Masamuneˇ1600
12-07-2005, 09:06 PM
The Biblical Framework of Final Fantasy X: An Essay
It’s been some time since I’ve written an essay for EoFF, but a recent in-depth discussion of Final Fantasy X has led me to consider the game more closely. In doing so, I feel I have stumbled across a symbolic framework for the game, grounded in the Biblical narrative and expressed through various subtle allusions and references to that book.
My thesis, then, is relatively simple: the overarching framework for Final Fantasy X can be understood to relate to and derive from the Bible, with major aspects of the FFX storyline allusions to Biblical concepts. Admittedly, while this skeleton for FFX quickly becomes apparent, there are many elements that do not coincide between the Bible and the game. This issue will be addressed later on, but for now we will turn to the actual question of the relationship, and where this symbolism can be seen and understood.
The Christian Bible is separated into two primary parts: the Old Testament and the New Testament. As such, we will examine Final Fantasy X from this dual perspective: the Old Testament is the backstory to the game, while the New Testament is that which is actually played.
The first book of the Bible (and, of course, the Old Testament) is Genesis. Following Creation, man (Adam and Eve) disobeys God, thereby introducing sin into the world. Prior to this original sin, death was nonexistent, as Adam and Eve could eat from the tree of life. However, after eating from the tree of the knowledge of good and evil, the two were expelled from Garden of Eden, in which the tree of life was located. Thus, through sin, death was introduced to the world.
Death existed prior to Sin in Final Fantasy X. However, the “spiral of death,” the endless cycle of sorrow and demise that was embodied by Sin, was the direct result of that entity.
Tidus: She'll make it? What, so she can die? Why is it...everything in
Spira seems to revolve around people dying?
Auron: Ahh, the spiral of death.
Tidus: Huh?
Auron: Summoners challenge the bringer of death, Sin, and die doing so.
Guardians give their lives to protect their summoner. The fayth are the
souls of the dead. Even the maesters of Yevon are unsent. Spira is full
of death... Only Sin is reborn, and then only to bring more death. It is
a cycle of death, spiraling endlessly.
In other words, because of Sin, everything in Spira revolves around death.
Following the expulsion from the garden (from Zanarkand, perhaps?), mankind dispersed throughout the world. Death had entered, however, and people died in the course of time. Meanwhile, the Israelites were often displaced, as seen by their slavery in Egypt and the Babylonian Exile (two episodes from the Old Testament). This can be understood to relate to the destruction of cities and towns by Sin—in such cases, the communities of Spira were disrupted, and forced to recover from their respective tragedies.
Throughout the Old Testament, various figures arose who have been described as God’s anointed (because they were anointed with oil as a sign of their offices). These figures included the prophets: of primary importance among their predictions were the messianic prophecies, which foretold the coming of a MESHIAH, or messiah. From a retroactive Christian perspective, this message was not correctly understood, either then or by people during the time of Christ. Thus, we can associate the High Summoners of Spira with the prophets of the Old Testament. Ohalland, Yocun, Gandof, and Braska intended to beat back Sin (death), but could not do so permanently, as the message (how to defeat Sin) was “misunderstood.”
However, as made obvious by Final Fantasy X, this spiral of death would not go unbroken. Just as Christ conquered sin and death in the Bible, so would Sin’s spiral of death be ultimately overcome in Spira. Given Tidus’ integral nature in undoing Sin and its spiral of death, this essay will view Tidus as a Christ figure; before we can move into the “New Testament” of the game, however, we must begin before Tidus.
Christ was preceded by John the Baptist, a figure who augured the coming of the Messiah. Calling on people to repent, he preached that one mightier than he (in reference to Jesus) was coming.
He [John the Baptist] proclaimed, “The one who is more powerful than I is coming after me […]."
Similarly, Tidus is not the first Dream of the Fayth to reach Spira. Rather, he is preceded by Jecht, who himself implied the existence of Dream Zanarkand.
Yuna: But I believe you! I've heard, in Zanarkand...there is a great
stadium, all lit up even at night!
Tidus: Huh?
Yuna: Great blitzball tournaments are held there, and the stands are
always full!
Tidus: How do you know that?
Yuna: A man named Jecht told me. He was my father's guardian.
In this way, then, Jecht can be understood to be a John the Baptist-like figure, “paving the way” for the coming of Tidus (the Christ figure). However, like John, Jecht will die as a part of the fulfillment of his mission.
