Preference V. Weakness

Reader differences go far beyond genre or gender. Each person brings his or her own preferences, prejudices, expectations, beliefs, experiences, and assumptions to the story.
on Dec 7, 2012 · No comments

As a reader, I approach stories differently than a friend—let’s call him Bob—approaches them. I might know nothing about the author, or only a little about the basic plot, but if the story sounds interesting, I’ll settle in for the ride, just see where it takes me. After all, the adventure is the point.

Bob needs to know everything up front. He wants to know the end in the beginning. If he goes into a story with a certain expectation of the plot or the outcome, but the story doesn’t deliver it quite the way he wants, it’s a bad story.

On the other hand, my mom is a voracious reader, but—despite her critical skills at work in finances—she doesn’t analyze stories much. If they catch her interest and are written halfway decently, she’ll read them to the end. Over the years, there have been stories so poorly executed or so cumbersomely written that she never finished, but those are rare. She says she’s not a good judge of writing, nor is she a literary analyst; she just knows what she likes.

My brother and sister-in-law are similar: Tell them an intriguing story, tell it well, and they’ll go along for the ride, regardless of genre. They have their preferences, but they’ll go outside them for a good yarn.

The opposite was true in a writers group I used to attend. Members often declared a story good or not depending on its genre. There were some categories that just weren’t acceptable (horror, for instance), or that were deemed too difficult to understand (science fiction and fantasy), and still other stories (mysteries, say, or modern dramas) that—regardless of execution—were considered good.

In that group was the literary world in microcosm: hobby writers and dedicated authors; grammar snobs and grammarphobes; curse-word teetotalers and folks unafraid to add pepper to the pot; poets, plodders, rule-abiders, and rebels. And though they might agree on basic mechanics or general story structure, they could come to verbal blows over the definition of a good story.

Just as soon as someone says, “A good story always _____,” or “A good story never _____,” someone else will present an exception.

Many moons ago, I herded a group of young writers to a one-day seminar, and the instructor set them at ease by demonstrating how simple a story can be to construct:

Basic Story Formula

The 3 Ps

Person – description, desires, friends/family, enemies/antagonists; as the story progresses, include “movie extras” as needed to flesh out the rest of the population

Place – affects person and problem, and can become a character of its own

Problem – what person wants but is prevented from, or finds difficulty in obtaining

Essential Extras

Suspense/Suspects

Secrets – doled out sparingly, and thus keeping the suspense, rather than being dumped all at once

Surprises

Easy, right?

But what about Bob (some of you will get that joke!), or the folks in that writers group I used to attend? They have all sorts of opinions. How is a writer supposed to please everyone?

He can’t.

An author might know generalities about his audience, but he can’t know exactly what kind of reader will pick up his work. Just because it’s military science fiction doesn’t mean only men will read it. Romances are mainly read by women, but not exclusively by women. My daddy read Louis L’Amour westerns, and Mom read Zane Grey. I read about Pippi Longstocking almost as many times as I read about Tom Sawyer or Huck Finn. At school and among friends, we cross-pollinated, talking up the books we enjoyed. We didn’t care about that strange word we weren’t sure how to pronounce—genre.

Reader differences go far beyond genre or gender. Each person brings his or her own preferences, prejudices, expectations, beliefs, experiences, and assumptions to the story.

Readers who’ve experienced heartbreak or fulfillment, rejection or acceptance, abuse or love, bullying or support, physical difficulties or excellent health—all will react differently to love stories or adventure yarns or YA novels, you name it.

Similarly, readers with an atheist or agnostic worldview will likely filter or perhaps not even select books with a religious worldview. The same is true among religions: readers from one faith filtering or rejecting stories told from the perspective of a differing religion.

One’s opinion of a book often depends on what one expects or wants from it. Some folks prefer a predictable formula, because they want to know ahead of time how the story ends. It makes them feel safe. Surprises are uncomfortable. Other folks want to enter the fictional world blind, learning it as they go. While they might hazard guesses as to the outcome, they enjoy the challenge of making connections and overcoming obstacles alongside the characters. There’s a catharsis in that approach.

Monsters in a romance novel might be unexpected, but that doesn’t mean they don’t belong—depends on the romance, I reckon. Spaceships in a Western, pixies in a horror tale, ghosts showing up in a children’s story—they don’t belong only if the author hasn’t done his or her job. I certainly wasn’t expecting a race of Biblical giants to show up in a suspense novel I read a few years back—and if the book had a weakness, I would say it was the sketchy set-up for their presence—but I thoroughly enjoyed the story. Other reviewers disagreed about the giants’ part in the tale, and still others were uncertain as to the science fiction-y-ness of their appearance, but the world of the novel opened the reader to the possibility of such creatures. In that regard, the author did her job.

As for a book being dull or exciting, intriguing or confusing, profound or pointless, while much may depend on the author’s skill, much also relies on audience perception. One writer I know thinks science fiction is the domain of teenagers and immature men who refuse to leave their mothers’ basements; therefore, anything I try to share in that genre is not received, no matter how polished and exciting it might be. That’s not a weakness in the genre, just a preference in the reader.

What does the audience expect but not get from a story? And is the omission necessarily a weakness in the story, or just a misapplied expectation?

By expectation, I don’t mean what any reader can reasonably expect of any story: an intriguing premise, good writing, interesting characters, a solid plot. Be they filled with big splashy action pieces or the minute dramas of everyday life, stories must draw readers into their worlds.

