How Tolkien’s Christian worldview influenced his literary works: Lord of the Rings and beyond
J.R.R. Tolkien was a literary genius whose “Lord of the Rings” has captivated millions since its publication in the past century. In this post, we’ll peruse through numerous embedded Christian symbols of which you may or may not have been aware. Harry Stark compiled this reading, which I hope you enjoy!
Tolkien said the following:
“I am a Christian (which can be deduced from my stories)”
(Letter #213. From a letter to Deborah Webster 25 October 1958.)
The novel Lord of the Rings by J.R.R. Tolkien outlines the journey of Frodo to destroy a golden ring called the One Ring.
The One Ring.
Photo: New Line Cinema.
The golden ring symbolizes how power can corrupt, since human nature is inherently evil. This is drawn from Tolkien´s own Christianity through the doctrine of original sin. The golden ring makes one clearly visible to the evil in the world, which represents the introduction of sin.
Tolkien also reverses the plot of fantasy-stories. Usually in a fantasy story, the aim is to obtain an artefact, which represents the acquisition of power. However, in the novel Lord of the rings, the aim is to destroy an artefact. This surrendering of power is drawn from Tolkien´s own Christianity. One cannot defeat evil by the means of evil, or else one becomes evil and evil wins. The true way to defeat evil is by surrendering power, which is what Jesus did. Jesus was able to defeat the Devil by sacrificing himself on the cross and surrendering power. In Matthew 20:16, Jesus said that “The last will be first, and the first last” (NIV).
In the novel The Lord of the Rings, the savior-figure is divided among several different characters; each of which contain elements of Jesus.
Gandalf dies in the hell-like Mines of Moria and is transfigured into a new radiant white body, and Jesus was also resurrected from the dead with a new body after entering Hell. When the characters have difficulties recognizing Gandalf the white, it mirrors the Emmaus road-experience where the apostles had difficulties recognizing the resurrected Jesus. Gandalf the white states that he is the “servant of the Secret Fire”. The Secret Fire is an alternative name for the Holy Spirit from the Holy Trinity. Aragorn is a king, and Jesus was also a king. Aragorn’s journeys into and out from the land of the dead, just like the death and resurrection of Jesus. Aragorn performed healings as evidence of his kingship and Jesus also performed healings as evidence of his kingship. Aragorn released the dead and Jesus also released souls from Hell. Frodo refuses to use the infinite power at his disposal in the golden ring, and Jesus also refuses to use infinite power. Frodo carried the golden ring, symbolizing sin, which mirrors how Jesus carried the cross to atone for humanity´s sin. As Frodo approaches the Cracks of Mount Doom, the Ring becomes a crushing weight, just as the cross was for Jesus. Frodo is tasked with destroying the Ring, symbolizing the conquering of sin, and Jesus also conquered sin. It is the meek hobbits who are tasked with destroying the golden ring. This echoes Matthew 5:5, which reads the following: “Blessed are the meek, for they will inherit the earth” (NIV). This highlights the theme of humility, which is drawn from Tolkien´s own Christianity. Frodo dies spiritually by the golden ring and cannot stay in Middle-earth. Instead, Frodo goes on a voyage to the Undying Lands. This mirrors the crucifixion, resurrection and ascension of Jesus.
“You Shall Not Pass! (Gandalf and the Balrog)” by Rodney Matthews.
Gandalf, Frodo, and Aragorn all undergo different forms of death and resurrection. Through their self-sacrifice, they help save all of Middle-earth from the demonic sway of the antagonist Sauron. This mirrors the self-sacrifice of Jesus on the cross when Jesus atoned for humanity´s sins and defeated the Devil.
Gandalf, Frodo and Aragorn also exemplify the Old Testament threefold Messianic symbolism of prophet through Gandalf, priest through Frodo, and king through Aragorn.
Sam is a suffering servant, and Jesus was also a suffering servant since Jesus was pierced on the cross for humanity´s transgressions. Sam carries Frodo up to Mount Doom, which is similar to how Simon of Cyrene helps Jesus by carrying his cross to Golgotha.
