Washington D.C., Aug 31, 2017 / 03:02 am (CNA/EWTN News).- Inside a Greek Orthodox Cathedral in the middle of Washington, D.C., self-described “geeks” decorated the meeting hall to look like the “Lantern Waste” of C.S. Lewis’s Chronicles of Narnia.
Over the course of a weekend, the hall’s snow-covered tabletops and frosted windows were replaced with flowers and bright colors, as springtime came for Narnia.
In the meantime, a group of video game characters, Star Trek crew members, Marvel heroes and villains from Narnia itself hustled back and forth to talks on Christian themes in horror films, the brokenness of the world, and the meaning of death in the Doctor Who series.
Neither the topics of the talks nor the importance of the shifting scenery were lost on attendees of Christian Sci-Fi and Fantasy convention Doxacon – a gathering its organizers jokingly refer to as “Christian ComiCon,” when not lauding its “Geek Orthodox” credentials.
Like the warming of Narnia occasioned by Aslan’s sacrifice, the sci-fi and fantasy fans hope that Christian reflection on the greatest stories and fictional worlds of today can shed light on the good, the beautiful, and the enchanting truths reflected in these works.
“Great stories are just something everybody loves (and they) go deeply into the humanity that a lot of the culture can’t do,” Edmund Lazzari, a Doxacon attendee, told CNA.
He said that many of the authors, TV shows and films discussed during the weekend point to “something deeper,” and that questions like “can aliens be saved,” or considerations surrounding liturgy and worship in space or on other worlds, can lead to fruitful reflection on the Gospel.
“I love these sorts of conversations and I’m so glad to be in a place where we can have these conversations.”
Lazzari said that Christians have something important to bring to all aspects of the world – even stories as fantastical and strange as these. “You can see everything in the light of theology,” he said. “There’s nothing authentically human that’s alien to the Catholic faith.”
“Looking at these stories that have aspects of humanity in them – the good and the bad all in display – we’ve definitely got something to say.”
Lazzari joined about 80 other fans of science fiction and fantasy at Doxacon, held this year in Washington, D.C. The fourth annual event gathered a crowd of just under 100 people to St. Sophia Greek Orthodox Cathedral, with various talks and discussions held throughout the building.
The conference, put on by a team of local science-fiction and fantasy fans incorporates a Christian worldview while looking at topics within the genres. This year’s Doxacon talks spanned topics such as beauty within fantasy, mortality within the Doctor Who series, the authority of faith and of people on the margins within horror films, and loving one’s enemies in stories like Beauty and the Beast. Since the first conference held in Washington, D.C. in 2013, other Doxacon conferences have also been held in Toronto and Seattle.
The exploration of science fiction and fantasy through a Christian perspective was something, Father David Subu, found lacking both at other science-fiction meetings as well as within many Christian spaces. Fr. Subu is an Orthodox priest in Fairfax, Virginia and one of the founders of Doxacon. He told CNA that one day, he found himself talking to other Christians about some of their favorite sci-fi series and wishing they could have the same kind of deep conversations about these topics on an openly Christian setting.
“We were lamenting one year how they have these amazing conventions like ComiCon, but there’s not really a venue that existed to explore those ideas from a Christian point of view,” he said. “For so long, Christians were told from both sides that these worlds can’t mix.”
In his experience, he said many Christians can be distrustful of some elements of science fiction and fantasy, or discount an entire genre because of problematic elements within one book or show. Meanwhile, many fans of these works try to prove they’re the “smartest person in the room,” by promoting explicitly atheistic readings of various stories or themes.
This apparent disconnect between sci-fi fandoms and Christianity is all the more concerning given the genre’s audience, he pointed out. “The majority of people consuming fantasy fiction and sci fi are like the rest of America: they’re Christian.”
Daniel Silver, another one of Doxacon’s founders, said the presumed tension between fandom and faith is part of what inspired him to help put the conference together. Growing up in an Evangelical Christian home, “I had been told by my church that these genres were not for me.” After converting to the Orthodox faith, he discovered that “there are other people like me who enjoy these things who are geeks and nerds” – but also devout Christians.
Silver said that the conferences have also been an opportunity to both share some of the life of the faith as well as to reach out across denominational lines. Since its inception, the group has brought together speakers and attendees from a variety of Christian traditions: Catholic, Orthodox and Protestant.
Still, Silver added, the conference makes sure to incorporate elements of the Orthodox tradition its founding organizers.
