Fantasy Worlds.

What do Walt Disney, J.R.R. Tolkien, C.S. Lewis, and J.K. Rowling have in common?  

They are all creators of fantasy worlds.

For Disney, his goal was to create the “happiest place on earth.”  Disney Land and Disney World are filled with rides, restaurants, exhibitions, displays, and sensory-overload experiences that does make it a fun place to visit.  

Tolkien created the world of “Middle Earth” where Hobbits have unusual adventures (in general, Hobbits don’t like to travel but Bilbo Baggins isn’t your average Hobbit).  In due course, the Hobbits play a critical role in saving Middle Earth from an evil threat of apocalyptic proportions.  

Lewis invites us to travel to Narnia, a mystical land where decades pass by in what is just a fleeting few seconds of “our” time.  Four siblings experience danger and threat, they witness a bold rescue by Aslan’s confusing self-sacrifice, and ultimately help “save the world” from the forces of evil.  

In Rowling’s popular series, the “Wizards” work hard to keep themselves hidden from the “Muggles.”  The battle between good and evil comes to its climax as Harry Potter engages in a life-or-death battle against Voldemort . . . (no spoilers here).

All four of these creatives imagined worlds in which there could be, there should be something better.   Tolkien and Lewis are the most closely related to Christian themes with images of the fall, resurrection, rebirth, forgiveness, and restoration.  In fact, Lewis (a devout Christian) creates a powerful substitutionary atonement/resurrection scene with the lion character, Aslan. (Watch the movie; you will shed a tear!)

The closest New Testament book we have to this kind of “there has to be something better” writing is John’s book of Revelation.  The major difference is that John does not create a fantasy world;  he documents the scenes he witnesses in visions given to him by the Lord Jesus Christ.  

A good argument could be made that no other book in the New Testament, or perhaps the entire Bible, is as controversial as this book of Revelation.  It has caused rifts and broken relationships, speculations and projections, and many have been foolish enough to assume they can confidently “decode” it making bold proclamations of “this-is-that” . . . only to be disproven as time marches on and their “interpretations” came to nothing.

Respectfully, I’d suggest that most who engage with the book of Revelation miss the point.  In their eagerness to explain, they forget some very basic facts about the end of the age (Mat. 24:3; 36) and the nature of John’s writing.  However, if we rethink some of these things, the book becomes more than fodder for speculation;  it is a source of hope, the riches of which we will never exhaust.

John uses a form of writing that was very common in his day known as “apocalyptic.”  Today, it is not a common part of our literature.  One of the features of this style of writing is symbolism.  In secular literature, imagery was used so the material would appeal to a wider audience.  Readers could “see” almost anything they wanted in the text.  

When it comes to Biblical apocalyptic literature, the purpose is NOT to create fodder for speculation, but to help us realize that (a) there is a plan, and (b) most of it is beyond what we can or need to know.  What we do know is these symbols represent reality in God’s created order.  

The purpose of John’s writing is to encourage his readers.  He was not trying to create a time line of future events.  Only God knows those details.  His point is that God has absolute authority over the events of human history.  This is a book that focuses on theology (who God is) rather than chronology (what will happen when).  We have hope because we know Who is in charge.

Finally, this book reminds us that God is not in a battle against evil.  He has never been held hostage by Satan.  Evil has never put God’s goodness at risk.  It IS a book about redemption, of God’s desire to restore His image-bearers back to the garden as He originally intended His created order to be.  Yes, evil is real.  Satan, and those who follow him, are in active rebellion against God.  For now, the righteous will suffer loss and injustice.  In the long view, however, there will be a reversal of fortune and righteousness will be restored.

Does that mean those who live by faith in the risen Christ are guaranteed easy lives?  Obviously not. This is the story of the Lamb who was slain now exerting His authority and reign as King over all things.  John’s book serves to give us courage and confidence in this King because, in spite of the circumstances we observe, we know that God’s authority is irrefutable.  For now He is extending His patience and grace toward us so many more may come to faith (2 Pet. 3:9).

Here is the best quote from Lewis’ “The Lion, The Witch, and The Wardrobe.”  It says it all (emphasis added):

“Who is Aslan?” asked Susan.
“Aslan?” said Mr. Beaver, “Why don’t you know? He’s the King. . . . It is he, not you, that will save Mr. Tumnus. . . .”
“Is—is he a man?” asked Lucy.
“Aslan a man!” said Mr. Beaver sternly. “Certainly not. I tell you he is the King of the wood and the son of the great Emperor-Beyond-the-Sea. Don’t you know who is the King of Beasts? Aslan is a lion—the Lion, the great Lion.”
“Ooh!” said Susan. “I’d thought he was a man. Is he—quite safe? I shall feel rather nervous about meeting a lion.”
“That you will, dearie, and no mistake,” said Mrs. Beaver, “if there’s anyone who can appear before Aslan without their knees knocking, they’re either braver than most or else just silly.”
“Then he isn’t safe?” said Lucy.
“Safe?” said Mr. Beaver. “Don’t you hear what Mrs. Beaver tells you? Who said anything about safe? ’Course he isn’t safe. But he’s good. He’s the King, I tell you.”
“I’m longing to see him,” said Peter, “even if I do feel frightened when it comes to the point.”