The Problem of Pain

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suffering be reconciled with the justice of God? Although admitting that we don’t know the answer to the first question he still offers his guesses. He begins by distinguishing between types of animals then distinguishing between sentience and consciousness. He says that sentience is experiencing a "succession of perceptions" where consciousness sees the experiences a part of a larger whole. For example, a sentient being would have the experience of thing A then thing B then thing C where consciousness sees it as having the experience of ABC. He says humans are sentient but unconscious when they are sleepwalking.

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that many people have that the ‘real’ or ‘natural’ animal is the wild one while the tame animal is unnatural. Lewis says that Christians must believe that since they were given dominion over beasts that everything they do concerning them is either a lawful exercise or a sacrilegious abuse. So the tame animal is the only natural one and any real self it has is owed entirely to its master, and if the animal does have immortality it is through their master. Lewis admits that he’s only talking about a privileged case and not about wild animals or those ill-treated domestic ones.

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to see the young people enjoying themselves." Love and kindness are not one and the same thing. Lewis then summarizes all the different kinds of loves and analogies in scripture that describe God’s relation to humans. Lewis says that the problem of pain is insoluble if we attach a "trivial meaning to the word ‘love’." God loves His goodness into us and our highest activity is response and not initiation; the love may cause us pain but only because the object needs alteration to become fully lovable.

688:. He talks about the effects of physical and mental pain, the latter of which Lewis says is the hardest to bear and less visible. He points out the phenomenon that many recognize and answer the challenge of pain and preserve their serenity and selflessness and sometimes produce brilliant work and sharpen their characters into tempered steel. He concludes the book by saying "Pain provides an opportunity for heroism; the opportunity is seized with surprising frequency." 591:

says, "What is cast (or casts itself) into hell is not a man: it is ‘remains’. To be a complete man means to have the passions obedient to the will and the will offered to God: to have been a man – to be an ex-man or ‘damned ghost’ – would presumably mean to consist of a will utterly centered in its self and passions utterly uncontrolled by the will." He then finishes off suggesting "hell is hell, not from its own point of view, but from the heavenly point of view".

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imitations) is also among the ends for which the individual was created. For union exists only between distincts." Lewis shows how this is even demonstrated in the Trinity: "The Father eternally begets the Son and the Holy Ghost proceeds: deity introduces distinction within itself so that the union of reciprocal loves may transcend mere arithmetical unity or self-identity."

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though to say that the objection of scripture’s silence would be fatal only if Christian revelation intended to be a system to answer all questions. Lewis says that "the curtain has been rent at one point, and at one point only, to reveal our immediate practical necessities and not to satisfy our intellectual curiosity".

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the human spirit moved from being the master of human nature to become a mere lodger or prisoner in its own house. Lewis then says this condition was passed down biologically. He says that our present condition is because we are a part of a spoiled species, not that we’re suffering for the rebellion of remote ancestors.

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countries. Lewis points to Christ who emphasizes not the point of duration but that of finality. He says that we know more about heaven than we do of hell "for heaven is the home of humanity… It is in no sense parallel to heaven: it is ‘the darkness outside’, the outer rim where being fades away into nonentity".

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Lewis furthers the illustration saying that the soul is a hollow that God continually fills in eternity followed by a constant emptying, self-dying, self-giving by the soul so as to become more truly itself. This self-sacrifice, Lewis says, is not something we can escape by remaining earthly or being

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He continues to paint a beautiful illustration of heaven and how it would fit every real, human desire we ever had. How you, listener, will behold Him and not another. "God will look to every soul like its first love because He is its first love." He goes on "The world is like a picture with a golden

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He says that pain is inherent in a world where souls meet and souls acting wickedly towards each other probably accounts for four-fifths of the World’s pain. And he says it’s a legitimate question to ask why humans are given permission to torture each other. He refines his previous statement that the

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arguing the truth of Christianity but describing its origin - a task ... necessary if we are to put the problem of pain in its right setting". He begins by addressing the flaws in common arguments against the belief in a just, loving, and all-powerful God such as: "If God were good, He would make His