That’s why I read—to be taken somewhere else—but where I am taken depends on the story itself, and some journeys I’ve enjoyed more than others. Some writers are excellent guides. Even if I don’t relish the journey because the subject matter is difficult, or the ending is less than happy, a skilled writer can lure me down an unpleasant path, and I willingly follow, not because I want to be depressed but because I must know where the path leads. And I’m being led by a writer who knows the way.

On the other hand, some writers need guides themselves, having tangled their plot threads into Gordian knots, or lost their stories through gaping plot holes. I’ve been there myself. Unfortunately, it’s not a typical tourist trap, though the cost can still be high, and, no, it doesn’t come with a t-shirt.

So, what happens when a book doesn’t meet my expectations?

There might be a variety of reasons it doesn’t do so, from poor marketing—the jacket copy or the cover picture has little or nothing to do with the content—to a build-up that fizzles out by the end of the book; from weak motivations for character actions to improbable situations (for the world the author has created); from promises made early in the book that aren’t fulfilled later to overwriting (florid detail and emotion, or action scenes that stretch into the ridiculous—and the book isn’t intended as a comedy), or underwriting (so bare-bones that setting and characters are not established), and so on. Those are weaknesses.

Preferences might include a happy ending instead of a depressing one; a character who lives when he should have died; the good guys winning; a certain pair of characters ending up together romantically instead of with other people or with no one; characters making wise decisions instead of bonehead ones. One of my preferences is crisp and clear action/fight scenes; most fights end a lot sooner than Hollywood flicks would have us believe.

If my preferences aren’t met but the story is solid, preferences go out the window. As long as the internal logic of the story holds, and as long as the writer has done his job, then I can still be satisfied with the book, even if I’d rather certain elements of it had been different.

The author is not responsible for my prejudices or preconceptions. Regardless of how well a story is told, readers will approach it with their own points of view. These can either be complimentary to or at odds with the author’s intent. However, whether or not a story’s core is solid and dramatic depends on its teller, and it’s up to us writers to make sure we tell our stories well.

– – – – –

Keanan Brand is a writer and freelance editor, and taught writing to children for fourteen years as part of the after-school program for a community youth center. In his younger years, he also freelanced for a local newspaper, writing human interest stories. Fiction is his first love, however, so he left journalism to pursue creative writing. His short fiction has won awards, as has his first complete novel, which is under consideration with a publisher.

A few years ago, Keanan commented on a post here at Speculative Faith, and it happened to be read by Johne Cook of Ray Gun Revival magazine. Johne visited Keanan’s blog, read some off-the-cuff fiction posted there, and invited him to write for RGR. The resulting science fiction serial can now be read from the beginning at Adventures in Fiction, with episodes posting each Saturday.

In remembrance of Pearl Harbor 1941, thank you to the men and women who served in the military and on the home front during World War II.

Incarnation, Part 1: Eternal Entity

Science fiction and false religions often insist that humans must change from physical to spiritual beings. But God the Son did the exact opposite.
on Dec 6, 2012 · No comments
· Series:

Much of science fiction says humans are swell, but could really use a metaphysical upgrade.

Oh, that zeal for scientific exploration and art is great; that capacity to love, just smashing, but you really should lose the body, boys and girls. Yes. All the body.

This notion could be proved solely from episodes of Star Trek and its sequel series (which I enjoy). Yet I first began seeing this religious notion thanks to a made-for-TV movie whose ending I accidentally saw years ago. I’ve confirmed it is charmingly titled Alien Hunter.

“Heaven” a la the (old) Sci-Fi Channel: glowing alien underwater Christmas lights.

Plot: Bad viruses. Good aliens. An Antarctic research station. Gruesome deaths, and then submarines launch missiles to destroy the whole station. But searching an escape, the two lead characters manage to make telepathic contact with the aliens. Just before the missiles hit, they run outside in the snow, holding hands. They stand beneath the alien ship. It’s a wondrous, hovering mass of spheroid glowing angelic lights. The two vanish into the ship with a rush of beamed-up light, somehow converted into the luminescent beings.

Similarly angelic choirs sing as we later see the ship ascend beyond the planet Earth, and in a blur of vapors it transfers to some extraterrestrial dimension, never to be seen again.

Ha. And they’d think only some Christians believe in a “Rapture.”

Theme: Human beings are good, but far better is to be turned into an Incorporeal Entity.

Or: Earthlings go to heaven, but heaven isn’t for beings who still resemble Earthlings.

In the first Star Trek series, Captain Kirk and crew met wise, above-it-all aliens who had left corporeality for an enlightened bodiless state, such as the Organians. This continued into Star Trek: The Next Generation, perhaps most notably in the episode “Transfigurations.” (Interesting spiritual-sounding title, that.) Spoiler: the crew’s mysterious visitor turns out to be not dangerous, only evolving — once again, from a limited body to an “energy being.”

(From another popular sci-fi series:) “We are humanity two-point-oh.”

This notion originates not in sci-fi, but false religions: that someday, you will upgrade from cramped embodied seats in coach to flying first-class in an incorporeal plane.

Similar stray “memes” even float ghostlike about Christianity. God created the material world, but now He isn’t exactly thrilled about it. That’s why Christians’ future existence will be bodiless. You are destined to cast off the “shell” of your body and free the most valuable part, the soul, into a heavenly incorporeal existence.

Meanwhile, the actual Jesus Christ, God Himself, did the exact opposite.

