How Christians Can Discern Good Magic from Bad Magic in Fiction

How Christians Can Discern Good Magic from Bad Magic in Fiction

What if fantastical fiction helped deepen your understanding of God?

What if reading stories about magic didn’t mean abandoning your convictions or your faith?

What if you could read Lord of the Rings, the Chronicles of Narnia, AND Harry Potter… all with a clean conscience?

Welcome to The Sword and Story Podcast—where we help Christian families find exciting, faith-filled books for their boys.

Our mission is to raise strong, courageous warriors for the Kingdom of God. Join us on a quest to discover stories that inspire our boys to grow into godly young men.

I’m your host, Laurie Christine. I’m an author, bible teacher, wife, and mom to four wild, wonderful, boys. I’m the author of the Dragon Slayer Bible Series, adventure-packed biblical fiction and devotions for middle-grade boys. 

Our guest author today is Marian A. Jacobs.

Marian A. Jacobs is passionate about writing fantasy, science fiction, and Christian story ethics for the edification of the Church and the glory of God. She and her husband have three children.

On Magic & Miracles: A Theological Guide to Discerning Fictional Magic

How Christians Can Discern Good Magic from Bad Magic in Fiction – Is all magic in fiction bad? Can fictional magic be good?

In On Magic & Miracles, Marian A. Jacobs explores the theology of magic, gleaning contextual clues surrounding supernatural events in the Bible. These scriptural principles can assist readers, movie-lovers, gamers, and parents in discerning how fantasy can both edify and honor God.

From classic fantasy like The Lord of the Rings and The Chronicles of Narnia to modern stories like Harry Potter, Christians have been debating the issue of fictional magic for decades. Some believers read and write fantasy as an expression of their God-given creativity while others feel this is dangerous and ignorant of the growing threat of the occult. Deuteronomy 18 says spells and other forms of magic are an abomination, but how does that apply to fantasy magic? Is there a difference between the “Deep Magic” of Aslan at the Stone Table and the spells in Harry Potter? Is it possible for fictional magic to lead someone into the occult? Adults and children alike have wrestled with these questions as the fantasy genre exploded into one of the most popular book and film genres on the market.

On Magic and Miracles aims to answer the following questions:

• What is the difference between magic and miracles in the Bible?
• Is magic real? And if so, does it pose a genuine threat
• Could books like Harry Potter lead someone into the occult?
• What is the importance of fantasy for Christians?
• How can I discern fantasy books, films, and games for myself and my children?

TRANSCRIPT OF INTERVIEW 

On Magic & Miracles by Marian A. Jacobs

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Laurie Christine:

Marian, welcome to the Sword and Story Podcast.

Marian A. Jacobs:
Thanks for having me.

Laurie Christine:
This interview is going to look a little different from our typical author interviews because Marian’s book isn’t a fictional book written for kids. Her book is written for adults, and it’s called On Magic and Miracles: A Theological Guide to Discerning Fictional Magic.

I’m really excited about this conversation because one of the things I love talking about on this podcast is discernment. When we choose books for our boys to read, it’s important not to simply tell them which books are okay and which books are forbidden. As our kids grow and mature, we need to teach them how to discern for themselves whether books line up with biblical teachings and values.

There’s a verse in Philippians 1:9–11 that says:

“This is my prayer: that your love may abound more and more in knowledge and depth of insight, so that you may be able to discern what is best and may be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God.”

This is my prayer for my boys and for your boys as well—that as they read, they would be filled with knowledge and insight, that they would be able to discern what is best, that they would be pure and blameless, and that they would be filled with the fruit of righteousness.

Today, Marian and I are going to dive into the topic of magic. When our boys read stories, we want to help them discern which types of magic are safe and which types could be dangerous.

Marian, let’s start with a simple definition. How would you define magic?

How to discern magic in fiction

Marian A. Jacobs:
Great question. I think there are multiple ways we could define magic. First, I’d say that the definition of the word changes based on context.

If we place the word into modern Christian culture, we might define it as the occult, paganism, or witchcraft. But if we place it in the world of Narnia, we get a very different answer. C.S. Lewis uses “the deep magic” to talk about the gospel, and he uses it metaphorically.

The thrust of my book is learning how to look at the context surrounding words like magic or miracle, understanding what a person means when they use the word, where they’re coming from, and how they’re using it.

This is especially important in literature because the meaning changes from book to book and from fantasy novel to fantasy novel. Sometimes a witch is using magic and is clearly the villain, like Ursula in The Little Mermaid. But then you also have King Triton using a form of magic, and he is not portrayed as evil. There’s a shift in language, but both characters are involved in supernatural events.

When we look at the Bible, the specific word magic is actually used only once, in Acts 8. More often, Scripture uses specific terms such as divination, necromancy, or astrology. In the New Testament, you also see broader terms like “signs and wonders,” which can refer both to satanic supernatural activity and to miracles performed by Jesus and the disciples.

So context is always essential.