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He continues with further speculations before concluding the chapter saying, "I think the lion, when he has ceased to be dangerous, will still be awful: indeed, what we shall then first see that of which the present fangs and claws are a clumsy, and satanically perverted, imitation. There will still

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1) Many people, Lewis says, object to retributive punishment. He reminds readers of a previous chapter of how he showed a core of righteousness in punishment/pain and how it could lead to repentance. But what if the punishment didn’t lead there? He asks the reader if they could really allow a wicked

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Lewis restates that allowing free will means that some people will choose rebellion and not all will be saved. He says that there was no other doctrine that he wished he could remove more, that it has the support of scripture, Jesus Christ himself, and reason. While some overdo it and tragedies have

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He says that the proper aim of any creature is to self-surrender – to offer back the will which we claim as our own, and this necessity is a daily occurrence which is inherently painful. He says this process is made easier through pain itself because 1) people would not surrender if all was well, so

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Lewis states the problem of pain again in a simpler way: "If God were good, He would wish to make His creatures perfectly happy, and if God were almighty, He would be able to do what he wished. But the creatures are not happy. Therefore, God lacks either goodness, or power, or both." Lewis says that

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Lewis concludes the chapter by saying that all answers to objections of hell are themselves a question: "What are you asking God to do?" Whatever it is you would like God has already done. To forgive them? It is already done. To leave them alone? That is what He does. Also, Lewis reminds the reader

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5) The final objection says that the ultimate loss of a single soul means the defeat of omnipotence. Lewis agrees that it does. He says that by creating beings with free will God submits to the possibility of such a defeat. Lewis calls this defeat a miracle, "for to make things which are not Itself

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3) A third objection is the "fruitful intensity of the pains of hell" as depicted famously in medieval art and passages of scripture. Lewis says destruction implies the creation of something else, like ashes, gases, and heat after burning a log, so what if Hell is the ‘remains’ of souls? Then Lewis

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After his illustration, Lewis says, "the act of self-will on the part of the creature, which constitutes an utter falseness to its creaturely position, is the only sin that can be conceived as the Fall". God then began "ruling" Man not by the laws of the spirit but by the laws of nature. Therefore,

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Lewis draws an analogy to compare our understanding of goodness to that of God’s. He says it differs like that of a child’s attempt at drawing a circle for the first time to that of a perfect circle. He goes on to say that people don’t want a good God or a Father but a "senile benevolence who likes

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and how that further inhibits everyone being pain-free all the time, although he does allow and say miracles do exist. Lewis postulates that maybe this world is not the 'best of all possible' universes but the only possible one. He acknowledges the objection that if God is good and he saw how much

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Lewis starts off the last chapter of the book by stating that not mentioning heaven is "leaving out almost the whole of one side of the account" and would not be a Christian one. He says that we don’t need to be afraid that heaven is a bribe because heaven offers us nothing that "a mercenary soul

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Lewis acknowledges the critique of what specific, individual harm have we done to God for God to be always angry. Lewis says that when a person feels real guilt, this critique falls away. "When we merely say that we are bad, the ‘wrath’ of God seems a barbarous doctrine; as soon as we perceive our

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He says though, assuming that their selfhood is not an illusion, animals cannot be considered in and of themselves. "Man is to be understood only in his relation to God. The beasts are to be understood only in their relation to man and, through man, to God." Lewis then tries to correct the notion

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Lastly, Lewis responds to the question of justice and animal suffering by making somewhat of a joke. He says that if one wants to make room for animal immortality, although the scriptures are silent, then "a heaven for mosquitoes and a hell for men could very conveniently be combined". He goes on

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He continues though by ruling out another speculation. He says that the ruthless biological competition has no moral importance: good and evil only appear with sentience. Lewis raises three questions: 1) why do animals suffer? 2) how did disease and pain enter the animal world? 3) how can animal

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He concludes that science has nothing to say against the doctrine of the Fall, but acknowledges a more philosophical problem. That the idea of sin presupposes a law to sin against and the first man could not commit the first sin. Lewis points out though that the doctrine doesn’t say the sin was a