Tolkien presents to us the three faces of the Everyman through three characters. In Faramir, we see the face of the saint, which is the paradisal man. In Boromir, we see the face of the repentant sinner, which is the purgatorial man. In the final exchange of words between Boromir and Aragorn, the Sacrament of Penance and the Sacrament of Extreme Unction are represented, where Aragorn serves in persona Christi as the absolver of Boromir’s sins. Boromir echoes the apostle Peter, who also repented from his betrayal. In Gollum, we see the face of the unrepentant sinner, enslaved to his vice, which is the infernal man. In the end, Gollum is physically and spiritually consumed by flames as consequence of his vice. Gollum is also physically deformed because of his vice, which highlights the deprivation of his soul. Saint Augustine´s view was that evil is the deprivation of the good. These three faces of man, along with the face of the man on the journey of life through Frodo’s carrying of his cross in the form of the golden ring and Sam’s faithful discipleship, illustrate the hall of mirrors with which this shows us ourselves.
Gandalf is an angelic being. According to Tolkien in letter #156 to Robert Murray, Gandalf was inspired by the New Testament’s the Acts of the Apostles, in which God sends an angel to let Peter out of prison. Gandalf also resembles Saint Boniface. Like Gandalf, Saint Boniface creates a triple alliance between different people and protects his land from invasion and refuses to operate from one base of power, instead he chose the life of a wandering pilgrim. Saint Boniface was the first one who realized the significance of the Anglo-Saxons and their isolated protected home in the British Isles. It were the Anglo-Saxon Christian monasteries of the medieval period, especially in Northumbria, that protected everything good from the classical and Christian worlds.
“Rivendell ~ The Last Homely House” by Rodney Matthews.
The Elves of Rivendell and Lothlorien resemble the Benedictines of the high Middle Ages. Like the Elves, the Benedictines preserve tradition and create art. Like the Elves, the Benedictines knew that they are members of the heavenly realm and are immortal, where the monks knew that they lived half on Earth and half as citizens of God’s heavenly kingdom. Like the Elves, the Benedictines sing in an ethereal fashion. The Benedictines sing the Gregorian chant, the pure language of the benedictine Saint Gregory.
Tom Bombadil is a character who is completely immune to the golden ring. This resembles the unfallen Adam, who is initially free from sin in the Garden of Eden.
Tom Bombadil´s mockery of Sauron´s eye resembles Tolkien’s own mockery of the Devil, where Tolkien described the Devil as a “toad”.
“Treebeard” by Rodney Matthews.
The character Treebeard and the species called Ent resemble the tradition and more specifically the tradition of the church, and the councils of Treebeard resemble the councils of the church.
Treebeard’s Ent counter-attack leaves Saruman stranded in Orthanc, amidst flood and wreckage. The flood unleashed by Treebeard and the Ents washes away the evil of Orthanc and allows the Ents to begin its recovery. This evokes the biblical imagery of the Flood and the Tower of Babel.
Faramir also embodies grace. He says grace before a meal and he was healed by Aragorn to reveal Aragorn´s kingship. Through the marriage between Faramir and Eowyn, the Sacrament of Marriage is evident.
The angelic leader Manwë resembles Saint Michael, the archangel.
There is a parallel with the Book of Genesis in Gandalf’s encounter with Wormtongue, where Gandalf commands Wormtongue to crawl on his belly like a snake. These words resonate with God’s words to Satan in the Book of Genesis, which reads the following: “And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.”
In response, Wormtongue makes a hissing sound, which further evokes the serpentine imagery. Worm in the name refers to the anglo-saxon word wyrm, which means serpent or dragon. This serpent-tongue further evokes the serpentine imagery.
The name of the demonic Sauron is based on the Greek word saurus, which means lizard. This further evokes the serpentine imagery from Garden of Eden.
The demonic Ringwraiths lack a physical body. This represents how evil is the deprivation of the good and how evil lacks an independent existence, which is drawn from Tolkien´s own Christian metaphysics.
