Religion in Fantasy: The Pitfalls
This entry was posted on Sunday, August 27. 2006 and is filed under Posts by Rebecca Luella Miller.
In July we discussed religion in Christian fantasy (see Stuart’s post, Lacking Worlds: How a Spiritual Focus Can Hamper Christian Fantasy), but I’d like to revisit the subject.
Specifically I’d like to explore a question first posed by Moira Allen to Orson Scott Card in an interview first published on Phantastes in 2000: "What are some of the perils and pitfalls of writing about religion in a fantasy setting, and how can they be avoided?"
Part of Card’s answer is applicable to Christian fantasy in particular:
In November, I’ll be speaking to a group of teachers on the subject of fantasy. The course title is "Fantasy—From Narnia To Harry Potter—Does It Belong?" And the description of the workshop:
When I first started gathering my thoughts, I considered joking by standing up, repeating the title, saying "Yes" and sitting down.
But the more I’ve thought about the subject the less clear the answer to the question becomes. After all, as Card points out, "fundamentalist" Christians believe witchcraft really exists and that you can invoke the power of the devil to do magical things. This belief clearly stems from the Bible.
Does that mean inclusion of what the Bible calls evil, necessitates a Biblical treatment of it? a la Harry Potter.
I know, I know—it’s getting a bit tiresome to talk about the books and the objections to them, but they serve the purpose.
In the past, I’ve explained the fantasy elements in Harry Potter as just that—fantasy. There are no brooms that fly, no half-numbered train platforms, and no school with shifting staircases and talking pictures. It is fantasy, meant to be imaginative. Meant to create a world that does communicate something about the real world, but not by advocating the reality of the fantastic.
But what happens when a Christian writes about the fantastic that is real, as if it is indeed real? a la Frank Peretti and This Present Darkness?
Must such a story then be measured by Scripture? Does that move the story out of the realm of fantasy and into the realm of supernatural thriller or supernatural suspense?
In other words, aren’t the two drastically different, one being "speculative" because it creates what is not and means for it to be understood as pretend while the other creates what is and speculates on that existence?
Isn’t the real pitfall, then, in mixing up the two, to the point that readers can no longer distinguish the parameters of the pretend?
The first is that when you use magic in a story, you have to deal with the people who really believe in magic—i.e., fundamentalist Christians who think witchcraft really exists and that you really can invoke the powers of the devil to do magical things. Naturally, they don’t want fantasies that make "satanism" seem attractive to be part of the reading of the children in our culture, and would, if they could, stamp it out entirely.
There is no denying that fantasy has captured young people and pulled them into imaginative worlds. Do such stories have any value for Christians? What’s an English teacher to do—add the best fantasies to the reading list or ban them from the classroom?
Comments
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Monday, August 28. 2006
Martin LaBar wrote:
Good job. Thanks for reminding us of Peretti.
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Monday, August 28. 2006
Shannon McNear wrote:
This is a very good question, Becky. I'm beginning to think that the problem is that we take ourselves far too seriously. Yes, we're supposed to examine and prove all things--but it disturbs me to hear of those who swallow This Present Darkness whole, when it indeed is as much a work of fantasy as Harry Potter. Yes, the Bible gives hints about the role of angels in the lives of believers--and Peretti's work can serve as a suggestion of how that plays out--but it is largely speculation.
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Monday, August 28. 2006
Elliot wrote:
It's interesting - this Sunday's sermon at my church mentioned that witch-hunting was a phenomenon of the Renaissance and the Reformation, not of the Middle Ages, because St. Augustine had said that witchcraft was superstitious nonsense that didn't work. And the Catholic inquisitors tended to be very skeptical about charges of witchcraft, so that the witch-burning craze happened more in places where A) secular courts were handling it and
there was little central government control.
I guess what I'm saying is that on major opinion in Christian history has been that magic and witchcraft was just delusional nonsense, and that pagan gods simply didn't exist. Those thinkers recognized the role of magic and demons in the Bible, but felt that since Christ had come, those forces had lost and been negated, so that people trying to conjure the Devil were either crazy or just idiots. Apparently that 'de-enchanting' attitude had a lot to do with the birth of early science.
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Monday, August 28. 2006
Elliot wrote:
I guess I should say 'disenchanting!'