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If this opinion is false, he says, then something better than his opinion is waiting. That heaven is "doubtless the continually successful, yet never complete, attempt by each soul to communicate its unique vision to all others (and that by means whereof earthly art and philosophy are but clumsy

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Lewis paints the picture that there’s a signature on each soul that we’re aware of but don’t have all the details about and that we can never really possess. He says heredity and environment might produce this signature but those are only the instruments by which God creates a soul. "The mold in

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4) The fourth objection he states is that no "charitable man" blessed in heaven could stay there while even one human soul was in hell, and if so would he be more merciful than God? Lewis says that this objection assumes that heaven and hell "co-exist in unilinear time" like the histories of two

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2) While there is a social conscious and corporate guilt, don’t let the idea distract you from your own "old-fashioned guilts" that have nothing to do with the ‘system’. Often, it’s an excuse for evading the real issue. Once we’ve learned of our individual corruption, we can go on to think about

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Lewis turns his attention to another facet of the problem of pain, that of animal pain. He says the Christian explanation for human pain doesn’t work because so far as we can see animals are incapable of sin or virtue so they neither deserve pain nor are improved by it. It is not an unimportant

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are no different, they just isolate and exaggerate an aspect of normal pleasure. The sadists exaggerates the moment of union by saying "I am such a master that I even torment you" and the masochist exaggerates the complementary side by saying "I am so enthralled that I welcome even pain at your

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Answering the second question, Lewis says that the Fall of Man could have brought about animal suffering. Animal nature could have also been corrupted prior to Adam by Satan because the "intrinsic evil of the animal world lies in the fact that some animals live by destroying each other". Lewis

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Before going to the next objection Lewis references Christ’s words about Hell. In addition to Hell being like a sentence given at a tribunal, Christ says that men prefer darkness to light and that men choose Hell as a final act of cutting themselves off from all things that are not themselves.

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in that when we try to draw illustrations we are moving further away from reality. He does use an example from the Old Testament to show how original sin might have been passed down if we take a more communal/societal view of things. He sums up the chapter by saying "man, as a species, spoiled

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pain is recognizable and unmasked evil; "every man knows something is wrong when he is being hurt". 2) Pain shatters the illusion that we have enough for ourselves. 3) We know we’re acting for God’s sake if the material action of our choice is painful or at least contrary to our inclinations.

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2) The second objection Lewis responds to is the disproportion between eternal damnation and transitory sin: if hell is for eternity then it as a punishment far outweighs anything we could do on earth. Lewis responds by first saying that the idea of eternity as a mere prolongation of time is

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8) Don’t shift blame for human behavior to the Creator. While it is not possible to follow the moral law perfectly, "the ultimate problem must not be used as one more means of evasion". You could be as pious as the early Christians but many don’t intend it.

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Lewis admits that whatever we say about animal pain is purely speculative. He says that we can deduce from the doctrine that God is good that the appearance of cruelty in the animal kingdom is an illusion. But everything after that is guesswork he says.

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stance and paints in broad strokes the "problem of pain". He asks how, if the world is so bad, did humans ever attribute it to a benevolent deity? He then describes three attributes that all developed religions have and a fourth attribute peculiar to

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suffering it would produce why would he do it. Lewis doesn’t know how to answer that type of question and says that that is not his objective, but only to conceive how goodness (assured on other grounds) and suffering are without contradiction.

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Lewis allows that some higher form animals (like apes and elephants) might have a rudimentary individual self but says that their suffering might not be suffering in any real sense and humans might be projecting themselves onto the beasts.

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who says that suffering and shame, respectively, are not good in and of themselves but as a means to an end. He finishes his response to this objection by saying "to condone an evil is simply to ignore it, to treat it as if it were good".

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creatures perfectly happy, and if He were almighty He would be able to do what he wished. But the creatures are not happy. Therefore God lacks either goodness, or power, or both." Topics include human suffering and sinfulness, animal

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person to go forever into eternity happy and thinking they had the last laugh? If a person wouldn’t allow that, then is that feeling their own wickedness or spite? Or does it reveal the conflict between Justice and Mercy? He quotes

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3 and follows it with an argument saying that we cannot call our early ancestors more ‘savage’ than we are today. He gives a defense of civilizations past and says they were probably just as civilized like us but in different ways.