  • False religions and some sci-fi exalts the notion of being “spiritual,” inside and outside. At best that’s a half-truth. But worshiping multiple “spiritual” entities, whether “gods” or forces or highly-evolved aliens, gives it the lie. Only God is eternal, unseen, and Spirit.
  • False religions and some sci-fi assumes belief in particles-to-people evolution. (This is not the same as genetic variation within a species, as created by God.) Because all people crave something to worship, many assume a “spiritual” future for men. In C.S. Lewis’s Out of the Silent Planet, Dr. Weston holds this view, and his confrontation with the angelic archon of Mars reveals his true goal: he idolizes a fake notion of “mankind,” but loves no man. By contrast, God makes clear that all people instinctively hate Him.
  • False religions and some sci-fi insist man is neutral or good, and it is our world — with its hardships and outdated cultural beliefs — that tempt him to evil (whatever “evil” is). Their solution: transform the world first, and then the soul. That is a reversal of God’s promise. He came first to resurrect people’s souls, then their bodies and all the world.

The Son of God added a new title, “Son of Man” (Daniel 7:13), in no way detracting from His eternal title: “Son of God” (Luke 1:45). God had forbidden people from making an image of Him to worship (Exodus 20: 4-6). Evidently that was His job. He gave an image to His Son.

serieslogo_incarnationYes, this “firstborn of all creation,” “the image of the invisible God” (Col 1:15), deigned to be the firstborn of a human woman, the image of a visible God. “Though he was in the form of God, [He] did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men” (Philippians 2: 6-7).

That I can’t fathom. It’s wondrous. Magical. How could we explore it? Let’s try, in this series.

I can say more certainly that I find this harder to fathom: the insistence of false religions and some science-fiction stories that it’s best to lose the human body and go energy-being.

Actually, the explanation may be as simple as this:

God said: salvation works this way. Naturally man says: Nuh-uh; another way.

Yet which heroic story is more divine and human?

What Makes A Villain?

John Otte has villains on the brain today. He’s trying to figure out what makes a villain truly effective in a story. Stop by and help him figure it out.
on Dec 5, 2012 · No comments

Hey, everyone! I hope you all had a great Thanksgiving! I know I missed my last post. I blame the tryptophan from the turkey.

Wait . . . I hadn’t eaten any turkey on Wednesday . . . Yikes! Better keep going!

If you were here a month ago, you’ll remember that my last post was pretty short, just a quick question about who the greatest villains were. I don’t know why, but I’ve had villains on my mind lately. Maybe it’s a hazard of writing superhero stories. But this week, I started thinking about a slightly different question: what makes a villain a good one?

I can remember many, many years ago, while I was still in high school, that I got into a conversation with a student teacher in my school about Frank Peretti’s angel books. I don’t remember everything she said about them, but I do remember that she didn’t like the female New Age guru in This Present Darkness. She thought that this obvious bad guy was cartoonish and unrealistic.

We’ve probably all heard the dictum that everyone thinks they’re the hero of their own stories. While people may do horrible, evil things to one another, very few of them do so because they’ve devoted themselves to the practice of evil villainy. When authors and storytellers remember that, their “bad guys” become even more compelling.

Take Magneto, the “big bad” who faces off against the X-Men. When Magneto was first introduced in the ’60s, there was little nuance to his character. He was a bad guy, pure and simple, dedicated to death and destruction. This is the guy, after all, who put together a team of people and named them, without a hint of irony, “The Brotherhood of Evil Mutants.” With a name like that, you have to wonder who would seriously sign up!

But over the past few decades, Magneto’s character has evolved beyond that. Now he’s an almost sympathetic figure, a man who has dedicated his life to fighting for the superiority of mutants. We saw that in the recent X-Men movies. Magneto starts as a survivor of the holocaust, someone who saw his people being wiped out by those who feared them. It’s easy to understand why Magneto would resort to extreme measures to protect his fellow mutants from meeting a similar fate. Now Magneto is a complex, rich character, one that people can sympathize with and maybe even wonder if he’s somehow in the right. That’s good storytelling.

But at the same time, though, I’ve recently come to realize that sometimes, deconstructing a villain’s motivation actually hurts them and makes them less effective as agents of evil.

Take the Reapers in the Mass Effect video game franchise. For those unfamiliar with the story in this fantastic game series, you play as Commander Shepard, a human military officer who finds him- or herself in the midst of a crisis of galactic proportions. A race of sentient machines as large as starships called the Reapers will soon return to the galaxy and destroy every advanced civilization they can find. It turns out that they do this every 50,000 years. In the first two games, the Reapers are terrific villains: frightening and implacable, a force of nature that will simply overwhelm everything and everyone in their path.

And then it all goes off the rails in the third and final game.

Throughout most of Mass Effect 3, the Reapers are once again the overwhelming force. But then, in the end, the developers decided to reveal the “why” of what the Reapers are doing. And I have to admit, while I was curious about the “why,” the moment I learned it, the Reapers lost a great deal of their menace. Part of the reason for that is because the explanation made very little sense (something the game developers have been trying to fix with the release of downloadable content), but for some reason, the resolution of that mystery made the Reapers seem weaker.

And we don’t just see this de-threatening (that’s a word, right?) with the Reapers. Think of Darth Vader. In the original trilogy, Darth Vader is a monster in his black armor. Even his redemption at the end of Return of the Jedi didn’t weaken him. But when we were shown Ani the slave boy, suddenly Vader didn’t seem quite as menacing. The phrase, “Now this is pod racing!” did more to hurt Vader than any lightsaber ever could. The same thing happened to Boba Fett. Yes, it’s awful that he’s an orphan and yes, I felt bad when Mace Windu lopped off Jango’s head, but seeing that made me think less of Boba Fett because it made him seem weaker.

And how about Sauron? I’m sure that J.R.R. Tolkien included some backstory that would go a long way to explaining why Sauron forged the ring and what motivated him to want to dominate Middle Earth, but quite frankly, I’m not sure that would help make Sauron seem like a better villain. Let him be a gigantic, disembodied fiery eye and don’t put him on the couch for psychoanalysis. He works better that way.