Laurie Christine:
That’s really wise advice. As you were talking, I thought about The Wizard of Oz. There are witches in the story, but one of them is a good witch who uses her powers for good, while another is evil and uses her powers for harm. Having power itself doesn’t make someone good or evil—it’s what they do with that power.

It also makes me think of superhero stories. Many superhero stories aren’t that different from magical stories. Instead of a magic wand, a superhero has the ability to fly or climb buildings or move objects with their mind. Some use their powers for good, and some use them for evil. Context really matters.

Marian A. Jacobs:
Exactly. I think superhero stories should absolutely be considered a form of fantasy.

Is all magic in fiction bad? Can magic in fiction be good?

Laurie Christine:
Why do you think some Christians are afraid of the term magic and avoid it altogether? I’ve heard Christians say, “If a book has the word magic or witch on the cover, then it’s automatically bad.” Where do you think that fear comes from?

Marian A. Jacobs:
A lot of it is rooted in modern fear culture. Historically, it traces back to the revival era, where there was this strong impulse to protect children from anything perceived as dangerous.

There was also a very pragmatic view of literature developing at the time. Literature was no longer seen primarily as art—it was viewed only as a vehicle for teaching truth. If the only purpose of literature is instruction, then fantasy stories are assumed to be teaching children magic. And if fantasy teaches magic, then the assumption becomes: “Your child will become interested in witchcraft.”

Then you combine that with the cultural climate of the 1960s through the 1980s—the rise of New Age spirituality, the satanic panic, fears surrounding rock music, Dungeons & Dragons, and occult influence. It became a perfect storm of anxiety.

By the time J.K. Rowling released Harry Potter, it was at the tail end of that panic. Lewis and Tolkien, however, were largely untouched by those fears. Lewis had no hesitation using terms like “deep magic” to describe the gospel. He even used words like “incantation” in theological discussions.

Laurie Christine:
That’s really interesting. I actually found an old parenting book once, probably from the 1930s or 1940s, arguing that children shouldn’t read fiction at all because fiction was “made up” and therefore pointless. It was such a pragmatic view of storytelling.

And I definitely remember the satanic panic. I remember watching videos in youth group warning us about backward masking in rock music and hidden demonic messages in records. Looking back, so much of it was fear-driven.

Marian A. Jacobs:
A lot of it came from misunderstanding spiritual warfare. People treated demons almost like germs—touch the wrong object and suddenly you’re spiritually contaminated.

I have friends who grew up being taught that if they had a Harry Potter book or a Book of Mormon in their house, they might open demonic portals. They were terrified.

Laurie Christine:
I remember a camp counselor telling us never to buy candles from roadside hippie stands because the candles might contain demons, and burning them would release demons into your house. I believed that for years.

Marian A. Jacobs:
Exactly. That’s not how spiritual warfare works.

Laurie Christine:
At the same time, your book points out that the occult is real. We don’t want to swing to the opposite extreme and pretend spiritual warfare doesn’t exist. Why is it important not to fall into either extreme?

Marian A. Jacobs:
Because neither extreme is biblical.

Human beings tend to overcorrect. We see a problem and run in the opposite direction without stopping to ask what wisdom actually looks like.

Someone once said that wisdom is not simply knowing the difference between right and wrong—it’s knowing the difference between right and almost right. That idea really applies here.

Some Christians become obsessed with demonic influence and blame everything on Satan. Others react against that by stripping spiritual warfare out of Christianity entirely. Both approaches distort Scripture.

For example, I recently heard someone teach on the armor of God from Ephesians 6 and completely remove spiritual warfare from the passage. The message became entirely about personal sin. Sin absolutely matters, but Paul explicitly says we wrestle not against flesh and blood, but against spiritual powers.

We have to hold both truths together.

Laurie Christine:
Yes. We battle our own sinful nature, but Scripture is also very clear that spiritual warfare is real.

For families who might say, “This is too complicated, so we’re just going to avoid fantasy stories altogether,” what would you say? Why do fantasy stories matter?

Marian A. Jacobs:
I empathize with that impulse. Kids can live perfectly happy lives without reading Harry Potter. But I would go so far as to say that never exposing children to fantasy is actually dangerous.

Fantasy isn’t just entertainment. Fantasy is a genre built around the idea that there is more to reality than the material world. It points us toward spiritual realities, toward angels and demons, toward the unseen kingdom of God.

Fantasy stretches our minds beyond materialism. It helps us imagine transcendence. It helps us grapple with the reality that God exists beyond what we can see or touch.

To remove that from a child’s imagination can actually stunt their spiritual imagination and their understanding of the unseen realities Scripture talks about.

Laurie Christine:
That’s such a powerful statement. If we believe the Bible is true, then we already believe we live in a world far bigger than the physical world around us.

Fantasy stories can help our children develop categories for understanding spiritual truths. They help build those “brain muscles” that allow kids to imagine realities beyond what they can physically see.

As parents, our job is then to point our children back to God and help them connect those imaginative experiences to biblical truth.