I think this attitude's influenced the great Christian fantasists - C.S. Lewis could say that demons existed, but at the same time say that thinking about them too much or not believing in them at all were the real dangers. He was confident of Christ's victory, and that someone who had faith in it needn't get too paranoid about dark forces. I think sometimes that the fundamentalist hysteria about demonic influence (in Harry Potter or stupid rock music) reflects a lack of faith in God's power. Luther believed the Devil came and actually talked to him, but he just told him to get lost.
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Monday, August 28. 2006
Rebecca LuElla Miller wrote:
C.S. Lewis could say that demons existed, but at the same time say that thinking about them too much or not believing in them at all were the real dangers.
That point is a good one, Elliot. I think Shannon's on to something as well. So here's where these ideas leave me: we spend too much time searching for evil and we take ourselves far too seriously. But think far too little about God and don't take Him nearly serious enough.
Now how would that latter paradigm look in a fantasy novel?
Becky
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Monday, August 28. 2006
William Shontz wrote:
Perhaps, instead of framing the question like "Should Christians read fantasy?" we should turn it around and ask, "Why should Christians stop reading fantasy?" 'Fantastic' literature has been a part of our heritage from the beginning. St. Jude quotes the fantasy (apocalyptic) Book of Enoch (vv. 14, 15) and the story of 'Bel and the Dragon' is part of the Old Testament Apocryphal literature. While most Protestants do not consider it scripture, it is still part of Christian literary heritage.
As apocalyptic literature, The Book of Revelation uses the imagery of fantasy, as does the early Christian work called 'The Shepherd of Hermas" (c. AD 160).
Ancient Celtic and Anglo-Saxon literature, such as the Arthurian legends and Beowulf, got sanctified to promote Christian values--as did the Continental fairy tales (which G.K. Chesterton loved) of Perrault and the Grimms.
There is the Catholic 'Divine Comedy' and the Protestant 'Pilgrim's Progress.' Not many people know that the fantasy writer Tolkien was instrumental in C.S. Lewis' conversion to Christianity.
I also think that more Christians might be open to the genre if they knew about, for instance, Chesterton's endorsement in his book 'Orthodoxy,' or that there are books called, 'The Gospel According to Harry Potter," by Connie Neal (I haven't read it, but my oldest daughter liked it) and "Terence Fisher: Horror, Myth, and Religion," by Paul Leggett--a Presbyterian minister (Fisher converted from Christian Science to Anglicanism and made all of those classic Hammer Studios horror movies as an expression of his beliefs concerning the struggle between good and evil).
Charles Dickens--a staunch Christian--wrote ghost stories (including 'A Christmas Carol'), and Charles Maturin, author of the last great Gothic Novel--Melmoth the Wanderer (1820)--was a clergyman. I know that I'm moving into horror here, but that's my shade in this broad spectrum called Fantasy.
With all of this behind us, why should we stop now?
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Monday, August 28. 2006
Daniel I Weaver wrote:
By definition, fantasy gets clumped under the "speculative fiction" umbrella anyway...is it even necessary to try and seperate fantasy from speculative fiction. With supernatural thrillers and supernatural suspense, what you ultimately have is still a form a fantasy. There are those who would argue (outside of Christian circles) that angels and demons are just as fantastical as a unicorn or goblin. Any supernatural or fantastical element outside of our "known" existence can be considered a form of fantasy (ex, horror being clumped in with fantasy and sci-fi without distinction for so many years). If you consider Peretti's works speculative because he is speculating on something that we believe "is" then much of fantasy can be treated the same way. The Bible makes mention of giants and dragons and such, so if they are incorporated into a fantasy story, does that make the story speculative?
Personally, I don't think there's a distinction or any danger in combining the two. The danger with stuff like Potter is mure the lure of the "witchcraft" which is a REAL thing despite the fantastical portrayal in the books. The concern is that a child will be drawn to investigate the occult because they want to be able to fly on a broomstick or turn someone into a frog. If fantasy is well done (ex, Narnia), that isn't really a concern. In those fantastical stories, the "magic" isn't the focual point and therefore, isn't a lure toward things like the occult.
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Tuesday, August 29. 2006
Beth wrote:
You said:
The danger with stuff like Potter is mure the lure of the "witchcraft" which is a REAL thing despite the fantastical portrayal in the books. The concern is that a child will be drawn to investigate the occult because they want to be able to fly on a broomstick or turn someone into a frog. . .
