C. S. Lewis describes faith in two senses. The first sense is simply belief, the acceptance of Christian doctrines as true based on reason. However, Lewis notes that emotions and imagination can challenge these reasoned beliefs, creating doubt and instability. He uses analogies like the fear of anaesthetics to illustrate how feelings can contradict our rational understanding. Therefore, faith in this first sense becomes the active effort of holding onto what reason has accepted as true, despite changing moods and emotions. Practices like prayer, religious reading, and church attendance are crucial for nurturing this kind of faith and preventing belief from drifting away.

The second, "higher" sense of faith emerges through humility and the attempt to practice Christian virtues. Seriously trying to be good reveals one's own shortcomings and the strength of temptation, shattering the illusion of earning God's favor. Individuals come to realize that everything they possess is ultimately a gift from God, and attempts to give back are like a child giving a father a present bought with the father's own money. This realization marks a turning point where "real life begins," leading to a deeper understanding of faith as a trusting reliance on God beyond intellectual assent. The transactional or "bargain" mentality towards God is dismantled, paving the way for a more authentic relationship based on grace.

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New birth is a fundamental concept in Christianity, representing a radical spiritual transformation brought about by God's Holy Spirit and His Word. It is deemed absolutely necessary, as Jesus stated that unless one is born again, he cannot see the kingdom of God. This spiritual rebirth is not merely an outward change but a deep, internal renewal that signifies a right relationship with God and marks the beginning of spiritual life.

This doctrine of new birth is considered the very foundation and fuel of Christian missions. It provides the theological imperative for sharing the Gospel, as it underscores the desperate spiritual state of humanity and the necessity of God's transforming grace for salvation. The experience of being born again ignites a spontaneous desire in believers to share this life-changing truth with others, compelling them to participate in God's mission.

Understanding new birth profoundly shapes missionary identity. Missionaries see themselves as stewards of a supernatural transformation, utterly dependent on God and committed to proclaiming the truth that individuals must be born again. Their character, reflecting true conversion, is considered non-negotiable, serving as a testament to the transformative power of the Gospel.

Furthermore, the doctrine of new birth underscores the crucial roles of prayer and preaching in missions. Because true conversion is a supernatural work, persistent prayer is essential, acknowledging dependence on the Holy Spirit. Equally vital is the uncompromising commitment to preaching God's Word, as this is the primary means by which the Holy Spirit brings about new birth.

Ultimately, missions rooted in the doctrine of new birth aim for the genuine conversion of lost souls and the building of Christ's church. This involves pointing people to Christ, the Lamb of God, with the confidence that the Holy Spirit uses His Word to accomplish this miraculous spiritual regeneration. Missions devoid of a biblical understanding of conversion, prayer, and preaching are considered fundamentally deficient.

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Evangelical humiliation is a profound sense of one's utter spiritual inadequacy, despicableness, and odiousness, accompanied by a corresponding disposition of the heart. It is a work of the Holy Spirit that reveals the beauty of God's holiness, leading to a deep abhorrence of sin and a voluntary self-abasement before God. Unlike legal humiliation, which stems from a natural awareness of God's power and the strictness of the law and can exist without a changed heart, evangelical humiliation is unique to true Christians and transforms their inner being.

This deep humility is the principal component of Christian self-denial, particularly the renunciation of one's own pride, dignity, and self-importance. It's the inward emptying of self that goes beyond merely forsaking worldly pleasures.

Evangelical humiliation stands in direct opposition to spiritual pride, a subtle and dangerous sin characterized by a high conceit of one's own religious attainments and even one's own humility. Counterfeit humility, a manifestation of spiritual pride, often involves outward displays of self-abasement while inwardly harboring self-exaltation and a judgmental attitude towards others.

True evangelical humiliation profoundly shapes a believer's self-perception. They tend to have a low estimation of their own spiritual progress, recognizing their deep dependence on God's grace and the vastness of their remaining sinfulness. This leads to a "poor in spirit" attitude, a willingness to learn, and a modest demeanor in all interactions, reflecting a genuine recognition of their unworthiness before a holy God.

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Evangelical humiliation is a unique sense of utter insufficiency, despicableness, and odiousness experienced by true Christians, originating from the special influence of the Holy Spirit and a recognition of God's transcendent moral beauty. This contrasts with legal humiliation, which can be felt by anyone due to a common awareness of God's power and the strictness of his law, leading to a conviction of sinfulness without a genuine sense of its hateful nature.

