Once awakened to the imaginative and emotional import of the story of Christ, soon thereafter Lewis became convinced of its historical reality.
Tolkien and Dyson were able to show Lewis a basic inconsistency in his thinking: If in a pagan myth he encountered a god sacrificing himself and then rising again, Lewis was delighted and moved but at the same time Lewis thought he must reject the accounts of Christ's sacrifice and resurrection. What is not as well-known is that this conversion conversation pivoted on the understanding of myth. At the same time, he uses the myth's pagan and historicized setting to gain new perspective on the divine nature and wisdom-and subtleties of the human soul.Īs is well-known, Lewis, around the age of 32, converted to Christianity after a life-changing conversation with J. Portraying multifaceted forms of love (and their distortions), and surprising events of grace, revelation, and human response, Lewis surreptitiously Christianizes the myth. In Lewis's retelling, the ancient myth of Cupid and Psyche is given a pseudohistorical grounding, greatly expanded, and intertwined with and transformed by Christian principles. LEWIS LOVED TO READ MYTHS, and Till We Have Faces, pointedly subtitled A Myth Retold, is an attempt to write one.
nor priestly lying (as the philosophers of the Enlightenment thought) but, at its best, a real though unfocused gleam of divine truth falling on human imagination. (2 COR 3:16, 18) Myth in general is not merely misunderstood history. And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another.
"You cannot see my face, for no one can see me and live." (EX 33:20, 23) But when one turns to the Lord, the veil is removed.
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