I've been trying to figure out how to explain my "beef" with Harry Potter. You nailed it. As Christians, everything we do should glorify God, and that should be our measuring stick for everything we write.
Beth.
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Tuesday, August 29. 2006
Beth wrote:
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Monday, August 28. 2006
James Drury wrote:
As a Bible-thumping Fundamentalist, the issue for me isn’t so much if magic exists, but how it is used. Notice how in Narnia the Heroes do not use magic. Yes, Father Christmas gives the children specific gifts that include the magic horn but they don’t seek after such items or other magic in their own power. The dwarves want to use magic to resurrect the Witch, the prince refuses. Jill asks if they can perform such-and-such rituals with candles and so forth to enter Narnia. Eustace answers that they could, but Aslan “wouldn’t like it.”
Christopher Stasheff’s Warlock series takes a slightly different approach. While not specifically Christian, these books contain some very obvious Christian influences. “Magic” turns out to be a natural ability – ESP, telekinesis, etc, and the Church, in Stasheff’s timeline, has confirmed the existence of these natural abilities. By removing these powers from the spiritual (Magic) and placing them in the physical (genetic) he has changed the dynamics of the argument from focusing on the origins to the use of such powers. The individual is responsible for his or her own actions use of such talent.
Personally, I don’t believe there is a difference between Black Magic and White Magic. But that doesn’t mean I can’t suspend my belief while reading about Gandalf and Sauron if doing so falls into the bigger moral picture.
I expect the Heroes to adhere to a higher morality than the Villains. Comic Book Heroes never (usually) kill anyone and always mourn the loss of even a Villain. It’s part of the Heroes Code of Ethics. There must be something similar for Christian Heroes regarding the use of magic.
While the treatment of Magic is important, it pales in comparison to the overall world view portrayed. Is everyone having “premarital hanky panky” (and is this described in graphic detail)? Are virtues being sneered at or extolled? Does the author root for the Hero or for the Villain? Is there an Anti-Hero that believes “the ends justify the means” or does he play by the rules? These questions are far more important than just worrying about Magic.
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Monday, August 28. 2006
John Kuhn wrote:
I think Peretti broke major new ground with This Present Darkness, writing speculative fiction that most of his readers hold to be real and not speculative at all, except that he's speculating as to the creatures' names, appearance, etc. I like how CS Lewis approached magic in Narnia...he referred to the "deep magic" of God, the magic that brought all of this boring old non-magic into existence. If the fundamentalists are wary of perceived Satanic magic in SpecFic, perhaps authors would be wise to throw them some deep magic.
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Monday, August 28. 2006
Rebecca LuElla Miller wrote:
I appreciate the comments. You all have made this especially thought provoking.
James, I think your point about the heroes having a higher morality is an interesting one. I agree with you that in real life there is no black or white magic, no good or bad wizards. But in fantasy—the author gets to set the rules.
Unless the author intends to reflect how things actually are.
It seems that readers are losing the ability to distinguish between the two. On one hand there are folks who want nothing to do with things tainted by evil, even if it is a spoof, an exaggeration, or a pretend version with different governing rules.
On the other hand, you have people who read the speculative version and leap to the conclusion that this is actually the way things are, how they work.
I think this puts a big responsibility on writers to make whatever speaks to the supernatural true to Scripture.
Either that or there has to be a clear delineation. Screwtape Letters is a good example of the latter. Lewis spoke to the supernatural in such a fanciful way no one mistakes it for the way demons actually communicate with each other.
As far as the lure of witchcraft, Daniel. No matter how much a child might be drawn to the lure of flying on a broom, it will not happen. He can say all the "magic" words he wants, can push off as the Hogwarts students were taught, and nothing, unless God should deem it so. That child can wave a polished stick at his mean brother, say appropriate words, but he will not become a toad.
The reason is because these are all pretend. Most children understand this. When they read the comic strip Snoopy and see a dog "flying " his doghouse, do they then think they can sit on their doghouse and fly? Or do they think, after reading Charlotte's Web that spiders really talk?
If so, these children need help understanding the difference between the imaginative and the real. The books don't need to be spurned.
