Premillennialism …. and J.R.R. Tolkien and Lord of the Rings

I’m rereading “Lord of the Rings” (see previous post on the Christian Worldview and Tolkien), this time in a one volume Kindle edition.  Now I recall also, from reading the Letters of J.R.R. Tolkien a few years ago, that in one letter he mentioned his belief in premillennialism:

but certainly there was an Eden on this very unhappy earth.  We all long for it, and we are constantly glimpsing it: our whole nature at its best and least corrupted, its gentlest and most humane, is still soaked with the sense of ‘exile’.  … As far as we can go back the nobler part of the human mind is filled with the thoughts of sibb, peace and goodwill, and with the thought of its loss.  … Of course, I suppose that, subject to the permission of God, the whole human race (as each individual) is free not to rise again but to go to perdition and carry out the Fall to its bitter bottom (as each individual can singulariter).  And at certain periods, the present is notably one, that seems not only a likely event but imminent.  Still I think there will be a ‘millennium’, the prophesied thousand-year rule of the Saints, i.e. those who have for all their imperfections never finally bowed heart and will to the world or the evil spirit.

In Tolkien’s “Lord of the Rings” we can see several things that serve as good illustrations of premillennialism.  One part of this, our expectancy in this age, is brought out early on, in chapter 2 of Fellowship of the Ring.  At this point Bilbo has left the Shire, Frodo has taken possession of Bag End, and Gandalf has gone away, only returning occasionally over the next 17 years.  During this time, unusual events are occurring in the world, rather like eschatological events.  Most of the Hobbits are caught up in their everyday lives and uninterested in anything outside their little world.  Yet Frodo is intently observing, and diligently seeks out whatever news he can get, from the dwarves and Elves that pass through the Shire.  Later on, Sam is likewise listening to outside news and wondering about it.

The equivalent in our world, is well expressed by J.C. Ryle in his commentary on Luke 21.  From Luke’s account of the Olivet Discourse, verses 25-33.  From Ryle’s commentary:

The general duty which these words should teach us is very plain. We are to observe carefully the public events of the times in which we live. We are not to be absorbed in politics, but we are to mark political events. We are not to turn prophets ourselves, but we are to study diligently the signs of our times. So doing, the day of Christ will not come upon us entirely unawares.

Are there any signs in our own day? Are there any circumstances in the world around us which specially demand the believer’s attention? Beyond doubt there are very many. The drying up of the Turkish empire,—the revival of the Romish church,—the awakened desire of the Protestant churches to preach the Gospel to the heathen,—the general interest in the state of the Jews,—the universal shaking of governments and established institutions,—the rise and progress of the subtlest forms of infidelity,—all, all are signs peculiar to our day. All should make us remember our Lord’s words about the fig-tree. All should make us think of the text, “Behold, I come quickly.” (Revelation 22:7).

Book 6 in Tolkien’s epic (in Return of the King) notes the dawning of a new era, the ending of Middle Earth’s Third Age and the beginning of the “Fourth Age.” This Fourth Age marks the defeat and destruction of Sauron and his kingdom — the Dark Lord, representative of Satan and his evil kingdom.  The Fourth Age is marked by peace, safety, and good and wise government.  The king, Aragorn descendant of the great kings of earlier ages, has “returned.”  The time of the Stewards of Gondor — like God’s people, described as stewards in this time before Christ returns — has come to its proper end.  The kingdom has been established anew, with the line of the kings of Gondor, starting with Aragorn, reigning over a world at peace and the enemy defeated.

Tolkien has given this great picture, in this literary work, of how believers should be watching and ready for Christ’s Return, and then of what the Millennial Kingdom will be like.

I am planning to consider more of such ideas, how we see Christian truth in great literary works such as Tolkien’s, in future posts.

