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Earlier this month, Discourse published a thought-provoking piece by frequent contributor Robert Tracinski entitled “What Replaces the Biblical Cinematic Universe? [ [link removed] ]” In it, he states that human beings have a deep need for a worldview that makes sense of our lives, that gives us meaning and purpose. He argues that because of Americans’ declining belief in traditional religions, we must look to alternative sources, specifically to a kind of secular spirituality. He proposes that the shared narratives of fictional franchises such as Star Trek, Lord of the Rings and Harry Potter “deal with the same spiritual issues as religion” and can give us “the sense of loyalty and personal identity that used to be the hallmarks of religion.” In other words, we can replace the religious universe with the Marvel Cinematic Universe.
This piece sparked a fascinating conversation among the Discourse editorial team, and it’s given me a lot of food for thought (obviously I am still mulling it over!). I agree with Tracinski that humans have an innate spiritual need, and if traditional religious belief can’t satisfy that need, it makes sense to search for alternatives. But as a religious person myself, I’m just not sure I accept his basic premises that religious belief is necessarily fading and, even if it is, that fictional franchises will be an adequate substitute.
For starters, there is quite a bit of evidence that Americans still long for some kind of transcendent meaning. While the number of adults in the United States who say they belong to a traditional religion such as Christianity, Judaism or Islam is declining, a significant majority (about 7 in 10) still do self-identify with a religious tradition [ [link removed] ]; and even more (nearly 9 in 10) still claim to believe in some version of God [ [link removed] ], a higher power or spiritual forces in the universe. Even a friend of mine who’s a staunch atheist keeps an open mind about ghosts. In other words, there still seems to be a collective sense, or at least a collective desire to believe, that there’s a spiritual dimension to our existence.
Further, I believe traditional religion is quite different, in important and beneficial ways, from secular shared narratives such as the Marvel Cinematic Universe. Tracinski talks about our spiritual need for meaning, purpose and identity, and I do recognize all those needs inside myself. But at my core—though this feels embarrassingly personal and difficult to admit—I discover an even deeper, more fundamental need: the need to be loved. All of us, I think, seek love and acceptance from the people around us—and if we’re lucky, we get it in some measure. But no imperfect human being can fully satisfy our endless hunger for love. As C.S. Lewis points out in his seminal work “Mere Christianity,” “The best of them will make mistakes; all of them will die.”
But traditional religions teach that our infinite desire for love can be satisfied by an infinitely good and loving God. Here I can only speak knowledgably of my own religious tradition, Roman Catholicism, but I believe the same is true of all the major Western religions. The Quran continually speaks of Allah as “the merciful, the compassionate,” and both the Hebrew and Christian Bibles are full of statements like “God is love” (1 Jn. 4:8) and “His mercy endures forever” (Ps. 118:1) and “I have loved you with an everlasting love” (Jer. 31:3). If these statements are true—if we are really, personally, unconditionally loved by God—they are a clear and complete answer to this great need in each of us. And the shared secular narratives of pop culture are a poor substitute: The Force doesn’t love you, and neither does Captain Kirk or Captain America.
Traditional religion also offers a sense of community built on shared beliefs and rituals. I’ve certainly found this to be the case in my own life. I attend church regularly, sing in the church choir and participate in a Bible study group, and in so doing, I’ve formed relationships with people of varying ages, ethnicities and socioeconomic backgrounds. One also could argue that franchise fandoms serve a similar purpose, bringing diverse people together online to enjoy a common interest. I don’t want to belittle those communities; I know they can and do bring a lot of joy to people’s lives.
But I have a hard time imagining that the bonds formed over a love of Harry Potter are the same as those forged in communal worship and a lifetime of shared religious beliefs. That’s why when I’m really struggling and need help—a ride to work when my car is in the shop, a loan or gift when money is tight, a casserole and a hug when a loved one dies—I don’t turn to the friends I’ve made through shared interests online. I turn to the tangible, geographically close community I’ve built through spending time with people in person, often at church or at church-related activities, for a period of years or decades. Of course, houses of worship aren’t the only places where such a community can be found, but they’re one of the few “third places [ [link removed] ]” left in contemporary American life and certainly in mine.
