Fiction

The rest of the series.

In this final post I want to focus further on Tolkien’s essay “On Fairy-stories,” which I referenced several times in Part 6. We looked at Recovery in the previous post, and I’d like to conclude this series with a look at Sub-creation, Escape, and Eucatastrophe.

Sub-creation

Before C.S. Lewis’s conversion to Christianity, he viewed myths as being worthless lies, despite their being “breathed through silver.” To persuade him otherwise, J.R.R. Tolkien wrote a poem titled “Mythopoeia,” in which he mentions the defaced image of God in man. Tolkien writes about the original mandate for man to exercise dominion over creation. Man is a “Sub-creator, the refracted light / through whom is splintered from a single White / to many hues … . / We make still by the law in which we’re made.”¹ In other words, since we bear God’s image, though imperfectly, we create because God creates. We imitate and glorify the ultimate Creator as we engage in sub-creation. Tolkien puts it more clearly in “On Fairy-stories” when he writes about creating fantasy: “[W]e make in our measure and in our derivative mode, because we are made: and not only made, but made in the image and likeness of a Maker.”² Of course, Lewis eventually came to agree with Tolkien, and they both used mythology to create their own myths.

On the contemporary scene, one Christian who I believe is excelling in the sub-creation of myths is Young Adult author N.D. Wilson, whom I mentioned in Part 1. Wilson’s second book in the Ashtown series (with characters such as Gilgamesh, Arachne, and Ponce de León) was released on September 11, 2012. Christians have lots of practice complaining about fiction they don’t like, but here is a Christian who is lighting a candle in the fiction world, rather than simply cursing that bespectacled Potter boy.

The series so far.

The series.

This post is a continuation of the benefits of mythology, a list that began in Part 3 and continued in Part 4.

Read Part 1.

The ubiquity of mythology is undeniable, but to what degree should Christians interact with mythology? An answer in the third-century would most likely be in the negative if answered by the church father Tertullian, who famously asked, “What indeed has Athens to do with Jerusalem?” Tertullian didn’t have time for a “mottled Christianity,” mixed with Platonic philosophies or other heresies.

But what about an answer in the twenty-first century? What amount of involvement with pagan mythology is proper? Christians and non-Christians alike have had differing responses to this question.

Bradley Birzer writes,

To the modernist, “myth,” like religion, merely signifies a comfortable and entrenched lie. For the postmodernist, myth simply represents one story, one narrative among many; it is purely subjective, certainly signifying nothing of transcendent or any other kind of importance. For religious fundamentalists, myths also represent lies.¹

Some fundamentalists may object to Birzer’s taxonomy, but I have witnessed a similar reaction by a fundamentalist leader. A few years ago, I presented this topic at a conference for educators, and at lunch, just before I held my workshop, I mentioned to an inquiring stranger² that my workshop had to do with the benefits of mythology. He commented that it sounded like “benefits of paganism” and questioned whether there could be any benefits of paganism.³

Girl meets boy. Boy becomes obsessed with girl. Girl returns the favor. Boy turns out to be a vampire. Girl doesn’t mind as long as she can be with boy every moment of her life. This is a stereotypical, adolescent relationship (with the exception of the Dracula factor)! In Stephanie Meyer’s fast-paced Twilight series, obsessive love is the name of the game.

Davis Bunn and Janette Oke, The Centurion’s Wife (Acts of Faith, Book 1) (Minneapolis, MN:Bethany House, 2009), 384 pages, softcover

by Pastor Dan Miller

^{Editor’s Note: This article was reprinted with permission from Dan Miller’s book Spiritual Reflections.}

“Who said anything about safe?”