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“The Potter stories, far from being ‘wicked’ or ‘Satanic,’ ... are in fact narratives of robust faith and morality ...
“What Ms. Rowling has furnished us, besides what the Brits call ‘a good read,’ and a whopping good one, ... is a modern interpretation of the gospel, the wonderful news that ‘God was in Christ, reconciling the world to himself’ and making sure that the goodness of creation would never be obliterated by the forces of darkness ...
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“The Potter stories, far from being ‘wicked’ or ‘Satanic,’ ... are in fact narratives of robust faith and morality ...
“What Ms. Rowling has furnished us, besides what the Brits call ‘a good read,’ and a whopping good one, ... is a modern interpretation of the gospel, the wonderful news that ‘God was in Christ, reconciling the world to himself’ and making sure that the goodness of creation would never be obliterated by the forces of darkness and evil.”
Since their first publication, J. K. Rowling’s Harry Potter novels have brought joy to children and adults alike. Many conservative Christians in the United States, however, have decried the books as wicked, as preaching witchcraft and the occult, and as glamorizing dishonesty. A minister in New Mexico held a “holy bonfire” on the Sunday after Christmas 2001, at which he publicly torched the Potter books, declaring them “an abomination to God and to me.”
John Killinger, a Congregationalist minister and an academic in the field of contemporary literature, beautifully demolishes the objections of right-wing Christians to this bestselling children’s series. He compellingly argues that, far from corrupting children’s morals, the Potter stories actually influence young readers to follow the teachings of Jesus. He cites passage after passage to illustrate how the world of Harry Potter would be inconceivable apart from the strictures of Judeo-Christian theology and the way human existence should be approached by every follower of Jesus. Additionally, he reflects on the possibility that Harry Potter, like Dostoevsky’s Prince Myshkin and others, is a witting or unwitting Christ figure who actually battles the forces of darkness for the souls of the faithful.
All through this extraordinarily well-written, compelling, and very entertaining little book, the author points out that stories like this are worth more than any sermon toward producing people who truly follow the lessons of Jesus.
|1.||Mysterious Births and Miraculous Childhoods||15|
|2.||The Struggle Between Good and Evil||35|
|3.||The Game of Life||62|
|4.||The Magical, Mystical World||100|
|5.||Of Ghosts and Goblins and the Life After Death||126|
|6.||And now Abideth Faith, Hope, and Love||158|
|About the Author||187|
Harry's parents have just been killed by Lord Voldemort, the dark wizard, whose name sounds a little like that of Vortigern, the evil king in the Arthurian legends who planned to kill Merlin, and may mean "the Flight of Death" (from the French voler, "to fly") or "the Will of Death" (from the Latin volo, "to will or be willing"). But Harry has miraculously survived. In fact, the Avada Kedavra, or Killing Curse, Voldemort pronounced on him actually backfired on the Dark Lord himself, nearly annihilating him, so that the good wizards of the world rejoice in the hope that he is gone for good.
Anyone familiar with the narratives surrounding the birth of Christ must surely feel a tingling of the skin at this point, recalling not only the acts of sympathetic magic in the universe when he was born but the wicked attempt to exterminate him and the godly presence he represented. While the angels heralded his arrival (like the mysterious appearance, in Harry's case, of the owls), the wicked King Herod sought the location of his birthplace, and, failing to secure it from the magi who discovered it by following a star, dispatched his soldiers to slay every Jewish male under two years of age. It was to escape this infanticide that the angel supposedly warned Jesus' father in a dream to "take the child and flee into Egypt."
The theme is, of course, not confined to early Christian legend. Moses, the leader of the ancient Hebrews, was also hidden at birth to save him from the wrath of an enemy. And as for Harry's power to resist Voldemort even at the age of one, there is a story about the Greek god Apollo in which he slays the giant Tityus for attacking Leto immediately after he is born, and another in which he kills a large serpent with bow and arrows while still in his mother's arms. Harry is said to bear a peculiar reminder of his encounter with Voldemort--a jagged scar on his forehead similar to a bolt of lightning. At various times in Harry's life it will glow with an unearthly radiance and cause him excruciating pain when Voldemort is near or is contemplating some terribly evil deed. This is a nice touch, possibly more reminiscent of Batman films than anything in ancient mythology--Batman and Robin often had devices that warned them of the approach of crooks. It serves to identify Harry both as an extremely special person and as a survivor of his initial meeting with the powerful Dark Lord.
The mark of course becomes integral to Harry's character, the way Robert Graves in The Greek Myths says Odysseus' being gored by a boar when he was a young man led to his essential character. The Roman name for Odysseus, Ulysses, means "wounded thigh." And Marie-Louise von Franz begins her important work Individuation in Fairy Tales with the ancient Spanish narrative of "The White Parrot," which was originally Indian, then Persian, and tells about twin children, a boy and a girl, each born with a star on his or her forehead.
It is interesting that Rowling made Harry Potter's mark a lightning bolt. When the Torah describes the initial encounter between Moses and the divine, Moses asks God for his name so that he may cite it to the Egyptian pharaoh. God says it is Yahweh, which in most biblical versions is translated "I am who I am." Yahweh is actually represented in the Hebrew text by the tetragram YHWH, as traditional Hebrew uses no vowels. Among ancient Jews, it was an extraordinarily holy name, one never to be employed lightly. According to legend, it was spoken only once a year, on the high holy day of Yom Kippur, the Feast of the Atonement, and then only by the ritually purified high priest when he entered the Holy of Holies. And the thing that makes Rowling's choice of the lightning bolt for Harry's special mark from the encounter with Voldemort is that some Hebrew scholars believe the name YHWH originally meant a flash of lightning!
As in the case of Jesus, Harry's strongest connection to the supernatural comes from his mother's side. At least, it is her strong maternal love that saves him from Voldemort's power. His father is of course a blood wizard as well. But Harry's being taken by Dumbledore, McGonagall, and Hagrid to grow up in the Muggle household of the Dursleys is a potent reminder of his humanity as well, his relationship with ordinary mortals, or, in Christian terms, his incarnation in human flesh.