BUT, if a book teaches that spiders are all your friends and that even the ones with the pretty red mark on their belly can become pets, this book needs to be treated differently because it is mixing pretend and reality in a way that young readers cannot discern.
So along with readers becoming more discerning, I think writers of supernatural fiction have to keep the lines drawn between the real and the pretend—or take special care to remain faithful to what we know from the Bible.
William, I like the way you've worded the question. I think "horror" (I'm still skeptical that Christians can write true horror, but that's another debate) is especially susceptible to what I described above. Somehow Dickens made it clear that his ghosts were completely fantasy. No one (that I know) thinks part of a dead person's punishment is to walk around earth dragging a chain made of his sins.
OK, I'm pushing the limit of my allotted number of characters.
Becky
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Monday, August 28. 2006
Rebecca LuElla Miller wrote:
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Tuesday, August 29. 2006
James Drury wrote:
I’d like to take credit for the idea of how Heroes and Villains behave, but it’s been a joke for almost as long as comic books have been in existence. Why doesn’t Batman ever kill the Joker? That would certainly solve the problem, but Heroes won’t use the tactics of a Villain. And why does the Villain always create such elaborate means of death for the Hero (and monologue all their plans), giving the Hero time to escape? The real-world reason is so that the stories could continue without having to create a new Hero or Villain every time. But people have come up with the Hero and Villain Codes of Ethics to explain these characteristics within the reality of the story.
Of course the author sets the rules. But I would submit that it is the authors who are loosing the ability to tell fiction from reality. They are actually portraying their worldview in the realm of the fantastic in an attempt say "this is what reality is really like." Michael Moore is obvious. Are there some that are not so obvious and therefore even more harmful?
It's not that Fundamentalists have lost the ability to tell the difference between fantasy and reality. Rather, they are the only ones not trying to pretend that fiction is reality. But many do go too far, and end up missing out on a wealth of literature.
Your example of the spider is a great one to twist to my own purposes. If we apply it to magic, then we get something like: If a book teaches that wiccan practices (reality) can make broomsticks fly (fiction) then this book needs to be treated differently because it is mixing pretend and reality in a way that young readers cannot discern.
That's not to say that the book should be banned. I'm for personal censorship in that I choose what to read or what not to read, but I can't keep someone else from reading it.
We must keep separate in our discussion Christian and non-Christian authors and their works. The Christian author must subscribe to a “higher morality” by not twisting Biblical truths too much or presenting ideas that are contrary to Scripture. Where does one draw the line at how much literary license to use?
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Tuesday, August 29. 2006
Rebecca LuElla Miller wrote:
We must keep separate in our discussion Christian and non-Christian authors and their works. The Christian author must subscribe to a “higher morality” by not twisting Biblical truths too much or presenting ideas that are contrary to Scripture. Where does one draw the line at how much literary license to use?
Great post, James. I love this discussion even though we don't see things exactly the same.
In the above quote I would only change it to read "The Christian author must subscribe to a higher morality by not twisting Biblical truths at all.
I don't think that means we are porhibited from writing about the pretend. Therefore, I can have a human race that in appearance resembles an animal. That's clearly pretend. I can have animals that talk. Again clearly pretend. But what about animals with souls that need saving? Does this cross a line because we have mixed in reality (souls that need saving) with pretend (animals that talk)?
I agree that writers in general are mixing the real with the pretend. Michael Moore is a good example as is Dan Brown. However, in those works I understand the author actually encourages readers to look at each work of fiction with the idea that it was researched and is presenting previously undisclosed "facts" upon which the story is based.
Such is not the case in any of the "good witch" stories--Oz, LofR, Harry Potter (and a variety of fairy tales). In each case there is no doubt that this is make-believe.
In HP the fact that they entered the fantasy world by running as fast as they could right into a brick colonnade should communicate that fact loud and clear. Never is there any suggestion that wizardry is something you "join" as a person could some witchcraft religion in the real world. Muggles do not have the option of choosing. The wizards were born wizards. I think those things clearly set the HP stories in the realm of the pretend.
Any child thinking otherwise needs to be taught the difference between reality and fantasy. This, to me is a serious issue, because belief in a historical Jesus is at stake as opposed to belief in another fantasy creature similar to Santa or the tooth fairy.
Therein is a much more serious danger than worrying a ten year old will join the wiccans.
