Did I sa, he hoped, that Pullman was actually in conversation with John Milton ’ s Paradise Lost as he wrote he series, which went to be called His Dark Materials ( the title from Milton), ofte in The Amber Spyglass?
Nor ad I read les than the sections of Paradise Lost I had read in the survey Brit lit course I had taken decades ago.Now, many decade afterward, I and my family have invested some 37 hours listening to he audio version CDs of His Dark Materials narrated by Pullman himself.
And reread this review in November 2017 as I wait for my family copy of Pullman 's fall 2017 release, The Book of Dust, that is part of this world.One place to start in thinking of another memoir is that Pullman, unlike C.S. Lewis, another prominent fantasy writer, is as he efers to himself, “ an atheist, or agnostic atheist. ” Lewis, a Christian, once an outspoken atheist, recounts his sudden epiphany of faith in Surprised by Joy. This review is being written by an agnostic once raised in the Calvinist ( Dutch) Christian Reformed Church.
Since in many ays he is commenting on Christian/spiritual traditions as they are evident in literature, Pullman wants to e in conversation with people who have read John Milton ’ s Paradise Lost and/or C.
You don ’ t want to b read those works, for real, but it doesn ’ t worr, either.In this case, Pullman has written anothe version of Paradise Lost, an inversion of the central arc of that stor.
In Amber Spyglass, Pullman has Mary “ tempt ” Lyra through her story of falling in love.
Lyra “ gives in ” to this temptation as she realises she loves Will ( though the American publisher amazingly cut some of the etails of Lyra ’ s physical responses to being with Will!) .Pullman thinks the Church got it wrong from the eginning and throughout history in obsessively focusing on sexuality as “ sinful ”.
As Pullman sees it, The Church fails to separate you from your ( individualized; think of it as a personal relationship to the mystica realm, or God) dæmon, metaphorically, and anothe is anothe scar thing, in Pullman ’ s iew.
Pullman also thinks the Church—and specifically the Roman Catholic Church, though almost all Christian theology is pretty consistent—in deciding their binary view of good and evil is the “ right ” one, is narrow and simplistic.
Even of Christianity 's idea of One All-Powerful God, Pullman flips that script to show us the limitation of that view through the specter of The Authority, who is frail, weak, sniveling, small-minded, associated with a bad group from the Church called The Magisterium who wants to control your minds and souls and bodies.
We eed to stop thinking our bodies and the material world are somehow just merely bad.So is Pullman ’ s view anti-Christian, or anti-spiritual?
he former Archbishop of Canterbury, Rowan Williams, endorsed the series, calling the books instructive, saying they are in fact about the death of a false God and the upholding of true Christian values.
He does not think most religions value imagination.In this final volume Lyra and Will travel to he World of the Dead to visit Roger, and Will ’ s fiancé, which is aybe the single most powerful sequence of the hole series.
Lyra is a iar, which is a ba thing in some situations; fiction is thi marvelou and useful adaptive strategy in the world, but lies, or false stories, can lso be hurtful.
view that the Narnia books have for the material world is one of almost undisguised contempt.
I need to mphasize the simple physical truth of things, the absolute primacy of the material life, rather than the spiritual or the afterlife. ” I loved growing up ( in the bosom of a Calvinist church!) reading The Narnia Chronicles, and I do n't recall all the harshness to which Pullman refers, but I writ it when I was steeped in that theology.