The Dursleys are caricaturish human beings. I suspect, in fact, that J. K. Rowling found the inspiration for Petunia Dursley, the sister of Harry's deceased mother, in the popular British TV comedy figure Hyacinth Bucket, the pretentious middle-class social climber who always insists that her name is actually pronounced boo-KAY and reminds people that her sister Violet lives in a mansion "with a Mercedes, a sauna, and room for a pony." Like Hyacinth, who tries desperately to conceal her relationship to her less affluent sisters Daisy and Rose, and especially to Daisy's neanderthalian husband, Onslow, Petunia (whose name is also "flowerful") doesn't want anybody to know about her controversial sister Lily (again, the name of a flower) and her husband, James, or that the skinny little boy with the unruly dark hair, so unlike her precious, chubby, blond-haired son, Dudley, is in any way related to her and her family. The Dursleys, we are told, "had everything they wanted"; but they also had a secret they didn't want anybody to know, and that secret was Petunia's relation to a witch. The Dursleys and Potters hadn't seen each other in several years, and Petunia Dursley simply pretended to everyone that she didn't have a sister. Like Hyacinth Bucket, who shudders whenever she sees her sister Daisy and her family arriving in their backfiring old car, the Dursleys "shuddered to think what the neighbors would say if the Potters arrived in the street."1 The Dursleys knew that the Potters had a young son, though they hadn't seen him, and this was another reason they wished to keep the Potters away: "they didn't want Dudley mixing with a child like that."2
When Harry shows up on the Dursleys' front stoop, they have to take him in because he is family. But he is treated like Cinderella, and given a closet under the stairway for his room. While his cousin Dudley gets birthday parties and incredible arrays of presents--at one birthday he counts only thirty-six presents and complains that he received thirty-eight the year before--Harry is barely tolerated in the Dursley household and is treated with undisguised contempt by both Dudley and his parents.
In spite of pious attitudes toward Jesus and the holy family, it should be recalled that he and his earthly family were not always on the best of terms. The one instance in which the Gospels speak of him as a youth occurs when he was taken to the temple at the age of twelve, probably for his bar mitzvah. It contains a chiding from his mother for an inconvenience he occasioned his parents. The parents had gone a day's journey away from Jerusalem when they discovered that their son was not in the caravan. Returning to Jerusalem and searching for three days, they eventually found him in the temple talking to the rabbis. His mother said, "Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety."3
Later, all three synoptic Gospels record an occasion when Jesus' mother and brothers came to a place where he was teaching, desiring to see him, and were left standing outside. Jesus reportedly said, "Who is my mother, and who are my brothers?" Then, pointing to his disciples, he answered his own question: "Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother and sister and mother."4 It was a curious response, perhaps signaling a greater distance between him and his family than we usually imagine. Some scholars point to a preceding verse in the Markan passage as a possible explanation. There is a suggestion there that people were saying Jesus had "an unclean spirit"--that he was possessed by a demon and was ill or mad. Having heard this, his mother and siblings might have come to fetch him home, and he possibly knew their motive in coming.
(Popular thought about Jesus and his mother is undoubtedly strengthened by the report in the Fourth Gospel that when Jesus was being crucified he consigned her to the care of John, the youngest apostle, saying that John was to consider her as his mother and she was to think of John as her son,5 and also by many well-known artistic images of the pieta, or the grieving mother tenderly cradling her crucified son. But the Fourth Gospel is hardly the most reliable for historic detail, as much of it was contrived for rhetorical or theological reasons, and the pietas are obviously the products of later artistic imaginations.)
In addition to Harry's living with the Dursleys, there is, in the course of the Potter novels, another important reminder of his "earthly" connections. It has to do with the Sorting Hat's almost putting him into Slytherin House when he enters Hogwarts School of Witchcraft and Wizardry. The hat hesitates, then places him in Gryffindor House only because Harry has begged not to be put in Slytherin. Slytherin was founded by Salazar Slytherin (Rowling may have called him Salazar because Antonio de Oliveira Salazar was the name of the unpopular dictator of Portugal from 1932 to 1968, and she lived for a while in Portugal as a teacher), a dark wizard who spoke Parseltongue, or serpent language. It was also the house to which Voldemort belonged when he was a student at Hogwarts named Tom Riddle. Later, in Harry Potter and the Chamber of Secrets, Harry reflects on his having almost landed in Slytherin, and on the fact that he too speaks Parseltongue, like Voldemort. He even comes to the realization that his encounter with Voldemort when he was a baby left "a bit" of the Dark Lord in him. Dumbledore tells him, though, that he is "very different" from Voldemort because of the choices he has made about his life. It is our choosing that determines who we become.
When the young Jesus of Nazareth was baptized at the River Jordan by John the Baptist, it will be recalled, he was driven by the Spirit of God into the wilderness, where he spoke with the devil and endured three temptations to fall down and worship the evil one. Each time, he chose not to do so. Similarly, Harry converses with Voldemort in serpent language and rejects the Dark Lord's rule over his life. Jesus' choices determined his destiny as a redemptive figure and his eventual death on the cross. Harry's choices will lead him into direct conflict with Voldemort's purposes and, in Harry Potter and the Goblet of Fire, to the experience of the dreaded Cruciatus Curse, obviously so named because it causes its unfortunate victim to undergo a torment like that of a person being crucified.
The symbol of Gryffindor House is a lion. It is an image packed with many meanings, including the fact that the lion was the symbol of the tribe of Judah, to which Jesus belonged, and also of England. Richard the First of England, noted for his Christian faith and courage, was called Richard the Lion-Hearted. And in C. S. Lewis' Narnia tales, the Christ figure is the Great Lion, Aslan, son of the Emperor Beyond the Sea. The emblem of Slytherin House, on the other hand, is the serpent, the traditional enemy of Judaism and Christianity. It is also the symbol of the Dark Lord, whose mark is a skull sprouting a tongue like a serpent, and whose "pet," in Harry Potter and the Chamber of Secrets, is the dreaded basilisk.
Harry Potter, like Jesus, has a foot in two realms. While he represents the lion, the noblest of beasts, he is also somehow related to the serpent, the lowliest of beasts and the enemy of all. But the allegiance he chooses--and Rowling gives great emphasis to the matter of choice--is to the lion, not the serpent. Like Jesus, he refuses to bow his knee to evil, and steadfastly pursues the higher path to righteousness and compassion. He is of the earth, earthy. But he is also destined for nobler things.