I loved the framework you laid out in your book for discerning fictional magic. Can you walk us through it?

How should Christian handle magic in fiction?

Marian A. Jacobs:
Absolutely. And I’ll add that this framework isn’t just for children—it’s for adults too.

There are five discernment questions.

The first question is: What is the source of the magic?
Does the story explicitly tell us where the power comes from? Is it tied to a god-like figure, as in Narnia? Is it connected to evil spiritual beings? Is it innate?

The second question is: What is the goal?
What is the character trying to accomplish? Are they pursuing selfish power, or are they sacrificing themselves for others?

The third question is: What is the heart posture or motive of the magic user?
Are they acting in humility or pride?

The fourth question is: What is the relational setting?
Does the story uplift vulnerable people or exploit them? Is the world operating according to an “upside-down kingdom” ethic where the weak are protected and valued?

The fifth question is: What methodology is being used?
This is the question Christians often focus on first—things like spell casting, wands, potions, and rituals. But I actually think it’s the least important question.

That doesn’t mean methodology doesn’t matter. It does. But Scripture consistently emphasizes the heart, goals, and spiritual posture first.

So if a story checks the first four boxes well, but uses magical imagery that resembles occult practices, we can still discern that the story itself may be morally good and spiritually edifying.

That’s largely where I land with Harry Potter. I might not have written the magic system the same way, but the series teaches biblical principles remarkably well.

Laurie Christine:
One thing I wanted to clarify: in Harry Potter, the magic is innate. They’re born with it. They’re not channeling power from demons or summoning spirits.

Marian A. Jacobs:
Exactly. I call that “the supernatural as natural.” It’s innate magic—something you’re born with.

In stories like that, the real question becomes: “You have power. How will you use it?”

That’s actually very relatable to real life. God gives every person gifts and abilities. The moral question is what we do with them.

Laurie Christine:
That’s such a helpful way to frame it for kids. God has given you gifts, talents, and strengths. How are you going to use them?

I’d love to talk specifically about Harry Potter for a few minutes because our family loves the series. We read the books together, and my boys are all at different points in the series.

But I also want to approach it with discernment. I don’t want to dismiss concerns carelessly.

So how would you apply your framework specifically to Harry Potter?

Marian A. Jacobs:
First, as we mentioned, the magic is innate. No Muggle can simply decide to become magical. They are born with it.

Second, Harry’s goals and heart posture are overwhelmingly humble. He constantly sacrifices himself for others. He’s not seeking power for selfish gain.

J.K. Rowling also builds a world that reflects “upside-down kingdom” values. Vulnerable people matter. Muggles are shown to have equal value. The villains are the ones obsessed with blood purity and superiority.

And then, of course, the series culminates in a profoundly gospel-shaped ending centered around sacrificial love and laying down one’s life for others.

So in terms of the first four discernment questions, I think Rowling does an exceptional job.

Where Christians become uncomfortable is the methodology. The series includes spell casting, potions, divination classes, and other imagery associated with the occult.

But Rowling herself does not believe real witchcraft has supernatural power. She’s a materialist in that sense. To her, divination and spell casting are imaginative fiction, not spiritual reality.

That perspective actually comes through in the books. Even divination is often mocked within the story itself.

Laurie Christine:
That’s such an important distinction. Some people accuse Rowling of trying to lure children into occult practices, but she doesn’t even believe occult practices have real supernatural power.

That doesn’t mean Christians should dismiss the reality of spiritual warfare. But it does mean that her intention was not to promote real-world occultism.

And one thing I appreciate about the series is that Rowling clearly distinguishes good from evil. Darkness is treated as darkness. Evil actions are portrayed as evil.

Marian A. Jacobs:
Yes, absolutely. She does that very intentionally.

Laurie Christine:
As we wrap up, I want to read the back cover of On Magic and Miracles for our listeners:

“From classic fantasy like The Lord of the Rings and The Chronicles of Narnia to modern stories like Harry Potter, Christians have debated fictional magic for decades. Some believers read and write fantasy as an expression of their God-given creativity, while others feel this is dangerous and ignorant of the growing threat of the occult.

“Deuteronomy 18 says spells and other forms of magic are an abomination, but how does that apply to fantasy magic? Is there a difference between the deep magic of Aslan at the Stone Table and the spells in Harry Potter? Is it possible for fictional magic to lead someone into the occult?

“In this guidebook, Marian A. Jacobs explores the theology of magic, gleaning contextual clues surrounding supernatural events in the Bible. These scriptural principles can assist readers, movie lovers, gamers, and parents in discerning how fantasy can both edify and honor God.”

Marian, where can listeners find you and your book?

Marian A. Jacobs:
My book is available on Amazon and through LifeWay. You can also find me at majacobs.com. I’m on Facebook, Instagram, and Substack, though I spend most of my time on Instagram.

Laurie Christine:
Marian, thank you so much for joining us on the Sword and Story Podcast.

Marian A. Jacobs:
Thank you for having me.

Jenny Marceline
Thank you for having me. It’s been wonderful.