At the beginning of the conference, attendees gathered to sing an Akathist prayer: a chanting song of praise focused on the goodness of God and of all creation. The melody resounded in the main dining hall, a reminder that God has already enchanted this world and blessed it with an abundance of beauty and goodness. Before dinner at the end of the conference, the busy schedule was stopped so that everyone could gather to pray Vespers: one of the traditional hours of the Church and a marker of time in both the Eastern and Latin Churches. These two breaks for prayer bookended a busy schedule of discussions and debates.
While prayer was a core of the convention weekend, so was discernment. One of the keynote talks by Catholic writer Leah Libresco focused on the idea of brokenness within different magical worlds. In the “Young Wizards” series by Diane Duane, magic is used to help heal the brokenness and chaos in this world – an analogy for the Christian approach to sin that Libresco said was a helpful touchstone during in her conversion. Meanwhile, in “The Magicians” series by Lev Grossman, magic serves as an extension of its characters’ pain, hurt and anger, and Libresco heartily encouraged all to stay away from the series.
Stephanie Subu, another one of the conference organizers, said that this kind of differentiation of themes within seemingly similar books is also an important aim of the conference. She admitted that not every story is appropriate for Christians to engage with – some stories have elements that promote worldviews or actions that challenge Christian faith and life. “There’s stuff out there that yes, really is not good to read and unless you have the tools and the spiritual eyes to know the difference.”
Several talks at the event aimed at parents and children continued this conversation, focusing more explicitly on what themes and examples of goodness to look for in good fiction and fantasy – and how to know is something is worth putting back on the shelf.
Still other attendees appreciated the philosophical depth and seriousness speakers brought to these stories – some of which can be brushed off as fanciful or even childish.
Felix Miller, an attendee who heard about the event from a friend, said that it was this seriousness he appreciated the most.
“I really liked the idea of fantasy/sci-fi/pop culture and more rigorous philosophical and cultural considerations. One of the things I’ve liked is that the presenters have done a really good job of not presenting the conversation in a shallow way.”
“They’re doing a really good job of taking the texts seriously and engaging with them in a theological bent,” he told CNA.
Miller said he hoped some of what he heard this weekend could lay the groundwork for further discussions about some of his favorite shows and books after Doxacon.
“People are dealing with a lot of these same questions, but maybe aren’t dealing with them in the same way with careful philosophical distinctions,” he noted.
Erin Gillaspy – who wore a shirt emblazoned with the words “Ask me about Space Catholics” – also appreciated the opportunity to talk about philosophy and theology – as well as the chance to discuss the difficulties of setting liturgical calendars for astronauts.
She commented that, while some fictional worlds might have elements that are dark, fantastical or ridiculous, these stories provide the opportunity to speak to a wide audience about the truth of the human condition. This truth, Gillaspy said, is something that Catholics can dialogue with, no matter the context.
“The truth is not going to stop being true. Just because you happen to put that truth on a rocket ship or in deep space or on Mars or on Pluto or on the Moon, they’re not going to stop being true – they’re immutable truths,” she said.
However, she also said that while a Catholic can see the enchantment and truth within a number of stories, Christians also need to be actively engaged not only in interpreting these worlds, but creating them too.
“The only major players in science fiction and fantasy these days who are Catholic are JRR Tolkien and Gene Wolfe – and Gene Wolfe is not super well-known,” she pointed out. “I mean this lovingly, but there’s gotta be more representation.”
Lazzari – who joined Gillaspy in explaining the challenges and opportunities facing “Space Catholics” – agreed.
“A lot of times what happens in our culture is that Christianity is one aspect of our society. You’ve got economics, you’ve got politics, you’ve got religion, you’ve got the arts, but really, the great thing here is that our view is a whole worldview.”
“[Christianity] is not a box you check, it’s a way of life, it’s a way of seeing the world.”
[…]
Well, at least the cardinal proposes that Catholics should “stand” for something…
And, now since “we all have benefited from the renewal of the Church ushered in by the Second Vatican Council”–and everyone and even the notorious Pelosi and Biden et al now files up for Communion as a prelude to coffee and donuts–why shouldn’t this be characterized as just another “procession?”
Talk about a cardinal “drawing attention to oneself…”
As a former member of the archdiocese the only comment i can make is “how dare you Cardinal” tell the faithful that they MUST stand receiving the Body Blood Soul and Divinity of Jesus Christ in the Eucharist. Apparently the cardinal does not believe bowing or kneeling before the King is appropriate, rather, stand there and just reach out your hands to receive Him. Seriously, this cardinal needs to be removed by the Pope while I pray that he comes to his senses and a true Catholic shepherd.
Didn’t someone once say, “Every knee shall bow”? . . . Oh, yes! St. Paul, but he was, no doubt, one of those rigid backwardists.
