our labors, this will mean increasingly: "Make me a minx, a moron, and a parasite.”

“The modern habit of doing ceremonial things unceremoniously is no proof of humility; rather it proves the offender's inability to forget himself in the rite, and his readiness to spoil for every one else the proper pleasure of ritual.”