Adult fiction, Children’s fiction, Teen fiction
After Lewis and Tolkien
A conversation about Christian Fantasy with Bell Mountain author Lee Duigon
It’s hard to believe but C.S. Lewis has been gone from this earth long enough for his works to have entered into the public domain – in Canada that happens 50 years after the author’s death. His good friend J.R.R. Tolkien outlived him by a decade, but has been gone now for four. How is it, then, that their fantasy fiction remains as popular as it ever has been?
The answer, in part, is because the secular fantasy fiction doesn’t understand the way the world really is. That’s the secret to great fantasy writing – it has to be anchored in reality for it to have an impact. Yes, there can be wizards and elves and all sorts of unreal creatures, but at its core a fantasy novel has to say something truly true. So, while Tolkien was far more subtle than Lewis about the inclusion of his Judeo-Christian worldview, it was this worldview that allowed him to see and share truths about the pull of temptation, the strength of humility, and the nature of love. Lewis’s series is intriguing for children, but it is his Christian understanding of man’s failings and God’s grace that give the books enough depth for adults to read again and again.
However, if it was these two men’s Christian worldview that elevated their fiction, then why, in the decades since their deaths, haven’t we seen other Christian writers joining them at the top of the fantasy genre? Why, in fact, is most of the fantasy you’ll find in a Christian bookstore simply dreadful?
These are good questions, and Lee Duigon is the right man to ask. He’s not only blogged about how to improve the state of Christian fantasy (see www.LeeDuigon.com), he set out to do something about it himself. Since 2010 he’s published eleven books in his Bell Mountain fantasy series about a boy and a girl and an assassin and a wise clever squirrel-like creature who all set out on a quest. A review will be coming, so it will suffice here to say, these are a better brand of Christian fantasy fiction then we’ve seen in a long time. Mr. Duigon graciously agreed to an interview and what follows is an edited version.
Magic, wizards, elves, and dragons are core elements of most fantasy. But your Bell Mountain series doesn’t have any of them. Why not?
For one thing, wizards, elves, and dragons have all become clichés. Fantasy is supposed to ignite your imagination, but clichés have the opposite effect.
Wizards, elves, and dragons have been so overdone it’s like, “Oh, well, ho-hum, there’s some elves.” They’re so common in the literature, they might as well be checkout clerks at your local supermarket. In my books I have replaced these with figures which I hope readers will find refreshingly unusual. Instead of elves, I have little, hairy, manlike creatures – like Wytt – who fulfill the literary function of being “other than human,” but are intelligent and able to interact with humans. Instead of dragons, I have creatures patterned after little-known prehistoric animals. And instead of wizards, I offer some dangerous and nasty human beings who play at being wizards and create the illusion of having magical powers.
As for magic, well, the reason I don’t use it is because it seems a lazy writing device. Things in a story that get done by “magic” might also be accomplished by hard work, ingenuity, faith, hope, or love, and wouldn’t that be far more interesting?
We are God’s creation, living in the world He created and subject to His laws of nature, whether we like it or not. Genuine “magic” – as opposed to technology or trickery that only looks like magic – would circumvent or overturn those laws, thus making the magician himself a kind of god.
So on the one hand, the writer who resorts to magic is lazy, using it as a shortcut to getting things done. On the other, he is imagining something which is not allowed. God has not permitted us to do real magic. It would disorder His Creation – and surely we already make enough mischief without any magic whatsoever.
So would you still classify your books as fantasy, and if so, how would you define fantasy as a genre?
I say my stories are fantasy because they describe an imaginary world, different from ours but still subject to God’s laws. The whole point of fantasy is to fire up the reader’s imagination: to gain access to regions of the heart and mind not easily reached by other kinds of fiction.
An excellent example of this is the classic fantasy movie, The Princess Bride. There’s nothing in that story that violates God’s laws of nature. But it’s certainly full of unusual people, places, and things.
