Handout 1ELSJ ർ਻ᎺᏒ┙ᄢቇ㩷
May 21,22,䋲䋰䋱䋱ർᶏ㆏ᄢቇ
ḡᵻᕶሶ
C.S.䊦䉟䉴䈱䇺㗻䉕ᜬ䈧䉁䈪䇻䈫䉪䊥䉴䉼䊞䊮䊶䊘䉴䊃䊝䉻䊆䉵䊛䋺ᦨᓟ䈎䉌ᆎ䉁䉎‛⺆䉝䊑䉴䊃䊤䉪䊃䋺
C.S.䊦䉟䉴䈱ዊ⺑䇺㗻䉕ᜬ䈧䉁䈪䇻䈲䇮ᅚਥੱ౏䉥䊦䉝䊦䈏ᦠ䈇䈢ੑᏎ䈱ᚻ⚕䈱‛⺆(Part䋱䋧䋲)䈪䈅䉎䇯䇸䉅䈚䈎䈚䈢䉌䋨might䋩䇹䈱䉥䊦䉝䊦䈱⸒⪲䈪‛⺆ో૕䈏⚳䉒䈦䈩䈇䉎䉋䈉䈮䉂䈋䉎䈏䇮ታ䈲䇮ᓐᅚ䈱ᚻ⚕䈮⛯䈇䈩⑂ม䉝䊦䊉䊛䈱䊜䊝䈏ᦨᓟ䈮ᱷ䈘䉏䈩䈇䉎䇯䈖䉏䉁䈪䈲䉥䊦䉝䊦䈱ⷞὐ䈱ᬌ⸽䈏⼏⺰䈱ਛᔃ䈪䈅䉍䇮䉝䊦䊉䊛䈫䉥䊦䉝䊦䈱㑐ଥ䈲䈾䈫䉖䈬ข䉍਄䈕䉌䉏䉎䈖䈫䈏䈭䈎䈦䈢䇯䈚䈎䈚ᦨᓟ䈱Ბ⪭䈲䇮䉪䊥䉴䉼䊞䊮䊶䊘䉴䊃䊝䉻䊆䉵䊛䈱ⷰὐ䈎䉌ᧄ૞ຠ䉕ℂ⸃䈜䉎䈉䈋䈪㊀ⷐ䈭ⷞὐ䉕ឭଏ䈚䈩䈇䉎䈫⠨䈋䉌䉏䉎䇯
Mara E. Donaldson 䈲䇮ઁ䈱⺰ᢥ䈫䈲⇣䈭䉍䇮䉥䊦䉝䊦䈱ⶄᢙ䈱ⷞὐ䈎䉌ᓐᅚ䈱ഃㅧᵴേ䈫ᄌり䈱㑐ㅪ䉕ᬌ⸽䈚䇮䊨䉯䉴䈫䊘䉟䉣䊙䈱⛔ว䉕⺰䈛䈩䈇䉎䇯ᧄ⺰䈲䇮䉝䊦䊉䊛䈱ⷞὐ䈎䉌䉥䊦䉝䊦ᧂቢ䈱⊒⹤䈱ᬌ⸽䉕ട䈋䉎䈖䈫䈮䉋䈦䈩䇮Donaldson 䈱⺰ὐ䈱䈘䉌䈭䉎⊒ዷ䉕⋡ᜰ䈜䇯૞⠪䋺㩷 㪚㫃㫀㫍㪼㩷㪪㫋㪸㫇㫃㪼㫊㩷㪣㪼㫎㫀㫊㩿㪙㪼㫃㪽㪸㫊㫋䋱㪏㪐㪏㩷㵨㪦㫏㪽㫆㫉㪻㪈㪐㪍㪊㪀㩷㩿㩷 ㅢ⒓ 㪡㪸㪺㫂㪀㩷㪚㪅㪪㪅䊦䉟䉴䋺㩷 䉝䉟䊦䊤䊮䊄䈱૞ኅ䇮㪈㪐㪈㪎 ᐕ䉥䉪䉴䊐䉤䊷䊄ᄢቇ౉ቇ䇮㪈㪐㪉㪌 ᐕ䉋䉍䊝䊷䊄䊥䊮䊶䉦䊧䉾䉳䈱䊐䉢䊨䊷䇮⧷ᢥቇ䈱䊁䊠䊷䉺䊷䈫䈭䉍䇮㪈㪐㪌㪋 ᐕ䉬䊮䊑䊥䉾䉳ᄢቇ䈱ਛ਎䊶䊦䊈䉰䊮䉴⧷ᢥቇ䈱ೋઍᢎ᝼䈮᜗⡜䇯㪊㪇 ᱦ䈱䈫䈐䉨䊥䉴䊃ᢙ䈻䈱࿁ᔃ䉕⚻㛎䇯㪈㪐㪌㪎 ᐕ䈮䉝䊜䊥䉦ੱ⹞ੱ 㪡㫆㫐㩷 㪛㪸㫍㫀㪻㫄㪸㫅 䈫⚿ᇕ䇮㪈㪐㪍㪊 ᐕ䈮ᴚ䈜䇯䈠䈱⪺૞䈲䇮⧷ᢥቇ䈱⎇ⓥ䇮ฎౖ䈻䈱ᷓ䈇ㅧ⹚䈮䉋䉎⹏⺰䇮ାઔ䈮䈎䉖䈜䉎⪺ㅀ䇮ᐛᗐᢥቇ䇮ఽ┬ᢥቇ䈱ᐢ䈇㗔ၞ䈮䉒䈢䉎䇯ቇ⠪䈫䈚䈩䈲 㪈㪐㪊㪍 ᐕ䇺ᗲ䈫䉝䊧䉯䊥䊷䇻䋨㪈㪐㪎㪉䇮╳៺ᦠᚱ䋩䈮䉋䈦䈩䉯䊤䊮䉿⾨䉕ᓧ䇮ఽ┬ᢥቇ䈪䈲䇺䊅䊦䊆䉝࿖䉅䈱䈏䈢䉍䇻䋨䋞 㪎 Ꮞ䇮㪈㪐㪍㪍䇮ጤᵄᦠᐫ䋩䈱䇸ᦨᓟ䈱ᚢ䈇䇹䈪䉦䊷䊈䉩䊷⾨䉕ᓧ䈢䇯䈾䈎䈮䇮㪪㪝 䈪䈲䇺䊙䊤䉦䊮䊄䊤䇻䇺䊕䊧䊤䊮䊄䊤䇻䇺䉰䊦䉦䊮䊄䊤䇻䋨䈤䈒䉁ᢥᐶ䋩䇮␹ቇ⊛⪺૞䈪䈲䇺ᖡ㝷䈱ᚻ⚕䇻䇺྾䈧䈱ᗲ䇻䇺∩䉂䈱໧㗴䇻䋨એ਄䇮䇺㪚㪅㪪㪅䊦䉟䉴ቬᢎ⠪૞㓸䇻䇮ᣂᢎ಴␠䇮䈮෼㍳䋩╬⚂䋶䋰ౠ䇯㩷㩷૞ຠ䋺㩷 㪫㫀㫃㫃㩷㪮㪼㩷㪟㪸㫍㪼㩷㪝㪸㪺㪼㫊㩿㪈㪐㪌㪍㪀㩷㧖 ‫ޡ‬㗻ࠍᜬߟ߹ߢ ₺ᅚࡊࠪࠤ࡯ߣᆌࠝ࡝ࡘࠕ࡞ߩᗲߩ␹⹤‫ޢ‬ਛ᧛ᅱሶ⸶(ᐔಠ␠࡜ࠗࡉ࡜࡝࡯)㧔ᐔಠ␠ 2006㧗㧖 ‫ޡ‬ᗲߪ޽߹ࠅߦ߽⧯ߊʊࡊࠪࡘࠤ࡯ߣߘߩᆌ‫ޢ‬ਛ᧛ᅱሶ⸶㧔ߺߔߕᦠᚱ 1976 ᐕ㧕