The Cinderella Motif
It is perhaps the Cinderella motif itself--the beautiful person in disguise who will one day triumph over his or her surroundings--that immediately endears Harry Potter to J. K. Rowling's readers. As Professors Dumbledore and McGonagall discuss the death of Harry's parents while they wait outside the Dursleys' house for Hagrid to show up with the baby, they provide liberal hints of Harry's illustrious future. "He'll be famous--a legend," says Professor McGonagall, "--I wouldn't be surprised if today was known as Harry Potter Day in the future."6 And later, when Hagrid has arrived and the baby is left on the doorstep, Rowling says, "Harry Potter rolled over inside his blankets without waking up. One small hand closed on the letter beside him and he slept on, not knowing he was special, not knowing he was famous."7
Professor McGonagall also unwittingly provides a clue to Harry's identity when she expresses astonishment at Albus Dumbledore's report that Voldemort was unable to kill Harry. "It's just astounding," she says, "but how in the name of heaven did Harry survive?"8 It is all, of course, in the name of heaven--like the newborn Christ, Harry represents a supernal power at work in the world to defeat the spiritual wickedness that seeks to control everything.
Harry dwells beneath the stairway for the present, as Christ lived in a peasant home in Galilee. But one day the world will know, and, when it does, he will become the stuff of myth and legends!
Rowling may not have intended it, but her pairing of Professors Dumbledore and McGonagall at the Dursley home to see the baby safely deposited there is reminiscent of the aged couple in Luke's Gospel, Simeon and Anna, who see the baby Jesus when he is brought for presentation at the temple:
Now there was a man in Jerusalem whose name was Simeon; this man was righteous and devout, looking forward to the consolation of Israel, and the Holy Spirit rested on him. It had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Messiah. Guided by the Spirit, Simeon came into the temple; and when the parents brought in the child Jesus, to do for him what was customary under the law, Simeon took him in his arms and praised God, saying,
"Master, now you are dismissing your servant in peace,
according to your word;
for my eyes have seen your salvation,
which you have prepared in the presence of all peoples,
a light for revelation to the Gentiles
and for glory to your people Israel."
There was also a prophet, Anna the daughter of Phanuel, of the tribe of Asher. She was of a great age, having lived with her husband seven years after her marriage, then as a widow to the age of eight-four. She never left the temple but worshiped there with fasting and prayer night and day. At that moment she came [forward], and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem.9
When Dumbledore has carried the sleeping infant to the Dursleys' doorstep and laid him there, he, Professor McGonagall, and Hagrid stand looking at him for a minute. "Well," Dumbledore says finally, "that's that. We've no business staying here. We may as well go and join the celebrations."10 Celebrations indeed! The sway of the Dark Lord is believed to be at an end. His little nemesis is sleeping peacefully. It seems a lot like the first Christmas Eve!
When the others have gone, Dumbledore produces his silver Put-Outer, with which he earlier doused the street lamps on Privet Drive, and clicks the lights back on again. Then he murmurs, "Good luck, Harry," swishes his cloak around him, and is gone.
It isn't quite a Nunc dimittis. But it doesn't miss by far!
While the canonical Gospels are judiciously silent about Christ's doing miraculous things as a child--the miracles take place only in the world around him, in the appearance of angels and in the baby's surviving the threat of King Herod--there is no shortage in other places of legendary tales about his displays of childish powers. A. N. Wilson, in Jesus: A Life, refers to apocryphal Gospels that had him proclaiming his godhead, predicting the future of the world, and discoursing on the mysteries of creation--all while still in the cradle! He supposedly had the capacity to blink his eyes and bring the world to a stop, just as he had been present at the creation of everything.11
According to the Gospel of Thomas, a fourth-century Coptic Gospel, Jesus was two years old when he and his family arrived in Egypt. As they were passing through a field of corn or wheat and his childish hand reached out, he plucked some grain and chewed it. After that, the field yielded a number of bushels of wheat equal to the number of grains he had eaten. During the year that the holy family resided in Egypt, the infant Christ came upon some boys playing with a basin of water. He took a dried, salted fish, placed it in the basin, and ordered the salt to be expelled. The fish instantly came to life and swam about in the basin, striking fear into the other children, who ran home to tell their parents.
There is in the apocryphal book of James a famous story about Jesus when he was five. He made some clay sparrows as playthings on the Sabbath, and several of the adults, including Jesus' earthly father, Joseph, reprimanded him for making something on the day of rest. The child nonchalantly waved his arms and sent the sparrows flying into the air, telling them they would not meet death at anyone's hands.
Other stories in the Gospel of Thomas have the Savior-child making people blind or deaf for his amusement, or in some cases even killing them, only to restore them at his whim. Wilson mentions an Arabic Gospel that tells of a time when some children ran away, refusing to play with Jesus. He chased after them, and came into a woman's house where they were hiding in the cellar. He heard them moving about and asked the woman if they were in the cellar. She lied, saying no, those were only some goats. He replied, "Let the goats out." And when he opened the door to the cellar, she saw with horror that he had transformed the children into goats! Later, when the children's parents begged Mary and Joseph to get their son to restore their little ones, he happily did, and asked them once more to play with him. This time they were only too glad to do so!12
Rowling attributes similar magical qualities to young Harry Potter. Once, when Petunia Dursley cut off most of his unruly hair, leaving only enough "to hide that horrible scar," Dudley laughed at Harry's near baldness, and Harry went to bed dreading school the next day, knowing the children would tease him mercilessly. But when he got up the following morning, his hair was exactly as it had been before his aunt cut it off!
When his Aunt Petunia attempted to put one of Dudley's old sweaters on him, which he found revolting, it grew smaller and smaller until she couldn't get it over his head, and she decided it must have shrunk in the wash. Another time, when Dudley's gang at school had been chasing Harry, Harry tried to leap over some trash cans to hide, and inexplicably found himself sitting atop the chimney over the school kitchen. Like Superman, he had been able to "leap tall buildings with a single bound"!