To that formula I have added the presupposition that God reigns in my imaginary world just as He reigns in our own. And following the trail blazed by C.S. Lewis in his Chronicles of Narnia, I have the characters in my fantasy world interacting with God’s will and coming to know Him better – although their interaction with God is more like it is in our own world than in Narnia. God speaks to them through scripture, prophecy, and promptings of the spirit – with the occasional use of a spiritual messenger. For this my inspiration and model is not fiction, but the Bible.
Why do so many readers crave fantasy?
For the same reason we crave science fiction, romance, westerns or what have you. For escape, of course.
Now the whole idea of escape is to go to a better place, from a worse. People don’t tunnel into prison camps. So the fantasy reader has always the desire to seek a better world, an imaginary world, and escape into it, if only for as long as it takes to read the book.
How are we able to imagine a world that seems better to us than the one we live in? If you imagine yourself in Tolkien’s Middle-Earth, for instance, you have monsters and dragons to deal with, not to mention a terrible Dark Lord. But you don’t have politicians’ lies to listen to, enormous taxes sucked out of your paycheck, race hustlers, militant sodomy, squawking idiot liberal churchmen, or natural beauty spots torn down to make way for “smart growth.” You don’t have any of that. So you escape to Middle-Earth for a few hours and are all the better for it.
How is it, asks Puddleglum in C.S. Lewis‘ The Silver Chair, that a few children playing a game can imagine a play-world that licks the supposed “real” world hollow?
Because the God who made us built into us an unfailing desire for something better.
Our worldly leaders promise us a better world, but can’t deliver. Our Science with one hand gives us air conditioning and YouTube, but with the other gives us nerve gas and Darwinism. Our worldly philosophers give us what can only be described as dreck.
God gives us salvation and a promise to regenerate His whole creation, but many of us don’t seem very interested in that.
Tolkien said that Christianity is the one myth that is true. We should be hearing that from our theologians and our pastors, but in all too many cases, we don’t.
Never mind. We’ve got the Bible, and it tells us the truth. That’s where the thirsting fantasy writer found the water of life – because that’s where it is.
What reasons are there for Christians, and particularly parents, to be wary of secular fiction? What are its most common faults?
Its biggest fault is that most of it seems to be written with the presupposition that there is no God.
It also omits any mention of description of the religious dimension of human life. If a space alien were to try to learn about life on earth by sampling our fiction, he’d never know there was any such thing as a religious impulse. And that’s not a realistic description of human life, unless you want to count what goes on in faculty lounges.
On your blog (LeeDuigon.com) you point to C.S. Lewis as an example of Christian fantasy done right. What does he get right?
In his Chronicles of Narnia, Lewis makes it clear that the source and creation of all life is Jesus Christ, symbolized by the Great Lion, Aslan. And Aslan tells the children who come into Narnia from our world that they were there because He has called them; and that they will know Him in their own world, too – only “by another name.” It takes a very dense reader not to know that this other name is Jesus.
This is what Lewis gets right. In all seven Narnia books, the theme is getting to know Christ. For the most part, this is accomplished through obedience and love. This is a very big thing to get right.
Though you praise Lewis, you’ve also written that you respect parents who have a problem with the way Lewis uses magic in some sections of his books. Could you explain?
As a former atheist groping his way to a better knowledge of Christ, Lewis did makes some mistakes along the way. I cringe when one of his characters says, “It’s all in Plato.” Anyone who comes to Christ through Plato has performed a very neat trick.
The real magic in Narnia, the “Deep Magic,” belongs to Aslan/Jesus. In that sense it isn’t magic at all, but rather the underlying law of all reality.
But then there’s the White Witch, whose magic imposes winter on all Narnia for many decades. She is not human, and her “magic” can do nothing but destroy. She cannot create.
There’s also “minor magic” done by some of the characters in Narnia, and magic attempted by lawless human beings like Uncle Andrew – “magic” that never turns out as desired.
