Becky made an interesting comment on this post that has prompted some thinking. What’s the difference between the imaginative faith we practice in our reading of stories, and other kinds of faith?
Becky spoke of the “willing suspension of disbelief” we extend when we enter the imaginative world of a story. It’s a phrase from Coleridge’s Biographia Literaria, and it’s been used in other contexts than his original application to literature — even this year’s political campaigns (more’s the pity!). Originally it was part of Coleridge’s discussion of the origin of Wordsworth’s Lyrical Ballads. Coleridge was to be responsible for the “imaginative” subjects (his view of the imagination being somewhat complex and exalted) and Wordsworth for the everyday subjects, giving them “the charm of novelty” by filtering them through the imagination. About his part, Coleridge writes:
It was agreed, that my endeavours should be directed to persons and characters supernatural, or at least romantic, yet so as to transfer from our inward nature a human interest and a semblance of truth sufficient to procure for these shadows of imagination that willing suspension of disbelief for the moment, which constitutes poetic faith.
Poetic faith, procured for shadows of imagination. Coleridge in general gives imagination a religious role of penetrating to the heart of things. But my sense is that he’s referring to a very specific subcategory of faith in this passage, not applicable to every situation. Key to his conception of poetic faith are two qualities:
- It’s a temporary dispensation, “for the moment”
- It’s entered into willingly with the knowledge that the poem or story isn’t purporting to be “true” in the realistic sense. It may reflect aspects of truth in experience, but it’s not making any claim to have actually happened.
The faith of the Bible, on the other hand, is pithily summed up in Hebrews 11 as “being sure of what we hope for and certain of what we do not see.” It’s a requirement for spiritual regeneration and the means of salvation. I despair of listing all its many aspects and references here. Suffice it to say that it’s not poetic faith… For one thing, as Hebrews 11 makes plain, it’s not mere suspension of disbelief, but active belief — belief that often requires great endurance and determination. “Suspension of disbelief” is the initial gateway in. For another, it refers to belief in something that makes real-world truth claims.
C.S. Lewis says that in the case of Christ, “the myth became real” — and this is a total reversal of Coleridge’s idea of taking actual “reality” and transforming it into an imaginative, mythic “reality” through an artistic process. It follows that the faith of the reader is an opposite kind of faith, too. Poetic faith is temporary; biblical faith is tough and lasting. Poetic faith is granted with the prior knowledge that the poetic vision isn’t claiming to have taken place in the daylight world of matter; biblical faith believes Christ marks the supernatural intervening in human history. It’s a different animal, not just because it has a different object of faith, but in its character.
I think imagination still plays a role in religious faith, though. It can be a function of memory that keeps the object of faith before you when times are dark. There are lots of admonitions to remember in the Bible. There’s also a great respect for artistic imagination. Why else do we have the symbolic, prophetic works, so dense in their imagery they make the most sophisticated symbolist poet look like small potatoes? Why else does the Bible have so many different literary genres? Why so much poetry? Why so many of the pleasing aspects of literature reflected in its formal features? We need to summon all the imagination we have to appreciate this expression of the ultimate creator and poet.
I’m not exactly an expert on Chris Van Allsburg. My first acquaintance with him was
That multifacetedness is evidence that it’s legitimate art, not simply a screen for a single didactic agenda. All the Van Allsburg stories I’ve seen are similarly suggestive. Another one I like is 



Now for some more oldies:
Last but not least, there have been a number of 







Frances gets revenge when Gloria cheats her out of a tea set she’s been saving up for. As an adult I still like the story, but now it’s because it opens up opportunities to talk with my daughters, ages 6 and 4, about saving up your money, what to do when people are mean to you, and whether Frances’s response is fair or not. (Okay, true confession: I still always chuckle when Frances calls Gloria and tricks her into thinking she’s left a small fortune in the sugar bowl!) Frances and Gloria end up deciding that “being friends is better than being careful” - a fact I as an adult often need to be reminded of. In the long run, it is better not to take refuge from people in hyper-carefulness. Thanks, badger child, for keeping me straight on that point.