The other day I became an uninvited witness to an engaging after-dinner conversation among several Christian friends. The debate began quite harmlessly by the remark of one who considered himself a born-again Christian: "What will it be like in heaven? Will we have tables and chairs when we eat?" Answers ranged from strongly positive to aggressively negative. The "yes" answers were buttressed by arguments that heaven is not a place for the lazy or the ease-loving; it is an active place in which every craft of human skill will be perfected. The "no" answers were supported by equally good arguments that heaven must not be interpreted in terms of human under standing of the world, with its materialistic emphasis on food and drink.
In the midst of our lively conversation a wit remarked that she knew for sure that some in that room would have no opportunity to practice their earthly professions. Her remarks were directed to one doctor, two nurses, and one police officer in our party. Everyone laughed and got back to the argument of what life in heaven will be like. We generated a lot of theological heat, but no light, and the debate threatened to lead to a loss of temper, when one hitherto silent but thoughtful person raised another important issue: "Wouldn't it be better to talk about how to get to heaven?"
Although our conversation ended on that sober note, it reminded me of what is so common in Christian conversation and conduct. With apologies to C. S. Lewis, we might call it the Screwtape technique. In his book The Screwtape Letters Lewis presents a series of imaginary letters that a senior demon called Screwtape writes to a junior partner not experienced in the skillful art of tripping human beings, especially the ones who consider themselves saints or on the verge of being so.
In these letters Screwtape gives detailed instruction as to how to divert people's attention from important issues, vital priorities, and appropriate concerns. For example, when John is praying for his mother who is suffering from rheumatism, Screwtape advises the junior demon not to cause John to lose faith in prayer. Instead John should be encouraged to pray for his mother at all times; meanwhile, John's attention should be diverted from the necessity of massaging his mother's aching joints.
In another letter Screwtape suggests that Christians must be encouraged to worry and fret over great and grave issues in order to divert their attention from real and immediate problems. For example, Christians must be concerned about the workings of the United Nations and world peace. Screwtape would not only en courage that, but lead Christians to be so engrossed in world peace that they have little or no interest in promoting peace with their spouses or their children or their community.
The name of the game, says Screwtape, "is to have them all running about with fire extinguishers whenever there is a flood."
How often we become victims of the Screwtape technique and pat our selves on the back that we are pretty good saints! We spend enormous time debating the minute points of a doctrine but hardly tell anyone that Jesus saves. We are so busy speaking of Global Mission that we can't cross the street in the name of Jesus. We are concerned about the movements of the body during the worship hour, but hardly let our inmost beings be touched by the demands of that worship experience. We like to preach like Spurgeon, but can't help out in kindergarten. We sing amazing grace, but trust in our inner strength. We tithe in mint, but give justice and compassion an extended holiday.
Again, with apologies to Lewis, and in keeping with the season, I wonder: If there were two doors, one marked "Christ," and the other marked "Christmas party," which one would we choose?
The Screwtape technique suggests the second. That's the natural choice. It involves little risk. It demands nothing of a personal sacrifice or surrender. It promises fun.
But true Christian calling has no room for the Screwtape technique, no room for pretension. Christianity calls us to face reality without recourse to illusion. It defines sin by its right name. It seeks righteousness with all the demands that it involves. It is neither easy nor gullible. It calls for a decisive, firm choice today, every day to be with Jesus, to let Him be all in all. With all His grace, with all His demands, the gospel is neither superfluous nor illusory.