I can’t say why Lewis allowed this. His friend, Tolkien, warned him not to. Tolkien saw it as a flaw, and I agree. The only Biblical basis for it is Pharaoh’s magicians’ ability to imitate the first few miracles that God performed against Egypt through Moses and Aaron. The witch of Endor did succeed in raising the ghost of Samuel, but I always feel she was surprised it actually worked. But all the rest of the “magic” in the Bible is revealed as fraud; and that’s how I handle it in my own books.
By allowing a certain amount of magic in Narnia, Lewis deviated from the Biblical model. In deference to his evident love and reverence for Christ, I overlook it as a human failing. But those readers who are uneasy with it – and I’ve heard from quite a few of them – have nothing to apologize for.
I wanted to ask you about the role of magic in Christian and secular fantasy. I’ve just been reading a series by Christian author Andrew Peterson, his Wingfeather Saga, and he uses a conversation between mother and son to lay out his own thoughts on magic. After the son has a vision, his mother tells him:
If you asked a kitten, “how does a bumblebee fly?” the answer would probably be “Magic!” [The world] is full of wonders and some call it magic. This is a gift from the Maker – it isn’t something that [your sister] Leeli created or meant to do, nor did you mean to see these images. You didn’t seek to bend the ways of the world to your will. You stumbled on this thing the way a kitten happens upon a flower where a bumblebee has lit.
What do you think of Peterson’s take on magic here? And what principles do you think Christian authors should follow in using magic?
I like what Peterson writes here. It’s an elegant way of saying that just because we perceive a thing as “magical” doesn’t mean it really is. We are a long way from understanding everything about how God’s creation works. The kitten sees the bumblebee’s flight as “magic.” And if you brought a flashlight into the world of King Arthur, his people would think it was a magical item.
In my books I don’t use magic at all. My fantasy world contains a few pieces of technology left over from an ancient period of history. Readers will understand that these are not magical items, but the characters in the stories won’t. The few individuals who get a chance to use these items think they’re making magic.
If a Christian writer simply must use “magic,” he would do well to remember that all power comes from God. It would be a challenge to square that with a story in which a teenage girl uses a magic spell to lasso her dreamboy (ugh – there’s so much of that in YA fiction). As a matter of realism, I would always allow the appearance, or the illusion, of magic. We still have plenty of that in our own world today.
I would allow fantastic creatures, as long as they don’t violate the laws of nature – as would, for example, a flying hippopotamus. But to a person living in another world – a world, say, where unicorns exist – a kangaroo or a chameleon or an octopus might seem an utterly fantastic creature which he might refuse to believe in.
If a fantasy can’t stir up a sense of wonder, it isn’t much of a fantasy. As Ray Harryhausen used to say, no one goes to the movies to see a sinkful of dirty dishes.
But “magic” has been so overused in fantasy, it’s really more of a challenge to the writer’s imagination to get things done without magic.
Why is so much Christian fantasy fiction so bad?
It seems to be a rule of the market that when demand for a certain kind of story is high, but the supply is low, publishers fill the gap by publishing bad books. Fantasy, especially among young readers, is very popular. And there’s a demand for stories that don’t insult the Christian reader’s sensibilities. Simply, there isn’t enough high-quality fantasy being written to meet the demand. That’s because it isn’t so easy to write as a lot of people think it is.
Some Christian writers seem to think that the rules of literature shouldn’t apply to them because they’re writing about the Kingdom of God. So they feel perfectly free to traffic in corny dialogue, one-dimensional characters, ridiculous coincidences, and clumsy language. But all you wind up with, that way, is a bad book.
But while a lot of Christian fantasy is bad, a lot of secular fantasy is bad, too. I’ve read fantasies so awful, they could dry up ponds. I’ve read Christian fantasies in which the writer excelled at handling his theme, only to have his book go belly-up because he can’t write dialogue. Few authors have a gift for fantasy, but that doesn’t stop everyone and his brother from thinking they can write it.
What are some of the most common mistakes made in Christian fantasy writing?