Handout 2䉝䉡䊃䊤䉟䊮䋺䈲䈛䉄䈮
Gene Edward Veith, Mara E. Donaldson, Joy Alexander㪧㪸㫉㫋㪈㪔╙৻䈱ᚻ⚕䋫╙ੑ䈱ᚻ⚕䈱৻┨㩷㩷㪧㪸㫉㫋㪉䋽╙ੑ䈱ᚻ⚕䈱䋲┨䌾䋴┨I.䉪䊥䉴䉼䊞䊮䊶䊘䉴䊃䊝䉻䊆䉵䊛‫⟎‛ޡ‬ዊደߢ⠨߃ߚߎߣ(Meditation in a Stoolshed)‫(ޢ‬1970)(look at + look along)㪙㫉㫌㪺㪼㩷㪣㪅㪜㪻㫎㪸㫉㪻㫊䇮㪛㪸㫍㫀㪻㩷㪛㫆㫎㫅㫀㫅㪾㪃㩷㪚㫉㫐㫊㫋㪸㫃㩷㪛㫆㫎㫅㫀㫅㪾II. 㩷 䊐䉜䊮䉺䉳䊷䋺䇸䊨䉯䉴䇹䈫䇸䊘䉟䉣䊙䇹䇺Preface to Paradise Lost 䋨ᄬᭉ࿦ᐨ⺑䋩䇻䋨䋱䋹䋴䋷䋩(Parents=Logos +Poiema)

