Wednesday, April 6, 2011

The cursing psalms, a raging fire (Part 2)

One way of dealing with these terrible or (dare we say?) contemptible Psalms is simply to leave them alone. But unfortunately the bad parts will not ‘come away clean’; they may, as we have noticed, be intertwined with the most exquisite things. And if we still believe that all Holy Scripture is ‘written for our learning’ or that the age-old use of the Psalms in Christian worship was not entirely contrary to the will of God, and if we remember that Our Lord’s mind and language were clearly steeped in the Psalter, we shall prefer, if possible, to make some use of them. What use can be made?…. I can only describe, on the chance that it may help others, the use which I have, undesignedly and gradually, come to make of them myself.
     At the outset I felt sure, and I feel sure still, that we must not either try to explain them away or to yield for one moment to the idea that, because it comes in the Bible, all this vindictive hatred must somehow be good and pious. We must face both facts squarely.resentment The hatred is there — festering, gloating, undisguised — and also we should be wicked if we in any way condoned or approved it, or (worse still) used it to justify similar passions in ourselves. Only after these two admissions have been made can we safely proceed.
    The first thing that helped me — this is a common experience — came from an angle that did not seem to be religious at all. I found that these maledictions were in one way extremely interesting. For here one saw a feeling we all know only too well. Resentment, expressing itself with perfect freedom, without disguise, without self-consciousness, without shame — as few but children would express it today. I did not of course think that this was because the ancient Hebrews had no conventions or restraints. Ancient and oriental cultures are in many ways more conventional, more ceremonious, and more courteous than our own. But their restraints came in different places. Hatred did not need to be disguised for the sake of social decorum or for fear anyone would accuse you of a neurosis. We therefore see it its ‘wild’ or natural condition.
    One might have expected that this would immediately, and usefully, have turned my attention to the same thing in my own heart. And that, no doubt, is one very good use we can make of the maledictory Psalms. To be sure, the hates which we fight against in ourselves do not dream of quite such appalling revenges. We live — at least, in some countries we still live — in a milder age. These poets lived in a world of savage punishments, of massacre and violence, of blood sacrifice in all countries and human sacrifice in many. And of course, too, we are far more subtle than they in disguising our ill will from others and from ourselves. ‘Well,’ we say, ‘he’ll live to be sorry for it,’ as if we were merely, even regretfully, predicting; not noticing, certainly not admitting, that what we predict gives us a certain satisfaction. Still more in the Psalmists’ tendency to chew over and over the cud of some injury, to dwell in a kind of self-torture on every circumstance that aggravates it, most of us can recognise something we have met in ourselves.

C.S. Lewis, ‘The Cursings,’ Reflections on the Psalms (1958) as republished within C.S. Lewis: Selected Books (London: HarperCollins, 2002) 320-321.

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