Es importante recibir la comunión de rodillas y en la boca y no de pie y no en la mano,las partículas que se desprenden contienen el cuerpo completo de nuestro Señor,el modernismo o la forma no implica ningún avance en la evangelización al contrario ,promueve una falta de respeto muy grave que recae en el sacerdote y en los fieles,y claro el que está impedido físicamente debe permanecer de pie pero no recibir en la mano la santa comunión este fondo es importante y no lo que bruscamente opine el sacerdote conciliar
That certainly won’t happen in this pontificate. The Pope only has his knives out for liturgical traditionalists.
Unfortunately, Cupich and Francis are of one mind in this.
Or lack therif!
Cardinal Cupich seems to have a need to make a pronouncement every once in a while to remind us he’s still around.
About processions and positions and such, the cardinal’s timing (Dec. 11) almost seems intended to distract American attention from further antics by the puppet masters in Rome, to improve the position, so to speak, of the LGBTQ lobby–with a Jubilee 2025 networking celebration of their own in the Church of the Gesu (also reported on Dec. 11):
https://www.catholicnewsagency.com/news/260989/organizers-and-supporters-reluctant-to-discuss-planned-lgbt-jubilee-day-in-rome
My lay comment is that this is not an outstanding comment if it’s in regards to kneeling. When I see someone kneel, which I’ve never seen take more than a few extra seconds for the able bodied, it does not appear to be drawing attention to the Communicant but to the Risen Lord Jesus in the Eucharist. (that person is not afraid to acknowledge the Savior)
Perhaps the most charitable response to reception of our beloved Jesus in Holy Communion is to follow his commandment – love God and love others. At a chapel I often attend, those who wish to receive Holy Communion while kneeling move to the front pews and kneel down signaling to the priest that there is a kneeling communion line, and the remainder of communicants form a communion line by standing. It seems to work, and honors both.
I can’t kneel due to knee issues, and I must choose to stand in line. At other churches, I’ve had several instances of almost toppling over the person in front of me as they unexpectedly kneel down. Since my knees are not the nimblest I’ve had to make a quick step back so as not to step on the kneeling person, causing me stress and pain in my knees and interrupting my prayer just before reception. Since I can’t kneel, it makes me embarrassed that others think I choose not to kneel since the person in front of me just did so (i.e., my depth of reverence is less than the one before me).
Again, there are many ways to show our deepest adoration of God, but we need to do so also being mindful of those around us. Surely, we can find a path that honors both.
Good points Sir, but don’t worry about what others think at this apex of the mass. As far as I’m concerned, they can dim the church lights and shine them only on the Eucharist reception area during communion.
The last will be first.
You don’t need to kneel because the person in front of you kneeled. It’s not being done to make a personal comment on you and the other communicants. In general, people aren’t paying as much attention to us as we imagine.
As far as the knee problems, quite a few people develop knee and/or back problems by the time they are middle-aged, and younger people who are active in sports or dance can have them too, so I would not feel too self-conscious about that. It’s a good idea to allow a little extra space in front of yourself when moving forward in a line.
When I find myself feeling self-conscious about what the people around me at Mass may be thinking about whatever I am doing–and those moments do happen– I remind myself to redirect my attention to the Lord and whether I am pleasing Him. Now, it could be that when you see someone kneeling before receiving the Eucharist, you feel inspired to make an extra sign of devotion too, although kneeling on the floor won’t work for you, so a reverent bow or slight genuflection is better. That is common at the Masses I attend.
When the hand to mouth option came along, we were taught to do as you said, bow as you near or genuflect, then step to the side, face the crucifix and eat the host, make the sign and move along.
The problem of people in front of you unexpectedly kneeling is a very good reason to provide kneelers. They aren’t particularly expensive, they allow people who are older or in poor health to kneel if they desire, and most churches already have them.
They also make it clear what the person is about to do so that the tendency to leave only a foot or less between the person ahead of you in a line is naturally reduced. You don’t have to think very hard to refrain from crowding a kneeler. It also clearly signals to everyone, priest included, that kneeling is going to happen, without the people who intend to kneel needing to remember to segregate themselves.
I’ve seen this done, and it seemed quite effective.
Of course he did. He’s a Protestant who obviously doesn’t believe in the Real Presence. God save us from wolves…..in wolves clothing.
In my youth in the 1950’s we knelt and received on the tongue from the priest’s consecrated hands. Belief in the real presence was near universal.
We now have what one priest commentator called “grab and go.” Belief in the real presence is less than 50%.
Actions have consequences.
Yes, especially the VII liturgical reform that Cardinal Cupich so endlessly idolizes.
