Abstract
Many adolescents are drawn to the fantasy, science fiction and urban fantasy genres (movies and books), genres whose main characters include witches, wizards, vampires, ghosts, angels, demons, aliens and various other supernatural beings and events. Books and movies such as The Hobbit, Lord of the Rings (film series), Harry Potter (film series), X-Files, Twilight (film series), Star Wars (film series), and so on, are not only fervently consumed by some adolescents but have also, in some instances, been sacralised by adolescents (see Hopper 2005:116, McAvan 2012:5–10, Kirby 2013:2). In this article it will be argued that the reason for this, is that adolescents while questioning their identities and exploring their spiritualties, need a ‘safe spiritual space’ for this journey, one which may be related as something akin to what Berger termed the ‘sacred canopy’ where order can keep chaos at bay (Berger 1967: 51). This article will build on a lived theology perspective of how the divine can be experienced in the sources offered by popular culture texts that may become a ‘sacred canopy’ under which the adolescents can express their spiritual journeys.This article hopes to contribute to the facilitation of more conversations taking place amongst parents, pastors and teachers on the importance of allowing adolescents more freedom in what movies and books they are allowed to see and read. These conversations may also be employed by pastors, parents and teachers as conversation openers with adolescents who are often reluctant to open up about topics that they find difficult to discuss. Osmer and Salazar-Newton (2014:70) encourage the church to ‘think of ways it can take advantage of the interest of children and youth in fantasy literature,’ on their spiritual life journeys.
Highlights
Spirituality is an ongoing life experience, and in this context it is de ned as ‘a craving deep within each human being for meaning’ (Harris 2014:13). Sheldrake (2013:1) explains how the ‘life project of spirituality’ is ‘oriented
Spirituality may be found in everyday activities, such as reading, listening to music, gardening, watching movies, and so on, that may allow for a person to transcend and live out ultimate values within their everyday lives (Ganzevoort & Roeland 2014: 95)
Christian spirituality is amalgamated with secular spirituality in the above genres, to create a mysterious element that is in a sense otherworldly
Summary
Spirituality is an ongoing life experience, and in this context it is de ned as ‘a craving deep within each human being for meaning’ (Harris 2014:13). Sheldrake (2013:1) explains how the ‘life project of spirituality’ is ‘oriented. In Christianity: ‘When the ultimate value is the triune God revealed in Jesus Christ and communicated through the Holy Spirit, and the project of self-transcendence is the living of the paschal mystery within the context of the church community, the spirituality is speci cally Christian...’ (Sheldrake 2013: 1). All people are innately spiritual and continuously seek to understand the ultimate questions of Who? ‘Spirituality, refers to the raison d’être of our existence, the meaning and values to which we ascribe’ (Kourie 2015:2) Engaging with these ultimate questions may allow people to grow spiritually as they seek within their socio-cultural environment for the purpose and reason of their existence, and seek to make a connection with the mysterious sacred. Not con ned to the religious, or transcendent sphere but characterises the profane, secular life world.’ At other times, Christian spirituality is amalgamated with secular spirituality in the above genres, to create a mysterious element that is in a sense otherworldly
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