Here’s a couple:
1) Write it as if it were a perfectly ordinary fantasy story, like everybody else’s, only plug in a few scenes of characters praying or going to church.
Like Christian rap and Christian rock and Christians vs. Zombies video games, Christian fantasy is too often a not-very-good imitation of a secular pop culture product with some outward trappings added. I read a “Christian thriller” recently in which the good guys, every now and then, as if it had just popped into their heads for a moment, would pray or casually make some trifling Bible reference like, “Yeah, we gotta hang tough, like David.” Period. My rule of thumb is, if the story can get on without the “religion” you’ve put in it, then that’s not a critical element and you haven’t written a Christian fantasy.
And that’s usually because the writer has mistaken the outward appearance of Christianity for the real thing. It’s easy to throw in a few sentences that show your characters praying or going to church. The mistake in “Christian fiction” is to settle for that.
2) Have God give the good guys better magic than the bad guys have.
Remember what happened to Moses when he snapped at the children of Israel, “Must we fetch you water out of this rock?” God did all the miracles, but here was Moses taking credit for one of them.
I just read a book featuring a great big magical duel, and it left a bad taste in my mouth. “May the mightiest magician win!” is hardly a sentiment found anywhere in the Bible. What we do find in the Bible is God using weak and inconsequential things to confound the great and powerful. So Balaam is rebuked by his donkey, David slays Goliath, and the whole world is conquered not by armies, but by a baby in a manger.
Any attempt to write Christian fantasy must be anchored in the truths of the Bible, be they applied to this world or to an imaginary world, and must focus on the spirit of Christianity rather than any outward show of it – unless, of course, you’re writing about the vanity of outward show. In a Christian fantasy, the story must grow out of the writer’s quest to know God better and to share Him with the readers – and all without being heavy-handed, obvious, or preachy.
Over that last several years there has been a dystopian trend in the Young Adult bestsellers with books like The Hunger Games and Divergent and Maze Runner. Many of these same books have teens killing teens. Why are Young Adult books so grim these days?
YA books are dark and unwholesome because they’re written by adults with troubled souls and a superficial understanding of life. Maze Runner, for instance, is idle, pointless cruelty, obviously not written by a teenager.
It’s a common fallacy among the pseudo-intelligent that whatever is ugly, painful, destructive or mean must be “realistic.” On the other hand, Divergent is written by a professing Christian who seems to be warning us not to let our world deteriorate into the grim and nasty world of her stories.
Every day, we’re all bombarded by bad news, always stuff we can’t do anything about. Enough of this will make anybody downhearted – which is just another good reason for writers and readers alike to steep themselves in the Bible.
Why should Christians read fantasy…and write it? How can fantasy be “truer” than some other genres of fiction?
Fantasy is like poetry. A good fantasy gets under your skin. It says more than it appears to say.
If you’re writing Christian fantasy, what you’re doing is going into the parable business. You’re writing extended parables. And although Christ’s short parables were fiction, He used them to tell truths. This is what our long parables should do.
Christians should write fantasy because there’s such a high demand for it, especially among the younger readers. If Christians don’t write it, non-Christians and anti-Christians will. Do we really want to concede such a big chunk of our popular culture to the godless? Christians should remember how energetically, a few years ago, the ungodly pushed – to teens and pre-teens – Philip Pullman’s aggressive atheist fantasy, The Golden Compass. We ought to be competing with junk like that and trying to crowd it off the shelves.
I won’t say Christians “should” read fantasy. It’s a matter of personal taste. But if the fantasy writer’s art is up to the challenge, and the reader is open to it, a visit to an imaginary world can sometimes shock the reader out of his habit of taking reality for granted: and by showing him strange new things, we may move him to see the old familiar things from a new perspective.
In my books I force my characters to live in contact with God and His will. He’s shaking their world, and won’t allow them to take Him for granted anymore. Let the reader wonder, “Wow! What must that be like?” If I’ve gotten the reader to think along such lines, I think I’ve done a good job.
This article was first published online on May 4, 2017.