King Herod had heard of it, for Jesus’ name had become known. Some were saying, “John the baptizer has been raised from the dead; and for this reason these powers are at work in him.” But others said, “It is Elijah.” And others said, “It is a prophet, like one of the prophets of old.” But when Herod heard of it, he said, “John, whom I beheaded, has been raised.”
In the Gospels, Jesus’ life between the ages of 12 and 30 is not explored. These years remain a mystery; the reader is merely told that…
And Jesus increased in wisdom and in years, and in divine and human favor.
Jesus reappears years later, to be baptized and to begin his salvific mission. Likewise, Tidus is not known to Spira until it is time for his “mission” to start—the destruction of Sin, the conquering of death.
When Jesus reappears, it is marked by his baptism in the Jordan River. During this baptism, as he was coming out of the water, he was blessed by God (his father).
And a voice came down from heaven, “You are my Son, the Beloved; with you I am well pleased.”
Similarly, Tidus receives a baptism of sorts prior to the beginning of his mission in Spira—Dream Zanarkand is attacked by Sin, and Tidus awakes to rise from the water near Baaj Temple. Moreover, there is a “communication” by his father during this “baptism;” Auron clearly communes with Jecht, who is by then embodied in Sin.
Auron: (to Sin) You are sure?
Auron picks up Tidus by the shirt.
Auron: This is it. This is your story. It all begins here.
Auron and Tidus are sucked into Sin.
Voice of Jecht: Hey! Hey!
Tidus: My...old man?
And, just as Jesus’ story really starts following his baptism in the Jordan, Tidus’ story (as Auron tells us) truly begins at this point.
Ultimately, the Bible tells us that Jesus came into the world to save humanity from death: in his death and Resurrection, Jesus conquers death, and saves us from (S)in. Tidus’ situation is remarkably, almost eerily, similar, as the fragility of his existence as a Dream of the Fayth becomes poignantly apparent. No matter how many times Sin is destroyed in the Final Summoning, it will again be reborn…
Fayth: Yes. Even if you defeat Sin with the Final Summoning, Yu Yevon
will live. Yu Yevon will join with the Final Aeon. He will transform it
into a new Sin.
Yuna: Yu Yevon merges with the aeon...
Fayth: Then, protected by this new Sin he has created, Yu Yevon
continues the summoning.
…however, Tidus and the party can defeat it. Sin is not, as it turns out, invincible; if Yu Yevon is defeated, Sin will be no more. Destroying Yu Yevon, however, also means the end of his Summoning of Dream Zanarkand. By extension, then, defeating Yu Yevon means the end of Tidus’ life. Like Jesus, who would have preferred not to die had there been another way…
He [Jesus] said “Abba, Father, for you all things are possible; remove this cup [his coming death] from me; yet, not what I want, but what you want.”
…yet was willing to, as it was necessary, Tidus was willing to sacrifice his life to destroy Sin.
Fayth: But, you know... When it is all over...we will wake, and our
dream will end. Our dream will vanish.
Tidus: Yeah. You've been dreaming a long time, haven't you?
Fayth: I'm sorry.
Tidus: I'm grateful.
Tidus: Everyone! This is the last time we fight together, okay?
Wakka: Huh?
Tidus: What I'm trying to say is...after we beat Yu Yevon, I'll
disappear!
Tidus does this, in spite of a desire to live…
Fayth: Yes, you're a dream of the fayth. You, your father, your mother,
everyone. All dreams. And if the fayth stop dreaming...
The screen flashes, revealing the destruction of Zanarkand.
Tidus: No! So what if I'm a dream! I..I like being here.
…as, like Jesus, he understands his death to be necessary. Tidus sacrifices his life to save everyone else; in this action, then, is the absolute embodiment of love. Moreover, in sacrificing his life, Tidus, like Jesus, saves the world (here, Spira) from Sin.
Also like Christ, however, Tidus will return to life. This is difficult to understand; we witness Yuna’s concluding speech, and then later see the mysterious (not so much after FFX-2, of course) image of Tidus rising from the sea. Like Jesus’ Resurrection, which was not immediately understood or even believed, Tidus returns to Spira in an ambiguous way, only to be later illuminated by the events of Final Fantasy X-2. Also, as is the case with baptism, Tidus rises from the water (death) to receive new life.