Sauron´s Mordor resembles Hell, the domain of the Devil and the demons.
The Orcs’ mockery of the fallen king in Mordor echoes the mockery of Christ during his passion, while the coronal of flowers suggests Easter hope replacing the crown of thorns. It is also a prophetic indicator of Aragorn’s return as King.
While in Mordor, the exhausted Sam sees a star in the sky, which gives him hope that goodness can triumph over evil. The star echoes the star of Bethlehem in the Gospel of Lukes. The star of Bethlehem symbolizes how the incarnation of God will defeat evil once and for all.
Frodo’s Via Dolorosa starts on Amon Hen, his Garden of Gethsemane, when he goes off by himself to find the courage to go alone into Mordor, the land of death, and struggles with the evil spirit, Sauron. He is stripped, scourged, and mocked by Orcs in the Tower of Cirith Ungol, which is similar to the crucifixion of Jesus.
“Gollum in the dead marshes” by Rodney Matthews.
Gollum resemble Judas Iscariot, since they are both traitors. Despite their betrayal, good was still able to emerge from it. When Frodo takes mercy on the traitorous Gollum, who later assisted in the destruction of the golden ring, this highlights the theme that mercy will be rewarded. This is drawn from Tolkien´s own Christianity. Luke 6:36 states the following: “Be merciful, even as your Father is merciful” (NIV). It also highlights the theme of divine providence, which is also drawn from Tolkien´s own Christianity. The true protagonist of the novel is God and the only way for the golden ring to be destroyed is through the grace of God. The only way for sin to be conquered is through the help of God.
Tolkien said the following:
“In The Lord of the Rings the conflict is … about God, and His sole right to divine honour”.
(Letter #183. Notes on W. H. Auden’s review of The Return of the King.)
Tolkien is referring to the battle between good and evil.
According to Tolkien in letter #191, the climactic scene with Frodo at the Crack of Mount Doom echoes the Lord´s prayer and more specifically the verse “lead us not into temptation, but deliver us from evil”.
“The Nine Set Out” by Rodney Matthews.
The name of the group is the Fellowship. The word fellowship is a synonym to friendship, which is a theme that is drawn from Tolkien´s own Christianity, since Christians are fighting evil through the power of friendship. In Matthew 18:20, Jesus said the following: “For where two or three gather in my name, there am I with them” (NIV).
The narrative of the novel Lord of the Rings parallels the narrative of the Bible. The novel begins in the Shire, which is an idyllic paradise and parallels the Garden of Eden. This is disrupted by the evil Sauron, who parallels the satanic snake. The quest to overcome evil brings about moral and spiritual maturation. Finally, as described in later book The Silmarillion, there is an apocalyptic ending called Dagar Dagorath, the Battle of Battles, which parallels the biblical Armageddon in the Book of Revelation and culminates in the redemption of the world.
The golden ring was destroyed on March 25th. March 25th is the traditional Anglo-Saxon date of the crucifixion of Christ. In the Christian calendar, March 25th also refers to the feast of the Annunciation, the day on which Christ was conceived and began the process of overthrowing evil once and for all. March 25th is also the last day of the Genesis creation. March 25 is also the vernal equinox in the Julian calendar. At the vernal equinox, light begins to overcome darkness, which is a symbolic parallel to the triumph of good and the destruction of the ring.
“Rivendell ~ The Last Homely House” by Rodney Matthews.
Frodo wakes up in Rivindell on October 24th. October 24th was the day for the Feast of Saint Raphael, the angel. This highlights the echo of elves as benevolent angelic beings.
The Fellowship of the Ring leaves Rivendell on December 25th. December 25th is Christmas day and is a celebration of the birth of Christ in the Gregorian calendar. This outlines a symbolic parallel between the beginning of Frodo´s journey to destroy the ring with the Fellowship and the beginning of Christ´s life to conquer sin.
