This thesis attempts to examine the spell which story holds, to enquire its nature, and to discuss certain parallels with Christian Truth. It analyses the way in which literature requires a fundamental 'looking away' from the self, sinking into the stories of others, before returning, refreshed and opened up by new possibilities. In the same way, it is argued, Christian Truth equally depends on an essential 'looking away' from the self - both in Creation and Redemption -, seeing one's life hid with Christ in God, sinking into the story of Christ, before returning to one's old life with increased self-knowledge. It is argued that C.S. Lewis' stories show this Christian Truth both in their form and content - insofar as they indicate man's existence to be contingent upon God. In his works, it is contended, Lewis followed the pattern of the Incarnation - adoption and adaption - wresting to evangelistic purposes literary media that were otherwise often hostile. On the other hand, this thesis suggests that in certain respects these particular literary genres - science fiction, fantasy, children's literature - inherently incline to such Christian use by their tendency to both question the nature of reality and offer a different perspective wherewith to view it. The thesis pursues three themes -order, vicariousness (or identification), escapism and realism - analysing how these are reflected in the works of C.S. Lewis, his predecessors, contemporaries and successors. The manner in which some literature can be said to 'go away never to return' is examined and religious parallels discussed, together with the way in which fantasy is often used to reveal the insanity of evil's denial of contingence. The thesis concludes by exploring the implications of this basic 'looking away' content of Christian Truth for various aspects of life.

<p>Abstract</p><p>C.S. Lewis’s Chronicles of Narnia (there are seven books all together) are often perceived as children’s books that in a simple and uncomplicated way convey the positive message of Christianity. However, Lewis’s intention was as much to deal with negative moral issues such as selfishness, dishonesty, betrayal, cruelty, vindictiveness and hypocrisy, in other words: aspects of evil. The purpose of this essay is to examine C.S. Lewis’s portrayal of evil in the Chronicles of Narnia, in order to show the novel’s complexity. My main focus will be on one of the lesser known of the books, The Horse and His Boy.</p><p>I believe that Lewis through his books convey the complexity of live, but through a perspective which makes it easier for children to accept. All the ingredients of real life are included in the Chronicles, even the ugly side to life, namely evil. By displaying the phenomenon of evil in so many different ways in his books, I believe that Lewis is trying to show the complexity which lies in the workday world as well as in heaven and the world of fantasy. Lewis uses evil as an expression to encourage the moral imagination within the readers. I believe that he urges his readers to take a stand and see what evil is and what it does. Lewis demonstrates that good and evil is in each and every one of us, and that it is the choices we make that defines us.</p>

Abstract C.S. Lewis’s Chronicles of Narnia (there are seven books all together) are often perceived as children’s books that in a simple and uncomplicated way convey the positive message of Christianity. However, Lewis’s intention was as much to deal with negative moral issues such as selfishness, dishonesty, betrayal, cruelty, vindictiveness and hypocrisy, in other words: aspects of evil. The purpose of this essay is to examine C.S. Lewis’s portrayal of evil in the Chronicles of Narnia, in order to show the novel’s complexity. My main focus will be on one of the lesser known of the books, The Horse and His Boy. I believe that Lewis through his books convey the complexity of live, but through a perspective which makes it easier for children to accept. All the ingredients of real life are included in the Chronicles, even the ugly side to life, namely evil. By displaying the phenomenon of evil in so many different ways in his books, I believe that Lewis is trying to show the complexity which lies in the workday world as well as in heaven and the world of fantasy. Lewis uses evil as an expression to encourage the moral imagination within the readers. I believe that he urges his readers to take a stand and see what evil is and what it does. Lewis demonstrates that good and evil is in each and every one of us, and that it is the choices we make that defines us.