But Rowling's favorite story, and the one played up in the movie of Harry Potter and the Sorcerer's Stone, is the one about Harry in the reptile house at the zoo. It was on Dudley's birthday, and the Dursleys were taking Dudley and his friend Piers Polkiss to the zoo. They wanted to leave Harry behind, but had no one to leave him with and were afraid he would do something horrible to their house if they left him alone, so they ended up taking him with them. After lunch, Dudley headed for the reptile house, which was his favorite place at the zoo, and soon found the largest snake in the place. It was so huge that it could have wrapped itself around the Dursleys' car and compacted it into a trash can. But at the moment the snake was fast asleep. Dudley stood with his face pressed against the glass, wanting it to move. "Make it move," he whined to his father. But his father's rapping on the glass produced no effect, so they walked away. Harry stood looking at the snake. As he did so, it slowly opened its eyes and raised its head until it was staring right at him. Then it winked at him! Harry winked back. The snake jerked its head toward Dudley and his father as if to say: I get that all the time. Harry agreed that it must be very annoying, and the snake nodded. When Harry asked where the snake came from, it pointed to the sign that said, "Boa Constrictor, Brazil." As they continued to converse in this strange manner, Dudley's friend Piers turned and saw them, and shouted at Dudley and his father to look, saying they wouldn't believe what the snake was doing! Dudley came waddling back and pushed Harry away so he could have an unobstructed view. He and Piers were leaning close to the glass when suddenly it was no longer there and the huge snake came slithering out onto the floor beside them. They howled with fright, but it merely snapped at their heels and kept right on going. People in the reptile house were screaming and running every which way as it slithered along. As it passed Harry, still sitting on the floor where Dudley had pushed him, he heard it hiss, "Brazil, here I come. . . . Thanks, amigo." The Dursleys weren't sure how, but they knew Harry was somehow to blame for what happened. So he had to endure the longest time he had ever spent confined to his cupboard under the stairs. When he got out, the school term was over and summer vacation had started.
As in the case of the apocryphal stories about Jesus, the main purpose served by these stories about Harry is to underline his fantastic powers and foreshadow the much more important things he will do in the future. He might live among ordinary people, the Muggles, but he himself is clearly much more than ordinary.
The Unknown Years
Much has been made, over the centuries, of Jesus' so-called unknown years, the long span of time in which nothing appears to be known about him, except, of course, for the apocryphal stories. It is believed that he was about thirty years old when he began his public ministry, appearing to John the Baptist at the River Jordan and asking to be baptized, following which he entered the wilderness for forty days and nights and underwent the ritual of the three great temptations. But, with the lone exception of Luke's tale about his lingering in the temple with the rabbis when he was twelve, there is no word about his life from the time the family returned from Egypt, presumably when he was two or three, until that dramatic appearance some twenty-seven years later.
There are, of course, many tales and legends about Jesus during this interim period, one of which involved a boyhood visit to England. The poet William Blake mentions the story in his long poem "Jerusalem." Apparently it was widely held that Joseph of Arimathea, not the father of Jesus but the wealthy man mentioned in the Gospels as the owner of the tomb where Jesus was buried, had made trips to England as a tin merchant. On one of these trips, he brought along the young Jesus and his mother, and they landed at St. Michel's Mount, off the coast of southwest England. After Jesus' death, Joseph was rumored to have brought the Holy Grail, the goblet from which Jesus and the disciples drank at the Last Supper, to Glastonbury, in Somerset, where he buried it. There was even a wrinkle in the story that said the original church at Glastonbury had been built by Jesus as a monument to his mother when he was a teenager.
There are, certainly, great lapses of time in Harry Potter's life when we are not told what was happening, but it would not have served J. K. Rowling's purposes to skip over his childhood and present him to her audience as an adult. She began the Harry Potter series, after all, as a collection of stories designed for and about children--even though she has confessed that she wrote them for adults as well. What we get, instead, after a rather brief description of Harry's infancy and a little of his unpleasant existence with his Dursley relations, is the narrative of the incredible barrage of mail about Harry's enrollment at Hogwarts School and then, when he is eleven years old, his actual departure from the Dursley household to take up life as a student at Hogwarts.
The mail barrage is a very curious episode, pivoting on Uncle Vernon's refusal to allow Harry to have the letters that arrive addressed to him. The letters come thicker and thicker, necessitating Vernon's nailing up the mail slot to keep them out of the house and eventually leading him to take the family to a broken-down house on a barren island off the coast where there is no mail service. And there, in the middle of a terrifically stormy night, the giant gamekeeper Hagrid appears, bends the gun Vernon waves at him into a pretzel, informs Harry that he's a wizard, and presents him with a letter stating that he has been accepted as a student at Hogwarts School of Witchcraft and Wizardry, thus marking the end of Harry's period of waiting.
Still, there is one similarity to Christ's coming of age and being baptized by John at the start of his ministry. It was at this point that Jesus' being chosen by God was first made plain, when a "daughter of a voice," spoke out of heaven to say, "This is my beloved Son, in whom I am well pleased."
Harry has not known, until Hagrid appears on the island with the letter, that he is a wizard or that he has any future other than an extension of the same miserable life he has been leading under the Dursleys' stairway. Hagrid becomes furious with the Dursleys for having hidden the letter Albus Dumbledore left with the child on their doorstep and kept from him the information that his parents were wizards and were killed by Voldemort. They had told him, in fact, that his parents died in a car crash. To which Hagrid exploded, "Car crash! How could a car crash kill Lily an' James Potter? It's an outrage! A scandal! Harry Potter not knowin' his own story when every kid in our world knows his name!"13 As Hagrid recounts Voldemort's killing of Harry's parents and attempting to slay Harry in the same way, only to be unsuccessful and managing merely to leave the scar made by his powerful curse, Harry remembers clearly what he had not been able to remember well before--a blinding flash of green light and "a high, cold, cruel laugh." He asks Hagrid what happened to Voldemort. Hagrid says that nobody knows. Some wizards speculate that he had enough humanity left in him to die. Others say no, he is out there somewhere, merely biding his time before he strikes again. Whatever happened, he met his match in Harry, even though Harry was only a baby.
Hagrid regards Harry with "warmth and respect" approaching adoration. But Harry is so stunned by the announcement that he is a wizard that he can't really take it in. His whole life, practically, has been spent with the Dursleys. Dudley has battered him regularly, and Aunt Petunia and Uncle Vernon have treated him like an outcast whom they could barely tolerate in their home. If he is really a wizard, then why haven't they turned into ugly toads every time they've locked him in the closet under the stairs? It didn't make sense. When he says this to Hagrid, Hagrid only laughs. And, after a scuffle in which he turns Vernon Dursley into a pig, Hagrid carries Harry off to London to get him ready to go to Hogwarts.