BTW, there are studies that show children who have read or seen a Potter story and do pursue wiccan involvement had a previous bent toward wiccanry.
I view this much like my growing up years watching cowboy shows. Despite the multitudes of gun battles I watched, I loathe guns. Did some children who watched those same shows become gun toters? Probably. But a larger factor has to do with other contributing influences OR a misunderstanding of what is real and what is pretend.
Where to draw the line? I tend to be a more cautious writer. I would not have set my story in a school for wizardry, for instance.
Becky
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Tuesday, August 29. 2006
Rebecca LuElla Miller wrote:
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Wednesday, August 30. 2006
James Drury wrote:
I concede the point about not twisting Scripture “at all” vs. “too much”. I stated it that way to allow for the addition of fanciful elements that are not strictly Biblical. Let me try it this way:
I know I’m coming across as against Harry Potter. I’m not, (I stated up front I was twisting your example) but neither am I saying it’s completely harmless. Everything must be weighed against both Scripture and our personal convictions regarding how much we want to tolerate anti-scriptural ideas.
Notice I did not say “unscriptural” ideas. There is a big difference between things that are UNscriptural and things that are ANTI-scriptural. We have license to speculate on those things that are not in Scripture: Dragons, faeries, other worlds or dimensions, brushing and flossing your teeth, etc. But we must guard our works from going too far and becoming a Biblical falsehood.
I enjoy Star Trek even though the basis for the show is entirely Humanist. Man will save himself through new technology and the benign dictatorship that is the Federation. Man is ultimately Good and will work for the benefit of humanity when the shackles of Capitalism are thrown off. Blek. But the stories are fun to watch when they don’t get bogged down in that mindset. They are fairly clean (it’s for broadcast TV, after all) which is my biggest concern with my children at the moment.
We do see things a little different, but I suspect we are aiming for the same goals. I am coming from a Fundamentalist perspective – but I’m saying it OK to read a lot more than many of my contemporaries. Yes, be careful. But ENJOY! Understand what the author is telling you about herself and her worldview through the characters. Recognize those elements that are anti-scriptural and deal with them instead of ignoring the issue entirely by avoiding them.
Also, other flavors of Christians must understand that Fundamentalists have a different set of convictions regarding the unscriptural. I’m starting a series on this on my site (shameless plug) with defining the idea of a personal conviction. I’ll be applying it later and probably including elements of our discussion here. Basically, I think we confuse the unscriptural with the anti-scriptural, not reality with the pretend.
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Wednesday, August 30. 2006
Rebecca LuElla Miller wrote:
James,
Well, if we are in disagreement, it is in tenths of degrees, I think. Perhaps the language or the points of emphasis obsured this.
But we must guard our works from going too far and becoming a Biblical falsehood.
A hardy "Amen." This is core to the issue for writers.
For readers, I agree that "how much we tolerate" should be one of the considerations. I know for me part of that decision is informed by how much gain is available.
Start Trek is a great example. Yes, it is based on huminism. How important to recognize that, to analyze it, to understand it. By doing so, I think it is almost as if we have innoculated ourselves against its influence. After all, I know much about the world that I reject. The influence of what we read or watch can best be countered by engaging with the content.
BUT there are themes, storylines, language that make me turn off a show or put down a book or (yes, I did it once) walk out of a theater. In some regard they crossed the line of my personal conviction, what was good for me to participate in.
I'll look forward to checking out your series.
That being said, I don't want to minimialize this other issue—some readers do not allow the imagination to create a pretend world if certain code words are attached. "Fantasy" was one of those code words for too long. So is "witch."
What has amazed me is the absence of complaint about the latest Pirates of the Caribbean movie in which a witch—one not so named, however—plays a key role. That an the dead arising from Davey Jones' locker in all their ghostly might.
But from Christians, no complaint that voodoo is elevated or an unScriptural view of the afterworld is advanced.
(Now MY plug.:
I posted on this topic here. )
Becky
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Wednesday, August 30. 2006
Rebecca LuElla Miller wrote:
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Sunday, September 03. 2006
Roger Drury wrote:
I just choose books that are either recommended to me, Interest me, or receive good reviews.
Interesting comments - I'm intregued by the Batman killing the Joker. We killed Zarkawi (sp), who was a bad guy, by the above discussion, we have stooped to the level of the villan. I don't buy into that one.
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