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Jeff Sellars
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Аннотация
There is a seeming dichotomy in C. S. Lewis's writing. On the one hand we see the writer of argumentative works, and on the other hand we have the imaginative poet. Lewis also found this dichotomy within himself. When he was a rationalist and atheist he found that these two sides of him were pulling in different directions: he believed that his rationalist side could not be reconciled with his imaginative side. Once he became a Christian, he eventually found a means of marrying the two–principally, through story and myth.
Within C. S. Lewis studies, there is also a common conception of Lewis as a modern rationalist philosopher, i.e., a rationalist who thinks arguments (and his arguments in particular) are the last answer on the questions he undertakes. Reasoning beyond Reason attempts to take this view to task by placing Lewis back into his pre-modern context and showing that his sources and influences are classical ones. In this process Lewis is viewed through the idea that imagination and reason are connected in an intimate way: they are different expressions of a single divine source of truth, and there is an imagination already present upon which reason works. Lewis's «transpositional» view of imagination implicitly pushes towards a somewhat radical position: the imagination is to be seen as theological in its reliance upon something more than the merely material; it necessarily relies on a transcendent funding for its use and meaning. In other words, the imagination is a well-source for what we might normally label «rational.»
Within C. S. Lewis studies, there is also a common conception of Lewis as a modern rationalist philosopher, i.e., a rationalist who thinks arguments (and his arguments in particular) are the last answer on the questions he undertakes. Reasoning beyond Reason attempts to take this view to task by placing Lewis back into his pre-modern context and showing that his sources and influences are classical ones. In this process Lewis is viewed through the idea that imagination and reason are connected in an intimate way: they are different expressions of a single divine source of truth, and there is an imagination already present upon which reason works. Lewis's «transpositional» view of imagination implicitly pushes towards a somewhat radical position: the imagination is to be seen as theological in its reliance upon something more than the merely material; it necessarily relies on a transcendent funding for its use and meaning. In other words, the imagination is a well-source for what we might normally label «rational.»
Аннотация
In Light Shining in a Dark Place, Jeff Sellars has drawn together more than a dozen scholars around the theme of discovering theology through the moving medium of film. The varied contributors in this collection explore, through their particular lenses, how theological ideas might be seen in and considered through one of the most popular of modern art forms. From subjects of sin, grace, and forgiveness to violence, science fiction/fantasy, and zombies, Light Shining in a Dark Place assists the theologically interested film viewer in tracing the light that might be found in the filmic arts back to the source of all lights.
Contributors include: Bruce L. Edwards, J. Sage Elwell, Michael Leary, Peter Malone, Kevin C. Neece, Simon Oliver, Kim Paffenroth, J. Ryan Parker, Travis Prinzi, Megan J. Robinson, Scott Shiffer, James H. Thrall, and Alissa Wilkinson
Contributors include: Bruce L. Edwards, J. Sage Elwell, Michael Leary, Peter Malone, Kevin C. Neece, Simon Oliver, Kim Paffenroth, J. Ryan Parker, Travis Prinzi, Megan J. Robinson, Scott Shiffer, James H. Thrall, and Alissa Wilkinson