What must a person believe to be a Christian? In this collection of 16 essays, famed author Dorothy L. Sayers discusses why the church desperately needs to refocus on doctrine, as doctrine impacts all of life.

In her dynamic and sharp writings, Dorothy L. Sayers turned the popular perception of Christianity on its head. She argues that the essence of Christianity is in the character of Christ—energetic, dramatic, and utterly alive. This collection of sixteen brilliant essays reveals Sayers, at her best—a powerful view of Christianity as startling and relevant as it was 50 years ago.

An outspoken defender of Christian orthodoxy, Dorothy L. Sayers discusses Christian theology with brilliance and wit. A British scholar, author, and staunch Christian, Sayers brings theology vividly to life by showing how the Bible, history, literature, and modern science fit together to make religion not only possible but necessary in our time. Each essay is a concise, perceptive examination of the topic at hand. The book:

• Includes sixteen essays on a variety of topics addressing core beliefs, the image of God, the problem of sin and evil, and more
• Presents age-old doctrines without prettying them up or watering them down
• Provides insights into the social and spiritual forces that affect the modern-day cultural shift away from Christ

Whether you are reading the great works of Western literature, thinking about your place in God's universe, or simply dealing with the thousand-and-one problems of daily living, this powerful book has words of both challenge and comfort for you.

"The devil should stand alert, for Sayers is one of his foremost adversaries."

LETTERS to a DIMINISHED CHURCH

W Publishing Group

Contents

The Greatest Drama Ever Staged.................................1What Do We Believe?............................................8The Dogma Is the Drama.........................................14The Image of God...............................................21Creative Mind..................................................32Creed or Chaos?................................................46Strong Meat....................................................69The Other Six Deadly Sins......................................76Christian Morality.............................................103The Triumph of Easter..........................................110Why Work?......................................................118Toward a Christian Esthetic....................................140The Faust Legend and the Idea of the Devil.....................163A Vote of Thanks to Cyrus......................................185The Writing and Reading of Allegory............................194Problem Picture................................................232Discussion Questions...........................................267Notes..........................................................282

Chapter One

IS THE OFFICIAL CREED OF CHRISTENDOM

Official Christianity, of late years, has been having what is known as a bad press. We are constantly assured that the churches are empty because preachers insist too much upon doctrine-dull dogma as people call it. The fact is the precise opposite. It is the neglect of dogma that makes for dullness. The Christian faith is the most exciting drama that ever staggered the imagination of man-and the dogma is the drama.

That drama is summarized quite clearly in the creeds of the Church, and if we think it dull it is because we either have never really read those amazing documents or have recited them so often and so mechanically as to have lost all sense of their meaning. The plot pivots upon a single character, and the whole action is the answer to a single central problem: What think ye of Christ? Before we adopt any of the unofficial solutions (some of which are indeed excessively dull)-before we dismiss Christ as a myth, and idealist, a demagogue, a liar, or a lunatic-it will do no harm to find out what the creeds really say about him. What does the Church think of Christ?

The Church's answer is categorical and uncompromising, and it is this: that Jesus Bar-Joseph, the carpenter of Nazareth, was in fact and in truth, and in the most exact and literal sense of the words, the God "by whom all things were made." His body and brain were those of a common man; his personality was the personality of God, so far as that personality could be expressed in human terms. He was not a kind of demon pretending to be human; he was in every respect a genuine living man. He was not merely a man so good as to be "like God"-he was God.

Now, this is not just a pious commonplace; it is not a commonplace at all. For what it means is this, among other things: that for whatever reason God chose to make man as he is-limited and suffering and subject to sorrows and death-he [God] had the honesty and the courage to take his own medicine. Whatever game he is playing with his creation, he has kept his own rules and played fair. He can exact nothing from man that he has not exacted from himself. He has himself gone through the whole of human experience, from the trivial irritations of family life and the cramping restrictions of hard work and lack of money to the worst horrors of pain and humiliation, defeat, despair, and death. When he was a man, he played the man. He was born in poverty and died in disgrace and though it well worthwhile.

Christianity is, of course, not the only religion that has found the best explanation of human life in the idea of an incarnate and suffering god. The Egyptian Osiris died and rose again; Aeschylus in his play, The Eumenides, reconciled man to God by the theory of a suffering Zeus. But in most theologies, the god is supposed to have suffered and died in some remote and mythical period of prehistory. The Christian story, on the other hand, starts off briskly in St. Matthew's account with a place and date: "When Jesus was born in Bethlehem of Judea in the days of Herod the King." St. Luke, still more practically and prosaically, pins the thing down by a reference to a piece of government finance. God, he says, was made man in the year when Caesar Augustus was taking a census in connection with a scheme of taxation. Similarly, we might date an event by saying that it took place in the year that Great Britain went off the gold standard. About thirty-three years later (we are informed), God was executed, for being a political nuisance, "under Pontius Pilate"-much as we might say, "when Mr. Johnson-Hicks was Home Secretary." It is as definite and concrete as all that.

Possibly we might prefer not to take this tale too seriously-there are disquieting points about it. Here we had a man of divine character walking and talking among us-and what did we find to do with him? The common people, indeed, "heard him gladly"; but our leading authorities in Church and State considered that he talked too much and uttered too many disconcerting truths. So we bribed one of his friends to hand him over quietly to the police, and we tried him on a rather vague charge of creating a disturbance, and had him publicly flogged and hanged on the common gallows, "thanking God we were rid of a knave." All this was not very creditable to us, even if he was (as many people thought and think) only a harmless, crazy preacher. But if the Church is right about him, it was more discreditable still, for the man we hanged was God Almighty.

So that is the outline of the official story-the tale of the time when God was the underdog and got beaten, when he submitted to the conditions he had laid down and became a man like the men he had made, and the men he had made broke him and killed him. This is the dogma we find so dull-this terrifying drama of which God is the victim and hero.

If this is dull, then what, in Heaven's name, is worthy to be called exciting? The people who hanged Christ never, to do them justice, accused him of being a bore-on the contrary, they thought him too dynamic to be safe. It has been left for later generations to muffle up that shattering personality and surround him with an atmosphere of tedium. We have very efficiently pared the claws of the Lion of Judah, certified him "meek and mild," and recommended him as a fitting household pet for pale curates and pious old ladies. To those who knew him, however, he in no way suggests a milk-and-water person; they objected to him as a dangerous firebrand. True, he was tender to the unfortunate, patient with honest inquirers, and humble before heaven; but he insulted respectable clergymen by calling them hypocrites. He referred to King Herod as "that fox"; he went to parties in disreputable company and was looked upon as a "gluttonous man and a winebibber, a friend of publicans and sinners"; he assaulted indignant tradesmen and threw them and their belongings out of the temple; he drove a coach-and-horses...