God in the Dock: Essays on Theology and Ethics

God in the Dock (1971) is a collection of essays, speeches, and letters by British author and theologian C.S. Lewis. The previously-unpublished essays collected in God in the Dock were written from the early 1940s to just before Lewis’s death in 1963, covering a wide variety of topics facing Christian and secular audiences. Major themes in the book include The Challenges Facing the Church of England in the 20th Century, The Fundamental Strangeness of Christianity, and Strategies for Evangelism in Postwar Britain.

Best known for the Chronicles of Narnia series of children’s books, Lewis is also the author of many nonfiction books on Christian theology, including Miracles (1947) and Mere Christianity (1952).

This guide uses the 2014 HarperOne eBook edition.

Summary

The first and longest section of the collection contains essays on theological topics. Lewis demonstrates a specific interest in miracles. Lewis argues that modern society is too eager to explain miracles away. He rejects the idea that ancient people accepted miracles because they misunderstood the laws of nature. On the contrary, the ancients celebrated miracles because they were deviations from the norm. Lewis claims that miracles remind us of the fundamentally miraculous nature of existence, and that a belief in miracles is essential to Christian faith. 

He rejects calls to modernize Christianity in order to avoid accusations of mythology, arguing that a belief in the miraculous is essential to the faith. He calls for renewed public faith in the reality of Mary’s virgin birth and Jesus Christ’s incarnation and resurrection. Lewis argues that God is active in the modern world through prayer, which he describes as a powerful way to humans to work with God to shape the world. However, he warns that it is not possible or advisable for God to answer every prayer because human desires are contradictory.

Many of the essays in Part 1 directly address concerns facing the Church of England in the 1940s and 50s. Lewis refutes the idea that modern discoveries about the nature of the universe disprove Christian doctrine, arguing that science can only deepen our understanding of God. He argues that human misunderstanding of the reality of God in the universe does not mean that God does not exist. In response to the growing animal rights movement, Lewis argues that horror at animal suffering is evidence of God working in humanity, not evidence of God’s absence.

Some of the essays in this section are adapted to their specific audiences. In a conversation with industrial workers, Lewis argues that Christianity is not about comfort, and that accepting pain and inequality is a way of surrendering to God. In a lecture to young Church leaders, Lewis warns against overly academic language in converting young adults. Later, he celebrates high-level intellectual debate in the context of the Oxford Socratic Club. In an essay celebrating the achievements of an Irish Hospital, Lewis argues Christians are uniquely suited for the medical profession.

Lewis’s theological essays occasionally address his critics directly. He rejects philosopher C.E.M Joad’s call for a return to dualism in the face of the violence of World War II, arguing that “evil” only exists in relation to “good.” Later, he accepts Joad’s criticism of his 1940 book The Problem of Pain as evidence of the book’s lack of clarity, and attempts to refine the argument. When confronted with criticism of Miracles from American theologian Norman Pittenger, Lewis insists that Pittenger uncharitably and inexcusably misunderstood the book. He writes an equally heated dismissal of the arguments of J.A.T. Robinson, then Bishop of Woolwich, on popular depictions of God.

In Part 2, Lewis addresses public and political concerns as well as theology. Lewis denounces the youth-led National Repentance movement as an insincere form of protest. He warns against cynicism and nihilism, arguing that Christian doctrine demands love and charity. He rejects calls for a Christian political party, arguing that such a party could not successfully represent all Christians. Lewis argues against experimentation on live animals, comparing animal torture to concentration camps. He also argues against female priests, maintaining a strictly traditional gender essentialism.

The essays in Part 2 also address the mutual influence of theology and intellectual culture. Lewis argues that reading old books is essential to understanding the truth of Christianity beyond doctrinal debates. However, he also advocates for new translations of the Bible to make it more accessible to modern readers. Lewis defends humor and joy in Christian writing, but decries sex and obscenity in secular books. He argues that the intellectual revival happening at Oxford does not guarantee the conversion of the country. He warns that educated clergy will have to dramatically revise their language if they hope to convert average people. Elsewhere, he warns that the average English person is too uneducated to accept intellectual conversion.

In Part 3, Lewis steps away from theology to consider political and social problems. He advocates for a reconsideration of the idea of Christian domesticity in the modern world, arguing that old models of filial piety are no longer relevant. At the same time, he criticizes the popular acceptance of infidelity and sexual experimentation, advocating for a return to monogamy and restraint.

Lewis argues against the idea of criminal justice as rehabilitation or a deterrent for future crimes. He argues that criminal justice can only exist if sentences are treated as deserved punishments for specific crimes. Lewis warns that pathologizing crime allows for the possibilities of criminalized pathologies. He argues that Adolph Hitler used similar logic to justify incarcerating and murdering Jewish people during the Holocaust. Lewis laments the practice of dismissing “trivial” crimes without punishment, arguing that they lead to further crime and vigilante justice.



Lewis criticizes the secularization of holidays through a parody describing “Exmas” as a holiday distinct from Christmas. He argues that the act of exchanging presents no longer represents affection, but a capitalist desire to hoard goods.

Part 4 is the shortest section, and contains excerpts from Lewis’s correspondence. These brief letters show that Lewis engaged directly with his critics in a number of ways, from simple correction to sustained and repeated debate.