But very quickly they all became grave again: for, as you know, there is a kind of happiness and wonder that makes you serious. It is too good to waste on jokes.
I am trying here to prevent anyone saying the really foolish thing that people often say about Him: Iβm ready to accept Jesus as a great moral teacher, but I donβt 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 β on the level with the man who says he is a poached egg β 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.
Remember He is the artist and you are only the picture. You can't see it. So quietly submit to be painted---i.e., keep fulfilling all the obvious duties of your station (you really know quite well enough what they are!), asking forgiveness for each failure and then leaving it alone.You are in the right way. Walk---don't keep on looking at it.
Oh God, God, why did you take such trouble to force this creature out of its shell if it is now doomed to crawl back -- to be sucked back -- into it?
His Omnipotence means power to do all that is intrinsically possible, not to do the intrinsically impossible. You may attribute miracles to Him, but not nonsense. This is no limit to His power. If you choose to say, βGod can give a creature free will and at the same time withhold free will from it,β you have not succeeded in saying anything about God: meaningless combinations of words do not suddenly acquire meaning simply because we prefix to them the two other words, 'God can.' It remains true that all things are possible with God: the intrinsic impossibilities are not things but nonentities. It is no more possible for God than for the weakest of His creatures to carry out both of two mutually exclusive alternatives; not because His power meets an obstacle, but because nonsense remains nonsense even when we talk it about God.
Mental pain is less dramatic than physical pain, but it is more common and also more hard to bear. The frequent attempt to conceal mental pain increases the burden: it is easier to say βMy tooth is achingβ than to say βMy heart is broken.
