So as I’ve increasingly turned my writing towards fiction, and particularly in trying to get the story that’s been lodged in my brain for more than a decade out, I’ve realised I needed somewhere else to write about that, and about anything else in that vein that strikes me. While when I started this blog I planned to write about anything I wanted to, this blog has acquired a very particular emphasis in certain subjects, and the audiences may not overlap. So I’ve started a new blog to focus on such matters, and upon story telling and fantasy and science fiction in particular, which can be found at http://thegatesofday.home.blog. Subjects such as LDS scripture, theology and so on will continue to be written about here of course.
Stories can be powerful things. I think it is no accident that much of our scriptures come in the form of stories; God, if he’d wanted to, could have chosen instead to give us an inspired Gospel Principles manual… but he didn’t. And in many instance I believe that – while it is important to know that such events took place (particularly with things like Christ’s resurrection) – in many instances there are messages we can learn from those stories that go far beyond the simple fact that such events took place. And I’m not alone in that: Paul writing to the Corinthians states the scriptural events “happened unto them for ensamples: and they are written for our admonition” (1 Corinthians 10:11) while Alma looks upon the account of Lehi and Nephi’s journeys through the wilderness as a “type” of our journey through mortality (Alma 37:38-45).
Fiction too can teach powerful things. While fiction can’t serve the same purpose as, say, Christ’s ministry in 3 Nephi (where the text’s ability to serve as a witness depends very much on it having actually happened), I think fiction can teach of true things. I personally enjoy quite a bit of both fantasy and science fiction, for instance, but I’ve long been persuaded that – while talking of quite unreal things – they can teach of really true things like courage, justice, duty, humility and many other things. Balrogs and magic rings may not exist, but the seductive appeal of power and its corrupting effects seen in The Lord of the Rings does.
I occasionally have a desire to write some stories that have been on my mind for a long while, so I think of this sort of thing occasionally. In the last couple of years, my attention has been drawn to more recent fictional franchises, and as it has I’ve become a little more aware, and slightly disturbed, by the “moral universes” depicted in those works. What I mean by that is the morality and the moral consequences displayed in those works. This has been justified as “more realistic” or more “gritty”. But they are not. Even a godless world would be simply amoral, yet in these created worlds fate itself bends so that evil triumphs, even when said perpetrators of evil have behaved in a stupid, reckless or short-sighted manner. The accusation is that works in which good wins because it is good are naive. In some cases it is. But what then are we to make of works in which evil wins simply because it is evil? I don’t think it is an exaggeration to say that the postulated moral landscape of some of these universes are not godless worlds; they have a god, and he is the devil. A world in which chance itself reliably rewards the most outrageous performer of evil is one based on a thoroughly unpleasant calculus. What sort of world is that imagining? What can that inspire or teach?
So I was very interested to come across the following article by some chap called Tom Simon, who explores this whole issue in fantasy in some depth drawing upon C.S Lewis’s concept of “the Tao“. The whole thing is worth a read, but a couple of highlights:
When I turn from real life to fiction, I find a curious difference. In the stories of the past – in nearly all fiction before, say, the late nineteenth century, and all popular fiction until a much later date – the Tao is taken for granted; only there is a class of people who do not observe the Tao. These people are called criminals, or outlaws, or villains. In the older kind of fiction, the villain upsets the Tao to take advantage of a weaker party, and the hero restores the Tao by avenging the victim.
He then covers some of the directions that fantasy literature has taken, including anti-heroes such as a Conan, the supposed “simplistic” Tolkien (a critique he neatly dismantles) and then the more recent “full-throated reaction against the Tao” seen in things like Game of Thrones and Sin City. And he goes into both why such works caricature reality and why they may be so popular today as they cater “to a thoroughly jaded and desensitized audience”
However, I particularly like how he finishes. His essay is not a counsel of despair, but rather a call for “superversive fiction”:
…But people want stories about violence and criminality? Very well; let us tell them. But let us tell the whole story, with the post-mortems and the blood feuds and the vengeance. And let us contrast it with some instances of actual heroism…
There does, I believe, come a revulsion; a point where people are no longer content to be fifteen-year-old rebels even in their fantasies, but want more sustaining food for their imaginations. Let us be there to give it to them. We can produce better effects – better conflicts – with chiaroscuro, with darkness and light, than the nihilists can ever produce by layering darkness upon darkness.
I highly recommend reading it all.
There was a man in a land that was not Luz. And the Lord, looking upon the man, saw Satan approaching.
