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About the Book
"Formula for Humility" by Dag Heward-Mills explores the concept of humility and its importance in personal and spiritual growth. The book provides practical strategies for cultivating humility in everyday life, drawing from biblical teachings and personal anecdotes. Heward-Mills emphasizes the transformative power of humility in relationships, leadership, and overall well-being.
Mary Winslow
Godly people speak long after their deaths. This is no exception with Mary Winslow. The biography of this godly woman is heart-warming to read. It is filled with lessons for Christians today on how to walk with Christ even when things are hard in your life.
Sitting at Jesusâ Feet with Mary Winslow
At the heart of godliness is a living bond with the Lord Jesus. That bond evidences itself in âsitting at Jesusâ feet,â as Mary did (Luke 10:39). But what does that involve? A beautiful example of that is another Mary â Mary Winslow, a woman whose devotional writings continue to be printed today. Her writings breathe of tender, humble, and delightful communion with Christ.
The Emptiness of Entertainment
Mary was born on February 28, 1774 in Bermuda, a beautiful island in the middle of the North Atlantic Ocean. As an only child of well-to-do parents, she received a good education, but little religious instruction. When she was ânearly eighteen ... (merry), thoughtless, (and) full of life,â she married an army Lieutenant stationed in Bermuda, Thomas Winslow. A little later, when she attended a ball where she basked in the light of popularity, she afterwards sensed the emptiness of it all.
One question began to weigh on her: How can I be righteous before God? Her attempts to obey Godâs law could not satisfy her conscience. Her spiritual distress led her to turn to the Scriptures and plead with God for mercy. She was also brought under an evangelical and experimental ministry, which pointed her to the Saviour of sinners.
As she bowed before Him in her need, the Lord spoke to her soul: âI am thy salvation.â This grace led to a fundamental change in her life. Her husband and others around her only had a formal religion and did not understand her heart experience. This even led her to question whether what she experienced was true, saving grace. But in her distress, the Lord reassured her of His grace.
Having been saved, she became concerned for the spiritual welfare of those around her. She sought to support an evangelical ministry in Bermuda, which had not been present earlier. She instituted family worship in her home, in spite of the initial resistance of her husband.
Great Trials In Life
Other changes also entered her home. Through bad investments, her husband lost much of his fortune. Since they had ten children, including many sons, they decided to move to America. She left ahead with her children. Shortly after she arrived in New York, her infant daughter became sick and died. Before she could even bury her daughter, the message came that her husband had died in England. She wrote that it was âthe heaviest affliction I have ever met with.â
This period was not only marked by the grief of bereavement, but also âspiritual darkness and despondency.â Yet, she confessed, âthe Lord, even in this, has not chastened me according to my backslidings.â Greater yet, the Lord returned with His comfort.
Life continued. As a poor widow, she had to raise her large family. She wrote, âI thought, âHow can I, a helpless woman, care for, and train up, these children to manhood?â I felt I should sink beneath the overwhelming conviction of my weakness and insufficiency.â In this distress, the Lord came with His comforting promise: âI will be a Father to thy fatherless children.â This promise was her pleading ground in the ensuing years, as she wrestled in prayer for her childrenâs salvation.
Some years later, she witnessed a time of revival, first personally, and then in her family and surrounding churches. After a time of darkness, she wrote, God âfilled my heart with unspeakable joy.â God also converted the three sons who were still at home. She continued to pray for the salvation of her older children until they also came to a saving knowledge of Christ. Several sons became ministers.
Mary often struggled with poor health. Towards the end of her life, her health declined to the point where she was confined to her bed. She remained mentally clear and longed to be with her Lord. On October 3, 1854, her desire was fulfilled. Her faint, yet distinct last words were: âI see thee! I see thee! I see thee!â
Great Comfort At Jesusâ Feet
While her afflictions were greater than those of many others, her joys were also deeper than those of many of Godâs people. She was often at the feet of the Lord Jesus. She described her conversion this way: âI was brought to the feet of Jesus.â She did not mean that she simply began a routine of devotional activities, but that God led her to Christ Himself, to bow before Him, receive of His grace, and experience communion with Him.
