[1]
The following excerpts from the writings of C.S. Lewis were addressed to the liberal protestant theologians and clergy of his day.
A theology which denies the historicity of nearly everything in the Gospels to which Christian life and affections and thought have been fastened for nearly two millennia-which either denies the miraculous altogether or, more strangely, after swallowing the camel of the Resurrection strains at such gnats as the feeding of the multitudes – if offered to the uneducated man can produce only one or other of two effects. It will make him a Roman Catholic or an atheist. What you offer him he will not recognize as Christianity. If he holds to what he calls Christianity he will leave a Church in which it is no longer taught and look for one where it is. If he agrees with your version he will no longer call himself a Christian and no longer come to church. In his crude, coarse way, he would respect you much more if you did the same. An experienced clergyman told me that most liberal priests, faced with this problem, have recalled from its grave the late medieval conception of two truths: a picture-truth which can be preached to the people, and an esoteric truth for use among the clergy. I shouldn't think you will enjoy this conception much when you have to put it into practice. I'm sure if I had to produce picture-truths to a parishioner in great anguish or under fierce temptation, and produce them with that seriousness and fervour which his condition demanded, while knowing all the time that I didn't exactly … believe them myself, I'd find my forehead getting red and damp and my collar getting tight. But that is your headache, not mine. You have, after all, a different sort of collar.
[2]
The undermining of the old orthodoxy has been mainly the work of divines engaged in New Testament criticism. The authority of experts in that discipline is the authority in deference to whom we are asked to give up a huge mass of beliefs shared in common by the early Church, the Fathers, the Middle Ages, the Reformers, and even the nineteenth century. I want to explain what it is that makes me sceptical about this authority. … It is hard to persevere in a close study when you can work up no prima facie confidence in your teachers.
First then, whatever these men may be as Biblical critics, I distrust them as critics. They seem to me to lack literary judgement, to be imperceptive about the very quality of the texts they are reading. It sounds a strange charge to bring against men who have been steeped in those books all their lives. But that might be just the trouble. A man who has spent his youth and manhood in the minute study of New Testament texts and of other people's studies of them, whose literary experiences of those texts lacks any standard of comparison such as can only grow from a wide and deep and genial experience of literature in general, is, I should think, very likely to miss the obvious things about them. If he tells me that something in a Gospel is legend or romance, I want to know how many legends and romances he has read, how well his palate is trained in detecting them by the flavour; not how many years he has spent on the Gospel.
These men ask me to believe they can read between the lines of the old texts; the evidence is their obvious inability to read (in any sense worth discussing) the lines themselves. They claim to see fern-seed and can't see an elephant ten yards away in broad daylight.
All theology of the liberal type involves at some point — and often involves throughout — the claim that the real behaviour and purpose and teaching of Christ came very rapidly to be misunderstood and misrepresented by His followers, and has been recovered or exhumed only by modern scholars.
The idea that any man or writer should be opaque to those who lived in the same culture, spoke the same language, shared the same habitual imagery and unconscious assumptions, and yet be transparent to those who have none of these advantages, is in my opinion preposterous. There is an a priori improbability in it which almost no argument and no evidence could counterbalance.