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Three recent and commercially successful series of novels employ and adapt the resources of popular fantasy fiction to create visions of religious identity: J.K. Rowling's Harry Potter books, Phillip Pullman's Dark Materials and Tim LaHaye and Jerry Jenkins' Left Behind series. The act of creating fantasy counter-worlds naturally involves all three stories in the creation of what Mike Gray terms "transfigurations of transcendence": hopeful albeit paradoxical encodings of the ambiguous, non-observable reality whose primary locus in modern society is the societally extra-systemic human individual. Popular fantasy fiction turns out to involve acts of world-creation that are inherently religious and inherently paradoxical.A substantive examination shows that all three are involved in more or less intentional re-narrations of traditional Christian beliefs and narratives. The »atheist« His Dark Materials series does not deny but re-imagines the Christian visions of selfhood; the »traditionalist« Left Behind series does not simply replicate but modifies its own declared values; the apparent secularity of the Harry Potter series is shaped by its creative reception of Christian patterns and narratives. While the stories' visions of selfhood clearly clash, the basic paradoxes involved in their struggle to articulate transcendence expose significant parallels and a productive conversation with the Christian tradition.It is not simply that popular fantasy fiction is theologically relevant – the Christian Heilsgeschichte, too, proves to be highly relevant in popular culture. However, while far from obsolescent, models of religious identity in contemporary society require criticism and creativity – and, as evinced most powerfully in the Harry Potter stories, a flair for constructive engagement with paradox.
Saints are currently undergoing a resurrection in middle grade and young adult fiction, as recent prominent novels by Socorro Acioli, Julie Berry, Adam Gidwitz, Rachel Hartman, Merrie Haskell, Gene Luen Yang, and others demonstrate. Cyborg Saints: Religion and Posthumanism in Middle Grade and Young Adult Fiction makes the radical claim that these holy medieval figures are actually the new cyborgs in that they dethrone the autonomous subject of humanist modernity. While young people navigate political and personal forces, as well as technologies, that threaten to fragment and thingify them, saints show that agency is still possible outside of the humanist construct of subjectivity. The saints of these neomedievalist novels, through living a life vulnerable to the other, attain a distributed agency that accomplishes miracles through bodies and places and things (relics, icons, pilgrimage sites, and ultimately the hagiographic text and its reader) spread across time. Cyborg Saints analyzes MG and YA fiction through the triple lens of posthumanism, neomedievalism, and postsecularism. Cyborg Saints charts new ground in joining religion and posthumanism to represent the creativity and diversity of young people’s fiction.
From The Death of Nancy Sykes (1897) to The Hobbit: The Battle of the Five Armies (2014) and beyond, cinematic adaptations of British literature participate in a complex and fascinating history. The History of British Literature on Film, 1895-2015 is the only comprehensive narration of cinema's 100-year-old love affair with British literature. Unlike previous studies of literature and film, which tend to privilege particular authors such as Shakespeare and Jane Austen, or particular texts such as Frankenstein, or particular literary periods such as Medieval, this volume considers the multiple functions of filmed British literature as a cinematic subject in its own right-one reflecting the specific political and aesthetic priorities of different national and historical cinemas. In what ways has the British literary canon authorized and influenced the history and aesthetics of film, and in what ways has filmed British literature both affirmed and challenged the very idea of literary canonicity? Seeking to answer these and other key questions, this indispensable study shows how these adaptations emerged from and continue to shape the social, artistic, and commercial aspects of film history.
Fantasy literature inhabits the realms of the orthodox and heterodox, the divine and demonic simultaneously, making it uniquely positioned to imaginatively re-envision Christian theology from a position of difference. Having an affinity for the monstrous and the 'other', and a preoccupation with desires and forms of embodiment that subvert dominant understandings of reality, fantasy texts hold hitherto unexplored potential for articulating queer and feminist religious perspectives. Focusing primarily on fantastic literature of the mid- to late twentieth century, this book examines how Christian theology in the genre is dismantled, re-imagined and transformed from the margins of gender and sexuality. Aligning fantasy with Derrida's theories of deconstruction, Taylor Driggers explores how the genre can re-figure God as the 'other' excluded and erased from theology. Through careful readings of C.S. Lewis's Till We Have Faces, Angela Carter's The Passion of New Eve, and Ursula K. Le Guin's The Left Hand of Darkness and the Earthsea novels, Driggers contends that fantasy can challenge cis-normative, heterosexual, and patriarchal theology. Also engaging with the theories of Hélène Cixous, Luce Irigaray, Marcella Althaus-Reid, and Linn Marie Tonstad, this book demonstrates that whilst fantasy cannot save Christianity from itself, nor rehabilitate it for marginalised subjects, it confronts theology with its silenced others in a way that bypasses institutional debates on inclusion and leadership, asking how theology might be imagined otherwise.