Tidus’ return, however, marks more than just the Resurrection episode. After all, the Bible continues following Christ’s Resurrection and Ascension. The Acts of the Apostles, the first book after the Gospels of the life of Christ, details the actions of Christ’s followers following his Ascension into heaven (and, interestingly enough, Tidus vanishes into the clouds, to join his father on the Farplane). The Bible, however, implies a wait for Christ’s second coming. Similarly, FFX-2 tantalizes the gamer with the return of Tidus, immediately revealing a mysterious sphere that seems to hint that, somewhere, that Tidus may still be alive. This sphere does not depict Tidus, of course, but rather Shuyin. However, in overcoming Shuyin, Yuna earns the gratitude of the Fayth—and Tidus makes his second coming to Spira, bringing this chapter of Final Fantasy to its final close.
As previously noted, there are numerous instances where the apparent Biblical allusions of Final Fantasy X do not perfectly correspond to the Bible. For example, there does not seem to be any real “God the Father” figure in FFX, a game which seems to have no deity at all. Moreover, there is no Marian figure, and Jecht is more like John the Baptist than Jesus’ “foster father” Joseph. The inconsistencies and less-than-exact parallels could be examined in greater depth, but, as previously suggested, there is an obvious reason for these would-be discrepancies. Beyond the difficulty of creating a game narrative that perfectly mirrors the Biblical tale, Final Fantasy X cannot adhere precisely to that framework. The game, after all, retains a unique narrative in spite of the Biblical skeleton. While complex, it fits neatly together, with a poignant story, enthralling plot twists, and interesting characters. However, were the Biblical account to be used as the primary basis for the game, FFX would surrender its uniquely crafted mythos and actual storyline, while also sacrificing much (maybe all) of its viability as a creative, engrossing story. As such, the decision its creator followed works best: the gamer is treated to a brilliant story, magnified by a subtle framework that challenges him or her on all new levels.
As always, your questions, comments, thoughts, and opinions are welcomed. I would request, however, that you limit your comments to the actual concepts put forward in the essay; this is meant to explore a possible framework for Final Fantasy X, not to raise the collective religious hackles of the EoFF community. This essay is meant to support no particular side of any religious debate; it merely places FFX within the perceived narrative skeleton of the Bible.
It’s been some time since I’ve written an essay for EoFF, but a recent in-depth discussion of Final Fantasy X has led me to consider the game more closely. In doing so, I feel I have stumbled across a symbolic framework for the game, grounded in the Biblical narrative and expressed through various subtle allusions and references to that book.
My thesis, then, is relatively simple: the overarching framework for Final Fantasy X can be understood to relate to and derive from the Bible, with major aspects of the FFX storyline allusions to Biblical concepts. Admittedly, while this skeleton for FFX quickly becomes apparent, there are many elements that do not coincide between the Bible and the game. This issue will be addressed later on, but for now we will turn to the actual question of the relationship, and where this symbolism can be seen and understood.
The Christian Bible is separated into two primary parts: the Old Testament and the New Testament. As such, we will examine Final Fantasy X from this dual perspective: the Old Testament is the backstory to the game, while the New Testament is that which is actually played.
The first book of the Bible (and, of course, the Old Testament) is Genesis. Following Creation, man (Adam and Eve) disobeys God, thereby introducing sin into the world. Prior to this original sin, death was nonexistent, as Adam and Eve could eat from the tree of life. However, after eating from the tree of the knowledge of good and evil, the two were expelled from Garden of Eden, in which the tree of life was located. Thus, through sin, death was introduced to the world.
Death existed prior to Sin in Final Fantasy X. However, the “spiral of death,” the endless cycle of sorrow and demise that was embodied by Sin, was the direct result of that entity.
Tidus: She'll make it? What, so she can die? Why is it...everything in
Spira seems to revolve around people dying?
Auron: Ahh, the spiral of death.
Tidus: Huh?
Auron: Summoners challenge the bringer of death, Sin, and die doing so.
Guardians give their lives to protect their summoner. The fayth are the
souls of the dead. Even the maesters of Yevon are unsent. Spira is full
of death... Only Sin is reborn, and then only to bring more death. It is
a cycle of death, spiraling endlessly.
In other words, because of Sin, everything in Spira revolves around death.
