“...here also forgiving does not mean excusing. Many people seem to think it does. They think that if you ask them to forgive someone who has cheated or bullied them you are trying to make out that there was really no cheating or bullying. But if that were so, there would be nothing to forgive. (This doesn't mean that you must necessarily believe his next promise. It does mean that you must make every effort to kill every taste of resentment in your own heart - every wish to humiliate or hurt him or to pay him out.)”

“It is, of course, quite true that God will not love you any less, or have less use for you, if you happen to have been born with a very second-rate brain.”

“In words which can still bring tears to the eyes, St. Augustine describes the desolation into which the death of his friend Nebridius plunged him (Confessions IV, 10). Then he draws a moral. This is what comes, he says, of giving one’s heart to anything but God. All human beings pass away. Do not let your happiness depend on something you may lose. If love is to be a blessing, not a misery, it must be for the only Beloved who will never pass away.”

“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.”

“Suppose one reads a story of filthy atrocities in the paper. Then suppose that something turns up suggesting that the story might not be quite true, or not quite so bad as it was made out. Is one's first feeling, 'Thank God, even they aren't quite so bad as that,' or is it a feeling of disappointment, and even a determination to cling to the first story for the sheer pleasure of thinking your enemies are as bad as possible? If it is the second then it is, I am afraid, the first step in a process which, if followed to the end, will make us into devils. You see, one is beginning to wish that black was a little blacker. If we give that wish its head, later on we shall wish to see grey as black, and then to see white itself as black. Finally we shall insist on seeing everything -- God and our friends and ourselves included -- as bad, and not be able to stop doing it: we shall be fixed for ever in a universe of pure hatred.”

“And yet all loneliness, angers, hatreds, envies, and itchings that (Hell) contains, if rolled into one single experience and put into the scale against the least moment of the joy that is felt by the least in Heaven, would have no weight that could be registered at all. Bad cannot succeed even in being bad as truly as good is good.”

“Where Maleldil is, there is the centre. He is in every place. Not some of Him in one place and some in another, but in each place the whole Maleldil, even in the smallness beyond though. There is no way out of the centre save into the Bent Will which casts itself into the Nowhere. Blessed be He! Each thing was made for Him. He is the centre. Because we are with Him, each of us is at the centre...In His city all things are made for each. When He died in the Wonded World He died not for men, but for each man. If each mad had been the only man made, He would have done no less. Each thing, from the single grain of Dust to the strongest eldil, is the end and the final cause of all creation and the mirror in which the beam of His brightness comes to rest and so returns to Him. Blessed be He!”

“I'm on Aslan's side even if there isn't any Aslan to lead it. I'm going to live as like a Narnian as I can even if there isn't any Narnia.”

“The vice I am talking of is Pride or Self-Conceit: and the virtue opposite to it, in Christian morals, is called Humility...According to Christian teachers, the essential vice, the utmost evil, is Pride. Unchastity, anger, greed, drunkenness, and all that, are mere flea bites in comparison: it was through Pride that the devil became the devil: Pride leads to every other vice: it is the complete anti-God state of mind.”

“I expect you have seen someone put a a lighted match to a bit of newspaper which is propped up in a grate against an unlit fire. And for a second nothing seems to have happened; and then you notice a tiny steak of flame creeping along the edged of the newspaper. It was like that now.”

“We do not want merely to see beauty... we want something else which can hardly be put into words- to be united with the beauty we see, to pass into it, to receive it into ourselves, to bathe in it, to become part of it. That is why we have peopled air and earth and water with gods and goddesses, and nymphs and elves.”

“One of the marks of a certain type of bad man is that he cannot give up a thing himself without wanting every one else to give it up. That is not the Christian way. An individual Christian may see fit to give up all sorts of things for special reasons--marriage, or meat, or beer, or the cinema; but the moment he starts saying the things are bad in themselves, or looking down his nose at other people who do use them, he has taken the wrong turning.”

“I don't want to hold you hand!”

“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 the 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 patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to.”

“We hear a great deal about the rudeness of the ris-  ing generation. I am an oldster myself and might be  expected to take the oldsters' side, but in fact I have  been far more impressed by the bad manners of par-  ents to children than by those of children to parents.  Who has not been the embarrassed guest at family  meals where the father or mother treated their  grown-up offspring with an incivility which, offered  to any other young people, would simply have termi-  nated the acquaintance? Dogmatic assertions on mat-  ters which the children understand and their elders  don't, ruthless interruptions, flat contradictions,  ridicule of things the young take seriously some-  times of their religion insulting references to their  friends, all provide an easy answer to the question  "Why are they always out? Why do they like every  house better than their home?" Who does not prefer  civility to barbarism?”