Harry Potter, Paganism, Gnosticism, and Literary Criticism
The following post is a part of an email that I sent to a friend in response to an article on Harry Potter written by the novelist, painter, and essayist, Michael O'Brien. The article can be found at:
http://studiobrien.com/site/index.php?option=com_content&task=view&id=21&Itemid=69
It has been a long time since I read the article, Harry Potter and the Paganization of Children’s Culture, by Michael O’Brien. I found the it at once compelling and disturbing. Usually, this is the case when I read an article or book that has a good argument that I ‘somehow’ don’t like. The unrest that this combination gives me is nice in a way; it drives my consideration of the work and makes me want to write about it. But, with summer vacation, family life, other reading, and work, I haven’t had time to devote enough thought to fully develop my response to the article. And, frankly, the topic is not important enough to me to warrant much more consideration. So, what follows is a sketch of my ideas, and not an attempt at a comprehensive examination.
I’m not convinced that Michael O’Brien understands literature.
His introductory paragraphs deal with the definition of imagination as a tool for our minds to approach the “realization of wonder” as a means of opening us to “reverential awe before the Source of it all.” Understanding imagination in this way leads him to see the works of imagination as having an essentially religious function. It may be the case that our imagination makes us capable of the “realization of wonder” and it disposes us to contemplate the glory of God, but that is not to say that this is the singular function of literature.
Creation myths in the Near-East are a type of fictitious narrative and form our earliest recorded texts. These texts were related to the religious systems of the people who created them and they served a religious function. The early Greek works served a similar role. Homer and Hesiod recorded the activities of the deities in fiction and these works were treated as educational and religious tools alongside the cult of the pantheon. The best tragedies, works by Euripides, Sophocles, and Aeschylus, were produced for the religious feast of Dionysius, and may have had come to replace an earlier sacrificial ritual. The Bible is a complicated book that blends fact and fiction into a sometimes bewildering mixture, and it is unquestionably a religious book that is used for moral instruction and to prepare us for the contemplation of God and His ways. These books all have their origin, and some their function, in a religious context. Yet, they are all very different books and cannot be judged according to a sole criterion, ‘what religious message to they impart?’ If O’Brien thinks that Christians shouldn’t read Harry Potter for moral reasons, then he must also suggest putting away Gilgamesh, the Enuma Elish, Homer, Euripides, Sophocles, Aeschylus, Aristophanes and countless others. I wonder if he would suggest this? I don’t. Our cultivation requires that we appreciate great literature. Our edification requires that we regard great literature through the truth of the Gospel, insofar as we are capable.
It may be unwise to introduce an 8 year old to Oedipus Rex, which involves King Oedipus unknowingly killing his father and marrying his mother. But, Harry Potter isn’t as bad as that, I suggest, and a 10-12 year old should be able to manage.
The book that is regarded as the first modern novel is The Ingenious Hidalgo Don Quixote de la Mancha, by Miguel Cervantes Saavedra. If I had to classify it, I would say that it is 1 part comedy, 1 part satire, and 1 part adventure story. It follows a small landowner/farmer, Don Quixote, who is convinced that he is a knight errant, and, quite delusional, he wanders around with his moronic tenant, Sancho Panza, through the Spanish countryside getting into all sorts of trouble. The story is replete with sexual misadventure, toilette humor, immoral behavior, and violence. I will not venture to judge to moral value of this book. It is important to note, however, that it is emphatically not a religious text. Certainly, it reflects the culture in which it was written. But, it was not written to be used as a work of religious or moral instruction. And so, it ought not to be judged by the standards applicable to works of religious or moral instruction. If a child read Don Quixote and contemplated it as a religious work, he might develop some seriously strange ideas about holiness, or divinity.
Harry Potter is much more likely to elicit the desire for imitation among the young than Don Quixote, but I believe that it is a serious error in judgment to think a child of 10-12 years of age does not know the difference between a novel and a religious text.
There is a reason we read novels and a reason we read religious works.