And the Lord said unto Satan, “Whence comest thou?” Then Satan answered the Lord, and said, “From wandering in the earth, and from walking up and down in it.”
And the Lord said, “Consider this man. He has often fallen short, and oft stumbled. Yet he has always put his trust in me, and never denied me.”
“Of course he does!”, replied the Devil. “Does he trust you for naught? You have given him so many assurances of what is to come: of his purpose and meaning, of hopes of love and marriage and family, of your own care for him. Even if he finds them hard to believe, you give him comfort about what is to come, and he knows you can and have told him of these things. Remove them from him, strip him of his hopes and assurances, give him doubt that he can or has ever heard your will, rob him of any knowledge of your love and he will deny you to your face.”
“Behold, he is in thine hand”, said the Lord.
And the man was plunged into thick confusion. He no longer knew whether he could tell the difference between an impression from God and his own thoughts, desires and fears. He no longer knew if he could trust the assurances he had relied on. He feared his labours had been in vain, and that he had spent ten years following a false path. He feared he could not correctly hear the answers to his prayers and that he had been falsely guided, decieved by the devil or his own thoughts. He worried that he was a failure, and that even God misliked him.
And the man was grieved at heart and vexed in spirit. He wished for death, and his mind put forth designs for it. But he prayed unto the Lord:
“Lord, I do not know thy will and I am sick at heart. Please save me from despair, for I am alone! Lord, I know that thou art a God of truth, and canst not lie. I know that thou hast all power, and can tell me of thy will. I know that thou knowest all things, things past and things to come, and so can guide me right. Please guide me now, and help me to know what is true and not be deceived.”
And the man remained despondant and low in spirit. He feared he could not trust any answers for he knew not where it came from. Yet he continued to pray:
“But may thy will be done. For I know that whatever thou willest – even if it be my ill – is right.”
Thus it was that the Devil was confounded, and the Lord was vindicated, and in time the Lord gave the man peace and clarity.
Recent events and comments have reminded me of the following:
FOR A moment there was silence under the cedar trees and then-pad, pad, pad-it was broken. Two velvet-footed lions came bouncing into the open space, their eyes fixed upon each other, and started playing some solemn romp. Their manes looked as if they had been just dipped in the river whose noise I could hear close at hand, though the trees hid it. Not greatly liking my company, I moved away to find that river, and after passing some thick flowering bushes, I succeeded. The bushes came almost down to the brink. It was as smooth as Thames but flowed swiftly like a mountain stream: pale green where trees overhung it but so clear that I could count the pebbles at the bottom. Close beside me I saw another of the Bright People in conversation with a ghost. It was that fat ghost with the cultured voice who had addressed me in the bus, and it seemed to be wearing gaiters.
“My dear boy, I’m delighted to see you,” it was saying to the Spirit, who was naked and almost blindingly white. “I was talking to your poor father the other day and wondering where you were.”
“You didn’t bring him?” said the other.
“Well, no. He lives a long way from the bus, and, to be quite frank, he’s been getting a little eccentric lately. A little difficult. Losing his grip. He never was prepared to make any great efforts, you know. If you remember, he used to go to sleep when you and I got talking seriously! Ah, Dick, I shall never forget some of our talks. I expect you’ve changed your views a bit since then. You became rather narrow-minded towards the end of your life: but no doubt you’ve broadened out again.”
“How do you mean?”
“Well, it’s obvious by now, isn’t it, that you weren’t quite right. Why, my dear boy, you were coming to believe in a literal Heaven and Hell!”
“But wasn’t I right?”
“Oh, in a spiritual sense, to be sure. I still believe in them in that way. I am still, my dear boy, looking for the Kingdom. But nothing superstitious or mythological. . . .”
“Excuse me. Where do you imagine you’ve been?”
“Ah, I see. You mean that the grey town with its continual hope of morning (we must all live by hope, must we not?), with its field for indefinite progress, is, in a sense, Heaven, if only we have eyes to see it? That is a beautiful idea.”
“I didn’t mean that at all. Is it possible you don’t know where you’ve been?”
“Now that you mention it, I don’t think we ever do give it a name. What do you call it?”
“We call it Hell.”
“There is no need to be profane, my dear boy. I may not be very orthodox, in your sense of that word, but I do feel that these matters ought to be discussed simply, and seriously, and reverently.”
“Discuss Hell reverently? I meant what I said. You have been in Hell: though if you don’t go back you may call it Purgatory.”