So I seem to be caught in a conundrum. On the one hand, some villains are more effective and menacing if we understand their motivation and what drives them. But other villains work better if they remain mysterious and the reasons for what they do remain unknown. It almost seems, at least to me, that the key to all of this is whether or not the villain is “larger than life.” If they are, then they can be evil for evil’s sake without explanation. But if they’re more “down to earth,” then we need to know what drives them and what made them the way they are.

What do you think? Am I over-thinking this? What do you think makes a villain effective in a story?

 

‘The Hobbit’ Story Group 4: Over Hill and Under Hill

Reviewers, publishers, and readers keep making up Middle-earth myths, including the notion that it can’t have “stone-giants,” as mentioned in “The Hobbit” chapter 4.
on Dec 4, 2012 · No comments

Reviews for The Hobbit: An Unexpected Journey film are rolling in, and too many reviewers have little clue what they’re talking about, regarding The Hobbit or The Lord of the Rings.

Variety tries to contrast The Hobbit’s three-part film division with The Lord of the Rings: “Whereas ‘The Lord of the Rings’ naturally divided into the three books …” No. Untrue. The Lord of the Rings is a single story, divided into three printed installments. Each one of those contains two sectioned “books” apiece, actually yielding six episodes. Yet it’s a single story.

Next thing you know, Variety may call The Lord of the Rings a “trilogy” — though to be fair, even the backs of LotR paperbacks refers to the “trilogy.” The publisher’s website is called LordoftheRingsTrilogy.com, and (as of this writing) graphics there also refer to a “trilogy.”

The Variety review also refers to “the troll-infested forest of Mirkwood.” We could suggest that is from the film — except that film 1 will end before the heroes even enter Mirkwood.

The Hollywood Reporter isn’t much better in its review’s reference to “repulsive trolls who give chase on ferocious, wolf-like wargs.” Not only the book but the film’s trailers clearly show goblins riding wargs. From whence comes these confusions of goblins and trolls?

“[Bilbo] saw that across the valley the stone-giants were out, and were hurling rocks at one another for a game, and catching them, and tossing them down into the darkness […]”

They may come from a similar myth I have in my mind, which can’t see any place for other odd elements of Tolkien’s Middle-earth. Yet in his many works, Tolkien explicitly mentions:

For the Lord of the Rings film trilogy (okay, we can call that a “trilogy”), the adaptation removes Tom Bombadil, and few complained. I similarly expected The Hobbit to remove the book’s brief mention of stone giants. Yet what did we see in the second trailer? Nothing but smashing stone giants, looking like the mineral equivalent of Treebeard and the Ents!

What else about The Hobbit, especially in this chapter, seems so different from The Lord of the Rings? How does that strike you? Do you hope for more or less difference in the films?

Chapter 4: Over Hill and Under Hill

  1. Read chapter 4, from the beginning to quarreled over by goblins (page 58).
  2. Boulders, too, at times came galloping down the mountain-sides (page 53). Why do you think Tolkien here says “galloping”? Why not “falling”? What images come to mind with each? Have you ever written a story and thought to use one word rather than another?
  3. Dwarves had not passed that way for many years, but Gandalf had, and he knew how evil and danger had grown and thriven in the wild. … Even the good plans of wise wizards like Gandalf and of good friends like Elrond go stray sometimes when you are off on dangerous adventures over the Edge of the Wild; and Gandalf was a wise enough wizard to know it. (page 54) How does this increase suspense? Why mention specifically that it is Gandalf who is nervous about the dangers? How might increasing dangers make other stories, including our real-life stories better or more interesting to tell when they’re completed?
  4. [… Bilbo] saw that across the valley the stone-giants were out, and were hurling rocks at one another for a game, and catching them, and tossing them down into the darkness … (page 55). Stone-giants in Middle-earth! And barely a mention. Does that seem odd?
  5. Why do you think Bilbo has a bad dream that, in part, turns out to be real? As with the stone-giants, this goes unexplained. Do you like or dislike not knowing the explanation? As Christians, do we accept or struggle with unexplained, seeming “magical” moments?
  6. How do the goblins strike you? What do you imagine? Do they seem frightening?
  7. Read chapter 4, from I am afraid that was the last they ever saw of those excellent little ponies (page 59) to the chapter’s very end.
  8. Why do you think Tolkien that the goblins make no beautiful things? Who are they unlike, then? Why might he even imply they make our world’s weapons (page 59)? Unlike in The Lord of the Rings and other stories that are clearly set in other magical worlds, why might he in this story keep suggesting that it’s part of our world’s history?
  9. Does Gandalf’s arrival and rescue seem expected? If you’ve heard of the idea of a Deus ex machina ending (a god or hero appears at the last moment to save everyone, which is somewhat boring), does that seem to apply here? (Hint: what actually happens next?)

How do you like the battle scenes? Which sorts of responses do they stir within us?

Why Fiction Is The Wrong Vehicle For Theology—A Rebuttal

Rather than shying away from the depiction of “theology”–by which I mean knowledge about God–in speculative fiction, I think Christian writers should embrace the challenge. In saying this, however, I do not believe all stories must show all the truth contained in the Bible, nor do I believe that our stories must affirm all Biblical moral values (as if Christians even agree on what those are).

A rather accepted definition of art, including fiction, is an endeavor which utilizes creativity and imagination resulting in beauty and truth. Not beauty alone. Not truth alone. Art shows both. In Mike Duran‘s Friday guest post here at Spec Faith he quoted a pastor who affirmed this idea. “Art exists to reveal beauty and truth.” And yet he also stated, “The purpose of art, and even religious art, isn’t to proselytize, or to affirm a body of doctrine.”

