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Cslewis and Christian Postmodernism Title C.S.Lewis and Christian Postmodernism : Word, Image, and Beyond Author(s) 湯浅, 恭子 Citation 北海道大学. 博士(文学) 甲第11507号 Issue Date 2014-09-25 DOI 10.14943/doctoral.k11507 Doc URL http://hdl.handle.net/2115/57185 Type theses (doctoral) File Information Kyoko_Yuasa.pdf Instructions for use Hokkaido University Collection of Scholarly and Academic Papers : HUSCAP Contents Acknowledgments 1 Introduction: H arbinger of Christian P ostmodernism 4 Chapter I. Philosopher of Christian Postmodernism 20 1.1. Modernism and Postmodernism 21 1.2. Philosophical Concept of Christian Postmodernism 2 7 1.3. Lewis as an Anti- modernist 40 1.4. Christian Postmodernism beyond Academic Disciplines 4 9 Chapter II. N ovelist of Christian Postmodernism 6 7 2.1. Lewis’s Notion of Modernist Literature 70 2.2. Approaches of Postmodernist Literature 7 9 2.3. Lewis’s Post- M odernistic Approach 86 2.3.1. Bible 8 7 2.3.2. Mythology 92 2.3.3. Fantasy Literature 9 6 2 .3.4. Sexuality in Another World 1 0 6 Chapter III. Pre- Historic Magician Awakens in the Modernist Age 124 3.1. Arthurian Legend 128 3.2. Garden, Destructed 136 3.3. Ethical Responses to the Pre- Historic Magician 156 3.4. Garden, Recreated 179 Chapter IV. Medieval Paradise: East, West, and Beyond 187 4.1. The Immediacy and Future of the Kingdom of God 193 4.1.1. The Dawn Treader 195 4.1.2. Reepicheep 197 4.1.3. Two Story- Tellers 202 4.1.4. Three Latecomers 204 4.1.5. Narnian Voyagers of Christian Postmodernism 218 4.2. East, West and Beyond 223 4.2.1. Eastern Paradise 223 4.2.2. Western Imram 231 4.3. The Natural World 245 Chapter V. Re- Writing Mythology: Greco- Roman and Norse 253 5.1. Retelling Greco- Roman Mythology 257 5.2. Orual as Writer and Re- Writer 270 5.3. Reading Aloud and Silently 278 5.4. The Story That Begins with the Last Word 283 5.5. Retelling Norse Mythology 294 Conclusion : Word and Image, and Beyond 316 Works Cited 325 Acknowledgments I would like to thank all those people who made this thesis possible, making it an unforgettable experience for me. First of all I submit my highest appreciation to my supervisor, Dr. Eijun Senaha, Professor of English at the Graduate School of Letters in Hokkaido University, for his guidance, understanding, and limitless patience during my studies. He encouraged me through the several rounds of writing, research, and proposals for funding for presentation and publication. He has done an immense amount to foster my self- confidence, and given me the strength and perseverance to continue when I wanted to give up. He encouraged me to not only grow as a scholar of literature but also as an independent thinker. I also have to thank the members of the PhD committee, Dr. Hidemitsu Takahashi, and Dr. Yasuhiro Takeuchi for letting my defense be an enjoyable moment, and for their brilliant comments and helpful suggestions. Additionally I am grateful to two professors at Hokkaido University: Prof. Yukihiro Takemoto for his valuable feedback on my research and also Dr. Kei Chiba for always being so supportive of my work. I gratefully acknowledge for Dr. Bruce L. Edwards (Ohio State U. ) for allowing me to translate his book on C.S. Lewis, which served to get my graduate career started on the right track; also Dr. Gayne J. Anacker, Vice President for 0 Academic Affairs of the C.S. Lewis Foundation, who was the first person to motivate me to further pursue my doctoral studies. I am also grateful to Dr. Sanford Schwartz (Penn. State U.), and Dr. Charles Huttar (Hope College) for their guidance and feedback on my prospectus, to Dr. Joy Alexander (Queens University, Belfast) and Dr. John Gillespie (University of Ulster, Coleraine) for their insightful discussion on my thesis in progress, and to Dr. Kazuo Takeno (Nih on U.) for his valuable advice and constructive criticism on my work. I pay homage to the Late Dr. Christopher Mitchell, the then Director of the Marion E. Wade Center at Wheaton College in 2009, for guidance of my prospectus. I can only say a proper thanks to him through my future work. I would also like to extend my appreciation for the unending encouragement and personal attention of the Meas family, especially Dr. Laura- Jane Meas, for providing me so much needed support in what could have otherwise been a somewhat stressful environment. She willingly spent so much time proofreading my thesis and giving me excellent suggestions, which always enabled me to gain so much drive to tackle challenges head on. I also thank the friendship of Keiko Suzuki, Toshiko Ogiwara, Michie Kuroda, Dieter &Shelly Schmidt, and the Sapporo International Church members. Thanks to your prayers, I endured and survived the experience of doctoral work. Additionally I would like to express thanks 1 to people who have given me technical advice on the thesis: Robert Wagoner, Eleanor Clark, Robert Kluttz, Harry Creagen, and all the other proofreaders. I wish to express deep appreciation of my mother, who passed away during the writing of this thesis, and also to my father who is in hospital; I treasure their love and support. I cannot attempt to mention by name everyone who helped me during the study. Nevertheless, I would like to honour each and every one. Thank you very much. Finally, I would like to give all glory to God, and to thank the Lord Jesus Christ, who provided me with the blessing of completing this project. 