What that communion involved is best said in her own words. âI have just been favoured with a most precious interview with the King of kings,â she wrote. âHe admitted me, even me, into His royal presence-chamber, and encouraged me to open my mouth wide, telling Him all that was in my heart; and you may be sure I did presume to make large demands upon his goodness ... My heart was dissolved into love and my eyes into tears. I wept that ever I could sin against such a God, grieve that blessed Spirit by whom I am sealed unto glory.â
From a sickbed, she wrote: âI have to deal most clearly with God in Jesus now. He is all in all to me ... My soul holds converse with him, and sweet I find it to lie as a helpless infant at his Feet; yea, passive in his loving hands, knowing no will but His. Holy and distinguished is the privilege of talking with Him as a man talketh with his friend, without restraint or concealment. What a mercy, thus to unburden the whole heart â the tried and weary, the tempted and sorrowful heart â tried by sin, tried by Satan, tried by those you love. What a mercy to have a loving bosom to flee to, one truly loving heart to confide in, which responds to the faintest breathing of the Spirit! Precious Jesus, how inexpressibly dear art Thou to me at this moment! Keep sensibly near to me.â
She did not always experience the same richness of communion, but she knew, âMy choicest seat is at the foot of the Cross ... When I can but view His bleeding wounds, and obtain one glance by faith of His gracious countenance, it is worth a thousand worlds to me.â Is that your confession? You may not always sit at the foot of the Cross and sensibly experience His love and your unworthiness, but if you have ever sat at His feet, you will agree that there is no better place in the world.
What Can We Learn?
Mary Winslowâs life evidences the lessons learned at Jesusâ feet. The most basic lessons involve a deepening knowledge of her sin and Christâs love. Often she wrote things like:
I feel my vileness, my unprofitableness, my woeful shortcomings, and am thankful if I can but only creep to the foot of the Cross, and there repose my weary soul, refreshed by one look at Jesus, who, I do trust, died for my sins.â âNever, never did sin appear so hateful, and my own nothingness so great, as yesterday at the table of the Lord ... but still my hope was in the Lord.â âI have never wept so much for sin as I have done lately ... But while I have thus been led of late to mourn so much for sin, I have never felt pardon so abundantly manifested. God be praised for a free-grace gospel!
As her life drew to a close, she said: âI shall enter heaven a poor sinner saved by grace. I seem to have done nothing for the Lord, who has done so much for me.â Her life shows that greater views of Christ and greater views of sin go together and lead to humility, love, and dependence on the Lord.
Another grace received at Jesusâ feet is the desire for holiness. Often she would write things like: âHow beautiful does holiness appear to me! To be holy is to be happy. May the Lord sanctify us!â âMy heart longs for full sanctification. I am wearied with sin; my soul loathes it, and I abhor myself in dust and in ashes.â âOh, I want to be more conformable to his lovely image, to be sanctified, body, soul, and spirit, and to have every power of my mind under the constant influence of the Holy Spirit.â A view of Christâs holiness and beauty fuelled the desire to be like Him.
A desire for holiness shows itself in her heavenly-mindedness. Often she exhorted to meditate on the glory of heaven, expressed longings to walk as a pilgrim, and one day âto see Jesus, to bask in the full sunshine of His glory, and to sit forever at His feet.â Her son, Octavius, wrote: âher religion was eminently practical ... her life was singularly useful, because her mind was transcendently heavenly.â She exhorted, âMy dear children, live for eternity; this world is not worth living for.â
While she longed to be with Christ, she also had Paulâs desire to be of use on earth. She showed compassion to the poor, sick, lonely, and needy. She visited, helped, and spoke to them. Her main burden was the salvation of loved ones and acquaintances. She exhorted others: âLet us who believe, pray, and exhort, and employ every opportunity to arouse, to instruct, and win all to Christ, who has life, yea, eternal life, to give to all who seek it sincerely and earnestly.â Even in her dying days she wrote: âmy time now is short; I would fain be useful in encouraging others to come to Thee, thou Fountain.â
Mary Winslowâs God Lives
Mary Winslowâs words and example give us beautiful instruction. To learn more from her, read her book of letters, entitled Heaven Opened: The Correspondence of Mary Winslow, published by Reformation Heritage Books. You can read it as a daily devotional. Another excellent source is Octavius Winslowâs Life in Jesus: A Memoir of Mrs. Mary Winslow, Arranged from Her Correspondence, Diary, and Thoughts (Morgan, PA: Soli Deo Gloria, 1995). Now that Reformation Heritage Books has acquired Soli Deo Gloria Publications we hope they will soon republish this classic work.
