Redemptive Analogies in Harry Potter

I would like to focus on the messianic nature of the story line the Deathly Hallows which is noted throughout the series but becomes ever more clear in the last book. [SPOILER ALERT – I WILL BE MENTIONING VERY DETAILED INFORMATION ABOUT THE LAST BOOK, SO IF YOU DON’T WANT THE END RUINED, DON’T KEEP READING!]

Let us begin with Harry Potter. Even the name – like most of the names in the series – carries important significance. “Harry” in England, is about the most mundane, normal name one could possible have (much like Joshua, James, and Jesus were back in Israel about 2000 years ago). He is “the Potter” (cf. Isa. 64:8), “the Chosen One” (e.g., the Messiah). While the names in the series also reveal Rowling’s expertise in ancient Greek mythology (Regulus, Remus, Sirius, Romulus, Arcturus – all names of stars), creativity (Kreacher the house-elf is a “creature”), and use of other languages (“Xenophilus” which means “lover of strangers” in Greek, is the name of a man who is obsessed with odd and strange things), other Christian names are evident. For instance, Sirius Black’s three friends are James Potter, Peter Pettigrew, and Remus John Lupin – the three disciples who spent the most time with Jesus. And then there is one of Harry’s roommates, Dean Thomas, who, consequentially, doubts Harry throughout a good portion of the series until we hear his testimony of faith in the forest – “I know Harry Potter. And I reckon he’s the real thing – the Chosen One, or whatever you want to call it” (Deathly Hallows, 299). Then there are the names of Harry’s archenemies (besides Voldemort), the Malfoys, which refer to Satan (Lucius = Lucifer; Draco = Dragon, cf, Rev. 12; Scorpius =scorpions, cf. Luke 10:18-19).

At the outset of Deathly Hallows, the evil Lord Voldemort is on his way to effectively becoming the Prince of the entire wizard world (cf. John 16:11), lurking behind the scenes while he uses people as puppets to achieve his evil ends. As part of his effort to create a pure-blood wizarding world, Voldemort – who is only half-blood himself, creates a “Muggle-born Registration Commission” in which all Muggle-born wizards must reveal themselves and confess that they had stolen their wizarding powers – a scene that, no doubt, purposefully conjures up images of Nazi Germany and the desire to wipe out the Jews by Hitler (who was not a full “Arian” himself!).

Harry, Ron, and Hermione then set out on their “quest” (akin to a knight’s quest? Pilgrim’s Progress?) to defeat Voldemort by destroying Horcruxes, items in which the Lord has encased a slice of his soul in order to obtain immortality. The story is not only redemptive as a general analogy of the fight between good and evil; rather, Rowling becomes quite overt in her use of religious language and metaphor at times. In one chapter, Harry and Hermione head to Godric’s Hollow, the location of Harry’s childhood where Voldemort killed his parents and the cemetery where his parents are now buried. They arrive on Christmas Eve as Muggles (non-magical people) are singing Christmas carols in a nearby church (one of numerous references to Christmas and singing carols throughout the series). In the cemetery, they find the tombstone of Ariana Dumbledore (Albus’ sister) with the epitaph: “Where your treasure is, there will your heart be also” (cf. Matt. 6:21) – one of the most overt references to Scripture in the book. Moments later, Harry and Hermione come to the tombs of James & Lily Potter, inscribed with the following verbatim quotation from Scripture: “The last enemy that shall be destroyed is death” (cf. 1 Cor. 15:26).

For the reader of the Bible, the context of 1 Corinthians 15 makes it quite obvious where the rest of the book is headed, but it is not quite as clear to Harry. Harry takes these words to heart, knowing them to have important meaning but unsure completely of their depth. “It means…you know…living beyond death. Living after death” (DH, 328). Harry is not completely sure of this answer, as he thinks of the fact that his parents are still buried before him. A more complete meaning of this statement, however, is yet to come. Harry continues to peruse this phrase throughout the rest of the story. At the home of Xenophilius Lovegood, they are told about three objects that would make one “master of Death.” One item is a “Resurrection Stone” that will enable one to bring people back from the dead – but while they return to life they suffer as they do not “truly belong” in the mortal world (409). This reminds Harry of the time he fought Voldemort earlier, and when their wands connected, it seemingly brought Cedric Diggory, his parents, and others back to life – but still, they were “pale imitations” (427) [think: “Now we see but a poor reflection…” (1 Cor. 13:12)]. Despite the limitations, he wondered if these items were what he needed to defeat Voldemort and believed this to be the answer to the riddle on his parents epitaph. That must be it: to master the power of the Hallows in order to overcome the power of Voldemort and his Horcruxes.