True religion hinges on evangelical humiliation, as it underpins the entire gospel and God's dealings with fallen humanity. It is the core of Christian self-denial, involving both renouncing worldly desires and, more importantly, denying self-exaltation and embracing a profound sense of worthlessness. This humility is what God values in his saints, as evidenced by numerous scriptures emphasizing a broken and contrite heart.

Genuine humility manifests in a person thinking their religious attainments are comparatively small, esteeming themselves low among believers, and being more critical of their own pride than that of others. They are disposed to be taught rather than to teach, and their behavior reflects a poorness of spirit, marked by modesty and a willingness to honor others. In contrast, spiritual pride leads individuals to think highly of their religious experiences and their own humility, often displaying a counterfeit humility through outward shows and boastful talk of their supposed abasement. True evangelical humiliation, therefore, fosters a deep and abiding sense of one's own unworthiness in light of God's glory.

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Psalm 6 is presented as a lament of David, a "weeping prophet," penned during a time of great distress, both outwardly and inwardly. The psalm begins with David pouring out his complaints before God, focusing on sickness of body, trouble of mind arising from a sense of sin and God's displeasure, and the insults of his enemies. He earnestly begs God not to rebuke him in His anger or chasten him in His hot displeasure, fearing God's wrath above all else.

David's petitions are multifaceted, including pleas for mercy, pardon for sins, physical healing, deliverance, and the restoration of God's favor. He argues for God's mercy and glory, suggesting that in death, there is no remembrance of God in the same way. He groans and weeps intensely, feeling the heavy weight of sin and God's withdrawal.

However, the psalm takes a notable turn. Having prayed, David experiences a sudden shift to assurance and confidence. He becomes certain that the Lord has heard his prayers and will grant him peace and deliverance. With this newfound assurance, he distances himself from the "workers of iniquity" who had troubled him.

The commentary highlights that David's experience serves as an example for all believers in affliction, encouraging them to bring their troubles to God in prayer. The psalm demonstrates a journey from despair to hope through prayer, emphasizing the importance of humility, repentance, and trust in God's responsiveness. The shift in the psalm underscores the transformative power of prayer and faith, moving from lament to joyful praise and confidence in God's favorable response.

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Christian hope, as presented by C. S. Lewis, is a fundamental theological virtue, characterized by a continuous orientation towards the eternal world. This perspective is not seen as escapism but as a vital aspect of Christian life. Lewis argues that this heavenly focus has historically been the driving force behind significant positive impacts on the earthly realm. He points to examples like the Apostles, the builders of the Middle Ages, and the English Evangelicals who abolished the slave trade, all of whom profoundly shaped the world because their minds were set on Heaven.

Lewis posits the principle that "Aim at Heaven and you will get earth 'thrown in': aim at earth and you will get neither." This suggests that prioritizing the eternal often leads to positive earthly consequences as a byproduct, whereas focusing solely on earthly goals is less likely to yield lasting fulfillment. This idea is linked to the inherent human longing for something beyond what this world can offer. Lewis suggests that earthly pleasures, though blessings, are ultimately unsatisfying and serve as hints or echoes of our true home in Heaven.

The Christian understanding of this deep longing is that it indicates we were made for another world. Rather than falling into the "Fool's Way" of perpetually chasing earthly pleasures or the "Way of the Disillusioned 'Sensible Man'" of suppressing these desires, the Christian way involves actively desiring Heaven, our "true country," and making the pursuit of it the main focus of life. Scriptural imagery of Heaven is symbolic, attempting to convey the inexpressible joys of eternity. Ultimately, a focus on the eternal, driven by Christian hope, provides the motivation and perspective for meaningful and impactful engagement with the present world.

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In Reformed Theology, the Providence of God is the understanding that God not only created the world but also continuously upholds and directs it according to His sovereign plan. This is a central tenet, emphasizing that nothing occurs outside of God’s decree, and He orders all events for a glorious and purposeful end. This view is both expansive and intimate, showing God’s majestic command over the universe and His gentle care for each believer.

The doctrine of Providence is often explained through three core aspects: Preservation, God’s ongoing activity in maintaining the existence of all things; Concurrence, how God’s will intersects with the voluntary decisions and actions of created beings; and Government, God’s overarching guidance of all happenings toward His foreordained end.

Historically, the doctrine developed over centuries. Augustine of Hippo made foundational contributions by addressing the problem of evil and human sin, countering heresies that diminished God's sovereignty, and establishing a framework for understanding divine rule in history. The Reformation, particularly through John Calvin, brought a renewed focus on God's sovereignty and Providence, emphasizing the comfort it offers believers. The Westminster Confession of Faith provided a concise and influential statement of the doctrine.