Tolkien also wrote an anthology of fictional Christmas letters titled Father Christmas Letters, which contain references to the Church calendar, Saint Nicholas, Saint Stephen, and All Saints day.
The novel´s third part titled Return of the King echoes the desire of all Christians for the Second Coming of Christ, the True King of All.
The city of Minas Tirith in the novel Lord of the Rings resemble the New Jerusalem depicted in Revelation 21, where the glory of light dominates both cities.
Tolkien recurringly uses images with the pairing of gold and silver. Galadriel´s hair is gold but her light is silver-colored. When Frodo is honored at the Field of Cormallen, the voice of the minstrel rose is described like silver and gold, where the Field is in the land of the moon. In the original version of Tolkien´s anthology The Book of Lost Tales, there is one tree that exhibit gold and another tree that exhibit silver, which were conceived shortly after Tolkien´s married his wife. In a Catholic wedding, there is the exchange of gold coins and silver coins. In Christianity, the pairing of gold and silver represents the pairing of Jesus and Virgin Mary, where Jesus is described as a golden sun and Virgin Mary is described a radiant moon.
In the novel Lord of the Rings, the characters are heard singing in honor of Elbereth, or Varda, the Queen of the Valar. This resembles the Litany of Loreto, which is also known as the Litany of the Blessed Virgin Mary, since Tolkien greatly valued and used the Marian canticles in his own prayer life. In Catholic Christianity and Orthodox Christianity, the Virgin Mary has the title Mother of God. Elbereth is the “Queen beyond the Western Seas” and the “Light to us that wander here”. Similarly, the Virgin Mary is the “Queen of heaven, the ocean star” and the “Guide of the wanderer here below”.
In 1916, Tolkien even wrote a poem devoted to Virgin Mary titled Stella Vespertina, which is also known as Consolatrix Afflictorum. Consolatrix Afflictorum is latin for the Comforter of the Afflicted, which is referring to how Virgin Mary witnessed the crucifixion of Jesus. Stella Vespertina is based on Stella Matutina from the Litany of Loreto. Stella Matutina is latin for morning star. Virgin Mary is the morning star because Jesus Christ is traditionally symbolized by the sun. Therefore, his mother Virgin Mary, who brought him into the world at the Nativity, is associated with a lesser light indicating the imminent arrival of the greater light. Stella Vespertina is latin for Evening Star. The planet Venus is also known as the evening star and Venus is just below the Sun, which further highlights the hierarchy between Jesus and Virgin Mary. The image of Virgin Mary as the Evening Star also invites us to consider how she is visible when the sun, her son, has disappeared beyond the horizon. Virgin Mary continued to stay alive even after the crucifixion of Jesus. Although Christ may no longer be with us, his mother is still present, consoling those who, like her, mourn his loss. Virgin Mary is referred to as the evening star, just like how Arwen is referred to as the evening star in the novel Lord of the Rings, which further highlights the Marian echoes. Arwen also saves the life and soul of Frodo through her grace, which is also a Marian echoes.
Tolkien also published a poem about Virgin Mary in 1936 titled Noel, which highlights Tolkien´s appreciation of the Magnificat, Virgin Mary’s song of praise. The poem is a recounting of the birth of Christ and envisions Mary singing out once again at the Nativity as she had done at the Visitation. The poem ends with bells ringing and with the singing of the hymn Gloria for the arrival of God on earth.
The character Éowyn slays a dragon. This followed by a light surrounding her head, which is reminiscent of a halo. In this scene, Éowyn becomes a Marian figure. There is a Catholic iconographic tradition, based on Jerome’s translation of Genesis 3:15, in which Eve crushes the serpent’s head. Virgin Mary is traditionally regarded as the New Eve, the one who could defeat Satan in a way the first Eve could not, and Virgin Mary she is depicted in art with her heel on the serpent’s head. Iconographic examples are the paintings Our Lady of Succor by Giovanni da Monte Rubiano and The Immaculate Conception by Giovanni Battista Tiepolo.