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<p>This dissertation is a critical examination of the fictional works of G.S. Lewis, focussing upon the concepts of reality, truth and perspective as they are expressed in the fiction. The discussion follows the narrative of each work in turn, thus orienting the reader by means of the works themselves, rather than by means of rubrics concerning their subjects or themes. The intent is to follow Lewis's precept, that the good reader should attend to any work of literature as something made as well as something said. The introduction surveys the development of Lewis's thought on the nature of reality and truth, and of the role of the imagination and the reason in apprehending these things. Evidence from Lewis's letters (including unpublished letters), essays, apologetics, addresses and autobiography is considered. A survey of the major criticism of Lewis's fiction is included in the introduction. A chapter of analytical discussion is then devoted to each of the books of the Ransom trilogy, to the Chronicles of Narnia as a series, and to Till We Rave Faces. </p> <p> Lewis came to believe in the existence of an ultimate, central Reality in the person of God, ln whom all lesser realities focus, and from whom they depend. He believed also in man's ability to perceive truth -- valid asssrtions concerning these realities -through the exercise of the reason, and adherence to the moral law. Mythopoeic and symbolic literature had, in Lewis's estimation, the unique ability to convey reality whole into the mind of the receptive reader. The concentration of this kind of literature upon unusual and unexpected subjects, he believed, could serve to correct the reader's perspective upon reality, by furnishing the imagination with those materials which the implicit materialism and naturalism of much of modern "realistic" literature might have kept from the reader's consideration. Lewis's own fantasies -- a science-fiction trilogy, seven fairy-tales, and a novel based on the old myth of Cupid and Psyche -- are unified by their preoccupation with the importance of an undistorted perspective upon reality, the possibility of perceiving truth, and of distinguishing truth from error, of the dependence of all reality upon an ultimate, central Reality, and of the possibility of knowing that Reality by entering into a personal relationship with God. </p> / Thesis / Doctor of Philosophy (PhD)

Thesis advisor: Peter Kreeft / In a letter dated 1939, C.S. Lewis wrote, “To me the real distinction is not between high and low, but between religion with a real supernaturalism and salvationism on the one hand, and all watered-down and modernist versions on the other.” Today, the branch of the Anglican Communion in America (the Episcopal Church, and to a less visible extent, the Church of England,) is contemplating a formal split along these very lines. It is popularly believed that the major issues in contention revolve around sexuality, but in America's sex-obsessed culture, sexuality is merely the most visible dividing-line. This dialogue seeks to create several fictional modernist bishops, based on both the writings of real Episcopal bishops and on Lewis' own writings, and put them in conversation with Lewis in order to examine their arguments and offer some of Lewis' own timeless wisdom. / Thesis (BA) — Boston College, 2004. / Submitted to: Boston College. College of Arts and Sciences. / Discipline: Theology. / Discipline: College Honors Program.

This project builds a theory of the presence and practice of grace in intimate interpersonal communication utilizing the writings of C.S. Lewis and his intellectual mentors. Lewis, who wrote extensively on the theory and practice of love, offers a compelling approach to understanding human relationships from a Christian philosophical perspective. &lt;br&gt;The first chapter begins with major questions and themes in the interpersonal literature concerning human discourse, relation, and action. Lewis frames human relationships in a robustly theoretical and practical manner, characterizing the conditions of our discursive relational selves as difficult yet joyful. He argues that the work of intimate interpersonal relationship building is in need of the presence and practice of grace. &lt;br&gt;The second chapter expands upon Lewis's response to his historical moment. Lewis's Christian theism lends him a compelling scholarly and pragmatic standpoint amongst the other critics of modernity. He is writing and living within the cusp of historical change. Accordingly, the chapter discusses key texts in which Lewis articulates the problematic trends within modernity concerning presuppositions of human discourse and relation. Together, these texts speak to the presence and practice of grace in intimate interpersonal communication. &lt;br&gt;Chapters Three, Four, and Five outline the major metaphors which build a theory of grace in intimate relationships: sentiment, will, and responsiveness. Lewis's work suggests that we as scholars and practitioners should consider intimate interpersonal communication as a matter of sentiment understood philosophically, will understood phenomenologically, and responsiveness understood ontologically. These metaphors frame intimacy as heartfelt choice, loving labor, and responsiveness to form. Each of these metaphors build upon the other, and each chapter concludes with specific implications for interpersonal communication theory and practice. &lt;br&gt;Chapter Six discusses current discursive and practical trends concerning intimacy development. The project argues that adolescents and young adults meet challenging moments of relational development with incongruent beliefs and practices, often rendering them ill-prepared for intimacy. In a culmination of the major metaphors of this project, the concluding sections discuss approaches to teaching young adults about how to feel, will, and respond in intimate contexts in a manner which leads to good and gracious love. / McAnulty College and Graduate School of Liberal Arts / Communication and Rhetorical Studies / PhD / Dissertation