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if the popular meanings attached to the words are the best or only possible then the problem is unanswerable. The possibility of answering it depends on understanding the words 'good,' 'almighty,' and 'happy' in a bigger sense.

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called this sin Pride and all humans face it when they become aware of God as God and itself as self. He gives a few illustrations of this choice then paints a picture of what he guesses actually happened when Man fell.

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on logical and experiential grounds. Also, shame is of value, not as an emotion but for the insight that it provides. He shares how he notices that the holier a man is the more fully aware he is of his vileness.

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To underline his point he says probably the most famous line from this book: "God whispers to us in our pleasures, speaks in our conscience, but shouts in our pain: it is His megaphone to rouse a deaf world."

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preached people understood a real consciousness deserving a divine anger, but in the 20th century people don’t believe they are "mortally ill". He blames misattributing kindness to ourselves and the effect of

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Lewis says that Christians hesitate to suppose animal immorality for two reasons: 1) it would obscure the spiritual difference between beast and man and 2) it would be a clumsy assertion of Divine goodness.

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Lewis says that he doesn’t think the doctrine of the Fall answers whether it was better for God to create or not to create. Or if it is ‘just’ to punish individuals for the faults of their remote ancestors.

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Lewis then talks about the nature of nature/matter. Because there are things outside an individual and God, things cannot be configured to suit the individual perfectly. He also introduces the concept of

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He discusses the nature of "impossible" with the conclusion that anything self-contradictory is not under the auspice of God’s omnipotence because it would be a non-entity; anything is possible with God.

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people can only experience remedial good and says it’s an incomplete answer. He classifies pain into two senses: 1) a physical sensation and 2) any experience, physical or mental, that person dislikes.

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can desire", that the pure in heart will see God because they are the only ones who want to. "Love, by definition, seeks to enjoy its object" like a man wanting to marry the woman he loves.

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saved. "What is outside this self-giving is simply and solely Hell". This "holy game" is a party led by God himself where he gives Himself eternally and receives Himself back in sacrifice.

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4) "We are never safe, but we have plenty of fun, and some ecstasy… Our Father refreshes us on the journey with some pleasant inns but will not encourage us to mistake them for home."

437:: "Man is now a horror to God and to himself and a creature ill-adapted to the universe not because God made him so but because he has made himself so by the abuse of his free will." 367:

Lewis starts off by asking why humans need so much alteration. Immediately he shares the Christian answer that humans have used free will to become very bad. He then talks about when

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5) Different ages excelled in different virtues. Other times might have been more courageous or chaste but God was not content with them, so why should he be content with us.

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2) "If tribulation is a necessary element in redemption we must anticipate that it will never cease till God sees the world to be either redeemed or no further redeemable."

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He finishes by saying that "all pains and pleasures we have known on earth are early initiations in the movements of that dance… it does not exist for us, but we for it".

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uncertain and offers his metaphor for what eternity might really look like. He also says that a finality of judgment must come some time and omniscience would know when.

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social sin but a sin against God, an act of disobedience. Lewis says, "We must look for the great sin on a deeper and more timeless level than that of social morality."

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and thus to become, in a sense, capable of being resisted by its own handiwork, is the most astonishing and unimaginable of all feats we attribute to a deity".

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1) We are deceived by looking on the outside of things: we should not mistake our inevitably limited utterances for a full account of the worst that is inside.

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Lewis says that his explanation is shallow for he has said nothing about the trees of life and knowledge of good and evil, and nothing about what the apostle

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background, and we the figures in that picture. Until you step off the plane of the picture into the large dimensions of death you cannot see the gold."

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Arend Smilde, "Something tremendously real: How C. S. Lewis solved "the intellectual problem raised by suffering'", www.lewisiana.nl/christianthinker

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which a key is made would be a strange thing, if you had never seen a key: and the key itself a strange thing if you had never seen a lock."

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that in discussing Hell we should not keep our friends and enemies before our eyes since both obscure reason, but to think of ourselves.