Devoted Christians, prone to read an imperialist theology back into all the details of Jesus' biography in the Gospels, think of his wilderness temptations--to turn stones into bread, to worship the devil in exchange for a kingdom, and to throw himself down from the pinnacle of the temple to test whether God would not bear him up14--as evidences of his strength and determination as the Savior of the world. But is it possible, if only barely, that it was the other way around--that instead of being confident of himself as the chosen of God, he could not really believe it any more than Harry could believe he was a wizard, and went into the wilderness as an attempt to clear his head and get his thinking straight? Was he only testing the voice that had pronounced him the Son of God, the way Harry tested Hagrid's announcement that he was famous in the wizard world and that everybody in that world was expecting great things of him?
In both cases--Jesus' and Harry's--they must face what they are about in the world, namely, that they are instrumental in the age-old conflict between good and evil powers, and are about to embark upon remarkable careers filled with good works, formidable opposition, and an eventual struggle to the death with the wicked force seeking their destruction. And it is to the similarities of those careers that we must now turn.
"What Ms. Rowling has furnished us, besides what the Brits call 'a good read,' and a whopping good one, ... is a modern interpretation of the gospel, the wonderful news that 'God was in Christ, reconciling the world to himself' and making sure that the goodness of creation would never be obliterated by the forces of darkness and evil."
Since their first publication, J. K. Rowling's Harry Potter novels have brought joy to children and adults alike. Many conservative Christians in the United States, however, have decried the books as wicked, as preaching witchcraft and the occult, and as glamorizing dishonesty. A minister in New Mexico held a "holy bonfire" on the Sunday after Christmas 2001, at which he publicly torched the Potter books, declaring them "an abomination to God and to me."
John Killinger, a Congregationalist minister and an academic in the field of contemporary literature, beautifully demolishes the objections of right-wing Christians to this bestselling children's series. He compellingly argues that, far from corrupting children's morals, the Potter stories actually influence young readers to follow the teachings of Jesus. He cites passage after passage to illustrate how the world of Harry Potter would be inconceivable apart from the strictures of Judeo-Christian theology and the way human existence should be approached by every follower of Jesus. Additionally, he reflects on the possibility that Harry Potter, like Dostoevsky's Prince Myshkin and others, is a witting or unwitting Christ figure who actually battles the forces of darkness for the souls of the faithful.
All through this extraordinarily well-written, compelling, and very entertaining little book, the author points out that stories like this are worth more than any sermon toward producing people who truly follow the lessons of Jesus.
Review: "At last! A sensible Christian reading of Harry Potter. ... Remember, even Jesus himself was accused of necromancy by his enemies!" --Harvey Cox, Victor S. Thomas Professor of Divinity, Harvard Divinity School, author of Common Prayers: Faith, Family, and a Christian's Journey Through the Jewish Year
"A great read ... A wonderful antidote to some of the sheer silliness and malice of other religious commentators on the Potter books." --Joseph C. Hough, Jr., President, Union Theological Seminary, New York
"Augustine said that Christian truth is ever ancient and ever new. John Killinger has placed Christian truth in a significant new setting, the struggle of good and evil in the Harry Potter novels. His book is a must-read for all who seek to understand these best-selling novels and how the Gospel intersects with them. Creativity abounds, not just in Rowling's novels, but also in Killinger's analysis." --Dr. William B. Oden, resident bishop of The United Methodist Church, Dallas, Texas
"John Killinger brings the mind of a theologian and the heart of a writer to the task of successfully uncovering deep Christian values and traditions in the Harry Potter stories. For fans of Harry Potter, Killinger's scholarship can only deepen their enthusiasm. For Harry Potter's naysayers, Dr. Killinger's book adds convincing new arguments to the discussion." ---Robert D. Black, executive producer of 30 Good Minutes and president of Chicago Sunday Evening Club
"It is always such a joy to read a book written by John Killinger. He is a breath of fresh air in a world of oppressive conservatism which sees evil in so many good things. His latest book, God, the Devil, and Harry Potter: A Christian Minister's Defense of the Beloved Novels, is a delightfully playful and enjoyable diagnosis of the popular Harry Potter series. I am sure others will find the same refreshing experience as I did in this wonderful defense of Harry Potter against the modern-day Inquisition." --Fr. Joseph F. Girzone, author of the Joshua series and Trinity: A New Living Spirituality
Suggestions for use: If the book is to be discussed in one or two sessions, concentrate on the questions marked by an asterisk. If it is to be discussed in several sessions, most or all of the questions can be addressed. In the latter case, the leader might wish to add to the introductory questions some remarks about J. K. Rowling herself, as gleaned from Lindsey Fraser (ed.), Conversations with J. K. Rowling (Scholastic Press, 2001), Marc Shapiro, J. K. Rowling: The Wizard Behind Harry Potter (St. Martin's Griffin, 2001), or material taken from Harry Potter Internet sites. Alternatively, the leader might wish to acquire and show one of the video interviews with Rowling, such as the one by Leslie Stahl on CBS-60 Minutes.
1. What factors do you think account for the enormous popularity of the Harry Potter stories? Can you think of any other books that have enjoyed such a wild reception or created such a loyal following? If so, are there any parallels between them and J. K. Rowling's novels?
2. The author suggests that children like the Harry Potter novels because they have a simple, direct, good-versus-evil understanding of life, similar to that found in comic books, while adults often have a more blurred and complicated vision of life. Do you agree or disagree with this? Why?
3. The faculty and students at Hogwarts School observe Halloween, Christmas, and Easter, all of which have their origins in Christian history; but, apart from the singing of Christmas carols, there is very little in the Potter stories to connect them with religious or theological substance. Would you have been happier if J. K. Rowling had established a closer connection, or do think this is fairly normal for most schools today?
Chapter One: Mysterious Births and Miraculous Childhoods
1. Harry Potter and the Sorcerer's Stone opens with a lot of fanfare about Harry's arrival as a baby at the home of his foster parents, Vernon and Petunia Dursley. Were you entranced or put off by all the hoopla over a child with a jagged mark on his forehead from an earlier encounter with Lord Voldemort? Elaborate.
*2. The author points out that Dumbledore's name can mean a cockchafer or a beetle and that it is possible to identify him with Egyptian religious symbolism. He also observes that Minerva McGonagall's catlike form is reminiscent of the Egyptian goddess Bast, who sat like a cat keeping watch over the night. If J. K. Rowling intended to write a Christian story, why might she introduce Egyptian mythology almost at the beginning of it? Can you think of any similar attempts in the Gospels themselves to create a sense of universalism at the birth of Jesus?