There is one warning: her life may expose the poverty of your own spiritual life or the complete absence of communion with Christ. Christian biography has a way of doing that. Or is that warning actually a blessing? Godâs purpose is not to put Mary Winslow on a pedestal and make us sink down in discouragement before her. Instead, it is to deliver us from spiritual complacency and dead presumption and stir up a longing to receive the same grace that enables us to sit at Jesusâ feet. Mary Winslowâs confession that she was a sinner was true. Everything worth learning from her is Godâs grace in her. Her God still lives to give the same grace.
When we see someone with something beautiful, we might ask, âHow did you get that?â When you see godliness in another, do you ask similar questions? If Mary Winslow had been asked how she came to sit at the Lord Jesusâ feet, one word would have sounded: âgrace.â By sovereign grace she was âbrought as a poor sinner to His feet.â At the same time, she knew the Lord uses means to lead into communion with Him and restore it again, she exclaimed, âHow needful are the means of grace, if we wish to thrive.â
Godâs Word
Godâs Word is so important. When the Lord first uncovered Mary Winslowâs need of Him, she turned to His Word for relief. That Word then became increasingly precious to her. Though she complained of times of coldness, her private journal records how God blessed her searching of scripture. She also once wrote âwhile reading in the family my heart was drawn out by faith to Christ, and could not but speak of Him to my children.â That is why she counseled, âBe much searching scriptures.â
Though she occasionally wrote that what others called an excellent sermon was no blessing to her, her delight was to hear sermons. She could write, ânext to communion with God, it is my greatest comfort and joy to wait upon the preaching of the word.â Preaching filled with the richness of Christ and the indispensability of the Holy spiritâs work fed her soul.
She also loved to read books expounding the truths of scripture. Some of her favourite authors are still in print today: Thomas Boston, John Newton, Samuel Rutherford, and others. Her advice is timely: âKeep to the old divines. Modern divinity is very shallow â has very little of Christ and experience. May God give you a spiritual appetite!â
Mary Winslow points us to the Word as the means God uses to work and feed godliness. Her counsel is so basic, but do we practice it? Do we not simply read, but search the scriptures, as one searching for treasure? Do we come to church with the prayer to hear His voice? Do we read edifying books? Do we meditate on what we read? Through His Word, Christ leads to His feet to teach in a way that changes hearts and lives.
Prayer
Prayer is the other essential activity at the Lord Jesusâ feet. Begin your day with prayer. Mary Winslow confessed, âMy first prayer in the morning when I awake is addressed to the Holy spirit, that He would take possession of my thoughts, my imagination, my heart, my words, throughout the day, directing, controlling, and sanctifying them all.â she warns, âNever, never omit secret prayer ... Remember, the first departures from Christ begin at the closet, or rather in the heart; and then private prayer is either hurried over, becomes a mere form, or is entirely neglected.â Times in which we set everything aside to be alone in private prayer are essential. The devil always tries to keep us from our knees with work or entertainment only because he knows the importance of prayer. She also knew its importance. She exclaimed, âOh, the mighty power of prayer! Even the best of Christians know but little what it really is.â
She exhorts, âYou cannot come too often. Bring to Him your little cares as well as your great ones. If anything is a trouble to you, however small it may be, you are warranted, nay, commanded, to take it to Him.â Prayer is such a privilege: âTo have Him to go to â to lay before Him all our wants, to express our fears, to plead His promises, and to expect that because He has promised He will fulfil â is worth more than all the world can give.â
Sitting at Jesusâ feet is not only for devotional times, but is a way of life. She writes that believers are to press forward in life, âlooking continually to Jesus, trusting not to our own strength, but waiting in humble dependence upon Him for all our sufficiency to carry us on, and to enable us to hold out unto the end ... Oh that we may be found like his beloved handmaiden of old, sitting at His feet!â She counsels, âYou need not wait until you can retire (for the night) and fall upon your knees; you can do it in a moment. The heart lifted up in silent prayer is sufficient.â Isnât this the echo of Scriptureâs call to âpray without ceasingâ?