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Michael L. Peterson, "C. S. Lewis on the Necessity of Gratuitous Evil," in David Baggett, Gary R. Habermas, and Jerry L. Walls, eds.,

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6) Of all evils, pain is only sterilized or disinfected evil. Is this about perspective? Lewis distinguishes between pain and evil.

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6) All the virtues need to control one another, if not then the virtue which stands above others will tumble all into vice.

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In this chapter Lewis discusses six propositions that are not connected but need saying for a complete view of human pain:

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come from espousing the doctrine, Christians preach it because it is a terrible possibility and its horrors are worse.

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5) "We must never make the problem of pain worse than it is by vague talk about ‘unimaginable sum of human misery’."

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hands." If these people recognized pain for what it was, their habits would cease to provide a pleasurable stimulus.

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He says that a recognition of this truth underlies the universal feeling that bad men ought to suffer – a sense of

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himself, and that good, to us in our present state, must therefore mean primarily remedial or corrective good".

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question though since all "plausible grounds for questioning the goodness of God is very important indeed".

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be something like the shaking of a golden mane: and often the good Duke will say, ‘Let him roar again.’"

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3) The Christian doctrine of self-surrender and obedience is purely theological and not political.

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Lewis takes this opportunity to color in some lines using some clinical experiences from a fellow

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that states a Knowledge editor's personal feelings or presents an original argument about a topic.

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pontificates that Man might have been brought into the World to perform a redemptive function.

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He details two "sub-Christian" theories which the doctrine of the Fall guards against:

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a reflection on his own experiences of grief and anguish after the death of his wife.

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bears some similarity to his later, more personal, approach to the problem of evil in

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Lewis explains how the Christian answer to human wickedness is the doctrine of the

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He then goes on to add a few considerations "to make the reality less incredible".

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7) The Holiness of God is something more and other than moral perfection.

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Michael Ward, "On Suffering," in Robert MacSwain and Michael Ward, eds.,

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badness, it appears inevitable, a mere corollary from God’s goodness."

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are not sufficient reasons to reject belief in a good and powerful God.

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1940 book by C. S. Lewis on the problem of evil and the existence of God

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Lewis then states the real problem: "so much mercy, yet still there is

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4) We must guard against the feeling that there is ‘safety in number’.

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1) "There is a paradox about tribulation in Christianity."

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3) "We have a strange illusion that mere time cancels sin."

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Lewis then says that he doesn’t believe in the doctrine of

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personal reflection, personal essay, or argumentative essay

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C. S. Lewis as Philosopher: Truth, Goodness and Beauty

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on the public mind for driving out a healthy sense of

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has said on the subject. He also uses an analogy to