3. Review the information the author provides about the possible symbolism of the lightning bolt on young Harry Potter's forehead. Do you agree that the mark could be symbolic of Yahweh, the God of the Hebrew religion? Might it also be related to Zeus or Thor, gods whose emblem was the thunderbolt?
4. Are you familiar with "Keeping Up Appearances," the British TV comedy whose protagonists Hyacinth and Richard Bucket (pronounced boo-KAY) the author thinks may have been the models for the Dursleys? Would this connection seem to you frivolous, if it were true, or could it have significance in some serious way? Explain.
*5. In support of his thesis that J. K. Rowling's writing "is not only dependent on the Christian understanding of life and the universe but actually grows out of that understanding and would have been unthinkable without it," the author argues that Harry Potter is a young Christ-figure whose early life is reminiscent of Jesus' childhood. Can you recall some of the parallels he mentions? Do you think Rowling had these in mind as she created her young wizard?
6. The author sees special significance in the Sorting Hat's ambivalence about whether to place Harry Potter in Slytherin House or in Gryffindor House, where he himself elects to go. Do you think the ambivalence symbolizes Harry's relationship to both the darker and lighter elements of life, inasmuch as Slytherin House was founded by Salazar Slytherin and has the serpent as its emblem, while Gryffindor House has the noble lion as its emblem?
7. Owls are often thought to be the most "human" of birds, at the same time that they have a connection to the occult and mysterious. Do you find Rowling's use of them as messengers for the witches and wizards especially fitting in the world of Harry Potter and his friends? Why or why not? Does their appearance on the day of Harry's deliverance to the Dursley household enhance the sense of Harry's importance to the world at large?
Chapter Two: The Struggle Between Good and Evil
*1. The author says there has been "only one great plot engine for all fiction since the coming of Christ, and that is the struggle of good to overcome evil." Is this true in your experience of literature? Recall some of the most important stories you know and test your response on them.
2. The author offers a parenthetical remark about the possibility that Harry Potter's lying in a coma for three days after his battle with Professor Quirrell/Lord Voldemort in Sorcerer's Stone could be an allusion to Christ's three days in the tomb. Do you find any merit in this suggestion? Would such a conclusion reinforce the idea that Harry is a Christ-figure?
3. Reread Matthew 13:24-30, Jesus' parable about the wheat and the weeds. Does it express your own experience of the mixture of good and evil in the world? Is the passage well applied to such a mixture in the Harry Potter stories?
4. Recount the four kinds of evil the author says were encountered by Jesus, and then the ways in which Harry Potter similarly encountered them. Are the parallels valid? Which kind of evil do you think looms most prominently in the four Harry Potter novels we now have?
5. Do Dobby and the house-elves we meet in Chamber of Secrets and Goblet of Fire remind you of any group or groups of people in our own social history? How? Do you admire Hermione for championing them? Is Harry too lackadaisical about their situation? Why or why not?
6. The Basilisk, or great serpent, in Chamber of Secrets reminds us of which being or character in the Bible? Do you think Rowling intends her readers to see a connection between them? Why?
*7. Do you see any parallelism between Harry's descending to the chamber of the Basilisk to save Ginny Weasley and Christ's coming to earth and undergoing crucifixion for the souls of others? Is there Christian symbolism in Harry's plunging a sword, "like St. George," as the author says, into the mouth of the Basilisk?
*8. In the process of killing the Basilisk, Harry is wounded and appears to be dying. But he is revived by Fawkes, Dumbledore's phoenix, whose tears fall into Harry's wound and heal him. The phoenix has always been a symbol of resurrection in Christian circles. Is it too much to assume that J. K. Rowling intended a connection? Discuss.
9. Are the hideous dementors in Prisoner of Azkaban fitting representations of the depression we all experience from time to time? What do you think about the methods used to avoid or overpower them? Have you yourself ever employed the memories of loved ones to drive away depressing thoughts?
10. Are you familiar with Christian bestiaries, which were popular in the Middle Ages as reminders of God's power over all creation? If you were designing a bestiary for use today, what beasts would you include? Can you see how their existence, even in imagination, bespeaks the glory of God?
11. Does the Triwizard Tournament in Goblet of Fire reflect the international mania for sports in our time? St. Paul, on more than one occasion, used athletic metaphors to encourage his readers to live the Christian life. Do you see anything "Christian" about the Triwizard Tournament or what happened in it?
12. The author observes again, near the end of this chapter, the tangled nature of good and evil. Professors Snape and Karkaroff, who were once marked by Lord Voldemort, now resist him, while Barty Crouch, Sr., an ordinarily just and scrupulous man, becomes his tool. Harry Potter's own blood is a necessary ingredient in the restoration of Voldemort to his old power. Are good and evil this impossible to separate in the world? If so, what is our hope of salvation?
Chapter Three: The Game of Life
*1. Harry Potter is a seeker on the Gryffindor Quidditch team. As the author suggests, this name is often applied today to "persons whose concern for true spirituality leads them from religion to religion and philosophy to philosophy . . . always searching for the essence of a higher humanity." Are you sympathetic to such seekers or do you believe they should settle for a single religious viewpoint? Why?
2. Do you agree with the author's assessment that Harry Potter is a modest, self-effacing hero and that this is part of the reason for his popularity with readers? What was your own response to the self-congratulatory character of Professor Gilderoy Lockhart in Chamber of Secrets? Does Harry's humility help to connect him with the person of Jesus–especially the Jesus of the synoptic Gospels?
*3. Conservative critics often find fault with Harry, Ron, Hermione, and Neville for fudging the truth or disobeying rules when it suits them. Do you personally find this objectionable in them? Does it in any way vitiate the possibility of Harry's being a Christ-figure?
4. In this chapter, the author refers to occasions when Harry disregards personal danger and inconvenience to go to the aid of others. Is this a governing factor in his overall behavior? Do you think Rowling saw it as relating Harry to Christ, or is it merely a coincidence?
5. In the gauntlet of trials that constitute the Triwizard Tournament, Harry risks the championship to help others. Is this a quality found in all heroes or is Rowling consciously relating Harry to Christ? Is it your opinion that the Christian ideal of love and fair play has influenced the entire heroic tradition in Western literature?
