Dave Hornor

“J. R. R. Tolkien’s famous essay, “On Fairy-Stories,” in Tree and Leaf (New York: HarperCollins, 2001), pp. 1–82. The consolation . . . the joy of the happy ending . . . the sudden joyous ‘turn’ . . . this joy which . . . stories can produce supremely well, is not essentially ‘escapist’ nor ‘fugitive.’ . . . It is a sudden and miraculous grace: never to be counted on to recur. It does not deny the existence of dyscatastrophe, of sorrow and failure. Indeed, the possibility of these is necessary to the joy of deliverance. Rather, it denies (in the face of much evidence, if you will) universal final defeat, and thus is evangelium, giving a fleeting glimpse of Joy, Joy beyond the walls of the world, poignant as grief. It is the mark of a good story, of the higher or more complete kind, that however wild its events, however fantastic or terrible the adventures, it can give . . . when the ‘turn’ comes, a catch of the breath, a beat and lifting of the heart, near to (or indeed accompanied by) tears, as keen as that given by any form of literary art, and having a peculiar quality. In . . . the ‘turn’ . . . we get a piercing glimpse of joy, and heart’s desire, that for a moment passes outside the frame, rends indeed the very web of story, and lets a gleam come through.” Tolkien, “On Fairy-Stories,” pp. 68–69. Later Tolkien argues that the ultimate story—the gospel—is the essence of all other stories with the joy-giving happy ending. “This ‘joy’ . . . merits more consideration. The peculiar quality of the ‘joy’ in a successful Fantasy can . . . be explained as a sudden glimpse of an underlying . . . Reality. . . . The Gospels contain . . . a story of a larger kind which embraces all the essence of fairy-stories. They contain . . . the greatest and most complete conceivable eucatastrophe. But this story has entered history and the primary world. . . . The Birth of Christ is the eucatastrophe of Man’s history. The Resurrection is the eucatastrophe of the story of the Incarnation. This story ends in joy. . . . There is no tale ever told that men would rather find was true, and none which so many skeptical men have accepted as true on its own merits. For the Art of it has the supremely convincing tone of Primary Art, that is, of Creation. To reject it leads either to sadness or to wrath. . . . [T]his story is supreme; and it is true. Art has been verified. God is Lord, of angels, and of men—and of elves. Legend and History have met and fused.” Tolkien, “On Fairy-Stories,” pp. 71–73.”
― Timothy Keller, Preaching: Communicating Faith in an Age of Skepticism

“The modern process of identity formation, however, tells you to go out and create a self from scratch. You must identify your dreams, especially the most vivid ones, and fulfill them—or feel like a failure. That prospect crushes those in many segments of our society where money, looks, power, success, sophistication, and romantic love all become not just good things but necessary identity factors.”
― Timothy Keller, Preaching: Communicating Faith in an Age of Skepticism

“highly effective people invest little energy on their existing problem situations. Instead, they focus attention and energy on their desired outcomes or on what they want instead of these problems . . . A key to high performance across all these research contexts has been the ability to develop, articulate and stay focused on a compelling outcome. To note the difference between problems and possibilities, Penna and Phillips invite the following exercise. Think of a moderately serious problem at work or in your home. Pose and answer these questions: Why do you have this problem? What caused it? Who is to blame for it? What obstacles are there to solving it? Now take the same situation and answer these questions: What do you want instead of the problem? (Be sure to go beyond merely eliminating the problem.) What would it be like if the problem were solved? What would you see, hear and feel? Imagine the problem is solved. What has been gained?”
― Gil Rendle, Doing the Math of Mission: Fruits, Faithfulness, and Metrics

“They named supernatural culprits, and traced their actions to enmities in heaven. Artemis was hostile to Pan, Earth to Apollo, virgin Athena to loving Aphrodite.... Because the gods were `present' and manifest, it was necessary to ask them about [things] which might concern them. Otherwise, they might be `unpropitious'.... The old compound of awe and intimacy was still alive. (Pagans and Christians, Penguin, 1988, pp. 236-37)”
― N.T. Wright, Following Jesus