In the novel Lord of the Rings, the character Galadriel has similarities to the Virgin Mary. They are both queens, mothers, miraculous helpers, beautiful and referred to as Lady of Light.
Tolkien said the following:
“I attribute whatever there is of beauty and goodness in my work to the influence of the
Holy Mother of God” (unpublished letter).
Tolkien is referring to Virgin Mary in the quote above.
The character Galadriel bestows upon the Fellowship seven mystical gifts, which are analogous to the seven sacraments, and as such are real signs of grace.
The character Galadriel bestows upon the Fellowship hooded cloaks that keep them safe in their battle with evil, which resemble Saint Paul’s armour in Ephesians 6:10-17, which reads the following: “Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground” (NIV)
The character Galadriel gives the phial to be used as a light in dark places, which resembles how the Virgin Mary gave the rosary to be used as a light in dark places.
“The hill: hobbiton across the Water” drawn by J.R.R. Tolkien.
In fact, Tolkien drew an illustration for the American first edition of his earlier novel titled The Hobbit, where Tolkien depicts the town Hobbiton with a tree on a green hill surrounded by a circle of hedges that bear a striking resemblance to a rosary. In Tolkien´s letters, we get glimpses of how Tolkien frequently prayed the rosary even outside his home. Chapter 16 is titled A Thief in the Night, which echoes the biblical text 1 Thessalonians 5:2 and reads the following: “The day of the Lord will come like a thief in the night”.
“Bilbo woke with the early sun in his eyes” drawn by J.R.R. Tolkien.
In the novel The Hobbit, the Eagles saving the protagonists at the Battle of the Five, evoke a resonance of the Gospel, since the eagle is the symbol of Saint John the Evangelist.
The novel The Hobbit contains themes of charity and forgiveness, which is drawn from Tolkien´s own Christianity. Tolkien learned charity and forgiveness from his guardian, the catholic priest Father Francis Morgan.
“The Thief ~ (Bilbo and Smaug)” by Rodney Matthews.
The dragon sickness in the novel The Hobbit is a type of sickness that is caused by large amounts of treasure, particularly treasure hoarded by dragons. It results in greedy and even violent behavior. The material objects enslave its possessor, leading to pride and avarice that corrupts the possessor´s soul and ultimately leading to the possessor´s spiritual demise. The dragon sickness symbolizes self-obsession, egocentrism, sin and greed, which is part of the seven deadly sins and can result in the corruption of the soul and in spiritual death. The dragon sickness echoes Matthew 6:21, which reads the following: “where your treasure is, there your heart will be also”.
The dragon, alluding to the Devil, is killed by the darkness of his heart, symbolized by the absence of light reflected from the surface of the weak spot in his left breast. The light of the moon, the reflected light of the sun, serves as a symbol of the grace of God. When the light falls onto the black hole of darkness or evil, no light of virtue is reflected. The failure of the wickedness of the heart to respond to the light of grace is the cause of its spiritual death. The dragon´s physical death is, therefore, a moral consequence of his spiritual death.
“’An Unlikely Hero’ (Bilbo confronts a Mirkwood spider)” by Rodney Matthews.
Bilbo from the novel The Hobbit leaves his comfortable home in the Shire and goes on a pilgrimage to become spiritually mature, where he has to conquer many perils and dangers such as an evil spider. One must either fight the monsters that one encounters in life or become monsters ourselves. Bilbo´s triumph over the spider represents good´s triumph over evil. Bilbo develops the habit of virtue and grows in sanctity.
Bilbo´s pilgrimage to the Lonely Mountain was the means by which Bilbo was cured of his materialist addiction, which was leading him to his spiritual demise. It is a path of suffering that healed him of his self-centeredness and teach him to give himself self-sacrificially to others. When Bilbo returns to the Shire from his journey, he is a new man. The old Bilbo has indeed died spiritually and a new Bilbo has been resurrected spiritually. This echoes 2 Corinthians 5:17, which reads the following: “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.”