6. Reread the part of this chapter in which the author likens Hermione's campaign for "elf rights" to the battle for civil rights in America. Do you think Rowling consciously fashioned Hermione's "cause" after the civil rights struggle? Would it have been too much of a giveaway of Harry Potter's character to have made him the champion of "elf rights"? In the tradition of Christ's followers, have women often been the real defenders of human rights?
*7. Reread the quotation from Jaroslav Pelikan's Jesus Through the Centuries. Do you agree that Harry repeatedly risks his life for others in a Christlike manner? Explain.
8. When Ron willingly sacrifices himself for the others in the living chess game, he appears to have caught the spirit of heroism and self-immolation in Harry Potter. Can you think of Christian apostles or saints who imitated Jesus in a similar fashion?
9. Do you agree with the author that Harry's descent into the chamber of secrets is reminiscent of Jesus' supposed descent into hell during the time between his crucifixion and resurrection? Do you think J. K. Rowling was aware of a possible relationship between the two events?
*10. In Goblet of Fire, which has the Triwizard Tournament as its centerpiece, Rowling enlarges the stage of the earlier novels to include Europeans. The result is an interesting juxtaposition of international viewpoints and vocabularies. Do you see this as a conscious attempt on Rowling's part to focus on the universal nature of good and evil, and on Harry's part in a world-wide drama? Are religion and ethics, as well as technology and economics, becoming more globalized today? Explain.
11. Reread 1 John 4:7-12, about love, and the passage from Sorcerer's Stone in which Dumbledore tells Harry Potter, "If there is one thing Voldemort cannot understand, it is love." Is this an effective reminder of the way Rowling views Dumbledore, Harry, and others as related to God and love, while Voldemore and his followers are consigned to evil and lovelessness? Discuss.
12. Do you agree with J. K. Rowling that we are the products of the choices we make? Can you expound on this idea, employing as illustrations the choices made by various characters in her novels? The author of God, the Devil, and Harry Potter says that the good life must be won again and again, and is never "an assumable possession." Do you agree with this? Explain.
Chapter Four: The Magical, Mystical World
1. Recall some of your favorite tricks, enchanted objects, and mechanical gadgets in the Harry Potter stories. Do you agree with conservative critics who say that such things are "unreal" and therefore harmful to children who read about them?
2. The author lists many of the strange and unusual occurrences in the Bible. Is it harmful, in your opinion, for children to study these in Sunday school?
3. Rowling says she has never heard a child say that she has inspired them to become a witch or a wizard, yet her critics say that she glamorizes witchcraft and wizardry. Do you personally think children have difficulty distinguishing between fantasy and reality, and that Rowling's books are a danger to their young psyches?
4. The author mentions some of the spells or curses used in the Harry Potter stories. Perhaps you can remember others. Are such spells and curses examples of wish-fulfillment–of what we'd like to do to other persons? If so, do you believe it is healthy for children to read about them?
*5. The author suggests that Lord Voldemort's pronouncing a Cruciatus Curse on Harry Potter in Goblet of Fire is further evidence of Harry's being a Christ-figure. Do you agree? Is his suffering from this spell a convincing description of how a person might feel when being crucified?
6. Reread the paragraphs in this chapter about Lawrence LeShan's The Medium, the Mystic, and the Physicist. Do you believe there are many experiences that point to the existence of a transcendent or paranormal dimension of life? Have you had such experiences? Does Rowling help to restore a sense of wonder to ordinary existence by reminding us of this other dimension?
Chapter Five: Of Ghosts and Goblins and the Life After Death
1. Do you agree with the author that most people today generally avoid thoughts of death and life after death as much as possible? What are some reasons for such an avoidance? Does the peopling of Hogwarts School of Witchcraft and Wizardry with ghosts, goblins, and poltergeists make it seem unreal to you, or does it add an important dimension to the stories?
2. Have you or an acquaintance had an experience with ghosts or apparitions of any kind? Can you describe it? Is it more or less real than the experiences of Harry and his friends at Hogwarts?
3. Bishop James Pike, author of The Other Side, was considered delusional and heretical when he talked of contacting his dead son. Do you personally believe there can be any contact between the living and the dead? Explain.
4. Some scientists following Einstein believe that time and space are so curved that, if we only knew how, we might actually step into the past or the future. In Prisoner of Azkaban, Hermione's Time-Turner permits her and her friends to reverse the flow of time. Do you believe there are more wonders and mysteries about time and space than we ordinarily admit or understand?
5. The author draws a connection between people's praying to dead saints and Moaning Myrtle's helping Harry in Chamber of Secrets and Goblet of Fire. Do you yourself believe the dead can possibly influence events among the living? Can you cite an experience you or someone else has had of such an occasion?
6. Harry's father, James, becomes his guardian spirit in the form of a great stag that appears when Harry pronounces the words "Expecto patronum." Have you ever felt that you had a guardian angel of some kind? Please share.
7. The idea of a personal resurrection has always been a strong motif in Christian thought. Do you think J. K. Rowling has drawn on this idea by having Harry's parents return to aid him in his battle against Voldemort?
8. Are the boggarts and dementors in the Harry Potter novels apt reminders of the power of darkness and depression in our lives? How do you control them in your own life? Do you think the antidotes recommended in Prisoner of Azkaban are effective deterrents?
Chapter Six: And Now Abideth Faith, Hope, and Love
1. Do you agree with the author that the verse from 1 Corinthians, "And now abideth faith, hope, and love, these three; but the greatest of these is love," can be regarded as a brief creedal statement? And do the Potter novels really put us in touch with all three?
2. Are you in accord with psychiatrist Rollo May's statement that people today greatly miss a sense of the numinous or transcendental in their existence? Why is this? How do the Harry Potter stories help to remind us of this other dimension?
3. The author reports the conversation of an adult who said that she enjoys the Rowling novels as much as a child–that she actually feels more youthful when she reads them. Can you imagine why this is so? Is Diane Ackerman's concept of "deep play" part of the reason?
4. C. J. Jung taught the notion of a "collective unconscious" or "racial memory," by which we are supposed to have vague recollections of ancient myths and stories. Do you think part of the extraordinary pull of J. K. Rowling's books stems from the fact that she blends so many allusions to classical stories with the overarching framework of the Christian faith? Would such an approach to world culture be psychologically and emotionally helpful to children today?
*5. Do you agree with the author that Albus Dumbledore is "almost like God presiding over the affairs of the faithful"? Can you give specific evidence of this?