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Lewis: Companion and Guide 790: 108:of the book, without citing any 88: 30: 931: 455:He then reviews the story from 298: 1313:Selections from Layamon's Brut 1130:The Voyage of the Dawn Treader 886:Quotations & Allusions in 784: 771: 758: 745: 606: 1: 738: 491: 328:4) Actual historical events. 303:Lewis starts with his former 244:Current edition published by 7: 853:God and the Reach of Reason 710: 675: 384:from our collective minds. 122:the claims made and adding 10: 1500: 1433:The Most Reluctant Convert 1289:An Experiment in Criticism 1209:A Preface to Paradise Lost 1027:Screwtape Proposes a Toast 504:For the first, Lewis says 315:1) An experience with the 293: 110:secondary reliable sources 18: 1397:Language and Human Nature 1355: 1257:Reflections on the Psalms 1176: 1099: 1052: 989: 982: 948: 939: 647: 243: 231: 223: 215: 207: 199: 191: 183: 173: 161: 104:. Nearly all of it is an 1474:Books about Christianity 1065:Out of the Silent Planet 19:Not to be confused with 1403:CS Lewis Nature Reserve 726:A Grief Observed (book) 692:Relation to other works 553: 1464:1940 non-fiction books 1305:They Asked for a Paper 506:sadists and masochists 52:by rewriting it in an 1154:The Magician's Nephew 1146:The Horse and His Boy 1081:That Hideous Strength 1003:The Screwtape Letters 995:The Pilgrim's Regress 881:at Catholic Education 528:Human Pain, Continued 1469:Books by C. S. Lewis 1441:Freud's Last Session 1217:The Abolition of Man 1185:The Allegory of Love 851:Erik J. Wielenberg, 157:The Problem of Pain 1329:The Discarded Image 1201:The Problem of Pain 1193:The Personal Heresy 1092:(manuscript) (1977) 895:The Problem of Pain 888:The Problem of Pain 879:The Problem of Pain 867:The Problem of Pain 779:The Problem of Pain 766:The Problem of Pain 753:The Problem of Pain 260:the problem of evil 255:The Problem of Pain 203:The Centenary Press 158: 1321:Letters to Malcolm 1034:Letters to Malcolm 1019:Till We Have Faces 957:Spirits in Bondage 332:Divine Omnipotence 258:is a 1940 book on 156: 99:possibly contains 54:encyclopedic style 41:is written like a 1451: 1450: 1241:Mere Christianity 1172: 1171: 1055:The Space Trilogy 1011:The Great Divorce 820:John Beversluis, 467:Lewis shares how 398:corporate guilt. 251: 250: 208:Publication place 152: 151: 144: 101:original research 82: 81: 74: 1491: 1479:Philosophy books 1386:Lewis's trilemma 1297:A Grief Observed 1273:Studies in Words 1249:Surprised by Joy 1138:The Silver Chair 987: 986: 933:C. S. Lewis 926: 919: 912: 903: 902: 808: 807: 805: 803: 788: 782: 775: 769: 762: 756: 749: 703:A Grief Observed 363:Human Wickedness 166: 159: 155: 147: 140: 136: 133: 127: 124:inline citations 106:extended summary 92: 91: 84: 77: 70: 66: 63: 57: 34: 33: 26: 1499: 1498: 1494: 1493: 1492: 1490: 1489: 1488: 1454: 1453: 1452: 1447: 1369:Douglas Gresham 1351: 1345:God in the Dock 1337:Of Other Worlds 1168: 1162:The Last Battle 1103: 1095: 1048: 978: 944: 935: 930: 862: 827:Walter Hooper, 817: 815:Further reading 812: 811: 801: 799: 789: 785: 776: 772: 763: 759: 750: 746: 741: 733:Problem of evil 713: 698:Problem of Pain 694: 678: 650: 609: 556: 530: 494: 485:quantum physics 469:Saint Augustine 431: 429:The Fall of Man 422:Total