Conversation
God is also pleased to bless spiritual conversation. Often she would warn: âBeware of trifling conversation; it grieves the Spirit,â and âAvoid light, trifling professors of religion; their influence will be as poison to your souls.â More than once, after an evening filled with wearying levity and trifling conversation, she would be humbled before God.
Conversation on religious topics is not enough. âWhen Christians meet together, do they not too much talk about religion, preachers, and sermons? I cannot but think, that if they communed less about religion, and more of Jesus, it would give a higher tone of spirituality to their conversation, and prove more refreshing to the soul. He would then oftener draw near, and make Himself one in their midst, and talk with them by the way.â Speaking of the triune God, the Saviour, His Word, promises, discipline, and leadings may stir up desire, trust and love in those who speak and listen. What fills our conversations? That which fills the heart spills out of the mouth. Conversely, a word about Christ may be such a blessing for an empty heart. The Lord exhorts, âWherefore comfort yourselves together, and edify one another, even as also ye doâ (1 Thess. 5:11).
Grace
Her practical counsels about the means of grace is not a newly invented, five-step plan to godliness. They are as old as Scripture itself. That gives them value. The main means of thriving which God is pleased to bless are the continual seeking of Him and the ongoing and prayerful hearing of His Word.
The encouragement is that Christ Himself uses these means to bring us to His feet by His Spirit. Her letters always traced sitting at Jesusâ feet to Godâs grace. That is why she wrote to an unconverted friend: âMay God open your eyes to see your need of a Savior, and lead you to the feet of Jesus, the sinnerâs Friend.â To a fellow-believer, she wrote: âOh that we might both be led to sit more constantly at the feet of Jesus, looking up, like little children, into His face to catch His smile and watch His eye â to see what He would have us to do, seeking nowhere else for comfort and guidance but in Him!â
Knowing God lives to draw sinners to Christâs feet gives hope. Knowing He uses His means of grace to do so encourages to be diligent in their use. Knowing He delights to bless those who use His means of grace enables us to plead with Him to bless them in spite of all the sin that stains our use of them.
Such a life of dependence is truly blessed. Listen to her words:
What a poor wretched exchange professors make when they barter the blessings of a close walk with God for the beggarly enjoyments of an empty, disappointing world! Ten minutes at the feet of Jesus, in a full view of His love, while confessing sins and shortcomings â sins we know already pardoned â yet sorrowing that we should ever grieve One who so tenderly loves us, is a happiness I would not exchange for millions of worlds.
