Skip to main content

A novel approach to apologetics & evangelism?

I like novels that deal with deep life issues. They seem more, well, real, than novels that are just action or romance, and are too obviously formulaic.

Also, novels can be apologetic or evangelistic. They can have Biblical-Christian elements as part of the drama, which invite people to think about life from a Christian perspective, without being "preachy" - it's just part of the fun of the story. Like the philosophical musings that I noted in the past six posts were seamlessly woven into the story. Kind of an anti-Da Vinci Code.

Might this be how Jesus' parables worked for the original hearers?

There's gotta be lots of ways to do this - the gospel's so basic to human existence. Lots of stories have the main character seek "redemption" from some "sin" (eg: the recent movie Seven Pounds. Thought-provoking.). Thriller novels have "good guys" and "bad guys", and the hero saves the world - or the heroine - or whatever. Romances deal with love, loss, relationships, betrayal. So many dramatic devices resonate with the gospel: hope, disappointment, guilt, lies, forgiveness, master-pupil relationships...

The famous examples of this are of course C. S. Lewis' Narnia Chronicles, and his less well-known Space Trilogy. Though I'm not actually sure whether Lewis meant to have evangelistic-apologetic elements in the books, or just wrote for fun, consciously using Christian elements. Anyone know? Australia's own Kel Richards was much more deliberately evangelistic. Anyone know anyone else who's tried something like this?

Or - more interestingly - anyone wanna have a go at trying something like this...?

Comments

Will Riddle said…
My closest friend Got saved 10 years ago reading the "Christ Clone trilogy" by James BeauSeigneur.
Forgetting about the theology per se, it's a great read with very strong apologetics in it.

Popular posts from this blog

The different distractions of secularity and spirituality

There has been a lot of discussion about the recent 'vibe shift' away from radical atheism back towards an openness to the supernatural. I don't think this new spirituality is necessarily an openness to the unique claims of Christ. It will more probably replace one set of commonly-accepted misunderstandings about Jesus with another.  Under radical atheism, people dismissed the Biblical claims about Jesus' resurrection because they 'knew' that it was impossible. Jesus hadn't really died. He just passed out (after being beaten and whipped and crucified) and then woke up in the tomb (and rolled away the stone himself and overcame several guards). Or the disciples hallucinated that they saw him (even though Jewish beliefs of the time didn't expect one person to rise possessing eternal life himself; they expected a general resurrection at the end of time - see John 11:24 ). Or something else.  The so-called 'explanations' of Jesus' non-resurrectio...

A better understanding of nonbelief

The Nones Project is an ongoing study into the belief systems of people who call themselves non-religious. A few weeks ago one of the project leaders,  Ryan Burge  of Washington University,  posted some really interesting preliminary results  on his Substack.  1. We've probably heard of people who are spiritual but not religious (SBNRs). SBNRs were "the largest group of nones" in the sample. They believe in the supernatural realm but not necessarily in "a God." They are "deeply skeptical of religion but highly interested in spirituality," therefore individualistic and anti-institutional.  2. But this study differentiated SBNRs from people they called Nones In Name Only, NiNos. They different to SBNRs by being religious about their spiritual. They believe not just in the supernatural but in "God." And they tend to engage in traditional communal religious practices while SBNRs practice individualised eclectic bespoke spiritual practices. The s...

Wax and Wright on the definition of "mission"

Trevin Wax has written a clear, simple, and charitable introduction to a debate about the nature and boundaries of the kinds of Christian activities that validly should be called "mission." In brief:  Should we use a broad definition, where "mission" encompasses all the various purposes which God calls Christians and the church in general to perform, e.g. being ethical at work; general acts of care and charity; standing against systematic oppression and working towards justice instead? If so, "evangelism" is only one part of the church's mission - a central, necessary, and irreplaceable part, but only one part nonetheless. The latter kinds of activities don't save anyone for eternity, but they do genuine good in this world which please God. And that kind of good makes a real difference in many parts of the world which have not benefited from the kind of Christian moral transformation which the West benefited from - the kind of moral transformation...