6. Reread the section of Goblet of Fire (especially page 86 in the standard edition) in which Rowling satirizes bureaucracy. Is she an effective satirist? What in her own life do you imagine might have prepared her for creating such a scathing, light-hearted portrait of civil servants?
*7. Since September 11, 2001, there has been an unusual surge of interest in apocalypticism, or the revelation of so-called "last things." The author sees a connection between New Testament apocalypticism and the tone of Rowling's novels–particularly the fear engendered by the appearance of the Dark Mark in Goblet of Fire and the hope inspired by Harry Potter's survival of his initial encounter with Lord Voldemort. Harry, says the author, "is the eschatological figure of the novels, as Christ is of the Gospels, and all depends on him." Is this conclusion warranted?
8. As the author observes, Dumbledore and the good wizards desire a world of love and unity, while Voldemort and his followers specialize in terror and disruption. Would you say that this is the ultimate test of whether Rowling's is a Christian vision of life, or could the same be said as well for other religious views?
About the Author: John Killinger, who holds doctorates in both theology and literature, has taught courses in the theological aspects of contemporary literature at Vanderbilt University, the University of Chicago, City College of New York, and Stamford University. An ordained clergyman, he has been a minister in parishes in Virginia and California, and presently serves as the minister of the Little Stone Church, a resort parish on Mackinac Island, Michigan. Among his many publications are several books in the field of literary criticism, including Hemingway and the Dead Gods and The Failure of Theology in Modern Literature. He has also written two novels, Jessie and The Night Jessie Sang at the Opry, which feature Christ as a woman in modern times.
Posted September 1, 2012
I have actually not read this particular book, but a few years ago I read a book like it called (I think) Looking for God in Harry Potter. I remember one thing he said was that the spells are in Latin (for example "accio" is latin for "summon" and "crucio" means several things including "torment")--meaning they aren't just made up words or actual spells. I'm not sure how many people know that fact. (I have also read all the Harry Potter books, even been to a couple midnight releases (movies too) and am working on reading through them again because I CAN)Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted August 24, 2004
I whole heartedly agree with the 8th grade reviewer from new york. I myself am a 13 year old catholic christian. I attend church weekly, go to catholic school, and read the Harry Potter books. And, yes, i have had no urges whatsoever to buy a wand and cast spells on those who displease me. I believe Mr. Killinger is awesome, and i fully plan on lending this book to a ton of people. I would also like to add that many people (including myself) have re-read the harry potter novels several times. And, no, it's not to get the spells correct. It's because they are fun, well-written novels by a talented author. So, thanks Mr. killinger, for lending the adults some faith in us younger set.Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted April 17, 2004
Finally, this book is so true and I am so glad that someone finally wrote it. Harry Potter is no bad, infact it is the best. I think if people want to know the truth then they should read this books and all the Harry Potter books. This book is right about everything concerning this issue and I recommned it ot anyone who wnats the truth about what to think in this very heated debate.Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted October 26, 2003
i am 14 and i love the books they are the best you get to go to his world and explore with him they are wonderful my brother who is 6 loves them i read them to him and he loves them ohhh and did i mention i am a very strong christian and so is my family and as i said we all love them, they are wonderful and the neat thing is my last name is Potter and well the people who think Harry Potter is filthy piece of you know what whatever( i have been an extra in the movie to so thats probably why i have this opinion, or however you spell it hehe) and to finish this note i love you people who gave harry potter a chance even thoe your relitives or perants or just friends did not approve. farewell!!!!! -PotterWas this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted September 5, 2003
I'm a christian and i love the Harry Potter books. I don't think these are a bad books just because it has witchcraft or any of that sort of things. I love the books because it sort of put things in a diffrent view on somethings some how. Some of my friends don't like Harry Potter but thats ok becuase they don't have to like it if they don't want to but am not going to stop reading them just people think that the books are a bad thing to read which they are not but i will respect there opinon about the books and i just won't read the books around them that all. The Harry Potter books do have to do with good and evil. it is sort of like Harry is like jesus and Voldemort is satan.I like the books not just becuase it has to do with good and evil but it give you an a really good imagenation for life.Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted September 7, 2003
Harry Potter books are just a modern 'cops&robbers' good vs. evil. Yes there are some questioning things in these books,but through out time poeple have tryed to discredit others to put the spotlight on themselves by digging up any and everything they could that might sound bad and blow it rediculously out of proportion.I am 14 a skateboarder and a cristian,and like it or not I think the conservitives are crazy.Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted July 8, 2003
I am a Christian, Iam 17 years old, and i read Harry Potter more than my school books. People believe Harry is satanic and demonic, but not once have i come accross anything to do with the devil. Harry's world is imaginitive, and not real, so why do people go the wrong way and make bad comments on something that doesnt exist? This book is to prove them wrong!Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted July 20, 2003
I am tired of listening to people saying that Harry Potter is promoting whichcraft and the Devil. Mostly everyone who reads the series is doing it because they are exellent novels. Hardly anyone does because they want to do whichcraft. My best friend is a conservative Christian too, and loves the Harry Potter books and goes to church weekly. It is very possible to be a good chritian and still be a Harry Potter fan. It's not like after reading it we'll go out and start practicing whichcraft. Thank you for this book!Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted July 1, 2003
Posted March 28, 2003
Most people don't like Harry Potter because it supposedly is Santanist. Well I think it's good that a Christian is standing up and saying that's wrong. I'm only 14 and I'm a Christian and I've read the books eight times each and I've never come across anything that would was remotely related to the devil!Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted January 25, 2003
Its about time a christian came to their senses. I prase this man. No child thinks that harry potter influences the devil or that thease spells are real. i should know. im a huge fan and im 13. ive read harry potter every since it first came out. this man it truly a god sent. its time ONE christian stopped saying that all harry potter is is evil and in my oppinion all of those christians are hipicrits. thank you so SO much for being on our side minister!Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted December 16, 2002
Publisher's Weekly pegged this book right. Nice try, but rather weak in logic. Bridger's book "The Spirituality of HP" from Doubleday might be a good start at a lower price. But for the most powerful analysis of the HP books as moral/Christian stories read "The Hidden Key To Harry Potter". Just released, this book is going to be a big hit with Potter fans in 2003. Very entertaining and fun to read, but also a substantial literary evaluation. Traces the meaning of latin words and names and the major themes of JK Rowling. As an added feature, Granger makes predictions about what will happen in the last three HP books.Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.