by Matthew Raley One of the most common searches that brings readers to Tritone Life is some version of, "Should Christians read Harry Potter?" Readers land on a post from my Tough Questions series last summer.

Evangelicals' visceral reaction to the Potter books continues to amaze me. The young wizard seems to symbolize their problem of how to guide children through the American diversity culture, the openness to anything and everything, without losing faith in Christ.

At Writing for the Soul, the annual conference of the Christian Writers Guild in Colorado Springs last weekend, this problem was a focus of attention, with Harry still being the reference point.

One catalyst for discussion was a keynote speech by Dr. Dennis Hensley, whose address on postmodernism was a tour de force of analysis and passion. He said that the negative view most pastors have of postmodernism needs to be revised. Postmodernism is indeed a tapestry of dangerous threads. But the increased diversity in American culture, the openness to other points of view, the humbling of Enlightenment arrogance are interwoven with threads of opportunity.

Dr. Hensley showed that our biggest opportunity as Christian writers is to create heroes who do not win their battles, but who successfully live in the moral universe God has created. Such heroes would be biblical: they would model submission to God's law in self-sacrifice, as Jesus did. They would also speak to postmodern imperatives, showing success through personal authenticity without empty triumphalism.

After such a rich address, the new cultural realities echoed in many conversations.

I talked with a Christian educator, asking whether he had tracked the spiritual journeys of his high school graduates. He had: "The majority are really struggling with their faith." They enter a culture teeming with sensual temptations, and saturated with moral and spiritual questions, and they flounder. My observations tallied with his: a deep crisis of faith incited by culture shock is now the norm.

Many believers, like my friend, assess the trials of young Christians honestly. Believers can see their kids struggling to keep and express faith in Christ without the cultural support past generations enjoyed. The response of compassion and grace is godly.

Still, many other believers are shocked by the diversity culture and its heroes. These believers will not countenance Harry, as if by pouring scorn on his popularity they can protect their kids from godlessness.

At lunch during the conference, someone asked me what books I've read to my boys. I said (trouble-making instinct freely acknowledged), "I read the first Harry Potter book with my 8-year-old. He loved it." Around the table there was silence, with one or two dangling jaws. My interlocutor said, "A pastor reading Harry Potter to his son?" Two other brave souls volunteered that they'd read the entire series.

That evening at dinner, Harry Potter came up again, and again I got surprised looks from around the table for saying that my son and I had read it. But we  discussed why Harry was so popular. A couple of writers said he was a well-drawn, living character. Rather than trying to make a "Christian" copy of him, they said, we should create vibrant characters of our own.

Artistic power won't save souls. But it might at least express Christ's truth.

In some ways, Harry speaks to postmodern children because he fits Dr. Hensley's description of a postmodern mythic hero. Harry succeeds according to a higher law, but doesn't always win. In other more important ways, Harry will continue to be a beloved character simply because J. K. Rowling has written classic stories.

For me, as a Christian parent, the issue is not so much the meaning of diversity culture heroes like Harry Potter. The issue is initiation.

Who will initiate my 8-year-old into the culture in which he must live?

If a postmodern true-believer initiates him, then my son will learn how to interpret this era, its stories, and its heroes from a point of view that may as well come from the Anti-Christ. Such is the power of the initiator.

But if I initiate my son into the culture in which he must live . . .

Sermon audio (11-2-08): Simple and Stubborn On Sunday evenings at our church, I lead a Q & A session about the morning's sermon. Last Sunday, with Barack Obama haunting the auditorium, we discussed the man born blind in John 9, and the challenge of bearing witness to Christ now. A key point in the sermon (audio above) had been that the beggar was a great model: when under pressure, just repeat what you have directly seen Christ do in your life.

One question responded to that point, and got close to the heart of why I did this series on individuality in Christ.

Bob the logger noted his charismatic upbringing, from which he learned not to take people's testimonies about Jesus seriously. He said that, because of the sensationalism he saw among pentecostals, he has not talked much about his personal relationship with Christ, using objective arguments that apply beyond subjective experiences instead.

Was I saying that he should reverse course? Should he talk about his personal experiences without worrying about universals, logic, or principles? Isn't that a surrender to postmodern thinking? (Our loggers are well-read, in case you're wondering.)

Three observations:

1. The death of reason has been greatly exaggerated. Reasoning has merely changed focus.

Many fear that the postmodern person uses experience as a substitute for logic, that the only thing she respects is emotion. I haven't found this to be the case. Rather, I find that the postmodern person is rightly suspicious of extravagant claims, having once believed too many scientific studies that were biased, too many news reports that served an agenda, and too many experts who were paid to bluff the uninitiated.

Postmodern people will listen carefully to any argument that splices together from many points of view a picture in 3-D. They know that reality is complex, and that we are too easily faked out by our narrow perceptions. And they are right to raise the bar on claims to objectivity.

2. Younger Christians' apologetical shift from propositional arguments to personal experience reflects postmodern suspicion. But their reflection is inarticulate and potentially dangerous.

It's one thing to accept the postmodern challenge to show the truth of Christ from many points of view. This acceptance deals with our culture as it actually is, without compromising the Bible's radical claims. But it's quite another thing to abandon the truth of Christ, saying instead that all points of view are equally valid. While this approach certainly deals with our culture as it is, the approach does so only through capitulation.

I believe Christians can shift the focus of their reasoning without compromise, but only with careful thought about what they are doing and why. To wit . . .

3. In John's Gospel, the argument for the truth of Christ is not being made by believers but by the Lord.

The logic of the Gospel of John is founded on the testimony of individual witnesses, and the book is written with the density of a legal narrative. Each witness gives distinct and specific testimony, establishing distinct and specific facts. No single witness proves the entire case, but all of them taken together do prove it. The person who deploys all the witnesses to make his argument is Christ himself.

For example, John the Baptist comes as a witness to the light (1.6-8). His testimony is that he saw the Spirit descend on Jesus at his baptism, just as God had told him (1.31-34). "And I have seen and have borne witness that this is the Son of God." Jesus later cites John the Baptist's testimony (5.31-35). "You sent to John, and he has borne witness to the truth." John the Baptist was part of Jesus' larger argument. John delivered one authentic point of view.

The beggar in chapter 9 is another example. Jesus says (9.3) that the man was born blind "that the works of God might be displayed in him." The healing of the man's sight was only the warm-up for that display; the main event consisted of the beggar telling the same story about Jesus repeatedly, and insisting (9.25), "One thing I do know, that though I was blind, now I see." From his unique point of view, the beggar was able to conclude, "If this man [Jesus] were not from God, he could do nothing."

With the ascendancy of Obama and the diverse, postmodern culture he represents, many Christians will look more frantically for killer arguments. They will want to prove the morality of the Bible and the claims of Christ within the terms of philosophy, science, and especially social science. But they will fail to find these arguments -- fail in the sense that they will not persuade the unbeliever, no matter how incisive their arguments may be.

What you can do now is just what Bob the logger suggested with his question. Reverse course. Instead of using a lingo of proof that rightly arouses people's suspicions, you can speak from within your own point of view, describing what Christ has done for you. You can put your testimony in the context of what God says in the Bible. And you can do this without fear of compromising the truth.

God will make his own case, deploying your testimony just as he deployed the beggar's. We are God's witnesses, giving testimony under pressure, as the Holy Spirit persuades the world of the Gospel (15.26-16.11).

In other words, in the culture we now face, it has never been more important for you to reflect the light of Jesus Christ as an individual.