Following the expulsion from the garden (from Zanarkand, perhaps?), mankind dispersed throughout the world. Death had entered, however, and people died in the course of time. Meanwhile, the Israelites were often displaced, as seen by their slavery in Egypt and the Babylonian Exile (two episodes from the Old Testament). This can be understood to relate to the destruction of cities and towns by Sin—in such cases, the communities of Spira were disrupted, and forced to recover from their respective tragedies.
Throughout the Old Testament, various figures arose who have been described as God’s anointed (because they were anointed with oil as a sign of their offices). These figures included the prophets: of primary importance among their predictions were the messianic prophecies, which foretold the coming of a MESHIAH, or messiah. From a retroactive Christian perspective, this message was not correctly understood, either then or by people during the time of Christ. Thus, we can associate the High Summoners of Spira with the prophets of the Old Testament. Ohalland, Yocun, Gandof, and Braska intended to beat back Sin (death), but could not do so permanently, as the message (how to defeat Sin) was “misunderstood.”
However, as made obvious by Final Fantasy X, this spiral of death would not go unbroken. Just as Christ conquered sin and death in the Bible, so would Sin’s spiral of death be ultimately overcome in Spira. Given Tidus’ integral nature in undoing Sin and its spiral of death, this essay will view Tidus as a Christ figure; before we can move into the “New Testament” of the game, however, we must begin before Tidus.
Christ was preceded by John the Baptist, a figure who augured the coming of the Messiah. Calling on people to repent, he preached that one mightier than he (in reference to Jesus) was coming.
He [John the Baptist] proclaimed, “The one who is more powerful than I is coming after me […]."
Similarly, Tidus is not the first Dream of the Fayth to reach Spira. Rather, he is preceded by Jecht, who himself implied the existence of Dream Zanarkand.
Yuna: But I believe you! I've heard, in Zanarkand...there is a great
stadium, all lit up even at night!
Tidus: Huh?
Yuna: Great blitzball tournaments are held there, and the stands are
always full!
Tidus: How do you know that?
Yuna: A man named Jecht told me. He was my father's guardian.
In this way, then, Jecht can be understood to be a John the Baptist-like figure, “paving the way” for the coming of Tidus (the Christ figure). However, like John, Jecht will die as a part of the fulfillment of his mission.
King Herod had heard of it, for Jesus’ name had become known. Some were saying, “John the baptizer has been raised from the dead; and for this reason these powers are at work in him.” But others said, “It is Elijah.” And others said, “It is a prophet, like one of the prophets of old.” But when Herod heard of it, he said, “John, whom I beheaded, has been raised.”
In the Gospels, Jesus’ life between the ages of 12 and 30 is not explored. These years remain a mystery; the reader is merely told that…
And Jesus increased in wisdom and in years, and in divine and human favor.
Jesus reappears years later, to be baptized and to begin his salvific mission. Likewise, Tidus is not known to Spira until it is time for his “mission” to start—the destruction of Sin, the conquering of death.
When Jesus reappears, it is marked by his baptism in the Jordan River. During this baptism, as he was coming out of the water, he was blessed by God (his father).
And a voice came down from heaven, “You are my Son, the Beloved; with you I am well pleased.”
Similarly, Tidus receives a baptism of sorts prior to the beginning of his mission in Spira—Dream Zanarkand is attacked by Sin, and Tidus awakes to rise from the water near Baaj Temple. Moreover, there is a “communication” by his father during this “baptism;” Auron clearly communes with Jecht, who is by then embodied in Sin.
Auron: (to Sin) You are sure?
Auron picks up Tidus by the shirt.
Auron: This is it. This is your story. It all begins here.
Auron and Tidus are sucked into Sin.
Voice of Jecht: Hey! Hey!
Tidus: My...old man?
And, just as Jesus’ story really starts following his baptism in the Jordan, Tidus’ story (as Auron tells us) truly begins at this point.
Ultimately, the Bible tells us that Jesus came into the world to save humanity from death: in his death and Resurrection, Jesus conquers death, and saves us from (S)in. Tidus’ situation is remarkably, almost eerily, similar, as the fragility of his existence as a Dream of the Fayth becomes poignantly apparent. No matter how many times Sin is destroyed in the Final Summoning, it will again be reborn…
Fayth: Yes. Even if you defeat Sin with the Final Summoning, Yu Yevon
will live. Yu Yevon will join with the Final Aeon. He will transform it
into a new Sin.