“Go on, my dear boy, go on. That is so like you. No doubt you’ll tell me why, on your view, I was sent there. I’m not angry.”
“But don’t you know? You went there because you are an apostate.”
“Are you serious, Dick?”
“This is worse than I expected. Do you really think people are penalized for their honest opinions? Even assuming, for the sake of argument, that those opinions were mistaken.”
“Do you really think there are no sins of intellect?”
“There are indeed, Dick. There is hidebound prejudice, and intellectual dishonesty, and timidity, and stagnation. But honest opinions fearlessly followed-they are not sins.”
“I know we used to talk that way. I did it too until the end of my life when I became what you call narrow. It all turns on what are honest opinions.”
“Mine certainly were. They were not only honest but heroic. I asserted them fearlessly. When the doctrine of the Resurrection ceased to commend itself to the critical faculties which God had given me, I openly rejected it. I preached my famous sermon. I defied the whole chapter. I took every risk.”
“What risk? What was at all likely to come of it except what actually came-popularity, sales for your books, invitations, and finally a bishopric?”
“Dick, this is unworthy of you. What are you suggesting?”
“Friend, I am not suggesting at all. You see, I know now. Let us be frank. Our opinions were not honestly come by. We simply found ourselves in contact with a certain current of ideas and plunged into it because it seemed modern and successful. At College, you know, we just started automatically writing the kind of essays that got good marks and saying the kind of things that won applause. When, in our whole lives, did we honestly face, in solitude, the one question on which all turned: whether after all the Supernatural might not in fact occur? When did we put up one moment’s real resistance to the loss of our faith?”
“If this is meant to be a sketch of the genesis of liberal theology in general, I reply that it is a mere libel. Do you suggest that men like …”
“I have nothing to do with any generality. Nor with any man but me and you. Oh, as you love your own soul, remember. You know that you and I were playing with loaded dice. We didn’t want the other to be true. We were afraid of crude salvationism, afraid of a breach with the spirit of the age, afraid of ridicule, afraid (above all) of real spiritual fears and hopes.”
“I’m far from denying that young men may make mistakes. They may well be influenced by current fashions of thought. But it’s not a question of how the opinions are formed. The point is that they were my honest opinions, sincerely expressed.”
“Of course. Having allowed oneself to drift, unresisting, unpraying, accepting every half-conscious solicitation from our desires, we reached a point where we no longer believed the Faith. Just in the same way, a jealous man, drifting and unresisting, reaches a point at which he believes lies about his best friend: a drunkard reaches a point at which (for the moment) he actually believes that another glass will do him no harm. The beliefs are sincere in the sense that they do occur as psychological events in the man’s mind. If that’s what you mean by sincerity they are sincere, and so were ours. But errors which are sincere in that sense are not innocent.”
“You’ll be justifying the Inquisition in a moment!”
“Why? Because the Middle Ages erred in one direction, does it follow that there is no error in the opposite direction?”
“Well, this is extremely interesting,” said the Episcopal Ghost. “It’s a point of view. Certainly, it’s a point of view. In the meantime . . .”
“There is no meantime,” replied the other. “AH that is over. We are not playing now. I have been talking of the past (your past and mine) only in order that you may turn from it forever. One wrench and the tooth will be out. You can begin as if nothing had ever gone wrong. White as snow. It’s all true, you know. He is in me, for you, with that power. And- I have come a long journey to meet you. You have seen Hell: you are in sight of Heaven. Will you, even now, repent and believe?”
“I’m not sure that I’ve got the exact point you are trying to make,” said the Ghost.
“I am not trying to make any point,” said the Spirit. “I am telling you to repent and believe.”
“But my dear boy, I believe already. We may not be perfectly agreed, but you have completely misjudged me if you do not realize that my religion is a very real and a very precious thing to me.”
“Very well,” said the other, as if changing his plan. “Will you believe in me?”
“In what sense?”
“Will you come with me to the mountains? It will hurt at first, until your feet are hardened. Reality is harsh to the feet of shadows. But will you come?”
“Well, that is a plan. I am perfectly ready to consider it. Of course I should require some assurances … I should want a guarantee that you are taking me to a place where I shall find a wider sphere of usefulness-and scope for the talents that God has given me-and an atmosphere of free inquiry-in short, all that one means by civilization and-er-the spiritual life.”
