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Human Nature's Theosis in CS Lewis's Till We Have Faces

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Human Nature's Theosis in CS Lewis's Till We Have Faces Harding University Scholar Works at Harding Honors Theses Honors College 4-28-2021 In His Image and Into His Likeness: Human Nature's Theosis in C.S. Lewis's Till We Have Faces: A Myth Retold Jacob Ross Taylor Harding University, [email protected] Follow this and additional works at: https://scholarworks.harding.edu/honors-theses Part of the Catholic Studies Commons, Christianity Commons, Other Philosophy Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Taylor, Jacob Ross, "In His Image and Into His Likeness: Human Nature's Theosis in C.S. Lewis's Till We Have Faces: A Myth Retold" (2021). Honors Theses. 3. https://scholarworks.harding.edu/honors-theses/3 This Thesis is brought to you for free and open access by the Honors College at Scholar Works at Harding. It has been accepted for inclusion in Honors Theses by an authorized administrator of Scholar Works at Harding. For more information, please contact [email protected]. HARDING UNIVERSITY HONORS COLLEGE Undergraduate Thesis Certification This form is to certify that the undergraduate thesis prepared Jacob Taylor By Entitled In His Image and into His Likeness: Human Nature's Theosis in C.S. Lewis's Till We Have Faces: A Myth Retold Is dually approved by the Harding University Honors College and the student’s thesis advisor(s) with input from the entire thesis advisory committee. Thesis Advisory Committee: Mac Sandlin Kraig Martin Michael G. Gutierrez Jonathan Singleton Larry Hunt This thesis, to the best of our knowledge, was published with the highest standards of academic integrity as outlined in the Harding University Academic Integrity Policy and in the use of any materials that are copyrighted. Mac Sandlin Thesis Advisor(s): Kevin Kehl Honors College Representative: 2021 Jacob Taylor Copyright © ________ _______________________ The author assigns to Harding University a perpetual, non-exclusive, worldwide, royalty-free, sublicense agreement to 1) deposit and store electronic versions of your work in Scholar Works at Harding; 2) publish and make the work available to view and download for free and to use for non-commercial, research, educational or other academic purposes; 3) create back-up copies of the work for security and preservation purposes; and 4) Convert the work, without changing the content, to any other format or medium necessary for preservation, storage and use of the work. In His Image and Into His Likeness: Human Nature’s Theosis in C.S. Lewis’s Till We Have Faces: A Myth Retold Jacob Taylor Harding University Honors College Senior Thesis And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit. 2 Cor. 3:18 Abstract: C.S. Lewis’s standalone title Till We Have Faces: A Myth Retold transforms the Greek mythos “Cupid and Psyche” into a novel about human nature being deified. In TWHF, Lewis presents an arc from pagan dualism through rationalism and finally to our relational God who makes us holy like Him. Lewis studies have suffered from the lack scholarship applying St. Thomas Aquinas’s christened Aristotelianism which would illuminate the metaphysical foundations that Lewis founds his words and builds his worlds upon. In Aristotle metaphysical biology he proposed that the human soul is neither an altogether separable spirit divorced from the bodily flesh, nor is the soul the mere physical matter itself. The soul is rather the form of a natural living body as well as its first actuality and substantive intellect. St. Thomas Aquinas undertakes Aristotle’s buried ideas and consecrates in the resurrection of human nature in Christ. Human nature in full body-soul union has been crucified and resurrected in Christ; therefore, human nature has the final telos of becoming that which God is by partaking in the fullness of God’s Triune life and love. St. Thomas’s hylomorphism and Christian theosis are the twin tenets underpin TWHF. Through these themes, Lewis contends that human nature is a unified body- soul that is destined to become the fullness of the divine nature. Hylomorphism and theosis constitute the tradition of theological anthropology that Lewis received and handed on. The form, matter, and intention of Lewis’s ‘myth retold’ is wound around these principles: the metaphysics of human hylomorphism and the mystery of Christian theosis. i Acknowledgements: Thank you to all teachers and professors who have helped me develop into a better student, writer, and researcher. Thank you especially to my Honors Thesis Committee members: Dr. Hunt, Dr. Singleton, Dr. Gutierrez, and Dr. Martin. I have appreciated