Banished from Humanity
The safest road to hell is the gradual one â the gentle slope, soft underfoot, without sudden turnings, without milestones, without signposts. âC.S. Lewis, The Screwtape Letters C.S. Lewis said many profound and fascinating things about hell. Some are biblically precise, while others are more abstract and subject to misunderstanding. In some cases, his views are not solidly biblical. But many of his insights on hell are true to Scripture, and some of his speculations are compelling food for thought. Hell: Grave Injustice or Ultimate Justice? Lewis wrote in The Great Divorce, âThere are only two kinds of people in the end: those who say to God, âThy will be done,â and those to whom God says, in the end, âThy will be done.ââ Of course, God does not fully let people have their way, since it is clear, for instance, that the rich man in Luke 16 wants out of hell but cannot escape it. Lewisâs point is, when someone says, âI do not want to have a relationship with God,â in that limited sense they ultimately get their way. The unbelieverâs âwishâ to be away from God turns out to be his worst nightmare. Nonetheless, those who do not want God do want goodness and happiness. But what makes anything good is God. Second Thessalonians 1:9 describes hell like this: âThey will suffer the punishment of eternal destruction, away from the presence of the Lord.â Where God withdraws, there can be no good. So, in Lewisâs terms, the unbeliever gets what he wants â Godâs absence â yet with it gets what he doesnât want â the loss of all good. C.S. Lewis said of hell, âThere is no doctrine which I would more willingly remove from Christianity than this, if it lay in my power. But it has the full support of Scripture and, specially, of our Lordâs own words; it has always been held by Christendom; and it has the support of reasonâ (The Problem of Pain). Most of what Lewis says here is solidly biblical. Where there may be a chink in his logic is exactly where it is for many of us. We wish there were no hell â and imagine this comes from our sense of goodness and kindness. But God could remove hell yet chooses not to. Do we have more confidence in our goodness than his? What are we to do with Revelation 18:20, where God brings down his wrath on Babylonâs people, then says, âRejoice over her, O heaven, and you saints and apostles and prophets, for God has given judgment for you against her!â? Doesnât this suggest that in heaven we will see sinâs horrors clearly and have far stronger convictions about hellâs justice? Hell is not pleasant, appealing, or encouraging. But neither is it evil; rather, it is a place where evil is judged. Indeed, if being sentenced to hell is just punishment, then the absence of hell would itself be evil. Hell Itself Is Morally Good, Because a Good God Must Punish Evil Most of us imagine that we hate the idea of hell because we love people too much to want them to suffer. But that implies God loves them less. Our revulsion is understandable, but what about hell makes us cringe? Is it the wickedness thatâs being punished? Is it the suffering of those who might have turned to Christ? Or do we cringe because we imagine hellâs punishments are wicked or disproportionate? These very different responses expose different views of God. Perhaps we hate hell too much because we donât hate evil enough. This is something that could have been developed more in Lewisâs thinking. The same could be said of many of us. If we regard hell as a divine overreaction to sin, we deny that God has the moral right to inflict ongoing punishment on any humans. By denying hell, we deny the extent of Godâs holiness. When we minimize sinâs seriousness, we minimize Godâs grace in Christâs blood, shed for us. For if the evils he died for arenât significant enough to warrant eternal punishment, perhaps the grace displayed on the cross isnât significant enough to warrant eternal praise. How Jesus Viewed Hell In the Bible, Jesus spoke more about hell than anyone else did. He referred to hell as a real place (Matthew 10:28; 13:40â42; Mark 9:43â48). He described it in graphic terms: a fire that burns but doesnât consume, an undying worm that eats away at the damned, and a lonely, foreboding darkness. âPerhaps we hate hell too much because we donât hate evil enough.â Some believe in annihilationism, the idea that hellâs inhabitants do not suffer forever, but are consumed in judgment â so their eternal death means cessation of existence. Edward Fudge, in his book and DVD The Fire That Consumes, defends this position. Itâs an argument I have considered seriously, one that holds up to much of the Old Testament revelation, but which I find very difficult to reconcile with Jesusâs words: âAnd these will go away into eternal punishment, but the righteous into eternal lifeâ (Matthew 25:46). Or with the words of Revelation 20:10, which speak of not only Satan but two human beings, the Antichrist and the false prophet, being cast into the lake of fire and âtormented day and night forever and ever.