Once again the diminutive Cardinal Archbishop of Chicago seized the opportunity to remind everyone of how truly insignificant he is in the grand scheme of things.
I’m just thinking about the insensitivity of current hierarchy figures pronouncing controversial statements during the Advent/Christmas season when people and families don’t need more stress but peace. It was also last year the Vatican came out with the homosexual blessing thing during this time. Come on! I wish they be more sensitive and consider their timing, they know what things are going to stir controversy.
I don’t understand the Cardinal’s argument
about not drawing attention to yourself or not impeding the flow of the procession.
In the local parishes I attend, some people kneel and some stand to receive Holy
Communion. So, where is the problem? It works smoothly this way. If I may speculate,
from what I observe, many who kneel are very devout and traditional – the very people the
Vatican targets. Could this be another attempt not only to wipe out the Latin Mass, but
any practice which has been associated with it?
Another fuhrerbefel from the windy city! Wonder how the Magi would feel, given that they did the right thing: They presented their gifts and knelt before Him in adoration!
The reform called for by Vatican II was to take place by everyone being more deeply educated about The Mass and other parts of the Church’s Liturgy. We have the education provided by Scripture, Tradition, and the Saints…and then everyone else all over the place. Teachings by JPII, Benedict XVI, Mother Teresa are obviously authentic, while this red-hat-wearing walks and “leads” in the way of the world, hostile to God.
It brings to mind the great words of Mother Angelica, speaking against another very worldly creature, when she said to the world, “My obedience in the diocese would be absolute zero,” (properly understood – “Do what they say, not what they do”).
She paid the price for her loyalty to our Saviour. But God Himself showed who spoke His Truth, and spoke for His Son authentically, sending the All Holy Virgin to perform the miracle of her healing before all the world.
He spoke very loudly, but few if any of our “leaders” listened.
Do what they say. But, as our Dear Savior continued, “…do NOT do what they do.”
They (may) receive the greater condemnation, teaching as doctrines the mere precepts of men…
I think this is the first salvo of the “liturgical reform” of “synodality” for a “participatory church” yada yada yada…. The closing document opened this door but left it undefined. I think Cupich is trying to fill in the lines. In other words, more Bugnini-type “liturgy from above” imposed as supposedly the will of the people and of the Spirit (with little evidence of either)
No priest or bishop can deny a person Communion if said person chooses to kneel. Roman Rite Catholics (should) have the option to do both, kneeling or standing. In the Byzantine Rite though, standing is the norm when receiving the Eucharist. Kneeling is gently discouraged. Some people might interpret it as Romans kneeling before the Cross, and Byzantines standing with the Risen Christ.
When in Byzantium, do as the Byzantines. When in Rome, do as the Romans. Standing is not our tradition, and while I always appreciate hearing and seeing what the other Churches do, I rather object to their traditions being used as an argument against ours. (I know you did not do this).
When meeting the Risen Christ, St. Mary Magdalen is typically portrayed (at least in the Latin tradition) as kneeling, often holding on to His feet. The meaning of kneeling is not restricted to penitential or sorrowful themes for us.
Cardinal Cupich long ago became a caricature of the sixties priest. Its a new century with ample ecclesial experience under our belts. Time to release youthful deceptions.
Jesus Christ is Lord and we provide Him all praise, honor, glory and joyful submission. No one with any faith or perception need provide any impediment.
Do you all realize how ironic Bishop Cupich’s Advent Declaration is? He castigates those who have the temerity to kneel while receiving the Body and Blood of Christ because by doing so they call attention to themselves. Yet, in Bishop Cupich’s Declaration he has done just that – called attention to himself. He always seems to stir the ecclesial pot with some stupid and unnecessary statement that gets him all the attention he seems to crave. I’d describe him as ‘puerile.’ Time for the episcopal nursing home.
Cardinal Cupich turned 75 earlier this year, and formally sent his mandatory letter of resignation to Pope Francis, so hopefully the Chicago archdiocese will have a better shepherd soon.
In our small parish (Liverpool diocese in England) almost one in ten choose to receive kneeling, and some more standing on the tongue, disturbance to the flow is negligible. Much more delay is caused by the two people who need low gluten hosts. I cause most problem because I currently have a balance problem and have to clutch the arm of someone else, delaying them and having to stand there while they receive. Also, as we have a narrow centre aisle obstructing the flow all the while I approach and return.
CLAPTRAP or Gobble-de-gook if you prefer!
Cupich is just another petty tyrant promoted way beyond his skill and abilities by a Pope hellbent on imposing his will on the “backwardist” and “rigid” Catholics.