Why changes to Aslan’s gender could be cause for concern

Empire readers got a sneak peek at Netflix’s long-awaited Narnia reboot in late September. Directed by Barbie’s Greta Gerwig, Narnia: The Magician’s Nephew brings Narnia’s origin story to the silver screen for the first time, though not without some significant departures from C.S. Lewis’s source material–including potential changes to Aslan’s gender.

Gerwig is known for her unique artistic vision, and The Magician’s Nephew is no exception. Captivated by the way Aslan sings a world to life in Lewis’s tale, Gerwig combines Narnia’s musical origins with her own foundational influences–British rock artists of the ‘60s and ‘70s. “David Bowie saved my life. Paul McCartney saved my life…when I heard their music, I had this deep sense of [thinking], ‘You’re gonna be okay,’” Gerwig told Empire.

The glam-rock style of Bowie is a particularly significant influence on the movie’s visuals, with future White Witch Jadis appearing in tinselly, costume-like armor and Aslan’s visage bearing Bowie’s trademark red stripes and multicolored eyes.

Consistent with the inspiration taken from progressive rock, Gerwig brings The Magician’s Nephew forward from Lewis’s early-twentieth-century London to the 1950s. After all, as Empire’s Ben Travis opines, “the kids of grey, muted 1950s Britain became the vibrant, ceaselessly imaginative ‘70s rock heroes that illuminated Gerwig’s world.”

The most consequential change, however, could be to the character of Aslan, Narnia’s leonine Christ-figure.

Aslan’s gender matters

Empire’s feature revealed that Meryl Streep had been cast to voice the great lion, marking a significant departure from prior cinematic portrayals, which depicted him as unmistakably male. Casting an actress to voice Aslan raises significant concerns about how Narnia’s Christ-figure will be portrayed in our gender-confused modern culture.

Many commentators have argued that casting Streep means that Gerwig’s Aslan will be female, but several indicators suggest that she may intend the character to be androgynous instead. For one thing, despite having a female voice actress, Aslan still appears to be male, and Empire’s coverage consistently refers to the lion as “he.”

David Bowie’s influence is another important clue. The late rock star was known for experimenting with androgynous style, which, in turn, “helped invent” the glam-rock movement that inspired the movie’s visuals. Lastly, Gerwig’s own discomfort with God as Father, voiced in a 2018 interview, may push her version of Aslan in a genderless (or gender-confused) direction.

There is, of course, always a chance that Streep may pitch her voice to sound male. But the casting of an actress to play a male character, particularly one serving as a depiction of Jesus himself, gives us an opportunity to articulate why gender matters as part of God’s created order, and why Jesus’ masculinity is a fundamental element of his nature.

The Lion of Judah and the Bride of Christ

At the dawn of time, God created humans “in his own image,” both “male and female” (Genesis 1:27). Men and women reflect aspects of God’s nature by virtue of their gender, which, like all things that God created, is very good (Genesis 1:31). Yet, from the 1970s onward, our culture has witnessed numerous attempts to confuse or “bend” gender in personal style and presentation.

Individuals who adopt an androgynous appearance often do so in protest, claiming that gender is a cultural construct that prevents people from embracing their true identities. However, in Lewis’s words, “Gender is a reality, and a more fundamental reality than [biological] sex.” In his essay Priestesses in the Church?, Lewis states that biological sex, as an outward sign of this inward reality, “was created” in part “to symbolize to us the hidden things of God.”

One of those hidden things is our own relationship to Christ.

Across time, God the Son has consistently revealed himself to us as male. Centuries before the Incarnation, Isaiah spoke of a promised “son” who would be called “Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6). In the Incarnation, this promised Son took on human nature in a male body (Luke 2:7). And at the end of time, he will return as the Bridegroom, “King of Kings and Lord of Lords,” to rescue his Bride, the church (Revelation 19:7, 11-16).

Respecting the newest Narnia adaptation, Aslan’s gender matters because the Narnia stories are, fundamentally, retellings of the gospel–and Aslan is Jesus himself, not just an allegorical representation of him.

Pursued with an “everlasting love”

In a 1961 letter to a young fan, Lewis writes, “Supposing there really was a world like Narnia…and supposing Christ wanted to go into that world and save it (as He did ours) what might have happened?…The stories are my answer.”

In Narnia, Lewis explains, Jesus takes the form of a lion, “the king” of Narnia’s “talking beasts” and “the lion of Judah.” Aslan’s role in Narnia is no different than the role of Christ in ours, because they are the same person. In Narnia and in our world, Jesus is Lord, protector, rescuer, and redeemer.

And this is why his masculinity matters. Just as earthly husbands reflect God’s image when they care for and protect their wives (Ephesians 5:25), Jesus, as the Bridegroom, is our rescuer and protector. He loves us, delights in us, and clothes us in righteousness (Zephaniah 3:17, Isaiah 61:10). And as the Bride of Christ, we rejoice in the love that has redeemed us.