So art, even “religious art”—or Christian fiction—ought not affirm “a body of doctrine,” or truth about spiritual things. How can this dichotomy between the requirement of truth in art and the rejection of spiritual truth in art exist?

Perhaps we are defining terms differently, starting with “theology.” The Oxford English Dictionary’s first definition of theology is “the study of the nature of God and religious belief.” The second definition, however, includes the idea of ordering beliefs systematically. Perhaps, then, those who say “theology” and speculative fiction don’t mix are actually saying speculative fiction isn’t a good place for expounding an ordered system of beliefs.

Then, too, the issue might center on the “body of doctrine” this pastor is taking a stand against–stories that attempt to reveal all truth about God rather than revealing a truth about God.

First, stories have long espoused or refuted a systematic, ordered way of thinking. Thomas Hardy espoused his views of fatalism in story after story. George Orwell showed his opposition to autocracy in his stories, particularly to Communism, in Animal Farm. Frank Norris and other “muckrakers” made their views about the abuses of corporations known through their stories. Harriet Beecher Stowe penned a novel against slavery–clearly taking a systematic view of the way the world ought to be.

More recently, and in the speculative genre, Avatar echoed a theme in the movie ET about corporate America and greed.

Is the problem, then, an ordered, systematic set of beliefs? I hardly think so. A system of beliefs has never been considered out of bounds in fiction.

More to the point might be the idea that fiction should not attempt to show an entire body of doctrine because the scope of such is too big for a single story. As I see it, this statement is similar to saying, no book should try to tackle all there is to know about the human psyche. Of course not. However, that does not mean an author should refrain from dealing with any part of the human psyche.

Rather than shying away from the depiction of “theology”–by which I mean knowledge about God–in speculative fiction, I think Christian writers should embrace the challenge. In saying this, however, I do not believe all stories must show all the truth contained in the Bible, nor do I believe that our stories must affirm all Biblical moral values (as if Christians even agree on what those are).

I do believe, however, that it is possible to speculate about this world and about the spiritual world and yet remain faithful to truth about God. In fact, I believe this is fundamental to a work of art. Non-Christians can reveal truth up to a point, but because they do not know Christ, they cannot accurately reveal spiritual truth. Christians can.

Will the spiritual truth in a story ever be “complete”? Of course not. Mike Duran asked in his post

is it possible for any single work of fiction to accurately depict God’s nature, attributes, and laws? He is merciful, holy, infinite, just, compassionate, omniscient, omnipresent, loving, gracious, etc., etc. So where do we start in our portrayal of God? And if we resign our story to just highlighting one attribute of God or one theological side, we potentially present an imbalanced view (like those who always emphasize God’s love and not His judgment, or vice versa). Furthermore, Christians have the luxury of the Bible and centuries of councils and theologians to help us think through this issue. But when Christians impose this body of info upon their novels, they must remember that other readers don’t possess such detailed revelation… not to mention the story’s characters.

In essence he says, the body of truth about God is beyond the scope of one novel. Absolutely true. However, the idea that we might be misunderstood if we portray only one aspect of truth or that others without our understanding of Scripture and church history might not grasp what we are “imposing” on them, doesn’t seem like a sound argument for steering away from using stories as a vehicle for theology.

It does seem like an argument for doing so poorly.

If an author incorporates all the tenets of evolution in a story, undoubtedly the message will overwhelm the plot and characters. In other words, over reaching is the problem. A theme that is poorly executed–whether by an atheist or a Christian–suffers not because of the author’s beliefs or his decision to incorporate them in his story. It suffers because it hasn’t been done well. (Of course, the atheist has the added burden of weaving into his story a theme that isn’t true, but that’s another subject).

In one of my comments to Mike’s post I used the example of holding up a John 3:16 sign versus expounding on the meaning of that verse. A story that tacks on a verse in an off-handed way as if fulfilling a touched-that-base requirement, is a weak story, not because it has introduced theology but because it has done so with no depth and with no purpose that serves the story.

In short, fiction, and speculative fiction, is the perfect vehicle for theology because spiritual truth is the ultimate truth. If art is to really be all about beauty and truth, then it OUGHT to include spiritual truth at some level.

The problems particular people such as the pastor quoted in Mike’s post are pointing to, have little to do with the existence of theology in fiction and everything to do with how to incorporate it into stories. Instead of warning people away from theology in speculative fiction, I think we’d be better served to teach writers how to include themes in effective ways.

Why Fiction Is The Wrong Vehicle For Theology

I suggest that this expectation of “right theology” in our fiction not only keeps writers creatively hamstrung, it keeps Christian speculative fiction from reaching a larger swath of more serious genre readers.
on Nov 30, 2012 · 57 comments

There is a huge disparity between the popularity of speculative titles in the general market and the Christian market. Why is this? I have several theories. One of them is that we Christians are too beholden to demanding “right theology” in our fiction. We judge the “Christian-ness” of a story by how much it jibes with our worldview, theology, and doctrine.

This can be a problem for fiction that is supposed to… speculate. If our stories have to do with alternate histories, futuristic theories, fantasy worlds, new universes, new races, or just flawed characters, passing those elements through the sieve of “sound biblical doctrine” can be problematic. Nevertheless, Christian readers expect to follow a story’s theological breadcrumbs to a, hopefully, “biblical” conclusion. And they, sadly, demand their authors to sprinkle them along the way.