I do not mean to draw a parallel between the Harry Potter series and the great works of Western civilization. I believe, however, that it is important that we pay careful attention to the role that our fears play in our assessing the read-worthiness of any book. Undue anxiety about the subconscious effects that Harry Potter stories might have on our children could prevent them from reading a book that is, indeed must be, well crafted for that particular audience. If all books that we read had the same moral direction, the same moral lessons, the same appraisal of character, the same ideas about action and consequence – in short, the same worldview – then literature as a whole would suffer. In a perfect world we are all Christian and act, talk, and think in a Christian way. In reality, we get to a perfect world, in part, by struggling with and against a fallen world. Literature, good literature, needs to include the voice of the fallen in order that we can enter into that struggle. It is a part of our duty as Christian parents to teach our children how to read religiously. That must start from birth, and must include the use of the Bible and holy texts continually so that they, as they learn to think, have the means to struggle with the works of the world. Hiding our children from the works of the world will not protect them from sin. Teaching them how to engage the works of the world will.
It is our duty, also, to decide when our children are prepared to enter into that struggle. I do not suggest blindly feeding our children any and all trash at hand. I suspect, however, that Harry Potter does not qualify as simple trash.
Near the end of his article O’Brien asks us if we would allow our children to read a book about more or less good fornicators, or about more or less good drug dealers. He is well aware that most of us who call ourselves Christians would not. He then asks us why we would allow our children to read a series of books about a more or less good wizard. By his opinion there is equivalence between sorcerers and fornicators and drug dealers. In fact, he suggests that sorcery is possibly more dangerous than the latter. In support of this, O’Brien draws on the work of Father Gabriel Amorth, author of An Exorcist Tells His Story. Both O’Brien and Amorth claim that sorcerers are real, exist, and are fundamentally connected to the demonic.
I have read Father Amorth’s book and have thought on it quite a bit. There are difficulties that people in the West have with accepting and believing in the supernatural, and these difficulties, which I share, represent a type of weakness in the collective and the individual faith of Western people. However, it is no less a weakness to presume, against the collective experience and teaching – indeed the non-doctrinal education of our pastors, Catholic and otherwise – of the Church and society that we have something to fear from sorcerers and magic. Without question, we have cause to fear the influence of the culture of sex and drugs on our children. I know people who have been addicted to drugs and who have AIDS. There is good reason to believe that the demonic is behind that. However, I have never known anyone who has had and experience of being truly hexed, truly cursed, or truly possessed. I do believe that there is meaning to the term, ‘possession’, and I do believe in the reality of demons, but I do not think that there is any immanent danger of the oppression of demonic forces in connection to almost all of the ‘occult’ in North America, and certainly not via the conduit of Harry Potter.
Finally, I would like to make a comment about O’Brien’s use of the term ‘Gnosticism’ in relation to the Harry Potter novels. Historical Gnosticism was a varied thing, and I must admit that I have not studied it directly, but have read a great deal about it while studying early Christianity. Gnosticism as it existed in Late Antiquity was distinctly religious. The Gnostics were inheritors of the mystery cults and middle and neo-platonism. To this admixture was added the ideas and stories of the Jews and Christians, a real mélange of beliefs. The mystical speculations of the Gnostics were, fundamentally, imaginative – as is all speculative theology. However, the imagination and its ability to inspire awe in the believers were not for imagination’s sake, or for awe’s sake, but, in the eyes of the Gnostic, to attain true Gnosis, true knowledge of the true reality. They believed that their imaginings were the fullest comprehension of the real. The wonder of their speculations and the incubating cult that they practiced was designed to convince the believer that he or she approached the divine. This was all very religious in a conventional understanding of the term. The fiction of the mystery cult, the fiction of the true, hidden knowledge, the fiction of the speculative theology, and the fiction of the dualistic reality (light against dark, matter against spirit) cultivated the believer’s intellect towards the Gnostic beliefs. That is to say, the system vindicated itself by producing itself.
After the Enlightenment most Westerners are profoundly skeptical. O’Brien argues this himself. And those who are attracted to Gnosticism are themselves usually skeptical. For those aware of the trend in Biblical scholarship towards equating Gnostic texts with the Gospels, it should seem clear that an at best agnostic, relativist, and anti-Christian agenda dominates scholarship dealing with Gnosticism, especially in popular publications. For those who are not aware of this trend, and who are interested in the way the Bible is handled by many of the ‘experts’, read Phillip Jenkins’ Hidden Gospels: How the Quest for the Historical Jesus Lost its Way. My point follows. Most people in the West, being skeptical, do not actually impart religious belief to anything Gnostic. However, insofar as what remains of Gnosticism is Gnostic, it is capable, as it was designed to be, of generating a sense of wonder, awe, and mystery, revolving around a secret knowledge. This Gnostic formula has been worked and re-worked into an innumerable variety of fictitious literature, of which the Harry Potter series is the latest and by far the most popular. There is nothing un-Christian about affirming the quality of the Gnostic fictitious formula, or of employing it in literature, so long as it is not connected to a religious reality, but is understood as a work of the imagination. Under these conditions, the Harry Potter series is benign.