III.䉨䊠䊷䊏䉾䊃䈫䊒䉲䊠䉬䈱‛⺆䉝䊒䊧䉟䉡䉴䈱䉨䊠䊷䊏䉾䊃䈫䊒䉲䊠䉬䈱ౣ⹤

IV: 䉥䊦䉝䊦䈱ㅜਛ䈪⚳䉒䉎⸒⪲㩷 Part 1䋫Part 2(Ch.1)
䉣䉲䊠䊷䊦䈱⠧ੱ䈀␹⹤䈁V. 䉥䊦䉝䊦䈱ㅜਛ䈪⚳䉒䉎⸒⪲䋺䊨䉯䉴䈫䊘䉟䉣䊙䈱⛔ว㩷 䋨Part 2 䈱 Ch.2-4)
ᦠ䈒䈖䈫㩷 䋨䊪䊷䊄䈫䉟䊜䊷䉳䈱⛔ว䋩

VI:㩷 ᦨᓟ䈎䉌ᆎ䉁䉎‛⺆ฎ䈇⑂ม䈫ᣂ䈚䈇⑂ม߹ߣ߼䈀ᒁ↪䈁(ᒁ↪䋱)㩷
“If story, as Poiema, must be supplemente by a theory of temporality in order to explain
the how of narrative transformation, a theory of story as Logos is needed in orfer
todescribe the what of narrative transformation. Thus, Till We Have Faces, as bothLogos and Poema, attests to the contributions a renewd reading of Lewis may still haveto offer to those who would understand those narratives which ‘baptize theimagination.’”(Donaldson, Mara E., “Orual’s Story and the Art of Retelling: A Study ofTill We Have Fac,” 170)㩷
䋨ᒁ↪䋲䋩”The answer is that we must never allow the rot to begin. We must, on pain of idiocy,
deny from the very㩷 outset the idea that looking at is, by its own nature, intrinsicallytruer or better than looking along. One must look both along and at everything….Butthe period of brow-beating has got to end.” (“Meditation in a Stoolshed”(“Meditation in a Toolshed” God in the Dock, 215)

Handout 3(ᒁ↪䋳)“Every poem can be considered in two ways-as what the poet has to say; and as a thingwhich he makes. From the one point of view it is an expression of opinions andemotions; from the other it is an organization of words which exist to produce aparticular kind o patterned experience in the readers. Another way of stating this duality
would be to say that every poem has two parents-its mother being the mass ofexperience, thought , and the like , inside the poet, and its father the pre-existing Form
(epic, tragedy, the novel, or what not) which he meets in the public world. By studying
only the mother, ciriticism becomes one-sided.” (3) The matter inside the poet wants theForm: in submitting to the Form it becomes really original, really the origin of greatwork” (Preface to Paradise Lost 3)(ᒁ↪䋺䋴)
1. “There’s no such thing,” Isaid, loud and stern. “Never say these things again. Get up.
It’s time –,”䋨Till We Have Faces, 䋱䋲䋳䋩
2. “Oh, the whole-what can I call it? You know very well. Or You used to. This, this-,”䋨䋱䋲䋴䋩
3. “Everything’s dark about the god…I think I can smell the very –“(124)䋨emphasized by the author䋩䋨ᒁ↪䋵䋩
“The change which the writing wrought in me (and of which I did not write) was only
a beginning- only to prepare me for the gods’ surgery. They used my own pen to probe
my wound”䋨Till We Have Faces II-1: 24-5 emphasized by the author).

