Collected Letters Volume Three: Narnia, Cambridge and Joy 1950–1963. Walter Hooper

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СКАЧАТЬ href="#ulink_b6426214-3675-50eb-82ee-69f4a1fabbce">88 The Screwtape Letters (London: Bles, 1942; Fount, 1998), Letter 27, pp. 106-7: ‘If you tried to explain to [the Patient] that men’s prayers today are one of the innumerable co-ordinates with which the Enemy [God] harmonizes the weather of tomorrow, he would reply that then the Enemy always knew men were going to make those prayers and, if so, they did not pray freely but were predestined to do so…What he ought to say, of course, is obvious to us; that the problem of adapting the particular weather to the particular prayers is merely the appearance, at two points in his temporal mode of perception, of the total problem of adapting the whole spiritual universe to the whole corporeal universe; that creation in its entirety operates at every point of space and time, or rather that their kind of consciousness forces them to encounter the whole, self-consistent creative act as a series of successive events.’

89 Chang had sent Lewis his translation of a Chinese allegory to read.

90 ‘model of Christ’.

91 The Great Divorce, Preface, p. 5: ‘It was a wonderful vehicle, blazing with golden light, heraldically coloured. The Driver himself seemed full of light and he used only one hand to drive with. The other he waved before his face as if to fan away the greasy steam of the rain.’ Cf. The Comedy of Dante Alighieri the Florentine: Cántica I Hell L’Inferno, trans. Dorothy L. Sayers (London: Penguin, 1949), IX, 82: ‘His left hand, moving, fanned away the gross/Air from his face, nor elsewise did he seem/At all to find the way laborious.’

92 The Great Divorce, ch. 12, cf. Dante, Purgatorio, XXX.

93 i.e., Ludovico Ariosto, Orlando Furioso.

94 See the discussion of David Lindsay’s A Voyage to Arcturus (1920) in CL II, pp. 440, 541, 630, 753.

95 A vast French prose romance of the fourteenth century, in which the anonymous author sought to link the legends of Alexander the Great and King Arthur.

96 Old French.

97 The story of Balin, or Balain, is recounted in the Old French Suite du Merlin and in Malory’s Morte dArthur. Balin and Balan are tragic brothers who, despite their nobility, wind up killing each other.

98 John Francis Gilfedder (1925-), musician, was born in Melbourne, Australia, on 27 January 1925. After studying medicine, he began composing music in 1948. In 1951-2 he studied composition with Benjamin Frankel and Raymond Jones in England, and it was in 1952 that he met Lewis. On returning to Australia, he studied at the University of Melbourne and graduated with a Bachelor of Music degree in 1958. This was followed by a Dip. Ed. in 1959, and a B. Ed. in 1962, also from the University of Melbourne. Gilfedder was employed by the Victorian Education Department, 1953-69, before taking up a position at the Queensland Conservatorium of Music in 1970. His works include The Timeless Land Symphony, which had its premiere in 2002.

99 Gilfedder suggested Lewis provide a glossary of obscure terms to go with the Arthurian poems of Charles Williams, Taliessin Through Logres and The Region of the Summer Stars.

100 A Religious of CSMV (Sister Penelope), The Coming of the Lord: A Study in the Creed (London: Mowbray, 1953; 2nd impression, 1954).

101 Lewis was reading the typescript of the book; the page numbers of the typescript differ from those in the published book which are the ones given below.

102 ibid., ch. 8, p. 48: ‘When a smith says of a sword, “It is finished,” he means that it is ready to be used. Only when it has served its purpose and has no longer any raison d’être, does the end of a thing mean its ceasing to exist. The two Ends that our Lord is seeing in St. Mark xiii exactly illustrate this difference. The End of the Temple was the destruction of the Temple, because the type was no longer needed when the thing typified, the New Humanity, had come. But when Man comes to his End, he will be finished in the sense of being ready, at last, for the purpose for which he was made.’

103 ibid., ch. 6, pp. 34-5: ‘Except for the saying of John the Baptist, “He that hath the bride is the bridegroom,” the bride is never mentioned in the Gospels. Why? Surely because she did not yet exist, because the New Eve had yet to be created, as the Fathers loved to say, out of the pierced side of the Second Adam on the Cross. Later in the New Testament St. Paul, in Ephesians v.22 ff., uses the husband and wife analogy for the relation between Christ and His Church, but does not expressly name her either wife or bride. In the Apocalypse, however, right to the end she is only the bride, the wife to be. For the Church is not yet wholly one with Christ, as man was one with God before the Fall; and the consummation of “the marriage of the Lamb” with the bride of His own redeeming and remaking is itself the consummation for which the whole creation waits.’

104 ibid., pp. 37-8: ‘There is so much that is obvious about Palm Sunday, our Lord’s deliberate and literal fulfilment of Zechariah’s prophecy about the peaceful king, the bitter contrast between that triumph and the Passion following, that other things no less significant often get overlooked…That impromptu procession of the Passover pilgrims on the first Palm Sunday combined the themes and types of both those two great Feasts. But over and above all that, the festal coming of Christ to Jerusalem was a symbol of His final, finished Coming to the Father as the Son of Man. That, at least, is how St. Bernard sees it. The liturgical palm procession, he says, which re-enacts that entry, represents the glory of our heavenly fatherland.’

105 ibid., ch. 9, pp. 58-9: ‘The Greek says, “He was metamorphosed before them,” He changed His form. Metamorphosis, change of form at different stages on the way to perfection, is common in the natural world, the most familiar instance being that of the creature which ends up as a butterfly, after being successively an egg, a caterpillar, and a chrysalis. The Transfiguration of Christ suggests that Man also is a metamorphic creature…After death [Christ] passed again to His perfection, this time finally. In that perfected body, that yet bore the marks of what its larval form had borne on Calvary, He was touched and handled, as well as seen and heard, by many of His friends during the Great Forty Days.’

106 ibid., ch. 2, p. 9.

107 ‘waiting for’.

108 Sister Penelope removed this word from the book.

109 The word ‘neo-Paganism’ was also removed from the book.

110 СКАЧАТЬ