Finally, I see traditional religion as an antidote to the self-focus that seems to be getting more and more prevalent in our society. As Tara Isabella Burton argues in her book “Self-Made: Creating Our Identities From Da Vinci to the Kardashians [ [link removed] ],” the world—especially the online or social media world—seems to suggest that managing our personal brands or creating our “best selves” is our highest moral goal. We decide who we want to be, apart from any larger familial or cultural role, and we can achieve moral perfection through a combination of imagination and sheer willpower. I want, therefore I am.
This may sound like a good thing. In a sense, it’s the fulfillment of the American Dream: Through hard work and perseverance, we can rise above our circumstances and change our lives. The danger, in my view, is that we may come to believe our own hype, that “we are as gods [ [link removed] ],” the masters of our destiny who can control everything.
What’s more, we might start thinking that if true happiness can’t be found in material possessions or even in interpersonal relationships, we can and should find it within ourselves. This, to me, is a horrifying idea, as I think it is for us all if we’re honest. We know that (despite our good qualities) we’re broken and hungry for love and not quite good enough. I don’t think it's a coincidence that mental health disorders are on the rise as levels of religious commitment have fallen. Obviously these illnesses have many causes, but I do think depression and anxiety are predictable outcomes of the disconnect between what the culture is telling us and what we feel deep inside.
Here, again, traditional religion steps in and speaks to us in ways that fictional franchises don’t. Religious traditions tell us that, thankfully, we are not the center of the universe, nor are we completely in charge of our destinies. To the contrary, religious people are asked to conform to something outside ourselves, a divine will or moral code that sometimes conflicts with our individual desires and even commands us not to act on them. And we are reminded that while God is good, life is often tough, regardless of who we are and what we do. These truths can be unpleasant and difficult, but they also have the beneficial effect of turning our thoughts outward, away from ourselves, which in turn makes them tremendously helpful as we grapple with life’s challenges.
Fictional franchises like Star Wars or Marvel don’t promote these foundational truths. They may contain some moral lessons, but they largely exist to entertain and distract us, not to force us to come to terms with uncomfortable truths, let alone require anything from us. And they certainly don’t prevent us from falling into the opposite traps of unhealthy egoism and despair. So if an alternative to traditional religion is indeed necessary, I submit that we need to keep looking.
Meanwhile…
What I’m reading: In keeping with the religious theme, I recently re-read “One Corpse Too Many” by Ellis Peters, my favorite installment of the excellent Brother Cadfael mystery series. Cadfael is a Benedictine monk living in 12th-century England who solves crimes. He once traveled the world as a soldier in the Crusades but now is content with his life of prayer and contemplation—at least until a murder occurs.
Despite the murders, the series always feels warm, cozy and comforting to me. Part of it is the medieval setting, which depicts a slow, serene lifestyle that’s completely foreign to contemporary Americans. In the course of a day, Cadfael sometimes does nothing more than tend the abbey’s herb garden, show up for communal prayers and occasionally walk into the nearby town. Immersing myself in this world is a pleasant escape, since the problems the characters face are so different from my own.
At the same time, Cadfael and the various characters he meets still feel real and believable—a reminder that while times change, people remain the same in many ways. We, like they, can be petty, generous, selfish, brave, ambitious or humble. Cadfael’s great appeal is that he treats everyone with charity and kindness; he’s always willing to give them the benefit of the doubt and forgive their offenses against himself. I strongly recommend the whole series, and the good news is that since it contains 20 novels, it will keep you busy for quite some time.
Finally: Discourse is kicking off next week with a new piece by James Lileks on the intersection of artificial intelligence and art. We also have an essay by Bryan Gentry on bipartisanship and the 60th anniversary of the Civil Rights Act, as well as another column by Robert Tracinski on what big thing we’re getting wrong today. Happy reading, and have a great week!
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