䋨ᒁ↪䋶䋩“I ended my first book with the words no answer. I know now, Lord, why you utter noanswer. You are yourself the answer. Before your face questions die away. What otheranswer would suffice? Only words, words; to be led out to battle against other words.
Long did I hate you, long did I fear you”(Till We Have Faces, 308).

Handout 4Works Cited and Consulted
Alexander, Joy. “The whole art and joy of words”: Aslan’s Speech in the Chronicles of Narnia.”Mythlore 24.1(2003 Summer): 37-48.
Apleius. The Golden Ass of Apuleius. Tran. William Adlington. New York: AMS, 1967.
Donaldson, Mara E., “Orual’s Story and the Art of Retelling: A Study of Till We Have Face,” Wordand Story in C.S. Lewis. Ed. Peter Schakel, and Charles Huttar. Columbia: U. of Missouri
P.,1991. 157-170.
Downing, Crystal. How Postmodernism Serves (My) Faith: Questioning Truth in Language,
Philosophy and Art. Downers Grove, Ill: IVP, 2006.
David C. Downing. “C.S. Lewis Among the Postmodernists,” Books and Culture, (Nov.1, 1998.)
Updated: 22 November 2005, printed on 10 November,2010.<http://www.leaderu.com/humanities/lewis-postmodernists.html>
Edwards, Bruce L. A Rhetoric of Reading : C.S. Lewis’s Defense of Western Literacy. Provo: Center,1986.
Filmer, Kath. The Fiction of C.S. Lewis: Mask and Mirror. New York: St.Martin’s, 1993.
Gibson, Evan K. C.S. Lewis Spinner of Tales: A Guide To His Fiction. Washington D.C.: Christian
U P, 1980.
Howard, Thomas. Narnia & Beyond: A Guide to the Fiction of C.S. Lewis. San Francisco: Ignatius,2006.
---, The Achievement of C.S. Lewis: A Reading of his Fiction. Wheaton: Shaw, 1980.
Lewis, God in the Dock: Essays on Theology & Ethics. Ed. Walter Hooper.

Grand Rapids:

Eerdmans, 1970.
----, Preface to Paradise Lost. London: Oxford UP, 1942.
---, Till We Have Faces: A Myth Retold. Orlando: Harcourt, 1956.
Martindale, Wayne. C.S. Lewis on Heaven & Hell: Beyond the Shadowlands. Wheaton: Crossway,2005.
Myers, Doris T. Bareface: a Guide to C.S. Lewis’s Last Novel. Columbia and London: Missouri UP,2004.
---, C.S. Lewis in Context. Ken, OH: Kent State UP, 1994.
Sayer, George. Jack: A Life of C.S. Lewis. Wheaton: Crossway, 1994.
Schakel, Peter. Reason and Imagination in C.S. Lewis: A Study of Till We Have Faces. Grand
Rapids: Eerdmans, 1984.
Rowe, Karen. “Till We Have Faces: A Study of the Soul and the Self.” An Examined Life. Ed. Bruce
L. Edwards. Westport: Praeger, 2007.135-156.
Veith, Gene Edward. “A Vision, Within a Dream, Within the Truth: C.S. Lewis as Evangelist to the
Postmodernists.” Edit.Angus J. L. Menuge. C.S. Lewis Lightbearer in the Shadowlands: The
Evangelistic Vision of C.S. Lewis. Wheaton: Crossway, 1997. 367-387.