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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Página 35
The endpoint of the journey is a vision of God in which the imagination is lost -
and yet found , in that only its operations over the whole journey of the poem
have led us to Him . 23 Further , while the journey of the imagination is thus serial
, the ...
The endpoint of the journey is a vision of God in which the imagination is lost -
and yet found , in that only its operations over the whole journey of the poem
have led us to Him . 23 Further , while the journey of the imagination is thus serial
, the ...
Página 122
11 The strength of the presentation of the journey , the path and the goal works
against the detailed effectiveness of the allegory . For instance , because of the
image of the journey , we naturally tend to think of the movement as one to
greater ...
11 The strength of the presentation of the journey , the path and the goal works
against the detailed effectiveness of the allegory . For instance , because of the
image of the journey , we naturally tend to think of the movement as one to
greater ...
Página 322
No one has asked why Bunyan did not call his work , say , The Pilgrim ' s Journey
, if that was what he meant ; Bunyan had no especial penchant for alliterative
titles . ( Actually the word ' Walking ' would have been still more appropriate , as it
...
No one has asked why Bunyan did not call his work , say , The Pilgrim ' s Journey
, if that was what he meant ; Bunyan had no especial penchant for alliterative
titles . ( Actually the word ' Walking ' would have been still more appropriate , as it
...
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Contenido
Introduction | 1 |
The French Queste del Saint Graal | 12 |
The Commedia | 21 |
Derechos de autor | |
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Términos y frases comunes
action 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 meet mind move narrative nature never novel once Paradise pattern Pearl perhaps physical picture Pilgrim's play poem portrayed 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