Everyone loves Harry Potter. Now kids can learn about Harry's creator! In 1995, on a four-hour-delayed train from Manchester to London, J. K. Rowling conceived of the idea of a boy wizard named Harry Potter. Upon arriving in London, she began immediately writing the first book in the saga. Rowling's true-life, rags-to-riches story is as compelling as the world of Hogwarts that she created. This biography details not only Rowling's life and her love of literature but the story behind the creation of a modern classic.
When Harry Potter first boards the Hogwarts Express, he journeys to a world which Rowling says has alchemy as its "internal logic." The Philosopher's Stone, known for its power to transform base metals into gold and to give immortality to its maker, is the subject of the conflict between Harry and Voldemort in the first book of the series. But alchemy is not about money or eternal life, it is much more about the transformations of desire, of power and of people--through love. Harry's equally remarkable and ordinary power to love leads to his desire to find but not use the Philosopher's Stone at the start of the series and his wish to end the destructive power of the Elder Wand at the end. This collection of essays on alchemical symbolism and transformations in Rowling's series demonstrates how Harry's work with magical objects, people, and creatures transfigure desire, power, and identity. As Harry's leaden existence on Privet Drive is transformed in the company of his friends and teachers, the Harry Potter novels have transformed millions of readers, inspiring us to find the gold in our ordinary lives.
In the "twinkling of an eye" Jesus secretly returns to earth and gathers to him all believers. As they are taken to heaven, the world they leave behind is plunged into chaos. Cars and airplanes crash and people search in vain for loved ones. Plagues, famine, and suffering follow. The antichrist emerges to rule the world and to destroy those who oppose him. Finally, Christ comes again in glory, defeats the antichrist and reigns over the earth. This apocalyptic scenario is anticipated by millions of Americans. These millions have made the Left Behind series--novels that depict the rapture and apocalypse--perennial bestsellers, with over 40 million copies now in print. In Rapture Culture, Amy Johnson Frykholm explores this remarkable phenomenon, seeking to understand why American evangelicals find the idea of the rapture so compelling. What is the secret behind the remarkable popularity of the apocalyptic genre? One answer, she argues, is that the books provide a sense of identification and communal belonging that counters the "social atomization" that characterizes modern life. This also helps explain why they appeal to female readers, despite the deeply patriarchal worldview they promote. Tracing the evolution of the genre of rapture fiction, Frykholm notes that at one time such narratives expressed a sense of alienation from modern life and protest against the loss of tradition and the marginalization of conservative religious views. Now, however, evangelicalism's renewed popular appeal has rendered such themes obsolete. Left Behind evinces a new embrace of technology and consumer goods as tools for God's work, while retaining a protest against modernity's transformation of traditional family life. Drawing on extensive interviews with readers of the novels, Rapture Culture sheds light on a mindset that is little understood and far more common than many of us suppose.
What is the purpose of studying history? How do we reflect on contemporary life from a historical perspective, and can such reflection help us better understand ourselves, the world around us, and the God we worship and serve? Written by an accomplished historian, award-winning author, public evangelical spokesman, and respected teacher, this introductory textbook shows why Christians should study history, how faith is brought to bear on our understanding of the past, and how studying the past can help us more effectively love God and others. John Fea shows that deep historical thinking can relieve us of our narcissism; cultivate humility, hospitality, and love; and transform our lives more fully into the image of Jesus Christ. The first edition of this book has been used widely in Christian colleges across the country. The second edition provides an updated introduction to the study of history and the historian's vocation. The book has also been revised throughout and incorporates Fea's reflections on this topic from throughout the past 10 years.
This unofficial biographical study of J. K. Rowling invites fans and critics alike to take a close look at the person behind the phenomenon.
Why would an all-loving God allow suffering? Are not suffering and love opposed to one another? Does suffering have any meaning or benefit? Is there any objective evidence for God, for a soul that will survive bodily death, for the resurrection of Jesus? Who is God anyway – benevolent and loving, or angry and retributive? Fr. Robert Spitzer, S.J., gives a comprehensive response to these questions and many others, explaining the contemporary evidence for God, the soul, and the resurrection. He discusses how God uses suffering to lead us to compassion for others and eternal life. He also shows how the Holy Spirit guides us through times of suffering toward our salvation, explaining the signs and the interior movements that reveal the Spirit's actions. Fr. Spitzer not only addresses the perplexing questions associated with suffering but teaches us how to suffer well. He points out some of the most common mistakes people make when trying to interpret God's motives for allowing or alleviating suffering. He demonstrates why suffering – in combination with love – is one of the most powerful motivating agents for personal, cultural, and societal development.