The question might be raised, what about the New Age? What about the best selling occult, shamanism, Wicca, and so on? To this I answer, it is deadly. Is it deadly because it will lead our children to possession and Satanism? I don’t think so. It is deadly because those who practice these things are worshipping their imagination, their demi-created un-realities, rather than the one true God. The same danger threatens all who are not Christian. There is no particular danger to the New Age, I suggest. For a perspective on how the New Age developed in America, especially as it relates to Native American spirituality, read Phillip Jenkins,’ Dream Catchers: How Mainstream America Discovered Native Spirituality.
Truth be told, I recommend all of Phillip Jenkins’ books.
I am well aware that I lead by criticism. My former pastor called me a gadfly for this reason. It’s mostly because I find it boring to talk about what you agree with, and especially tiresome to write about it.
Nonetheless, I must say that I agree with O’Brien on a number of points. We should be more careful of what our children read and watch. TV is bad. We entertain ourselves too much. We don’t have enough Christian culture and the West is sliding back into pre-Christian symbolism. There is a deadening of our moral nerves when we continually expose them to immorality. We should be more ‘shockable’. We need to take the supernatural more seriously (though we need to do it well). At times, the humanities and social sciences lead discussions that would be better lead with theology. The imagination should be understood and employed (but not exclusively) in the context of worship. Etc.
Something I really appreciate about Michael O’Brien is that he is involved in the creation of Christian culture. He is a novelist who has written a number of books. I have only read the Father Elijah: An Apocalypse, the first in a series. Also, he is an artist, essayist, and edits a Catholic newspaper. I recommend his book and a visit to his website, found in my links.
And now I think I’m done with this. Maybe in a decade or so I’ll read a Harry Potter book.
http://studiobrien.com/site/index.php?option=com_content&task=view&id=21&Itemid=69
It has been a long time since I read the article, Harry Potter and the Paganization of Children’s Culture, by Michael O’Brien. I found the it at once compelling and disturbing. Usually, this is the case when I read an article or book that has a good argument that I ‘somehow’ don’t like. The unrest that this combination gives me is nice in a way; it drives my consideration of the work and makes me want to write about it. But, with summer vacation, family life, other reading, and work, I haven’t had time to devote enough thought to fully develop my response to the article. And, frankly, the topic is not important enough to me to warrant much more consideration. So, what follows is a sketch of my ideas, and not an attempt at a comprehensive examination.
I’m not convinced that Michael O’Brien understands literature.
His introductory paragraphs deal with the definition of imagination as a tool for our minds to approach the “realization of wonder” as a means of opening us to “reverential awe before the Source of it all.” Understanding imagination in this way leads him to see the works of imagination as having an essentially religious function. It may be the case that our imagination makes us capable of the “realization of wonder” and it disposes us to contemplate the glory of God, but that is not to say that this is the singular function of literature.
Creation myths in the Near-East are a type of fictitious narrative and form our earliest recorded texts. These texts were related to the religious systems of the people who created them and they served a religious function. The early Greek works served a similar role. Homer and Hesiod recorded the activities of the deities in fiction and these works were treated as educational and religious tools alongside the cult of the pantheon. The best tragedies, works by Euripides, Sophocles, and Aeschylus, were produced for the religious feast of Dionysius, and may have had come to replace an earlier sacrificial ritual. The Bible is a complicated book that blends fact and fiction into a sometimes bewildering mixture, and it is unquestionably a religious book that is used for moral instruction and to prepare us for the contemplation of God and His ways. These books all have their origin, and some their function, in a religious context. Yet, they are all very different books and cannot be judged according to a sole criterion, ‘what religious message to they impart?’ If O’Brien thinks that Christians shouldn’t read Harry Potter for moral reasons, then he must also suggest putting away Gilgamesh, the Enuma Elish, Homer, Euripides, Sophocles, Aeschylus, Aristophanes and countless others. I wonder if he would suggest this? I don’t. Our cultivation requires that we appreciate great literature. Our edification requires that we regard great literature through the truth of the Gospel, insofar as we are capable.