While individual men and women reflect the glory of God in our masculinity and femininity, as Christ’s Bride, to borrow a phrase from Lewis, “we are all, corporately and individually, feminine to Him.” Jesus’ male identity reveals a fundamental truth about our relationship to God–that we are treasured, and pursued with an “everlasting love” (Jeremiah 31:3).

How is Jesus’ loving pursuit transforming your life today?

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Avinatan Or was kidnapped by Hamas terrorists on October 7 and spent 738 days as their hostage. The Free Press is now publishing excerpts from his memoir of the horrifying experience. For anyone who doubts the cruelty of Hamas, his record is essential reading. For the rest of us, it is a testimony to the power of the human will.

Reading his words translated from the Hebrew, my thoughts turned instantly to my many friends in Israel. I have been privileged to lead over thirty study tours to the Holy Land, along the way building relationships with some of the finest people I have ever known. Jews and Arabs, Israelis and Palestinians, they share a love for their land and a passion for its people.

And they are all victims of Hamas. None was captured or killed on October 7, though most knew someone who was. But all are living in the aftermath of the invasion. Some are tour guides who have seen their ability to support their families decimated. Others work in tourist areas and have seen their businesses shrivel or close.

One of them lives in Jerusalem and told me that he is never more than thirty seconds from a bomb shelter, knowing that it takes that long from the time alarms go off until missiles land. Can you imagine living in such tension and fear?

I feel their grief and share their suffering as I can. I pray for them every day. But what I am learning is that I must do so out of solidarity not only with them but also with their enemies. Not because Hamas’ barbarities can ever be justified, but because the worst perpetrators of the worst crimes are people my Father loves.

I’ll explain.

 “The love with which you have loved me”

When I became a Christian at the age of fifteen, I somehow acquired the sense that God now loved me as he did not before. This is logical, in a way: Those who refuse faith in Christ will be consigned to hell (cf. Revelation 20:15), so it stands to reason that God must not love them or he would not permit them such a horrific eternity. If they reject his love, he would be justified in refusing to love them in turn, or so we might think.

Then I discovered Romans 5:8: “God shows his love for us in that while we were still sinners, Christ died for us.” Jesus loved us before we loved him. In fact, he loved us twenty centuries before we were even born.

This makes sense in light of 1 John 4:8, “God is love.” This is his eternal, unchanging character. He loves us, not because we deserve his love, but because it is his nature to love us. This would mean that he loved us just as much before we trusted in Christ as after. And it would mean that he loves the lost as much as he loves the saved.

This concept was further reinforced a few years ago while reflecting on John 17:23, where Jesus prayed, “I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me” (my emphasis). The italicized words in the Greek mean literally, “to the same degree that you loved me.”

Jesus reinforces the thought a few sentences later: “I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them” (v. 26, my emphasis). The italicized words are translated literally, “the same love with which you have loved me.”

Both statements show us that the Father loves you and me as much as he loves his own perfect, sinless Son. Again, because “God is love,” this is how his love for us must be.

When I am most like Christ

With this background, I was reading Ezekiel 33 today and came upon this stirring statement by God: “As I live, declares the Lord Gᴏᴅ, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live” (v. 11). A loving father loves his children regardless of what they do. It is the same with our heavenly Father.

Now comes the practical implication: I am to love those who mistreat me just as my Father loves me when I mistreat him. Jesus was clear on this point: “Love your enemies and pray for those who persecute you, so that you may be sons of your Father in heaven” (Matthew 5:44–45). I knew the words prior to the comma, but had not considered those that follow. It is when I love those who hate me that I demonstrate my identity as a child of the Father who does the same.

In other words, I am most like Christ when I am as unconditional in love as he is.

This is an impossible standard for humans, of course. This is why “love” as the first “fruit” of the Spirit is so important (Galatians 5:22). I cannot love someone who does not love me apart from the love of the God who loves us both.

But the moment I ask him to express his love through me, he answers my prayer.

A Holocaust survivor and her Nazi guard

Corrie ten Boom is an example. She was a Holocaust survivor; the Nazis murdered everyone else in her family, including her sister Betsie, who died of starvation in the same camp where Corrie was imprisoned. She herself was released through a clerical error and lived to tell the story.

Some years later, she was speaking in a church on the topic of forgiveness. After the service, a man came up to her whom she recognized as one of the guards at her prison camp. He told her, “I have become a Christian. I know that God has forgiven me for the cruel things I did there, but I would like to hear it from your lips as well.” Then he asked her, “Will you forgive me?”

Corrie wrote:

I stood there—I whose sins had every day to be forgiven—and I could not. Betsie had died that place—could he erase her slow terrible death simply for the asking?

It could not have been many seconds that he stood there, hand held out, but to me it seemed hours as I wrestled with the most difficult thing I had ever had to do.

For I had to do it—I knew that. . . . I knew it not only as a commandment of God, but as a daily experience. Since the end of the war I had a home in Holland for victims of Nazi brutality. Those who were able to forgive their former enemies were able to return to the outside world and rebuild their lives, no matter what the physical scars. Those who nursed their bitterness remained invalids. It was as simple as that.