I suggest that this expectation of “right theology” in our fiction not only keeps writers creatively hamstrung, it keeps Christian speculative fiction from reaching a larger swath of more serious genre readers.

So am I suggesting NO theology in our novels? I’m not sure it’s possible for an author’s worldview or theology to not seep into a story. But “seeping” into a story and showcasing it therein are huge differences. Am I winking at BAD theology? Absolutely not. My question is: Is fiction the right vehicle for reinforcing and/or expounding good theology in the first place?

Here are four questions to ask yourself:

  • What constitutes a realistic portrayal of “good theology” in a fictional setting anyway?
  • Must that portrayal be a primary “distinctive” of Christian fiction?
  • When does a fictional story move from showing someone with bad theology to endorsing bad theology?
  • Is it even possible in the context of a single novel, as well as through flawed characters, to accurately portray God’s character and sound doctrine?

Christian theology and doctrine is an immense subject. Libraries of theology have been compiled over the centuries, veering from the hyper-orthodox to the unorthodox. So my initial response to the question of theology in fiction is to ask what constitutes a realistic portrayal of sound theology anyway? That may seem like hair-splitting. But unless God is actually shown doing something in a novel (through a miracle, vision, or divine decree), or one of the characters launches into a theological exposition, Christian fiction is pretty much consigned to showing doctrine through flawed characters and narrative, much like the Bible.

Which leads me to ask, can you ever accurately portray God and/or sound doctrine through sinful, unsound characters? I mean, which biblical character apart from Christ always spoke or lived or believed “good theology”? King David? Moses? The apostle Peter? Rahab? Solomon? Judas? Mary Magdalene? Any character brings the baggage of depravity into their story. And free will – if not, fictional free will – to boot.

Also, is it possible for any single work of fiction to accurately depict God’s nature, attributes, and laws? He is merciful, holy, infinite, just, compassionate, omniscient, omnipresent, loving, gracious, etc., etc. So where do we start in our portrayal of God? And if we resign our story to just highlighting one attribute of God or one theological side, we potentially present an imbalanced view (like those who always emphasize God’s love and not His judgment, or vice versa). Furthermore, Christians have the luxury of the Bible and centuries of councils and theologians to help us think through this issue. But when Christians impose this body of info upon their novels, they must remember that other readers don’t possess such detailed revelation… not to mention the story’s characters.

Despite my reservations about Donald Miller’s Blue Like Jazz, I really appreciated pastor Larry Shallenberger’s recent critique of a review of the film version of the book. In Christianity Today’s Odd Straight-Jacket for Christian Art Shallenberger summarizes:

The purpose of art, and even religious art, isn’t to proselytize, or to affirm a body of doctrine. Art exists to reveal beauty and truth. No story, sculpture, bears the whole weight of that task…

As long as we expect the arc of every faith-based story to touch a set of arbitrarily determined bases, Christian art will continue to earn the stereotype of being sentimental, emotionally dishonest, and stilted.

It’s time to take the straight jacket off our artists and let them tell all kinds of stories. Only then will our stories of God escape the Evangelical ghetto.

No “story [or] sculpture” should “bear the whole weight” of “affirm[ing] a body of doctrine.” So why do we expect our fictional stories to do just that?

Popular thriller novelist Steven James in THIS INTERVIEW with Crosswalk, was asked about his philosophic approach to spiritual truth and story:

“I’ve always loved thrillers. But most of the Christian thrillers I’ve read are thinly veiled sermons.  I say, if you want to teach a message to share or a lesson to teach, write non-fiction.  That’s what it’s there for.  If you want to tell a good story, write a novel.  Fiction explores issues or exposes things, but it doesn’t explain them.  That’s not the point of a story.  It’s to allow people to think and consider and explore things.  It’s interesting to see how Jesus told people his stories.  He didn’t tell people what they meant.” (emphasis mine)

The reason why fiction is the wrong vehicle for theology is because “fiction explores issues or exposes things, but it doesn’t explain them.” Theology explains, systematizes. Fiction, not so much. Trying to use any one person’s life or story to buttress a specific theology, be they a real or fictional person, will always fall short. Because WE always fall short.

So if you want to know the nuances of my theology, ask me. My stories, on the other hand, are not a doctrinal treatise.

– – – – –


Mike Duran writes supernatural thrillers. He is a monthly contributor to Novel Rocket, and is represented by the rockin’ Rachelle Gardner of Books & Such Literary. Mike’s novels include The Telling; The Resurrection; an ebook novella, Winterland; and his newly released short story anthology ,Subterranea. You can visit his website at mikeduran.com.

Christmas: The Gritty Reboot

First it was a simple, cozy, possibly golden-glowing A-frame stable, then a slightly dirtier cave-stable, and then worse overnight lodging for poor Mary and Joseph. Why do people keep gritty-rebooting the first Christmas?
on Nov 29, 2012 · No comments

Every time I settle on one view of the first Christmas, some wise man comes along and tries to slather more grunge and grime on the manger.

You may know what I mean. When I was younger, the stable was a simple A-frame outdoor structure. The one on my family’s mantel had a little hook on the roof to hang an angel figurine. Inside were Joseph, leaning on his staff; Mary kneeling with her hands held spiritually high, palms out; and newborn six-month-old Jesus lying in a manger. Nearby were the shepherds, and of course Magi arrived earlier than scheduled.

