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The Christian Character of Tolkien's Invented World Volume 3 Number 2 Article 1 1975 The Christian Character of Tolkien's Invented World Willis B. Glover Follow this and additional works at: https://dc.swosu.edu/mythlore Part of the Children's and Young Adult Literature Commons Recommended Citation Glover, Willis B. (1975) "The Christian Character of Tolkien's Invented World," Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature: Vol. 3 : No. 2 , Article 1. Available at: https://dc.swosu.edu/mythlore/vol3/iss2/1 This Article is brought to you for free and open access by the Mythopoeic Society at SWOSU Digital Commons. It has been accepted for inclusion in Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature by an authorized editor of SWOSU Digital Commons. An ADA compliant document is available upon request. For more information, please contact [email protected]. To join the Mythopoeic Society go to: http://www.mythsoc.org/join.htm Mythcon 51: A VIRTUAL “HALFLING” MYTHCON July 31 - August 1, 2021 (Saturday and Sunday) http://www.mythsoc.org/mythcon/mythcon-51.htm Mythcon 52: The Mythic, the Fantastic, and the Alien Albuquerque, New Mexico; July 29 - August 1, 2022 http://www.mythsoc.org/mythcon/mythcon-52.htm Abstract Examines Christian aspects of Tolkien’s fiction, showing how Middle-earth is a Christian world in spite of the absence of overt Christian references. Additional Keywords Christianity in The Lord of the Rings; God in The Lord of the Rings; Tolkien, J.R.R.—Religious and moral aspects; Bonnie GoodKnight This article is available in Mythlore: A Journal of J.R.R. Tolkien, C.S. Lewis, Charles Williams, and Mythopoeic Literature: https://dc.swosu.edu/mythlore/vol3/iss2/1 The Christian Character of Tolkien's Invented World by W illis B. Glover J. R. R. Tolkien cautions us against interpreting Tolkien's experience of the prim ary world is informed The Lord of the Rings in term s of some ulterior mo­ by the Christian revelation, and his knowledge of the tive: world as continually contingent upon the will of a pur­ It is not "about" anything but itself. Certain­ poseful, beneficent, and transcendent God carries ly it has no allegorical intentions general, over into the secondary reality of his fairy story. particular or topical; moral religious or po­ By presenting the situation mainly from the lim­ litical. The only criticism that annoyed me ited perspective of the characters in the story Tolkien was one that it "contained no religion" (and makes the forces of evil appear at first glance equal "no women, " but that does not matter, and to or even greater than the forces of good; but this is is not true anyway). It is a monotheistic only from a limited perspective. The world of Tol­ world of "natural theology. " The odd fact kien is not a dualistic world; it is the Biblical world that there are no churches, temples, or re­ of the good creation. Evil is presented as a. corrup­ ligious rites and ceremonies, is simply part tion of the good. Even Sauron, the preeminently evil of the historical climate depicted. It will be figure in the novel, we are told, had once been good; sufficiently explained--if (as now seems for as Elrond said, "Nothing is evil in the beginning." likely) The Silmarillion and other legends of (I, 281) Ores were wicked goblins bred by Sauron for the First and Second Ages are published. I his evil purposes; but they were not made by him. am in any case myself a Christian; but the "The Shadow, " Frodo explained to Sam, ". can only "Third Age" was not a Christian world. 1 mock; it cannot make: not real new things of its own." There is a sense in which Tolkien is certainly (III, 190) Despite the almost overwhelming threat of correct to say that the "Third Age" was not a Chris­ evil, Tolkien succeeds (it is one of his more subtle tian world. Since Christ was not born until the triumphs) in keeping the reality and final triumph of "Fourth Age, " for any previous age to be Christian good as the larger context of the action. Despair is would contradict the Biblical-Christian understanding identified with evil itself as it is with sin in the of history as non-recurring. It would not make sense Christian faith. When Sam was very near despair at to call Frodo or Sam or Aragorn a Christian. One one point in Mordor, simple religious ceremony is described in the novel There, peeping among the cloud-wrack above (II, 284-85); but if this be excepted, and whatever can a dark tor high up in the mountains, Sam saw be inferred from mention made of "heathen kings, " a white star twinkle for a while. The beauty