Christian Fantasy: From 1200 to the PresentThis is the first account of invented stories of the Christian supernatural, of fantasies that depict imagined forms of heaven or hell, angel or devil, world and creator; it considers their growth and changes from the time of Dante to the present day. Relatively infrequent, such works nevertheless for centuries represented some of the highest aspirations of art. Works considered here include the French Queste del Saint Graal, Dante's Commedia, the Middle English Pearl, the first book of Spenser's The Faerie Queene, Marlowe's Dr. Faustus, Milton's Paradise Lost, Bunyan's The Pilgrim's Progress, Swedenborg's Heaven and Hell and poems by Blake; and, from the post-Romantic and increasingly less 'Christian' period, the fantasies of George MacDonald, Charles Kingsley, Charles Williams, C. S. Lewis and many others. In the development of these works, a primary issue is found to be the fantasy-making imagination itself, at first seen as a potential obstacle to plain Christian purpose, but more recently given freer rein in the new aim of demonstrating God's existence in a more secular world. The picture that emerges is of a literary mode which becomes more fictive and indirect in its presentation of Christian vision. |
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Page 134
It is different when the human mind is released from its connexion with the body , for then it no longer thinks naturally but spiritually ; and when it thinks spiritually its thoughts are incomprehensible and undescribable to the ...
It is different when the human mind is released from its connexion with the body , for then it no longer thinks naturally but spiritually ; and when it thinks spiritually its thoughts are incomprehensible and undescribable to the ...
Page 148
... view of the authority of the soul over the body , or ' good ' reason over ' evil physicality , by offering as contraries that the soul and the body are not divisible , and that ' Energy is the only life , and is from the Body ' .
... view of the authority of the soul over the body , or ' good ' reason over ' evil physicality , by offering as contraries that the soul and the body are not divisible , and that ' Energy is the only life , and is from the Body ' .
Page 230
Certainly , for him , three ' givens ' in life were peculiarly channels for divine action : the image of the beloved , the human body , and the City ; 25 all three of these images are fundamental in Descent into Hell and All Hallows ...
Certainly , for him , three ' givens ' in life were peculiarly channels for divine action : the image of the beloved , the human body , and the City ; 25 all three of these images are fundamental in Descent into Hell and All Hallows ...
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Contents
Introduction | 1 |
The French Queste del Saint Graal | 12 |
The Commedia | 21 |
Copyright | |
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action acts allegory angels appears becomes beginning believe body called century certainly character Charles Christ Christian fantasy Church City comes concerned continually created creation Dante death described desire devil direct divine earth evil existence experience expresses fact Fairy faith fall Faustus feel fiction figure final further give given God's heaven Hell Holy human idea imagery imagination journey Land later less Lewis literature live London look lost MacDonald means mind move narrative nature never novel once Paradise pattern Pearl perhaps physical picture Pilgrim's play poem portrays present Progress reality Redcrosse relation seems seen sense significance soul spiritual story suggests supernatural Swedenborg tells things thought true truth turn understanding universe University Press vision Water-Babies whole writers