I’m not sure when someone declared that stable out of date. But ever since, most Nativity re-enactments have bought new stable real estate, such as those Christian animated video episodes I loved, featuring time-traveling youths experiencing the first Christmas:

  • “Superbook,” the first series that briefly covered the New Testament, showed Mary and Joseph arriving at a cave stable atop a hill (we never saw the inn).
  • “The Greatest Adventure,” from Hanna-Barbera, also showed a cave stable.
  • “The Flying House,” a series of animated New-Testament episodes, had a stable, sort of, in a fairly normal-looking downtown house, right on a Bethlehem avenue.
  • In the “Adventures in Odyssey” radio series’s delightful Christmas three-part episode “Back to Bethlehem,” Connie Kendall is found liking the idea of Nativity romanticism (in the former sense of the word). That leads Mr. Whittaker to send her and the brainy collegian Eugene Meltsner to the first Christmas, via Whit’s time-travel/virtual-reality Imagination Station. In Bethlehem, Eugene debunks the stable-as-a-wood-frame-barn notion, saying instead, “the stable could have been inside a specially constructed cave.”(Oddly enough, Eugene views the presence of an innkeeper as one indication that that they’ve found the right inn, despite the fact that no innkeeper appears in Scripture!
  • In The Nativity Story (2006), Joseph and an in-labor Mary take shelter in a cave-stable.

So there is it, brothers and sisters: out with the A-frame. Nativity Stable 2.0 is all cave. Let’s not buy into those Christmas myths, shall we? No warm glow from lamps in a cozy outdoor stable for you, Christ-child. That cave was not too great.

But wait! Here comes another clarification, thanks to one of my favorite Answers in Genesis contributors. In 2010, Tim Chaffey implicitly challenges any stable associated with an inn:

Joseph and Mary probably stayed with Joseph’s relatives in Bethlehem, but because of the large influx of people, the house would have been crowded and the kataluma (guest room) was full. Consequently, Joseph and Mary would have been relegated to living in the lower level of the house. It is hard to believe that pregnant Mary would have been turned away from a relative’s home in a society that greatly valued familial ties.

[…] This is where the manger comes into play. Mary likely gave birth to Jesus in the lower level of a crowded house, in which some of the animals had been brought in for the night. She then wrapped Jesus in swaddling cloths and laid Him in the manger (feeding trough). [Endnotes redacted.]

So here’s the transition thus far:

  1. A-frame stable, cozy if not smelly. Optional: provided by sympathetic innkeeper.
  2. Cave stable, grittier, smellier. Optional: Joseph and Mary are Homeless Outcasts.
  3. Bottom room of a family residence. No inn, no innkeeper. Difficulty level: average.

At this rate, by the year 2021 we may have the Holy Family sleeping in Bethlehem’s sewers. Ha ha, holiday-romantic evangelical, the first Christmas was Much Darker Than You Think.

“A room, you say? Of course — for six bars of gold-pressed latinum.”

So why do people keep gritty-rebooting the Christmas account in the first place?

One reason may be modern retconning. For instance, the alt-narrative of an innkeeper who would like to find a place for a pregnant woman but simply can’t because of all his inn’s full rooms, is exchanged for a stereotypical swindler. Activists thus hijack the Holy Family as just another example of their socio-political cause du jour: the Homeless, and/or the Poor.

Such special-bonus Moral Lessons may be just as distracting as over-romanticizing the Nativity. Later, AiG’s Tim Chaffey ultimately agrees about what is truly important:

We should never become so focused on the peripheral details of this account that we miss the most important point. Jesus Christ, the eternal Son of God, became a descendant of Adam so that He could ultimately go to the Cross and die in our place.

I must not be very cool and gritty, because I love this moment from The Nativity Story (2006).

Amen, brother.

Still, I must wonder: could we not use a little Nativity “romance”? I dislike overemphasis on Thomas Kinkade-like bathe-all-the-scenes-in-holy-nostalgic-glows art as much as all the cool Christians. But why not add some wondrous angelic choirs? Perhaps a little less grit? A different stable setup? Or maybe even — gasp — the Christmas star’s white light beaming into the stable, bringing the early arrival of Magi, and magic?

Welcome: You Have Now Entered The Holiday Season

Experience tells us a holiday is frequently accompanied by social panic, financial insolvency, gastric disturbances, and familial discord. Good times!
on Nov 28, 2012 · No comments

To exit, keep moving forward. Sooner or later, you’ll get to the end.

Wikipedia tells us a holiday is a day designated as having special significance, often accompanied by celebrations or festivities.

Experience tells us it’s frequently accompanied by social panic, financial insolvency, gastric disturbances, and familial discord. Good times!

We Christians can (and do) debate aspects of the Christmas celebration until we froth. Like most of us, I’ve pondered these things in my heart at great length. In fact, for many of my adult years, I didn’t see the point of holidays in general. I considered all of them, not just Christmas, an annoyance. An imposition. An expensive interruption to my life.

A simple read-through of the Pentateuch, however, reveals that Jehovah God gives unusual significance to certain days of the year. Christians aren’t expected to keep the Old Testament feasts, but it’s important to note that God not only approves of holidays, but invented them.

For example, take the Bible’s first mention of a significant day: the sabbath. From the very beginning, God intended mankind to pause every seventh day and take a breather. It was designed as an opportunity to rest from the daily routine, to reflect on the past, and look forward to the future ultimate sabbath rest (Hebrews 4:9).

Like everything else God commands, all the Old Testament feasts were intended for the people’s benefit as well as God’s glory. Each commemorated a historical event (Passover, for instance) or accomplished an important purpose (like the Day of Atonement/Yom Kippur). Moreover, although the ancients didn’t realize it, each holiday looked forward to a future Messianic event that would ultimately consummate the feast. (Other sources discuss this as well, but for a clear and knowledgeable explanation, I recommend The Feasts of the Lord by Kevin Howard and Marvin Rosenthal.)