â Revelation 14:11 appears to apply to a large number of people: âAnd the smoke of their torment goes up forever and ever.â Christ says the unsaved âwill be thrown into the outer darkness. In that place there will be weeping and gnashing of teethâ (Matthew 8:12). He taught that an unbridgeable chasm separates the wicked in hell from the righteous in Paradise. The wicked suffer terribly, remain conscious, retain their memories, long for relief, cannot find comfort, cannot leave their torment, and have no hope (Luke 16:19â31). In short, our Savior could not have painted a bleaker picture of hell. It is one that C.S. Lewis, with reluctance, believed and affirmed, bowing his knee in submission to a higher authority. If the evils Jesus died for arenât significant enough to warrant eternal punishment, then the grace displayed on the cross isnât significant enough to warrant eternal praise. Lewis said, âI have met no people who fully disbelieved in hell and also had a living and life-giving belief in Heavenâ (Letters to Malcolm: Chiefly on Prayer). The biblical teaching on both destinations stands or falls together. When heaven and hell are spoken of in Scripture, each place is portrayed as being just as real and, in some passages anyway, as permanent as the other. Lewisâs friend, Dorothy Sayers, said it well: There seems to be a kind of conspiracy to forget, or to conceal, where the doctrine of hell comes from. The doctrine of hell is not âmediaeval priestcraftâ for frightening people into giving money to the church: it is Christâs deliberate judgment on sin. . . . We cannot repudiate hell without altogether repudiating Christ. (Dorothy Sayers, Introductory Papers on Dante [Methuen, 1954], 44) The Problem of Emeth in âThe Last Battleâ Occasionally, Lewis seems to depart from the biblical doctrine of hell by supposing things that arenât stated in Scripture and appearing to contradict things that are. In The Last Battle, the soldier Emeth, who served the demon Tash, is welcomed into heaven though he did not serve Aslan, the Christ figure, by name. Because the young man thought he was worshiping and pursuing the true God (emeth is a Hebrew word for faithfulness or truth), Aslan told Emeth, âChild, all the service thou hast done to Tash, I account as service done to me.â Some have used this passage to charge Lewis with being a universalist, though Lewisâs other writings clearly show he was not. But this passage does imply Lewis believed in a kind of inclusivism, where in some cases, mentally responsible people who have not embraced Christ in this life may ultimately be saved. The criterion for salvation, then, is not believing in Jesus while still here (John 1:12; 14:6; Acts 4:12; Romans 10:9â10). Rather, in some cases, God may consider it sufficient that someone has followed a false god with true motives. In the story, Emeth asks Aslan a significant question: âLord, is it then true . . . that thou and Tash are one?â Aslanâs response leaves no room for confusion: The Lion growled so that the earth shook and said, âIt is false. Not because he and I are one, but because we are opposites. For I and he are of such different kinds that no service which is vile can be done to me, and none which is not vile can be done to him. Therefore, if any man swear by Tash and keep his oath for the oathâs sake, it is by me that he has truly sworn, and it is I who reward him. And if any man do a cruelty in my name, then it is Tash whom he serves and by Tash his deed is accepted. . . . Beloved . . . unless thy desire had been for me thou wouldst not have sought so long and so truly. For all find what they truly seek.â (The Last Battle) Aslan categorically affirms he and Tash are in no sense alike. Indeed, Aslan despises the demon! There is nothing in Lewis indicating a belief that âall roads lead to heaven.â On the contrary, all who are in Aslanâs Country are there by only one way â the way of Aslan. Emeth is saved by Aslan â no one and nothing else. Emeth is the one exceptional case in an account involving thousands of Tashâs servants, all of whom appear to have perished. Emeth seems to be Lewisâs one hopeful exception, certainly not the rule. Emethâs Better Parallel: Cornelius The Bible clearly states that âit is appointed for man to die once, and after that comes judgmentâ (Hebrews 9:27). There are accounts in Scripture of people continuing to exist after they die (Luke 16:19â31) but no account of someone making a decision to turn to Christ after death. âI have met no people who fully disbelieved in hell and also had a live-giving belief in Heaven.