Volume 14, Issue 2: Footnotes
Quotations in Order of Appearance
1. Rowling, J.K., Harry Potter and the Sorcerer's Stone (New York: Scholastic, 1997).
2. Tolkien, J.R.R., The Hobbit (Boston: Houghton Mifflin, 1966).
1. Chesterton, Orthodoxy, chap. 4; Lewis, The Lion, the Witch, and the Wardrobe, somewhere; Lewis, ThatHideous Strength, chap. 9; Tolkien, The Fellowship of the Ring, bk. II, chap. 7.
2. Further Reading (Just for kicks)
Frazer, Sir James G., The Golden
Bough, chap. 3, 4
Mauss, Marcel (Robert Brain, trans), A General Theory of Magic.
Russell, Jeffrey, A History of Witchcraft: Sorcerers, Heretics, and Pagans.
Kieckhefer, Richard, Magic in the Middle Ages.
Meyer, Marvin, and Smith, Richard, eds. Ancient Christian Magic: Coptic Texts of Ritual Power.
Chesterton, G. K., Orthodoxy, chap 4.
1. Deut. 18: 10—14. See also Lev. 19:31, 20:6, 27; 2 Kings 21:6, 23:24; 2 Chron. 33:6; Isaiah 8:19, 19:3; Galatians 5:19—21; Rev. 21:8.
2. Ezek. 16:25—26, 23:19—21. Reading in an interlinear version will be an eye-opener.
3. Deut. 7:25
4. Lev. 17:7; 2 Chron. 11:15, 33:6; Ps. 106:36-38; I Cor. 10:19_20; Acts 16:16.
5. See the next chapter, I Cor. 9.
6. Tolkien, A Celebration. ed. Joseph Pearce. p. 124, 138. London: Harper Collins. 1999.
7. Ibid. p. 140. Remarks quoted in footnote 6 from The Inklings: C.S. Lewis, J.R.R. Tolkien and their Friends. p. 144.
. Greydanus, Steven D. "Harry Potter vs. Gandalf: An in-depth analysis of the literary use of magic in the works of J.K. Rowling, J.R.R. Tolkien, and C.S.Lewis." (2001). <http://decentfilms.com/commentary/
magic.html> 4 Dec. 2001. Greydanus, although writing as a Roman Catholic, here provides useful insight into seven hedges employed by Lewis and Tolkien (pp. 7—8).
Rowling saw no such need for hedges (p. 8).
9. Ibid. p. 6—8.
A Landscape With Dragons. San Francisco: Ignatius, 1998. O'Brien's book does not directly address the Potter series, but it provides very useful perspectives for analyzing Tolkien and Lewis' works and especially those of recent non-Christian fantasy writers. The reader is cautioned, however, that O'Brien, like Greydanus, at times clearly writes from a Roman Catholic theology.
1. Archibald Alexander, the founding professor of Princeton Seminary, Thoughts on Religious Experience (Edinburgh: Banner of Truth Trust, 1844, 1987), p. xviii.
1. Jerome Bruner, Actual Minds, Possible
Worlds (Cambridge: Harvard University Press, 1986), 11.
2. Ibid., 13.
3. Schank, Roger, Tell Me A Story: Narrative and Intelligence (Evanston, IL: Northwestern Univ. Press, 1990), 15.
4. Ibid., 7,8.
5. Ibid., 16.
6. Eugene Peterson, Leap Over a Wall: Reflections on the Life of David (San Francisco: Harper Collins, 1997), 3.
1. Kim Riddlebarger, Princeton & the Millennium, A Study of American Postmillennialism, 1996. http://www.alliancenet.org/pub/articles/riddlebarger.princeton.html
2. Richard B. Gaffin Jr., "Theonomy and Eschatology: Reflections on Postmillennialism," in William S. Barker and W. Robert Godfrey, eds., Theonomy: A Reformed Critique (Grand Rapids: Zondervan Publishing House, 1990), pp. 199—201, p. 198, 200.
3. G.L. Murray, Millennial Studies, (Grand Rapids, MI: Baker Book House, 1948) p. 87. Jay E. Adams, The Time is at Hand (Greenville, South Carolina: A Press, 1987), p. 7. Russell Bradley Jones, What, Where, and When is the Millennium? (Grand Rapids, MI: Baker Book House, 1975), p. 10.
4. Robert B. Strimple, "Amillennialism," in Darrell L. Bock, ed., Three Views of the Millennium and Beyond (Grand Rapids: Zondervan Publishing House, 1999), pp. 83—129, p. 83.
5. Oswald T. Allis, Prophecy and the Church, (Phillipsburg, New Jersey: Presbyterian and Reformed Publishing Company, 1945), p. 286.
6. Albertus Pieters, The Lamb, The Woman and The Dragon (Grand Rapids: Zondervan Publishing House, 1937), p. 326.
7. Timothy P. Weber, Living in the Shadow of the Second Coming (Grand Rapids: Academie Books, 1983), p. 32.
8. C.E. Putnam, Non-Millennialism vs. Pre-Millennialism, Which Harmonizes the Word? (Chicago: The Bible Institute Colportage Association, 1921), p 3.
9. Erickson, Contemporary Options in
Eschatology, (Grand Rapids, MI: Baker Book House, 1977), p.76.
10. Though the term amillennialism is new, it's clear that many who hold the position don't like the term for it. Here is some commentary about the term amillennialism by those who subscribe to that position. Jones says the term "is of recent origin and is unfortunate and is often misunderstood." Adams called it an "unhappy term" that causes "unfortunate misunderstandings" and proposed the phrase "realized millennialism" as an alternative. Hoekema agreed "the term amillennialism is not a very happy one" but thought Adams alternate terminology "clumsy." Cox said it was an "unfortunate term." Pieters: "The word is not well compounded, as it uses a Greek prefix for a Latin word, but it is the term now in use, and we cannot help it." Given the disdain that amillennialists have for the term amillennialism, one has to wonder if the term was coined by their premillennial opponents.
11. Louis Berkhof, Systematic
Theology (Grand Rapids, MI: Eerdmans, 1941), p. 708. Capitalization and italics appear as in the original. Berkhof's work was printed in August 1938.
12. Adams, The Time is at Hand, p. 7.
13. Jones, What, Where, and When is the Millennium? p. 11.
14. Greg L. Bahnsen, Victory in Jesus, The Bright Hope of Postmillennialism (edited by Robert R. Booth; Texarkana, AR: Covenant Media Press, 1999), p. 115.
15. J. Marcellus Kik, An Eschatology of Victory (Phillipsburg: Presbyterian and Reformed Publishing Company, 1971), p. 6.