And still I stood there with the coldness clutching my heart. But forgiveness is not an emotion—I knew that too. Forgiveness is an act of the will, and the will can function regardless of the temperature of the heart.

“Jesus, help me!” I prayed silently. “I can lift my hand. I can do that much. You supply the feeling.”

And so woodenly, mechanically, I thrust my hand into the one stretched out to me. And as I did, an incredible thing took place. The current started in my shoulder, raced down my arm, sprang into our joined hands. And then this healing warmth seemed to flood my whole being, bringing tears to my eyes.

“I forgive you, brother!” I cried. “With all my heart!”

Is God waiting for you to pray what Corrie prayed?

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Julianne Smith is a Distinguished Nonresident Fellow in Defense and Security at the Chicago Council on Global Affairs and was US Permanent Representative to NATO from 2021 to 2024. In her new Foreign Affairs article, she warns that “Russia’s hybrid war has entered a dangerous new phase” of expansion into NATO territories.

For example:

• In late July, a Russian cruise missile crashed into Polish territory.
• Days later, three explosive-laden drones were found at and near an airport in Germany.
• Two weeks after that, Romanian F-16s scrambled to intercept three Russian drones over Romanian airspace.
• A Spanish jet shot down a fourth drone near the Moldovan border.

She states that these attacks on NATO countries “are designed to fracture the alliance’s unity, test the strength of members’ commitment to Article 5—the principle that an attack on one member is an attack on all—and raise the cost of supporting Ukraine.”

In her view, NATO should continue building defensive capabilities, make the costs of continued aggression tangible, and increase its support for Ukraine. Such geopolitical analysis and strategy is, of course, what leaders and analysts do.

But behind every story of national and international engagement, there is a larger story to tell.

The “invisible hand” of God

In his very influential book The Wealth of Nations, Scottish philosopher and economist Adam Smith introduced the metaphor of the “invisible hand” to describe how self-interested people in free markets can unintentionally benefit society by responding to supply and demand. In this way, free market economies can naturally distribute resources efficiently without external intervention.

For instance, high gas prices are spurring interest in electric vehicles, which would theoretically lower demand for gas, which would lower gas prices. “Brand trust” prompts consumers to spend more on products made by manufacturers they trust, motivating manufacturers to improve quality, which benefits consumers.

There is a similar “invisible hand” behind the geopolitics of human history, one that is described not by human economists but by divine revelation.

For example, Ezekiel 32 conveys God’s warning to “Pharaoh king of Egypt”: “You consider yourself a lion of the nations,” but he will “throw my net over you, with a host of many peoples, and they will haul you up in my dragnet” (vv. 2, 3). He will use the Babylonians to judge Egypt for its many sins (v. 11), just as he later used the Persians to judge Babylon (cf. Daniel 5:30).

Since God does not change (Malachi 3:6), what he did in the past, he is doing in the present. If it was appropriate for him to judge nations for their sins in history, we can know that he is judging nations for their sins today.

In both cases, his work is an “invisible hand” that guides and employs human agency to fulfill his providential purposes. They may not even know that they are being used by the Lord when they are, but their finitude does not frustrate his omniscience.

Culture is downstream from religion

Passages like Ezekiel 32 are in God’s word as his word to us today. The Spirit inspired and preserved them because they contain perennial value and convey perennial truth. He could warn Egypt of old, knowing that such warnings would apply to America today. We should therefore see ourselves in the pages of Scripture and expect him to deal with our nation as he has always dealt with nations.

The key is to be a people he is able to bless, not a people he is forced to judge.

Such resolve starts at home. My friend Frank Wolf, the retired Virginia congressman, often reminds us that in a democracy, politics are downstream from culture and culture is downstream from religion. When human hearts change, human activities and collective values change, and politics then reflect who the people are and what they do.

When we read about Russia, China, Iran, North Korea, and other geopolitical threats in the news, we should therefore:

1. Pray for spiritual awakening to transform these nations and their leaders (cf. Jonah 3:6–10).
2. Pray for believers in these nations to be emboldened as they share the gospel (cf. Acts 4:29–31).
3. Pray for our national leaders to be inspired and led by God’s Spirit to seek his will and thus our best (cf. 1 Timothy 2:1–4).
4. Pray for our churches to be catalysts for cultural transformation through what we preach, teach, and do (cf. Acts 2:42–47).
5. Pray for believers to be the change we wish to see by making Christ the king of our lives and service each day (cf. Romans 12:1–2).

“The darkest hour is often just before the dawn”

As we pray for such a spiritual movement, we should pray that it begins with us (2 Chronicles 7:13–14). As we seek God’s hope for our people, we should ourselves be people of hope.

Os Guinness is right:

The story of Christian reformation, revival, and renaissance underscores that the darkest hour is often just before the dawn, so we should always be people of hope and prayer, not gloom and defeatism. God the Holy Spirit can turn the situation around in five minutes.

May those “five minutes” come soon, to the glory of God.

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