â C.S. Lewis Bible believers are naturally perplexed by Emethâs story and how to reconcile it with Lewisâs orthodox statements about salvation, heaven, and hell. But we should certainly welcome the biblical kind of inclusivism that offers the gospel to everyone, and rejoices that people of every tribe, nation, and language will worship God together forever (Revelation 5:9â10; 7:9). We should celebrate stories like that of Cornelius, whose service God accepted even before drawing him to a full understanding of the gospel (Acts 10:2, 22, 31). Emethâs story would have paralleled Corneliusâs if Aslan had come to the young man before his death. That would have been my preference, certainly. But even with occasional imperfections, of which Emeth may be most prominent, the great truths of The Chronicles of Narnia remain clear, strong, and biblically resonant. So do the remarkable insights about heaven and the new earth (Randy Alcorn) in Lewisâs writings. People sometimes ask me why I tolerate Lewisâs more troubling doctrine. My answer is that his trajectory is toward the gospel, not away from it, and that God has used him to speak into my life Christ-centered and paradigm-shifting biblical truths. I do not have to embrace 100 percent of what Lewis said to benefit from that 85 percent that is so incredibly rich. Because Our Choices in This Life Shape Us Forever, God-Rejecters Might Be as Miserable in Heaven as in Hell In The Problem of Pain, C.S. Lewis spoke to those who argue against the doctrine of hell: In the long run the answer to all those who object to the doctrine of hell is itself a question: âWhat are you asking God to do?â To wipe out their past sins and, at all costs, to give them a fresh start, smoothing every difficulty and offering every miraculous help? But he has done so, on Calvary. To forgive them? They will not be forgiven. To leave them alone? Alas, I am afraid that is what he does. He adds this oft-quoted statement: âThe damned are, in one sense, successful, rebels to the end; the doors of hell are locked on the inside. . . . They enjoy forever the horrible freedom they have demanded, and are therefore self-enslaved.â If Lewis means that those in hell refuse to give up their trust in themselves to turn to God, I think heâs right. While they long to escape from hell, that is not the same as longing to be with God and repenting. Lewis speaks in The Great Divorce of âthe demand of the loveless and the self-imprisoned that they should be allowed to blackmail the universe: that till they consent to be happy (on their own terms) no one else shall taste joy: that theirs should be the final power; that hell should be able to veto heaven.â Heaven and hell are places defined, respectively, by Godâs presence or absence, by Godâs grace or wrath. Whose we are, not where we are, determines our misery or our joy. To transport a man from hell to heaven would bring him no joy unless he had a transformed relationship with God, a regenerating work that can be done only by the Holy Spirit (John 1:12â13; 3:3â8; Romans 6:14; 1 Corinthians 2:12, 14). To the person sealed forever in righteousness, God will remain wondrous; to the one sealed forever in sin, God will remain dreadful. If we reject the best gift that a holy and gracious God can offer us, purchased with his blood, what remains, in the end, will be nothing but hell. Lewis also said in The Great Divorce, âAll that are in hell, choose it. Without that self-choice there could be no hell. No soul that seriously and constantly desires joy will ever miss it. Those who seek find. To those who knock it is opened.â This too is insightful but can be taken too far. One can desire joy outside of God and not find it, of course, but I take it that Lewis speaks of one who earnestly seeks the true God, the source of all joy. This is suggested in Jeremiah 29:13: âYou will seek me and find me, when you seek me with all your heart.â And Matthew 7:7: âAsk, and it will be given to you; seek, and you will find; knock, and it will be opened to you.â âTo the person sealed forever in righteousness, God will remain wondrous; to the one sealed forever in sin, God will remain dreadful.â I think Lewis, who loved great stories, would agree that hell is a place with no story, no plot â ongoing suffering coupled with eternal boredom. Ironically, Satan labors to portray heaven, from which he was cast out, as boring and undesirable. The Bible, on the other hand, portrays the new heavens and the new earth as the setting for joy without end. If we think correctly about heaven, we will realize that because God is infinitely great and gracious, heaven is the ultimate adventure while hell is the ultimate sinkhole. Perhaps the best last word to give Lewis is this: âTo enter heaven is to become more human than you ever succeeded in being on earth; to enter hell is to be banished from humanityâ (The Problem of Pain). Article by Randy Alcorn