It may be unwise to introduce an 8 year old to Oedipus Rex, which involves King Oedipus unknowingly killing his father and marrying his mother. But, Harry Potter isn’t as bad as that, I suggest, and a 10-12 year old should be able to manage.
The book that is regarded as the first modern novel is The Ingenious Hidalgo Don Quixote de la Mancha, by Miguel Cervantes Saavedra. If I had to classify it, I would say that it is 1 part comedy, 1 part satire, and 1 part adventure story. It follows a small landowner/farmer, Don Quixote, who is convinced that he is a knight errant, and, quite delusional, he wanders around with his moronic tenant, Sancho Panza, through the Spanish countryside getting into all sorts of trouble. The story is replete with sexual misadventure, toilette humor, immoral behavior, and violence. I will not venture to judge to moral value of this book. It is important to note, however, that it is emphatically not a religious text. Certainly, it reflects the culture in which it was written. But, it was not written to be used as a work of religious or moral instruction. And so, it ought not to be judged by the standards applicable to works of religious or moral instruction. If a child read Don Quixote and contemplated it as a religious work, he might develop some seriously strange ideas about holiness, or divinity.
Harry Potter is much more likely to elicit the desire for imitation among the young than Don Quixote, but I believe that it is a serious error in judgment to think a child of 10-12 years of age does not know the difference between a novel and a religious text.
There is a reason we read novels and a reason we read religious works.
I do not mean to draw a parallel between the Harry Potter series and the great works of Western civilization. I believe, however, that it is important that we pay careful attention to the role that our fears play in our assessing the read-worthiness of any book. Undue anxiety about the subconscious effects that Harry Potter stories might have on our children could prevent them from reading a book that is, indeed must be, well crafted for that particular audience. If all books that we read had the same moral direction, the same moral lessons, the same appraisal of character, the same ideas about action and consequence – in short, the same worldview – then literature as a whole would suffer. In a perfect world we are all Christian and act, talk, and think in a Christian way. In reality, we get to a perfect world, in part, by struggling with and against a fallen world. Literature, good literature, needs to include the voice of the fallen in order that we can enter into that struggle. It is a part of our duty as Christian parents to teach our children how to read religiously. That must start from birth, and must include the use of the Bible and holy texts continually so that they, as they learn to think, have the means to struggle with the works of the world. Hiding our children from the works of the world will not protect them from sin. Teaching them how to engage the works of the world will.
It is our duty, also, to decide when our children are prepared to enter into that struggle. I do not suggest blindly feeding our children any and all trash at hand. I suspect, however, that Harry Potter does not qualify as simple trash.
Near the end of his article O’Brien asks us if we would allow our children to read a book about more or less good fornicators, or about more or less good drug dealers. He is well aware that most of us who call ourselves Christians would not. He then asks us why we would allow our children to read a series of books about a more or less good wizard. By his opinion there is equivalence between sorcerers and fornicators and drug dealers. In fact, he suggests that sorcery is possibly more dangerous than the latter. In support of this, O’Brien draws on the work of Father Gabriel Amorth, author of An Exorcist Tells His Story. Both O’Brien and Amorth claim that sorcerers are real, exist, and are fundamentally connected to the demonic.
I have read Father Amorth’s book and have thought on it quite a bit. There are difficulties that people in the West have with accepting and believing in the supernatural, and these difficulties, which I share, represent a type of weakness in the collective and the individual faith of Western people. However, it is no less a weakness to presume, against the collective experience and teaching – indeed the non-doctrinal education of our pastors, Catholic and otherwise – of the Church and society that we have something to fear from sorcerers and magic. Without question, we have cause to fear the influence of the culture of sex and drugs on our children. I know people who have been addicted to drugs and who have AIDS. There is good reason to believe that the demonic is behind that. However, I have never known anyone who has had and experience of being truly hexed, truly cursed, or truly possessed. I do believe that there is meaning to the term, ‘possession’, and I do believe in the reality of demons, but I do not think that there is any immanent danger of the oppression of demonic forces in connection to almost all of the ‘occult’ in North America, and certainly not via the conduit of Harry Potter.
