LITMIR.BIZ

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foundation is that this is the correct way of ‘running the human machine’. Your argument reduces it merely to a way of (perhaps?) getting an extra mileage out of a few selected machines.^fn7

      The horror of the Christians with whom you disagree (the great majority of all practising Christians) at legal divorce is in the ultimate analysis precisely that: horror at seeing good machines ruined by misuse. I could hope that, if you ever get a chance of alterations, you would make the point clear. Toleration of divorce – if a Christian does tolerate it – is toleration of a human abuse, which it requires special local and temporary circumstances to justify (as does the toleration of usury) – if indeed either divorce or genuine usury should be tolerated at all, as a matter merely of expedient policy.

      Under your limitations of space you have not, of course, had opportunity to elaborate⁸ your ‘policy’ – toleration of abuse. But I must suppose you have considered it, as a practical policy in the present world. You do not speak of your two-marriage system as a merely expedient policy, but as if it was somehow related to the Christian virtue of charity. Still I think you can only defend it as an expedient; as a surgeon who, knowing that an operation is necessary for a patient’s health, does not operate because he can’t (the patient and the patient’s foolish advisers won’t allow him); or does not even advocate the operation, because the Anti-Surgical League is so powerful and vocal that he is afraid of being beaten up. A Christian of your view is, as we have seen, committed to the belief that all people who practise ‘divorce’ – certainly divorce as it is now legalized – are misusing the human machine (whatever philosophical defence they may put up), as certainly as men who get drunk (doubtless with a philosophic defence also). They are injuring themselves, other people, and society, by their behaviour. And wrong behaviour (if it is really wrong on universal principles) is progressive, always: it never stops at being ‘not very good’, ‘second best’ – it either reforms, or goes on to third-rate, bad, abominable. In no department is that truer than in sex – as you yourself vividly exhibit, in the comparison between a dish of bacon and strip-tease.⁹ You show too that you yourself suspect that the break-down of sex-reticence in our time has not made matters better but worse. Anyone in any case can see that the enormous extension and facilitation of ‘divorce’ in our days, since those of (say) Trollopean society, has done great social harm. It is a slippery slope – leading quickly to Reno,¹⁰ and beyond: in fact already to a promiscuity barely restrained by legalities: for a pair can now divorce one another, have an interlude with new partners, and then ‘re-marry’. A situation is being, has been, produced in which ordinary unphilosophical and irreligious folk are not only not restrained by law from inconstancy, but are actually by law and social custom encouraged to inconstancy. I need hardly add that a situation is thus being produced in which it is intolerably hard to bring up Christian youth in Christian sexual morals (which are ex hypothesi correct morals for all, and which will be lost but which depend upon Christian youth for their maintenance).

      On what grounds then do you part company with those Christians who resist, step by step, attempts to extend and make divorce easier? (On one point only would I agree. I do not view extension of the provisions of the law to all classes (irrespective of rank and money) as an extension of divorce – it is rather justice: if you can have real justice in evil. I think in so desperate a battle (about so fundamental and vital a matter) that resistance even of ‘cheapening’ of divorce may be defended – why not save the poor by their poverty?; but I admit that as an expedient policy it may be given an ugly twist by the enemy.)

      I should like to know on what grounds you base your ‘two-marriage’ system! From the biological-sociological point of view I gather (from Huxley and others) that monogamy is probably highly beneficial to a community. On that plane, permanence and rigid fidelity would not appear at first sight to be essential. All that the ‘social director’ requires would seem to be a high degree of sexual continence. But has this ever been, and can it ever be in fact achieved without ‘sanctions’ or religiolegal ordinance that invests the marriage contract with ‘awe’? It does not look like it. The battle may be a losing one, but I cannot help suspecting that those who fight against the divorce in this case of law and religion are in the right. Sentire cum ecclesia:¹¹ how often one finds that this is a true guide. I say this all the more cheerfully, because on this point I myself dissented in feeling (not expressly because I am under saving obedience). But I was then still under the delusion that Christian marriage was just a bit of special behaviour of my ‘sect or order’.

      The last Christian marriage I attended was held under your system: the bridal pair were ‘married’ twice. They married one another before the Church’s witness (a priest), using one set of formulas, and making a vow of lifelong fidelity (and the woman of obedience); they then married again before the State’s witness (a registrar, and in this case – adding in my view to the impropriety – a woman) using another set of formulas and making no vow of fidelity or obedience. I felt it was an abominable proceeding – and also ridiculous, since the first set of formulas and vows included the latter as the lesser. In fact it was only not ridiculous on the assumption that the State was in fact saying by implication: I do not recognize the existence of your church; you may have taken certain vows in your meeting-place but they are just foolishness, private taboos, a burden you take on yourself: a limited and impermanent contract is all that is really necessary for citizens. In other words this ‘sharp division’ is a piece of propaganda, a counter-homily delivered to young Christians fresh from the solemn words of the Christian minister.

      [The draft ends here.]

      50 From a letter to Christopher Tolkien

      25 October 1943

      The poplars are now leafless except for one top spray; but it is still a green and leafy October-end down here. At no time do birches look so beautiful: their skin snow-white in the pale yellow sun, and their remaining leaves shining fallow-gold. I have to sleep at Area H.Q.¹ on Friday. Tomorrow night I am going to hobnob, chez Lewis, with – Joad of Joad Hall!

      51 From a letter to Christopher Tolkien

      27 October 1943

      [C. E. M. Joad, well known from his broadcasts on the BBC Brains Trust, had just published The Recovery of Belief, an indication that he had returned from agnosticism to Christianity. He had been invited to dine with C. S. Lewis at Magdalen College.]

      At 9 I went to Magdalen and saw the Joad. He is (except in face) not only very like a toad, but is in character v. like Mr Toad of Toad Hall, & I now perceive that the author of the jest was more subtle than I knew. Still he is intelligent, kindly, and we agreed on many fundamental points. He has the advantage of having been in Russia – and loathing it. He says the ‘new towns’ do not rise above Willesden level, and the country does not rise at all. He said if you got into a train and looked out of the window, and then read a book for a few hours, and looked out again – there would be nothing outside to see to show that the train had moved at all!

      52 From a letter to Christopher Tolkien

      29 November 1943

      [In the summer of 1943, Christopher, then aged eighteen, was called up into the Royal Air Force. When this letter was written, he was at a training camp in Manchester.]

      My political opinions lean more and more to Anarchy (philosophically understood, meaning abolition of control not whiskered men with bombs) – or to ‘unconstitutional’ Monarchy. I would arrest anybody who uses the word State (in any sense other than the inanimate realm of England and its inhabitants, a thing that has neither power, rights nor mind); and after a chance of recantation, execute them if they remained obstinate! If we could get back to personal names, it would do a lot of good. Government is an abstract noun meaning the art and process of governing and it should be an offence to write it with a capital G or so as to refer to people. If people were in the habit of referring to ‘King George’s council, Winston and his gang’, it would go a long way to clearing thought, and reducing the frightful landslide into Theyocracy. Anyway the proper study of Man is anything but Man; and the most

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