Middle Earth in the Third Age is depicted without of it smote his heart, as he looked up out of religion. God is not referred to under any name the forsaken land, and hope returned to him. through the whole three volumes except for reference For like a shaft, clear and cold, the thought to "the One" in the background explanation of Appen­ pierced him that in the end the Shadow was dix A. only a small and passing thing: there was There is, however, another sense in which the light and high beauty for ever beyond its reach. world of the Third Age is a Christian world simply His song in the Tower had been defiance because Tolkien is a Christian. As W. H. Auden has rather than hope; for then he was thinking of remarked, "the unstated presuppositions of the whole himself. Now, for a moment, his own fate, work are Christian. "2 Despite the lack of explicit and even his m aster's, ceased to trouble him. mention of God, Tolkien himself points out that the He crawled back into the brambles and laid Third Age is a monotheistic world. What might es­ himself by Frodo's side, and putting away cape attention is that it is monotheistic in the peculiar all fear he cast himself into a deep untroubled sense of the Biblical tradition. The God implied, and sleep. (III, 199) the implications are clear and emphatic, is the God of Tolkien also reveals, and this, too, pervades Abraham, Isaac, and Jacob, not "the God of the phi­ the book, that the proper response to the good cre­ losophers. " The book presents the world as the He­ ation is to enjoy it. From the hobbits and their beer brews came to understand it when they became aware to the wonders of Lothlorien, this is a major factor of themselves as existing under a transcendent God. 3 * in the novel's charm. Typical of the group of Oxford literary Christians of whom Tolkien was a member in the forties is the following passage describing Gan- *Willis B. Glover is Professor of History at Mercer dalf when Pippin was surprised at his gay and merry University. ©Wayne State University Press 1970. laugh during a serious situation. Pippin turned quick­ Reprinted from Criticism, Winter 1971. Author's ly and looked at Gandalf: Note: In the preparation of this paper I have appre­ ... in the wizard's face he saw at first only ciated the conversation and criticism of my friend lines of care and sorrow; though as he looked Dan Metts and my daughters Miriam Anne and Sally. more intently he perceived that under all there 3 act unless the Ring was used for power over others; and its own power was proportionate to the innate power of him who wielded it. Thus the simple and good-hearted hobbits withstood the evil when greater folk might have succumbed; but even the hobbits did not escape completely. In the meantime Sauron had so increased his strength that no force on Middle Earth could long with­ stand him without the power of the Ring. The fear of Sauron was that one of the Great who opposed him-- Gandalf, the wizard, or an Elven Lord or a king of men--would get the r-ing and achieve a power great enough to overthrow him. His only hope if he could not find the Ring himself was to strike before its new possessor could realize its full power. The danger to Sauron was real and he lived in a terrible fear. The story of how his fear brought his downfall is a study was a great joy; a fountain of mirth enough to in the ultimate weakness of evil. The Council of El- set a kingdom laughing, were it to gush forth. rond (the good guys) understood Sauron's motives and (III, 31) how he would analyze the situation; but Sauron was One is reminded of Father Tyrrell's dictum that a unable to conceive of any motives strong enough to Christian is a short range pessimist and a long range withstand the desire for power. The good can under­ o p tim ist. stand evil, but evil cannot understand good. That was Some of the lighter episodes in the book become the fatal weakness of Sauron. (The same deficiency is seen in the fallen wizard Saruman. (II, 187)) more than release from tension by their contribution The reality and ultimate victory of good and the to this major theme of the novel. Who could fail to self-defeating nature of evil dreams of power are the delight in the bath song of Frodo and Pippin as they moral backdrop before which the action of the novel enjoyed a hot bath after the perilous flight to Buckle- bury with the Black Riders in pursuit? takes place; but in the presence of immediate and ap­ Sing hey! for the bath at close of day parently overwhelming evil strength it is hard to keep faith in the final sovereignly of good.
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