Finally, I would like to make a comment about O’Brien’s use of the term ‘Gnosticism’ in relation to the Harry Potter novels. Historical Gnosticism was a varied thing, and I must admit that I have not studied it directly, but have read a great deal about it while studying early Christianity. Gnosticism as it existed in Late Antiquity was distinctly religious. The Gnostics were inheritors of the mystery cults and middle and neo-platonism. To this admixture was added the ideas and stories of the Jews and Christians, a real mélange of beliefs. The mystical speculations of the Gnostics were, fundamentally, imaginative – as is all speculative theology. However, the imagination and its ability to inspire awe in the believers were not for imagination’s sake, or for awe’s sake, but, in the eyes of the Gnostic, to attain true Gnosis, true knowledge of the true reality. They believed that their imaginings were the fullest comprehension of the real. The wonder of their speculations and the incubating cult that they practiced was designed to convince the believer that he or she approached the divine. This was all very religious in a conventional understanding of the term. The fiction of the mystery cult, the fiction of the true, hidden knowledge, the fiction of the speculative theology, and the fiction of the dualistic reality (light against dark, matter against spirit) cultivated the believer’s intellect towards the Gnostic beliefs. That is to say, the system vindicated itself by producing itself.
After the Enlightenment most Westerners are profoundly skeptical. O’Brien argues this himself. And those who are attracted to Gnosticism are themselves usually skeptical. For those aware of the trend in Biblical scholarship towards equating Gnostic texts with the Gospels, it should seem clear that an at best agnostic, relativist, and anti-Christian agenda dominates scholarship dealing with Gnosticism, especially in popular publications. For those who are not aware of this trend, and who are interested in the way the Bible is handled by many of the ‘experts’, read Phillip Jenkins’ Hidden Gospels: How the Quest for the Historical Jesus Lost its Way. My point follows. Most people in the West, being skeptical, do not actually impart religious belief to anything Gnostic. However, insofar as what remains of Gnosticism is Gnostic, it is capable, as it was designed to be, of generating a sense of wonder, awe, and mystery, revolving around a secret knowledge. This Gnostic formula has been worked and re-worked into an innumerable variety of fictitious literature, of which the Harry Potter series is the latest and by far the most popular. There is nothing un-Christian about affirming the quality of the Gnostic fictitious formula, or of employing it in literature, so long as it is not connected to a religious reality, but is understood as a work of the imagination. Under these conditions, the Harry Potter series is benign.
The question might be raised, what about the New Age? What about the best selling occult, shamanism, Wicca, and so on? To this I answer, it is deadly. Is it deadly because it will lead our children to possession and Satanism? I don’t think so. It is deadly because those who practice these things are worshipping their imagination, their demi-created un-realities, rather than the one true God. The same danger threatens all who are not Christian. There is no particular danger to the New Age, I suggest. For a perspective on how the New Age developed in America, especially as it relates to Native American spirituality, read Phillip Jenkins,’ Dream Catchers: How Mainstream America Discovered Native Spirituality.
Truth be told, I recommend all of Phillip Jenkins’ books.
I am well aware that I lead by criticism. My former pastor called me a gadfly for this reason. It’s mostly because I find it boring to talk about what you agree with, and especially tiresome to write about it.
Nonetheless, I must say that I agree with O’Brien on a number of points. We should be more careful of what our children read and watch. TV is bad. We entertain ourselves too much. We don’t have enough Christian culture and the West is sliding back into pre-Christian symbolism. There is a deadening of our moral nerves when we continually expose them to immorality. We should be more ‘shockable’. We need to take the supernatural more seriously (though we need to do it well). At times, the humanities and social sciences lead discussions that would be better lead with theology. The imagination should be understood and employed (but not exclusively) in the context of worship. Etc.
Something I really appreciate about Michael O’Brien is that he is involved in the creation of Christian culture. He is a novelist who has written a number of books. I have only read the Father Elijah: An Apocalypse, the first in a series. Also, he is an artist, essayist, and edits a Catholic newspaper. I recommend his book and a visit to his website, found in my links.
And now I think I’m done with this. Maybe in a decade or so I’ll read a Harry Potter book.
posted by Eric at 10:53 PM
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