“But,” you may say, “we’re not talking about God-ordained holidays here. We’re looking at Christless-mas and Satan Claus and all that nonsense. What’s a Christian supposed to do with that?”

We should ask God that question. I suspect the answer will look a little different for each of us. But while you consider the matter, remember that He left us in this world to reach the lost, and we’re not going to do that by being stand-offish.

Perhaps these holidays that are upon us, though man-created rather than God-ordained, can serve a purpose similar to the biblical Feasts of the Lord. They can give us an opportunity to climb out of the salt mine and take some fresh air. Give us a moment to reflect on the abundant grace God has given us. Cause us to rejoice in the promised blessings in Christ that await us.

While we’re at it, maybe we could share a little goodwill toward some of our fellowmen.  And maybe, just maybe, someone might ask what we have to be so happy about in these dark days; that would be an opportunity to give a reason for the hope that’s within us (1 Peter 3:15).

Sounds like cause for celebration, don’t you think?

Exit, Stage Left…

This will be my last post as a recurring columnist at Speculative Faith.
on Nov 27, 2012 · No comments

This will be my last post as a recurring columnist at Speculative Faith.

I’m not departing as a result of hard feelings, or editorial infighting, or the exchange of inappropriate e-mails with my biographer, nor have Stephen and company kicked me to the curb for playing the crazy uncle in the attic once too often.

I’ve simply taken a hard look at my online activity and realized I’ve been spending a lot more time writing about writing than actually, you know, writing. Some of my other projects have been sitting on the shelf far too long, and I owe some material to people who have been extraordinarily patient with my inertia.

A site dedicated to the exploration and discussion of speculative fiction needs a regular influx of fresh voices and ideas, too. So, it’s time for me to go.

I’ve had several tons of fun contributing weekly articles here. I started in March, 2011, from a little village outside Rome, and have wandered hither and yon through past, future, and a few alternate dimensions with a mix of stories, essays, commentary, and even a bit of fractured poetry during the past year-and-a-half, finally ending up at a platypus stand in west Texas. Many thanks to all of you, readers and staff, for your indulgence and insightful conversation.

That leads me to what I’d like to say in parting. Keep the conversation alive. Places like Speculative Faith wither and die when people stop talking. It’s the conversation–the dialogue, debate, reflection, and exchange of information that make things interesting, attract new readers, and induce folks to hang around and see what fresh madness is going to happen next.

Be the place people seek out when they want to know what’s new and exciting in the world of Christian spec fic. Honor the classic voices, demand solid craftsmanship, and identify the next big thing before anybody else does. Find those elusive authors who swirl eternal truth and quality storytelling into a delicious literary confection, and point readers their direction.

But don’t get so bogged down in analysis that you forget to have fun. Imagination is a gift from God. Revel in it.

See ya ’round the universe.

— Fred

Holidays And Celebrations

J. K. Rowling was not alone in making use of this-world holidays. C. S. Lewis created a powerful, and Christian, message in The Lion, the Witch, and the Wardrobe by referencing the fact that Narnia suffered under a never-ending winter–always winter and never Christmas.
on Nov 26, 2012 · 24 comments

The topic of holidays and celebrations in speculative fiction was actually the one I hoped to explore last week, but came down sick. I apologize for my absence!

As I mentioned in a post on my own site, this time of the year, for some reason, spurs me to pick up fantasy that I’ve loved. This year (brace yourselves because I know some of you will be shocked anew) I’m re-reading Harry Potter.

No matter what your opinion of the books theologically, I think there’s a lot to appreciate regarding the world J. K. Rowling constructed. Basically she took the familiar (English boarding schools) and superimposed the imagined (wizardry). Hence, the students had a regular routine of classes–not of English and math and science, but of Potions and Herbology and Defense against the Dark Arts.

In addition to appropriately titled textbooks and library references, homework assignments and tests, Rowling added another element that enriched her worldbuilding–holidays and celebrations. Primarily she used the same formula for these as she did for the classes, interweaving the familiar with the imagined.

Consequently, in various Harry Potter books, Christmas and Halloween feature prominently, along with decorations and vacation breaks and presents and parties. This celebration of the familiar grounds the books in this world.

At the same time, Rowling added peculiarly magical events such as the Quiddich World Cup and the Tri-Wizard Tournament, with the accompanying ball to honor the school champions, that gave the world a rich uniqueness.

Certainly much of the activity surrounding these events is “borrowed” from such real life activities as soccer’s World Cup and perhaps the Olympics, but Rowling, as she did with the school elements, adds peculiar “wizardly” aspects. For example, during one Halloween celebration, pumpkins carved into jack-o-lanterns are so large they appear to have been created by engorgement enchantments.

Rowling was not alone in making use of this-world holidays. C. S. Lewis created a powerful, and Christian, message in The Lion, the Witch, and the Wardrobe by referencing the fact that Narnia suffered under a never-ending winter–always winter and never Christmas. One of the signs that Aslan had returned, in fact, was the appearance of Father Christmas (most commonly called Santa Claus here in the US).

As I recall, in the same book the characters later enjoyed a celebration reminiscent of the May Day festivities around a Maypole.

Holidays and celebrations seem to be a stable in society. Many pagan cultures held festivals and commemorations, some connected to their religious beliefs, and certainly Western society under the influence of Christianity fostered holidays consistent with the tenets of their faith. Consequently, novels that incorporate familiar festivities seem anchored in reality.

I tend to think this element of worldbuilding is under-utilized, however. Or maybe I’m oblivious to its use. Help me out. What novels do you recall that make use of either familiar celebrations or holidays or that create their own unique festivities? How do you think their use contributed to the story?