M.A. / Although a serious Christian apologist and academic writer, Clive Staples Lewis was also well known (and loved) for his fictional works. Lewis was of the opinion that one's faith and chosen profession cannot be separated and he thus aligned the two in his own writing (Schultz and West 1998: 120). Therefore, his writings reflect his Christian faith (after his conversion in 1931) and, although his Ransom (Cosmic) Trilogy (1938, 1943 and 1945), mythological work Till We Have Faces (1956) and The Chronicles of Narnia (1950-1956) are not openly theological, they all deal with figurative representations of both Christ and the Biblical devil. Many studies have explored Lewis's portrayal of Biblical truths in his fictional writing. As Christopher Mitchell pointed out in his essay entitled "Bearing the Weight of Glory," a few months before his death, Lewis stated that he was writing in order to bring about an encounter between the reader and Christ (Mills 1998: 5). While on the surface these novels are not emphatically about the battle between heaven and hell, underlying the stories is a broader message of rivalry between good and evil. A student of Lewis's, Harry Blamires, remembers Lewis saying that he went about the task of writing The Chronicles of Narnia much as he did the writing of his serious theological work, Mere Christianity (Mills 1998: 15). Much research has thus been conducted to explore Lewis's portrayal of God in his fiction, yet there has been very little research on his metaphysical perspective on Satan. His fictional novels — most notably The Chronicles of Namia — are largely allegorical and often subtly allude to the devil through the characters. It is this subtle allusion to evil, and specifically characteristics of the Biblical Satan in The Chronicles, that I would like to explore in this dissertation.

The purpose of this study is to introduce the three posthumous narrative poems of C. S. Lewis. Chapter One is an introduction to Lewis's life and scholarship. The second chapter is concerned with "Launcelot," in which the central theme of the story explores the effect of the Quest for the Holy Grail on King Arthur's kingdom. Chapter Three studies "The Nameless Isle," in which Celtic and Greek mythic elements strongly influence both characterization and plot. The fourth chapter is an analysis of The Queen of Drum and its triangular plot structure in which the motivating impetus of the characters is the result of dreams. Chapter Five recapitulates Lewis's perspectives of life and reviews the impact of his Christianity on the poems. The study also shows how each poem illustrates a separate aspect of the cosmic quest.

This dissertation treats the theory and practice of C. S. Lewis's theological imagination, focussing upon the imaginative use he made of his professional expertise in medieval and renaissance literature. Its approach is principally expository rather than an evaluative. Chapter One outlines the centrality of the imagination to a proper understanding of Lewis's works. Chapter Two examines Lewis's own theory of imagination and surveys how he practised it as a literary critic. We compare and contrast Lewis's theory and practice of imagination with that of his friend, the theologian, Austin Faffer. Chapter Three looks in more detail at Lewis's imaginative practice, in particular his fascination with the images supplied by the seven planets of the Ptolemaic cosmos, which he termed 'spiritual symbols of permanent value'. We analyse what he meant by 'sprit' and 'symbol'. Chapter Four introduces the main argument of the dissertation namely that these seven spiritual symbols structure the works for which Lewis is best known, the seven 'Chronicles of Narnia'. We claim to have uncovered the governing imaginative blueprint of the septet. We address Lewis's capacity for and interest in secrecy and consider why this planetary theme has remained hitherto undetected. In Chapters Five to Eleven we take the seven planets in turn and trace the use Lewis made of them through out his writings. We analyse the planetary symbolism undergirding each Chronicle and conclude each chapter with an exegesis of the Christological message of each book so understood. Chapter Twelve examines factors which motivated Lewis to focus his imaginative energies upon Ptolemaic cosmology and suggests one particular occasioning factor behind the composition of the Chronicles. In addition, we consider theological and pedagogical reasons why he kept silent about the planetary theme. We conclude by indicating certain consequences that our argument has for future readings of these seven works.

No description available.

Blood group glycolipids are important tools in the study of microbial receptor interactions and other biological phenomena. Presently blood group glycolipids of interest are isolated from biological samples. However, all glycolipids are not readily available due to the low frequency of some phenotypes in the general population. The ability to acquire the rare glycolipids from the degradation of common glycolipids would be a useful alternative to trying to obtain the molecules from biological sources.This research set out to establish the ability of blood group glycolipids to be degraded into useful glycolipids in a controlled manner by acid hydrolysis and possibly metal catalysis. The initial experiments investigated the degradation/hydrolysis of the more readily available glycolipid globoside with a range of salts and acids to establish degradation concepts such as; temperature, type of acid, acid concentration, and the role of metal ions in glycolipid degradation. These concepts then led to a series of degradation experiments with the blood group glycolipids Leb and ALeb. These glycolipids were incubated with a range of acid concentrations and varying temperatures. Thin layer chromatography separation and chemical and immunochemical staining were the main methods used to identify the products of degradation.It was established that metal ions were not directly involved in the catalysis of glycolipids in the short-term, however some metal ions were indirectly implicated in their degradation due to their ability to form acid solutions. Acid hydrolysis was established as the principle mechanism for glycan chain degradation. In general it was found that the glycan chain primarily lost its fucose groups (in no particular order) and was then followed by sequential degradation of the remaining glycan chain. The glycan chain also appeared to have a protective function on the ceramide moiety. Degradation of globoside established a simple sequential pathway of glycan chain reduction from the non-reducing end. Blood group glycolipids ALeb and Leb first lost their fucose side groups followed by sequential reduction of the glycan chain. Although not fully controllable, degradation of Leb was able to produce Lea, Led and Lec. In contrast degradation of ALeb did not produce any Lea or Led. Instead A-type 1 and two novel A-like structures, 'linear A' and 'GalNAc-Lea' were generated. Lec was only produced from ALeb in extremely acidic conditions. This research established the ability to generate, by acid hydrolysis, a range of rare and "unnatural" novel glycolipids from more commonly available structures. It is of interest that the so-called unnatural glycolipids obtained from the acid hydrolysis of ALeb may, in theory, occur naturally in the acid environment of the stomach, and as such could have the potential to be implicated in disease. It is probable that by applying the principles learned here, a range of novel and natural structures suitable for use in the study of biological interactions can be obtained.

Thesis (M.A.)--Trinity Evangelical Divinity School, 1995. / Abstract. Includes bibliographical references (leaves 90-93).

ABSTRACT C. S. LEWIS’ CONCEPT OF SEHNSUCHT: PHILOSOPHICAL FOUNDATIONS, AESTHETIC ANALYSIS, AND IMPLICATIONS FOR EVANGELISM AND APOLOGETICS Matthew David Crawford, Ph.D. The Southern Baptist Theological Seminary, 2015 Chair: Dr. Mark T. Coppenger C. S. Lewis’ concept of Sehnsucht as inconsolable longing for beauty holds much promise for Christian aesthetics, evangelism, and apologetics. In his autobiography, Surprised by Joy, and many of his other works, Lewis shows how desire for beauty can draw individuals toward God. This dissertation fully develops Lewis’ concept of Sehnsucht within the framework of his life story as well as his writings. The dissertation then explores the corroboration of Lewis’ concept within both Christian and secular philosophical contexts. Once this foundation has been laid, the potential of Sehnsucht for opening hearts to the gospel of Christ and overcoming objections to faith in Him is outlined. Finally, the dissertation aesthetically analyzes specific films and pieces of music in search of common elements that may evoke Sehnsucht, as well as elements that may prevent it from being experienced.

No description available.

No description available.

No description available.