However, this is not to be the case. In the pensieve, as Harry relives Snape’s memories after he has perished, he is brought face to face with a conversation with Dumbledore and Snape that details what must happen. When Voldemort killed Harry’s mother, “the Killing Curse rebounded upon Lord Voldemort, and a fragment of Voldemort’s soul was blasted apart from the whole, and latched itself onto the only living soul left in the collapsed building” – it went into the baby, Harry (686). The innocent baby took upon himself the evil of Lord Voldemort (cf. 2 Cor. 5:21), and if Voldemort is to be completely destroyed, Harry must die was well. And it must be at the hand of Voldemort. In effect, Evil must vanquish Good, but in reality, while doing it, it will be destroying itself instead [Quite an interesting concept of Atonement that is worth being explored, I might add].

At last, everything about his life is extremely clear. He knows his destiny and knows what must be done. He is one “who had already been marked for slaughter” (693, cf. Isa. 53:7). Finally, the time comes to face Voldemort. Harry heads into the dark forest (the Garden of Gethsemane?), under the power of his Cloak of Invisibility and the golden Snitch Dumbledore had left him in his will. Then it dawns on him: the Resurrection Stone is inside the Snitch. As he utilizes the stone, those he most admires who have gone before him come back “neither ghost nor truly flesh” (698): his parents, Sirius, and Lupin. It is this “cloud of witness” (Heb. 12:1) that will walk with him into the forest to the place where he must meet Voldemort. They walk with him as sources of encouragement, and with all his friends at Hogwarts on his mind. But he knows they will offer no power in defeating Voldemort. The last enemy is death, and he himself must face it.

As Harry approaches Voldemort, the Stone slips from his fingers, his encouragers vanish, and he is forced to face his death alone. His wand still in his robe, he stands before Voldemort without even putting up a fight (cf. Matt 26:52-54). And then it happens: “A flash of green light, and everything was gone” (704).

Harry wakes up to find himself in something of a dream world. There on the floor is the piece of Voldemort’s soul, shriveling and dying. And there is Dumbledore is there too. He looks around and finds he happens to be at King’s Cross, the name of the London train station where he would go to catch the Hogwart’s Express at the beginning of each school year. Metaphorically, “taking the train” is symbolic of going down the tunnel of the afterlife. The picture is also symbolic that the end of Harry’s magical life is connected with his beginning. Yet, I can’t help but notice that “King’s Cross” – the King of kings’ Cross” is an apt name to be associated with a sacrificial death.

Harry asks Dumbledore if he’s dead. “On the whole, dear boy, I think not,” replied Dumbledore (707). Harry exclaims: “But I should have died – I didn’t defend myself! I meant to let him kill me!” “And that,” said Dumbledore, “will, I think, have made all the difference.” Harry, being “obedient to death” (Phil. 2:8) . Harry’s sacrificial death made it so that when Voldemort struck him with a Killing Curse, it was not Harry, but Voldemort’s own sliver of soul in Harry, that dies.

Harry comes back to life – a true resurrection as compared to those brought back by the Resurrection Stone. However, he fakes dead for some time. Voldemort’s band cheer and celebrate and then head up to Hogwarts with the limp body of Harry Potter. Then, as war breaks out when Neville Longbottom cuts off the head of Voldemort’s snake, Nagini (cf. Gen. 3:15), Harry is able to put on his Invisibility Cloak and remain hidden from everyone.

As the fighting wears on, Harry is more powerful than ever, being able to create Shield Charms that stretch across an entire hall to protect people from Voldemort’s curses. Those for whom Harry has died cannot be touched by the power of Voldemort. “Don’t you get it? I was ready to die to stop you from hurting these people. I meant to, and that’s what did it…They’re protected from you. Haven’t you noticed how none of the spells you put on them are binding? … You can’t touch them” (738). This scene seems very familiar to the words of Jesus: “The good shepherd lays down his life for the sheep… No one takes it from me, but I lay it down on my own accord… My sheep listen to my voice…no one can snatch them out of my hand” (John 10:10, 18, 27-28).

I’m sure, after a closer read, much more could be said, but this is clearly enough to show that the Harry Potter series is a wonderful and powerful story that speaks to the reality of our lives, the beauty of the gospel, and our need for redemption… More on these thoughts in a later blog…