In this thesis, I explore the uses to which children’s authors C.S. Lewis and Philip Pullman put the major biblical theme of the Fall (with passing commentary on Temptation, the precursor to the Fall) in their seminal children’s series The Chronicles of Narnia and the His Dark Materials trilogy. I argue that each author uses the subject of the Fall as a central theme in his series in order to inflect the dominant message of this biblical story (that humanity has fallen from perfection into sin) with their personal opinions on fundamental human questions concerning the nature of God, the difference between good and evil, and the metaphysical ‘rules’ that structure the universe and mankind’s place in it.1 In exploring these issues, I point out the ways in which Pullman and Lewis, in their drastically differing opinions as to the legitimacy of the worldview implicit in the original Bible story, are nevertheless both heavily dependant on the overwhelming influence that the Fall narrative has had on Western culture.

Abstract   The amount of evil that we can see in our world might make the thought of a kind and caring God as its creator paradoxical. This is what is generally called the problem of evil and the topic of this study. This is a litterary study which is based on qualitative analysis and hermeneutics as our method. We have chosen to research this problem with the emphasis on two different theodices. One of these theodices is written by John Hick and the other by C.S Lewis. We have researched both the theodices, and the background to the problem itself. In this study we have expanded on important concepts regarding the problem of evil and we will show you two different explanations as to why God and evil coexists.  We have reviewed both theodices and analysed them. We have reviewed similarities and differences as we tried to reach the core of each theodicy. Both theodices have been evaluated according to a model for what constitutes a successful theodicy and from that we have drawn the conclusion that both of these theodices are credible, despite our original thoughts.

In the Apostolic Faith Mission of South Africa (AFM) there is a school of thought, which has a very simplistic viewpoint of the role of the Evil One in the suffering in this world. Satan is seen as a very definite adversary who has to be resisted by rebuke and positive confession of the promises in the Bible in order for man to have a life free of any suffering. The consequence of the extreme dualistic perspective is that Satan is regarded as an independent entity. Man, as God’s representative, is the one with the authority and responsibility to thwart the efforts of Satan to cause suffering in the world. All suffering is the result of the direct onslaught of Satan. The Bible paints a different picture in both Testaments. Satan is a rebel, but still a creature subjected to the supremacy of God. There is also no preoccupation with Satan. He is an elusive foe, focusing his subtle attacks on the relationship between God and man. The Old Testament shows his subtle and illusive nature by using images of human enemies, mythical monsters and the threat of death. The believer of both Testaments resists him by living a Godfocused life. The life and works of C.S. Lewis have been pivotal in changing the perspective of the writer of this dissertation. Lewis shows that God is using suffering as a scalpel as it were, to cut out the infection caused by evil contamination in the heart of man. Until the Kingdom of God finally arrives in fullness, this will be the situation. Suffering has not only one role-player. The situation is more often than not of a very complex and mysterious nature. It is suggested that the simplistic school of thought take notice of the insights of Lewis. This study has shown that the simplistic school of thought in the AFM lacks the depth and balance found in the Bible and ingeniously expounded by C.S. Lewis. / Dr. LP Mare