“No,” said the other. “I can promise you none of these things. No sphere of usefulness: you are not needed there at all. No scope for your talents: only forgiveness for having perverted them. No atmosphere of inquiry, for I will bring you to the land not of questions but of answers, and you shall see the face of God.”
“Ah, but we must all interpret those beautiful words in our own way! For me there is no such thing as a final answer. The free wind of inquiry must always continue to blow through the mind, must it not? “Prove all things” … to travel hopefully is better than to arrive.”
“If that were true, and known to be true, how could anyone travel hopefully? There would be nothing to hope for.”
“But you must feel yourself that there is something stifling about the idea of finality? Stagnation, my dear boy, what is more soul-destroying than stagnation?”
“You think that, because hitherto you have experienced truth only with the abstract intellect. I will bring you where you can taste it like honey and be embraced by it as by a bridegroom. Your thirst shall be quenched.”
“Well, really, you know, I am not aware of a thirst for some ready-made truth which puts an end to intellectual activity in the way you seem to be describing. Will it leave me the free play of Mind, Dick? I must insist on that, you know.”
“Free, as a man is free to drink while he is drinking. He is not free still to be dry.” The Ghost seemed to think for a moment. “I can make nothing of that idea,” it said.
“Listen!” said the White Spirit. “Once you were a child. Once you knew what inquiry was for. There was a time when you asked questions because you wanted answers, and were glad when you had found them. Become that child again: even now.”
“Ah, but when I became a man I put away childish things.”
“You have gone far wrong. Thirst was made for water; inquiry for truth. What you now call the free play of inquiry has neither more nor less to do with the ends for which intelligence was given you than masturbation has to do with marriage.”
“If we cannot be reverent, there is at least no need to be obscene. The suggestion that I should return at my age to the mere factual inquisitiveness of boyhood strikes me as preposterous. In any case, that question-and-answer conception of thought only applies to matters of fact. Religious and speculative questions are surely on a different level.”
“We know nothing of religion here: we think only of Christ. We know nothing of speculation. Come and see. I will bring you to Eternal Fact, the Father of all other facthood.”
“I should object very strongly to describing God as a ‘fact.’ The Supreme Value would surely be a less inadequate description. It is hardly . . .”
“Do you not even believe that He exists?”
“Exists? What does Existence mean? You will keep on implying some sort of static, ready-made reality which is, so to speak, ‘there,’ and to which our minds have simply to conform. These great mysteries cannot be approached in that way. If there were such a thing (there is no need to interrupt, my dear boy) quite frankly, I should not be interested in it. It would be of no religious significance. God, for me, is something purely spiritual. The spirit of sweetness and light and tolerance-and, er, service, Dick, service. We mustn’t forget that, you know.”
“If the thirst of the Reason is really dead . . . ,” said the Spirit, and then stopped as though pondering. Then suddenly he said, “Can you, at least, still desire happiness?”
“Happiness, my dear Dick,” said the Ghost placidly, “happiness, as you will come to see when you are older, lies in the path of duty. Which reminds me. . . . Bless my soul, I’d nearly forgotten. Of course I can’t come with you. I have to be back next Friday to read a paper. We have a little Theological Society down there. Oh yes! there is plenty of intellectual life. Not of a very high quality, perhaps. One notices a certain lack of grip-a certain confusion of mind. That is where I can be of some use to them. There are even regrettable jealousies. … I don’t know why, but tempers seem less controlled than they used to be. Still, one mustn’t expect too much of human nature. I feel I can do a great work among them. But you’ve never asked me what my paper is about! I’m taking the text about growing up to the measure of the stature of Christ and working out an idea which I feel sure you’ll be interested in. I’m going to point out how people always forget that Jesus (here the Ghost bowed) was a comparatively young man when he died. He would have outgrown some of his earlier views, you know, if he’d lived. As he might have done, with a little more tact and patience. I am going to ask my audience to consider what his mature views would have been. A profoundly interesting question. What a different Christianity we might have had if only the Founder had reached his full stature! I shall end up by pointing out how this deepens the significance of the Crucifixion. One feels for the first time what a disaster it was: what a tragic waste … so much promise cut short. Oh, must you be going? Well, so must I. Goodbye, my dear boy. It has been a great pleasure. Most stimulating and provocative. Goodbye, goodbye, goodbye.”
The Ghost nodded its head and beamed on the Spirit with a bright clerical smile-or with the best approach to it which such unsubstantial lips could manage-and then turned away humming? softly to itself “City of God, how broad and far.
C.S. Lewis, The Great Divorce