having you as teachers, mentors, and advisors. Dr. Huff, thank you for reminding me not to seek to impress or be impressed. I will remember our coffee sessions and our research prep class as a writer and researcher in the future. You have encouraged me and many of my friends to be healthier and more rigorous honors students. You have been a light to me since I started in the engineering program so long ago. I appreciate your guidance, and I pray the best for you. Mac Sandlin, thank you for planting and watering seeds of teaching that have influenced me from that first day in Honors Symposium, across the world to Greece and Rome, and back to Searcy in the classroom and in your home small group. You have been one of my dearest professors and friends throughout college, and I am thankful to the Lord for your guidance and joy. Thank you for encouraging me to be a better student, especially as a reader, writer, and speaker. Thank you even more for encouraging faith, hope, and charity in me and my wife. Thank you all my family for encouraging me to study what I love and love what I study, even when it’s hard. Thank you Dad for encouraging me to be an editor and writer and to learn to walk with the Lord. Thank you Mom for encouraging me to study hard, succeed, and serve. I especially want to thank my dear wife Sidney. Thank you so much for being my editor and organizer. I would not have finished this work without your patience. You are so kind, loving, and inspiring. I am so glad we’ve been on this journey together. I thank the Lord for the gift of such profound mysteries on which to meditate. Though I feebly stutter in explanations of His glorious and divine mercies, it is my great hope that at least through a word, phrase, idea, or other window, something of the beautiful light shall enter into the reader, passing from me to you as it did and does from Lewis to me. ii We have been living for a year with masks over our faces, veiling the bodily expression of our personalities. These limitations and restrictions have dehumanized the social sphere. We have lost sight of one another’s faces. We have missed seeing the form of other human beings. What if our whole lives were being lived out in such masks or veils? What if we have always lived in such a limited reality because we do not yet see clearly the fullness of the human nature, body and soul? We have not yet been fully unveiled, and we do not see clearly into what is to come. A world yet to be unveiled is a world ripe for the imagination. C.S. Lewis creates such a world that exists before the full revelation of God, before the fullness of time. Pilgrimaging back to pagan days before Christ, he takes us to Glome, a kingdom so old that it is even pre-classical. It is in such a world that rumors of the divine nature of the goddess Psyche are spreading. It is here that she was sacrificed for the good of her people as “The Accursed.” In 1956 C.S. Lewis wrote what he considered his best novel, Till We Have Faces: A Myth Retold.1 It was a story that he wrestled with since his teenage years. It deals with the problem of pain, divine revelation, and transformation from ugliness and envy to beauty and charity. Two sisters respond to the divine call to becoming holy as goddesses, though in distinct ways. One is the image of natural human perfection, joy, obedience, and loveliness. The other is the representative of human fallenness, sin, obsession, anxiety, and suffering. After travails apart, they come together again in beatitude. Here they see God as he is and become like Him. Lewis scholarship has focused on TWHF as allegory, historical, or psychological novel. Some have seen Lewis’s conversion story in Surprised by Joy mirrored in TWHF. Some scholars have interpreted as one that carries the reader through the development of barbarians into 1 Clyde Kilby, “Till We Have Faces: An Interpretation,” The Longing for a Form, (USA: Kent State University Press, 1977), 171. Hereafter, Till We Have Faces will be TWHF. 1 Hellenists prepared to receive Christ.2 Some others have seen it as a psychological study of the main character Orual. Lewis scholarship has focused more on the Platonic and Augustinian elements of his writings and less on Aristotle and Aquinas. Through the latter figures, Lewis scholarship would benefit from understanding these bases of Lewis’s thought which inform both his rational and imaginative works. In TWHF in particular, Aristotle’s idea about the unity of man as body and soul and the Christian tradition of theosis or deification. These twin tenets underpin the story in a unified manner: that human nature is a body-soul composite which is assumed into the fullness of the divine nature.
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