2 Introduction: Harbinger of Christian Postmodernism C.S. Lewis ( Clive Staples Lewis) (1898- 1963) is best known as a writer of children’s literature, but he writes not simply “for juveniles” (On Stories 48). He writes to overcome the inhibitions not only in children’s minds , but in the minds of readers of all ages. He insists that the taste of children should be considered “human taste” (On Stories 51) and not of less value simply because the literary establishment does not appraise juvenile taste highly. By inhibitions, he means the imperfection of humanity and the limited construction of language. He writes to question the modern critics who confine the boundaries of literary genres by age, the marginalization of the perspectives of mythology and Christianity, and the sidelining of “science fiction” and “fantasy literature” (55- 56). 1 He is, however, a pioneering writer of “Christian postmodernism” who rehabilitates the values discarded by modernist thought. Lewis critically discusses the spiritual crisis of the modern world in fantasy and science fiction through philosophically accepting both multiple views and ultimately what transcends the limitation of humanity, a s well as through 1 Lewis’s view of science fiction is presented in his essay “On Science Fiction” (On Stories 55- 56). This article was originally presented to the Cambridge University English Club on 24 November 1955, and published posthumously in Of Other Worlds, Essays and Stories (1966) and in On Stories and Other Essays on Literature (1982). 3 rhetorically expressing the clash and integration of both “word” (rational explanation) and “image” (imaginative expression). 2 Christian postmodernism is a seemingly unconventional rhetoric that Lewis employs to reach the mindset of the postmodern world. The terms “word” and “image” are used to mean language available not only rhetorically but also theologically. 3 The term “postmodernism” is generally used to mean the anti- modernist movement in and after the 1960s that advocates a multiplicity of philosophical and cultural notions, focusing on the peripheral values undermined by modernist thinkers. 4 As postmodernism does, Lewis deconstructs the modernist’s single interpretation of the truth―elevating reason (word) 2 The definition of word and image in this paper includes what Stanley J. Grenz expresses with the same terms, but is not limited to his definition. In A Primer on Postmodernism (1996), Grenz means the different communicative styles between modernism and postmodernism, while this paper covers not only communicative styles, but also divided world views including literary genres, literary approaches (fact and fiction), academic disciplines, gender, and philosophy ( naturalism and supernaturalism, history and myth, observation and faith). 3 In an interview conducted by the author with Dr. Eijun Senaha, Professor at Hokkaido University (Nov. 2008), he suggested the term “Christian postmodernism.” This is a new term not yet used in other publications. Although the meaning of the term “p ostmodern” or “p ostmodernism” differs according to author, “p ostmodern world” is more often observed, while “theological p ostmodernism” and “religious p ostmodernism” are used in Cark Raschke’s The Next Reformation (2004). 4 Crystal L. Downing associates postmodernism with the cultural trends between the 1960s and 1980s (How Postmodernism Serves (My) Faith 86- 7). Stanley J. Grenz explains the developing attention on postmodernism in the 1970s (2). 4 over faith (image)―and instead advocates the multiple perspectives of the world as well as what they transcend. He deconstructs the interpretation commonly accepted by the previous generation, stating that human interpretation is influenced by our cultural models in each time period: “In every stage the human mind is deeply influenced by the accepted Model of the universe” (The Discarded Image 222). Lewis’s concept of Christian postmodernism is based on his understanding of the Gospel as a story of reconciliation between two incompatible worldviews: Christianity and mythology. By the term “Gospel,” he means a true story which really happened “in actual human history” (The Collected Letters of C.S. Lewis I 18). He claims that the mythological stories of gods dead and risen are historically incarnated in the life of Jesus of Nazareth. 5 He affirms that what is vaguely seen through mythologies comes into focus in the Gospel.
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