Depravity 365: 356: 354:Divine Goodness 334: 301: 296: 216:Media type 169: 148: 137: 131: 128: 113: 93: 89: 78: 67: 61: 58: 50:help improve it 47: 35: 31: 24: 21:Problem of evil 17: 12: 11: 5: 1497: 1487: 1486: 1481: 1476: 1471: 1466: 1449: 1448: 1446: 1445: 1437: 1429: 1421: 1413: 1405: 1400: 1393: 1388: 1383: 1378: 1372: 1366: 1359: 1357: 1353: 1352: 1350: 1349: 1341: 1333: 1325: 1317: 1309: 1301: 1293: 1285: 1277: 1269: 1265:The Four Loves 1261: 1253: 1245: 1237: 1229: 1221: 1213: 1205: 1197: 1189: 1180: 1178: 1174: 1173: 1170: 1169: 1167: 1166: 1158: 1150: 1142: 1134: 1126: 1122:Prince Caspian 1118: 1109: 1107: 1102:The Chronicles 1097: 1096: 1094: 1093: 1089:The Dark Tower 1085: 1077: 1069: 1060: 1058: 1050: 1049: 1047: 1046: 1038: 1030: 1023: 1015: 1007: 999: 990: 984: 980: 979: 977: 976: 968: 961: 952: 950: 946: 945: 940: 937: 936: 929: 928: 921: 914: 906: 900: 899: 891: 883: 875: 861: 860:External links 858: 857: 856: 849: 842: 839: 832: 825: 816: 813: 810: 809: 783: 770: 757: 743: 742: 740: 737: 736: 735: 730: 722: 712: 709: 693: 690: 677: 674: 649: 646: 608: 605: 555: 552: 529: 526: 493: 490: 430: 427: 378:psychoanalysis 364: 361: 355: 352: 333: 330: 300: 297: 295: 292: 249: 248: 241: 240: 235: 229: 228: 225: 221: 220: 217: 213: 212: 211:United Kingdom 209: 205: 204: 201: 197: 196: 193: 189: 188: 185: 181: 180: 175: 171: 170: 167: 150: 149: 96: 94: 87: 80: 79: 38: 36: 29: 15: 9: 6: 4: 3: 2: 1496: 1485: 1482: 1480: 1477: 1475: 1472: 1470: 1467: 1465: 1462: 1461: 1459: 1443: 1442: 1438: 1435: 1434: 1430: 1427: 1426: 1422: 1419: 1418: 1414: 1411: 1410: 1406: 1404: 1401: 1399: 1398: 1394: 1392: 1389: 1387: 1384: 1382: 1379: 1376: 1373: 1370: 1367: 1364: 1361: 1360: 1358: 1354: 1347: 1346: 1342: 1339: 1338: 1334: 1331: 1330: 1326: 1323: 1322: 1318: 1315: 1314: 1310: 1307: 1306: 1302: 1299: 1298: 1294: 1291: 1290: 1286: 1283: 1282: 1278: 1275: 1274: 1270: 1267: 1266: 1262: 1259: 1258: 1254: 1251: 1250: 1246: 1243: 1242: 1238: 1235: 1234: 1230: 1227: 1226: 1222: 1219: 1218: 1214: 1211: 1210: 1206: 1203: 1202: 1198: 1195: 1194: 1190: 1187: 1186: 1182: 1181: 1179: 1175: 1164: 1163: 1159: 1156: 1155: 1151: 1148: 1147: 1143: 1140: 1139: 1135: 1132: 1131: 1127: 1124: 1123: 1119: 1116: 1115: 1111: 1110: 1108: 1106: 1105: 1098: 1091: 1090: 1086: 1083: 1082: 1078: 1075: 1074: 1070: 1067: 1066: 1062: 1061: 1059: 1057: 1056: 1051: 1044: 1043: 1039: 1036: 1035: 1031: 1028: 1024: 1021: 1020: 1016: 1013: 1012: 1008: 1005: 1004: 1000: 997: 996: 992: 991: 988: 985: 981: 974: 973: 969: 966: 962: 959: 958: 954: 953: 951: 947: 943: 938: 934: 927: 922: 920: 915: 913: 908: 907: 904: 897: 896: 892: 890: 889: 884: 882: 880: 876: 873: 869: 868: 864: 863: 854: 850: 847: 843: 840: 837: 833: 830: 826: 823: 819: 818: 798: 794: 791:Bacz, Jacek. 