Yuna: Yu Yevon merges with the aeon...
Fayth: Then, protected by this new Sin he has created, Yu Yevon
continues the summoning.
…however, Tidus and the party can defeat it. Sin is not, as it turns out, invincible; if Yu Yevon is defeated, Sin will be no more. Destroying Yu Yevon, however, also means the end of his Summoning of Dream Zanarkand. By extension, then, defeating Yu Yevon means the end of Tidus’ life. Like Jesus, who would have preferred not to die had there been another way…
He [Jesus] said “Abba, Father, for you all things are possible; remove this cup [his coming death] from me; yet, not what I want, but what you want.”
…yet was willing to, as it was necessary, Tidus was willing to sacrifice his life to destroy Sin.
Fayth: But, you know... When it is all over...we will wake, and our
dream will end. Our dream will vanish.
Tidus: Yeah. You've been dreaming a long time, haven't you?
Fayth: I'm sorry.
Tidus: I'm grateful.
Tidus: Everyone! This is the last time we fight together, okay?
Wakka: Huh?
Tidus: What I'm trying to say is...after we beat Yu Yevon, I'll
disappear!
Tidus does this, in spite of a desire to live…
Fayth: Yes, you're a dream of the fayth. You, your father, your mother,
everyone. All dreams. And if the fayth stop dreaming...
The screen flashes, revealing the destruction of Zanarkand.
Tidus: No! So what if I'm a dream! I..I like being here.
…as, like Jesus, he understands his death to be necessary. Tidus sacrifices his life to save everyone else; in this action, then, is the absolute embodiment of love. Moreover, in sacrificing his life, Tidus, like Jesus, saves the world (here, Spira) from Sin.
Also like Christ, however, Tidus will return to life. This is difficult to understand; we witness Yuna’s concluding speech, and then later see the mysterious (not so much after FFX-2, of course) image of Tidus rising from the sea. Like Jesus’ Resurrection, which was not immediately understood or even believed, Tidus returns to Spira in an ambiguous way, only to be later illuminated by the events of Final Fantasy X-2. Also, as is the case with baptism, Tidus rises from the water (death) to receive new life.
Tidus’ return, however, marks more than just the Resurrection episode. After all, the Bible continues following Christ’s Resurrection and Ascension. The Acts of the Apostles, the first book after the Gospels of the life of Christ, details the actions of Christ’s followers following his Ascension into heaven (and, interestingly enough, Tidus vanishes into the clouds, to join his father on the Farplane). The Bible, however, implies a wait for Christ’s second coming. Similarly, FFX-2 tantalizes the gamer with the return of Tidus, immediately revealing a mysterious sphere that seems to hint that, somewhere, that Tidus may still be alive. This sphere does not depict Tidus, of course, but rather Shuyin. However, in overcoming Shuyin, Yuna earns the gratitude of the Fayth—and Tidus makes his second coming to Spira, bringing this chapter of Final Fantasy to its final close.
As previously noted, there are numerous instances where the apparent Biblical allusions of Final Fantasy X do not perfectly correspond to the Bible. For example, there does not seem to be any real “God the Father” figure in FFX, a game which seems to have no deity at all. Moreover, there is no Marian figure, and Jecht is more like John the Baptist than Jesus’ “foster father” Joseph. The inconsistencies and less-than-exact parallels could be examined in greater depth, but, as previously suggested, there is an obvious reason for these would-be discrepancies. Beyond the difficulty of creating a game narrative that perfectly mirrors the Biblical tale, Final Fantasy X cannot adhere precisely to that framework. The game, after all, retains a unique narrative in spite of the Biblical skeleton. While complex, it fits neatly together, with a poignant story, enthralling plot twists, and interesting characters. However, were the Biblical account to be used as the primary basis for the game, FFX would surrender its uniquely crafted mythos and actual storyline, while also sacrificing much (maybe all) of its viability as a creative, engrossing story. As such, the decision its creator followed works best: the gamer is treated to a brilliant story, magnified by a subtle framework that challenges him or her on all new levels.
As always, your questions, comments, thoughts, and opinions are welcomed. I would request, however, that you limit your comments to the actual concepts put forward in the essay; this is meant to explore a possible framework for Final Fantasy X, not to raise the collective religious hackles of the EoFF community. This essay is meant to support no particular side of any religious debate; it merely places FFX within the perceived narrative skeleton of the Bible.