The character Radagast means “tender of beasts” in the elvish language, and Radagast’s original name, Aiwendil, means “bird-friend” in the elvish language. Both names evoke a resemblance to Saint Francis of Assisi. Like Radagast, Saint Francis has a strong and mystical love for animals and for the flora and fauna of God’s Creation. Like Radagast, Saint Francis speaks to the birds.
In the novel The Hobbit, Gandalf instructs Bilbo with “Don´t leave the path”, which echoes Matthew 7:13, which reads the following: “Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat.”
Tolkien also wrote the poem titled Mythopeia, which is a poetic testament to Tolkien’s view in the meaningfulness of God’s creation and of artistic sub-creation. According to Tolkien, human beings are made in the image of God, which is evident by the consciousness, creativity, perception of beauty and agency of human beings, which all point back to the existence of God. This was the only explicit defense of the biblical worldview that Tolkien ever wrote.
The philosopher Alexander Pruss said the following:
“Arguments from beauty provide some evidence for the existence of God”.
The philosopher Peter Kreeft said the following:
“We are head, hands, and heart. We respond to truth, goodness and beauty … because we are images of God.”
Tolkien said the following:
“the chief purpose of life, for any of us, is to increase … our knowledge of God by all the means we have, and to moved by it to praise and thanks.” (Letter #310. To Camilla Unwin.)
In 1955, Tolkien published the poem Imram, which outlines the death of Saint Brendan. Brendan´s death “in green Galway” echoes the spiritual death of Frodo where Frodo decides to ride a ship into “a far green country”.
Tolkien also wrote the poem Leaf by Niggle, which is an allegory of Purgatory. The poem outlines the stages of death, Purgatory and Paradise. This was the only allegory that Tolkien ever published. Tolkien himself said the following: “my ‘purgatorial‘ story Leaf by Niggle”.
In the novel Lord of the Rings, the elvish bread is called lembas, which means waybread. This alludes to the viaticum, which is latin for “traveling provisions” and refers to the Eucharist. The Eucharist refers to the bread becoming the Body of Jesus Christ through the power of the Holy Spirit. The Eucharist is nourishment for the soul. The elvish bread is also known as coimas, which means life-bread. This alludes to the Eucharist, since the Eucharist is also known as the bread of life.
Tolkien himself said the following:
“In the book lembas … has a much larger significance, of what one might hesitatingly call a ‘religious’ kind.” (Letter #210. From a letter to Forrest J. Ackerman [Not dated; June 1958].)
Tolkien´s later book titled The Silmarillion resemble the Old Testament narrative and of the Exodus narrative in particular. They both outline the creation of the world from a monotheistic god. They both outline the rebellion of a fallen angel. They both outline an exodus from a tyrannic ruler to a promised land using a messenger. They both outline how entry to the promised land is preceded by representatives of groups. They both outline complaints and rebellion after receiving freedom from their bondage. They both outline death prior to reaching the promised land.
In Tolkien´s later book titled Morgoth´s Ring in part 4 titled The Debate of Finrod and Andreth, Tolkien reveals that it was Morgoth, or Melkor, the rebellious fallen angel paralleling the Devil, who brought the curse of death into the world. The only one who can cure this death curse is a human who is the incarnation of a monotheistic god. This is alluding to Jesus Christ.
Tolkien said the following:
“The Lord of the Rings is of course a fundamentally religious and Catholic work.”
(Letter #142 To Robert Murray, SJ.)
Sources:
The letters of J.R.R. Tolkien
The Flame Imperishable by Jonathan S. Macintosh
J.R.R. Tolkien´s Sanctifying Myth by Bradley J. Birzer
The Gospel According to Tolkien by Ralph Wood
Tolkien: Man and Myth by Joseph Pearce
The Philosophy of Tolkien by Peter J. Kreft
Tolkien´s sacramental vision by Craig Bernthal.
Tolkien´s Faith: A Spiritual Biography by Holly Ordway
Frodo´s Journey by Joseph Pearce
Bilbo´s Journey by Joseph Pearce
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