787: 780: 774: 767: 764:C. S. Lewis, 761: 754: 751:C. S. Lewis, 748: 744: 734: 731: 729:by C.S. Lewis 728: 727: 723: 721:by C.S. Lewis 720: 719: 715: 714: 708: 706: 704: 699: 689: 687: 686:Dr. R. Havard 683: 673: 670: 666: 662: 658: 654: 645: 641: 637: 633: 629: 625: 621: 617: 613: 604: 600: 596: 592: 588: 584: 580: 577: 573: 567: 565: 560: 551: 548: 545: 542: 539: 536: 533: 525: 523: 519: 514: 510: 507: 502: 498: 489: 486: 482: 477: 473: 470: 465: 461: 458: 453: 449: 447: 443: 438: 436: 426: 423: 418: 414: 411: 408: 405: 402: 399: 395: 392: 389: 385: 383: 379: 374: 370: 360: 351: 348: 342: 338: 329: 326: 323: 320: 318: 313: 311: 306: 291: 289: 284: 279: 277: 273: 269: 265: 261: 257: 256: 247: 246:HarperCollins 242: 239: 238:9780060652968 236: 234: 230: 226: 222: 218: 214: 210: 206: 202: 198: 194: 190: 186: 182: 179: 176: 172: 168:First edition 165: 160: 154: 146: 143: 135: 125: 121: 117: 111: 107: 103: 102: 97:This article 95: 86: 85: 76: 73: 65: 55: 51: 45: 44: 39:This article 37: 28: 27: 22: 1439: 1431: 1423: 1415: 1407: 1395: 1391:The Inklings 1375:Warren Lewis 1363:Joy Davidman 1343: 1335: 1327: 1319: 1311: 1303: 1295: 1287: 1279: 1271: 1263: 1255: 1247: 1239: 1231: 1223: 1215: 1207: 1200: 1199: 1191: 1183: 1160: 1152: 1144: 1136: 1128: 1120: 1112: 1100: 1087: 1079: 1071: 1063: 1053: 1040: 1032: 1017: 1009: 1001: 993: 970: 955: 942:Bibliography 894: 887: 878: 866: 852: 845: 835: 828: 821: 800:. Retrieved 796: 786: 778: 773: 765: 760: 752: 747: 724: 716: 701: 697: 695: 679: 671: 667: 663: 659: 655: 651: 642: 638: 634: 630: 626: 622: 618: 614: 610: 601: 597: 593: 589: 585: 581: 568: 561: 557: 549: 546: 543: 540: 537: 534: 531: 515: 511: 503: 499: 495: 478: 474: 466: 462: 454: 450: 439: 432: 419: 415: 412: 409: 406: 403: 400: 396: 393: 390: 386: 366: 357: 343: 339: 335: 327: 324: 321: 314: 310:Christianity 302: 299:Introduction 282: 280: 254: 253: 252: 153: 138: 129: 109: 105: 98: 68: 59: 40: 1444:(2023 film) 1436:(2021 film) 1428:(1993 film) 1425:Shadowlands 1420:(1989 play) 1417:Shadowlands 1412:(1985 film) 1409:Shadowlands 1348:(1970–1971) 1236:(1949/1980) 1177:Non-fiction 967:" (c. 1925) 777:C.S. Lewis 607:Animal Pain 518:retribution 272:animal pain 264:C. S. Lewis 178:C. S. Lewis 1458:Categories 1073:Perelandra 872:Faded Page 802:29 October 739:References 492:Human Pain 116:improve it 1381:The Kilns 1377:(brother) 1371:(stepson) 1104:of Narnia 576:Aristotle 347:Free Will 305:atheistic 288:suffering 283:primarily 200:Publisher 192:Published 132:June 2022 120:verifying 62:June 2022 1484:Theodicy 1225:Miracles 1029:" (1959) 874:(Canada) 718:Miracles 711:See also 676:Appendix 373:apostles 371:and the 317:Numinous 184:Language 1356:Related 983:Fiction 755:. p. 5 682:Inkling 572:Aquinas 522:revenge 457:Genesis 446:Dualism 294:Summary 187:English 114:Please 48:Please 1365:(wife) 1340:(1966) 1332:(1964) 1324:(1964) 1316:(1963) 1308:(1962) 1300:(1961) 1292:(1961) 1284:(1960) 1276:(1960) 1268:(1960) 1260:(1958) 1252:(1955) 1244:(1952) 1228:(1947) 1220:(1943) 1212:(1942) 1204:(1940) 1196:(1939) 1188:(1936) 1165:(1956) 1157:(1955) 1149:(1954) 1141:(1953) 1133:(1952) 1125:(1951) 1117:(1950) 1084:(1945) 1076:(1943) 1068:(1938) 1045:(1985) 1037:(1964) 1022:(1956) 1014:(1945) 1006:(1942) 998:(1933) 975:(1926) 965:Reason 960:(1919) 949:Poetry 781:. p 16 648:Heaven 442:Monism 274:, and 174:Author 1042:Boxen 972:Dymer 382:shame 369:Jesus 224:Pages 219:print 804:2019 574:and 564:Hell 554:Hell 481:Paul 444:and 435:Fall 276:hell 268:pain 233:ISBN 195:1940 870:at 262:by 227:148 118:by 1460:: 795:. 684:– 312:. 270:, 1025:" 963:" 925:e 918:t 911:v 806:. 705:, 145:) 139:( 134:) 130:( 112:. 75:) 69:( 64:) 60:( 56:. 23:.

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Index