A key aspect of Providence in Reformed Theology is the affirmation that God’s sovereignty and human responsibility coexist, though the exact nature of this relationship is often considered a mystery. The doctrine insists that human actions are real and carry moral weight, even within God’s overarching plan. It actively rejects the misconception of fatalism, asserting that God ordains both ends and the means, including human choices and prayer.

Belief in God's Providence offers practical comfort and security to believers, assuring them that God is in control of all circumstances and works all things for the good of those who love Him. It shapes Christian worship by fostering deeper reverence and earnestness in prayer. Ultimately, the doctrine provides a framework for understanding God's comprehensive involvement in the world, offering hope and guidance in all circumstances.

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C.S. Lewis redefines charity, explaining that its original Christian meaning is "Love, in the Christian sense," which is a state of the will, not merely an emotion. This differs from the modern, narrower understanding of charity as simply giving to the poor (alms). Christian love is about actively willing the good of others, mirroring the natural desire we have for our own well-being.

Lewis distinguishes Christian charity from natural affection or liking, which are spontaneous feelings that are morally neutral. While liking can aid charity, it is not the virtue itself, and charity should extend to everyone, even those we don't naturally like.

A key principle Lewis highlights is that acting charitably can actually cultivate feelings of love. He advises to "act as if" you loved your neighbor, suggesting that outward actions of kindness can lead to inward affection. Conversely, acting cruelly intensifies negative feelings, creating a vicious cycle.

Lewis emphasizes the profound impact of our daily choices, stating that good and evil increase at "compound interest." Consistent small good actions build a foundation for greater good and foster positive feelings, while small acts of cruelty can lead to significant moral decline. Therefore, focusing on willing the good of others and acting accordingly, even in the absence of warm feelings, is central to developing Christian charity and leading a virtuous life.

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In Reformed theology, the understanding of believers as adopted sons and daughters of God carries significant practical implications and spiritual benefits that deeply transform their lives. Fundamentally, worship is transformed from a sense of obligation or fear to a heartfelt expression of love and gratitude towards a loving Father. Believers gain the confidence to approach God intimately, addressing Him as "Abba! Father!", fostering a warm and direct relationship in both personal and corporate worship.

Furthermore, the doctrine of Sonship provides deepened assurance of salvation. The Holy Spirit's inner witness confirms their status as God's children, bringing comfort and security amidst life's challenges and enabling perseverance through trials with the knowledge of God's unwavering fatherly love and purposeful discipline. This understanding also enhances the church community, as believers recognize each other as spiritual siblings sharing the same Father, leading to greater love, compassion, mutual support, and a spirit of reconciliation.

Moral conduct is newly motivated by love and a desire to reflect their heavenly Father's character, rather than by fear or a desire to earn favor. Obedience becomes an expression of gratitude. The believer's prayer life is enriched, becoming a natural and confident conversation with a benevolent Father who hears and cares. Finally, Sonship instills an abiding hope and an eternal perspective, as believers recognize themselves as co-heirs with Christ, looking forward to their eternal inheritance and future communion with God, influencing their present choices and providing comfort in suffering. In essence, understanding Sonship leads to a deeply personal and transformative faith marked by intimacy with God, assurance, stronger community, a desire for holy living, vibrant prayer, and confident hope.

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In Christian teaching, pride, or self-conceit, stands as the primary and most dangerous vice, considered the root of all other sins and the very antithesis of a God-centered life. Unlike other vices that might lead to competition circumstantially, pride is inherently competitive, always seeking to be superior to others and finding satisfaction not in what one has, but in having more than others. This desire for superiority fuels conflict with both other people and God.

Pride is remarkably subtle and can even infiltrate religious life, leading individuals to believe they are righteous while secretly harboring feelings of superiority. It's crucial to distinguish between the natural pleasure of being praised for a job well done, which focuses on pleasing others, and pride, which shifts the focus to self-congratulation and a sense of inherent superiority.

Humility, the virtue opposing pride, is not about self-deprecation but about recognizing one's true status in relation to God and others, marked by self-forgetfulness and genuine interest in others. A truly humble person is unlikely to be overtly self-effacing; they might simply appear cheerful and genuinely interested in what others have to say.

The essential first step towards cultivating humility is recognizing and acknowledging one's own pride. This initial self-awareness is critical because as long as someone believes they are not conceited, they remain deeply entrenched in pride and incapable of moving towards humility. Ultimately, overcoming pride leads to a more authentic and fulfilling life, free from the constant need for self-validation and comparison.

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