By Zoe Lehmann Imfeld
This publication argues that theology is important to an knowing of the literary ghost tale. Victorian ghost tales have usually been learn within the context of agnosticism – as tales which show a society suffering from Christian orthodoxy in a brand new ‘Enlightened’ international. This ebook, besides the fact that, makes use of theological rules from St Augustine via to fashionable theologians to spot a theological trip taken via the protagonists of such tales, and charts every one level of this trip during the brief tales it examines. It additionally proposes a idea of reader participation which creates an imaginary house during which glossy epistemology is suspended. The e-book reports the paintings of 4 significant authors of the supernatural story: Arthur Machen, M.R. James, Sheridan Le Fanu and Henry James.
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Additional resources for The Victorian Ghost Story and Theology: From Le Fanu to James
His philosophical and religious themes are seen as unchanging, indeed becoming repetitive. T. 1) Machen’s weird tales of the 1890s, however, are nearly always read independently of his later works, seen as the product of a typical fin de siècle writer. 2 This chapter examines Machen’s horror fiction with respect to his Anglo-Catholic orthodoxy, claiming that such a reading reveals these stories to be examinations of man’s experience of the world which are theologically consistent with Machen’s later work.
Harvey (London: Oxford University Press, 1950), 5. 44. Rudolf Otto, The Philosophy of Religion, trans. E. B. Smith, 1931), 100–101. 45. Otto, The Idea of the Holy, 194. 46. See Mircea Eliade, The Sacred and the Profane: The Nature of Religion, trans. 9–10. Eliade, starting with Otto’s premise, sets out to ‘illustrate and define this opposition’. Notably for my discussion here, however, his study does not challenge this antipode. 47. Matthew Lewis, The Monk: A Romance in Three Volumes, vol. Bell, 1796), vol.
For the purposes of my reader participation, the same essay does balance ‘suspicion’ with ‘conversation’. Milbank (on inter-religious dialogue) writes: With an extreme degree of paradox, one must claim that it is only through insisting on the finality of the Christian reading of ‘what there is’ that one can both fulfill respect for the other and complete and secure this otherness as pure neighborly difference. ’18 Such a conversation, for Milbank, cannot ‘mean anything other than continuing the work of conversion’, and must ultimately aim to subvert the denial of otherness by remaining Christocentric.