For those interested, here are some good online resources, that have provided similar type articles about Christianity related to Tolkien and other imaginative fiction:

• 1517.org
• TheImaginativeConservative.org
• Credo Mag
• An Unexpected Journal

 

Christian Worldview: J.R. R. Tolkien and Lord of the Rings

Both the Deuteronomy and the 1689 Confession study series are at a halt, pending any new lessons yet to be posted online,  and so I am taking a break and revisiting an old love, Tolkien’s Lord of the Rings.  (I consider myself a book purist, and do not particularly care for Peter Jackson’s movie variations.) I first read Tolkien, along with C.S. Lewis, in my early Christian years about 25 years ago.  Tolkien’s LOTR endures through the years, good and fresh for many re-readings; it ranks as number four in the top ten of all-time most read books.  Online articles that mention Tolkien and Lord of the Rings abound to this day, with several such articles in the past few months (note this recent post from Justin Taylor, remembering what happened 85 years ago), and more over just the last few years.  The Gospel Coalition blog alone features several articles, including the aspect of “reading for worldview,” and this good observation:

Those who dismiss The Lord of the Rings as simply Harry Potter for grown-ups, or as a source of bumper sticker material for aging hippies to put on their Volvos (“Not all those who wander are lost”) have really missed the central prophetic vision of the books—a prophetic stance taken against modernity . . . or perhaps what we might want to call mordornity. This is the prophetic element that makes Tolkien’s vision a fundamentally Christian one. There are places where I prefer Lewis’s Protestant take to Tolkien’s Catholicism, obviously, but on this issue Tolkien reflects the ethical perspective of the entire Christian tradition. Just because you can do something doesn’t mean you should.

Also, from the introductory “Reading for Worldviews” article:

Oddly, many modern readers are not only drawn to books that reflect their own personal worldview, but also to those that present them with a radically different worldview. On the one hand, they want to see the values they hold dear acted out on a fictional stage, partly so that they may study, and be challenged by, the decisions made by the hero. On the other hand, they want to explore realities that stand outside their normal experience and thus carry with them a sense of danger that is strangely appealing.

Thus, Christian readers are drawn to The Lord of the Rings because they encounter within its pages a world that affirms Judeo-Christian concepts of good and evil, virtue and vice. And yet, at the same time, Tolkien’s epic fantasy has attracted tens (if not hundreds) of thousands of atheist and agnostic readers intrigued by a world that privileges many of the things they reject: absolute standards of right and wrong; hierarchy and kingship; the reality of a supernatural realm that impinges upon the natural; the existence of a higher purpose that chooses us rather than us choosing it.

Yet at least some Christians continue to dismiss LOTR and lump it into the same category of “problematic/evil reading” along with Harry Potter and all fairy tale stories.  The following article Harry Potter vs Gandalf – a rather lengthy essay that may take more than one reading session  — (the author is knowledgeable regarding the literature of Tolkien, Lewis, and J.K. Rowling) takes a detailed look at how “magic” is used in different literature, noting seven literary “hedges” that Tolkien and Lewis employed to “fence off” magic from the reader in this world, hedges which are not present in the Harry Potter novels:

1. Tolkien and Lewis confine the pursuit of magic as a safe and lawful occupation to wholly imaginary realms, with place-names like Middle-earth and Narnia — worlds that cannot be located either in time or in space with reference to our own world, and which stand outside Judeo-Christian salvation history and divine revelation. By contrast, Harry Potter lives in a fictionalized version of our own world that is recognizable in time and space, in a country called England (which is at least nominally a Christian nation), in a timeframe of our own era.
2. Reinforcing the above point, in Tolkien’s and Lewis’s fictional worlds where magic is practiced, the existence of magic is an openly known reality of which the inhabitants of those worlds are as aware as we are of rocket science — even if most of them might have as little chance of actually encountering magic as most of us would of riding in the space shuttle. By contrast, Harry Potter lives in a world in which magic is a secret, hidden reality acknowledged openly only among a magical elite, a world in which (as in our world) most people apparently believe there is no such thing as magic.
3. Tolkien and Lewis confine the pursuit of magic as a safe and lawful occupation to characters who are numbered among the supporting cast, not the protagonists with whom the reader is primarily to identify. By contrast, Harry Potter, a student of wizardry, is the title character and hero of his novels.
4. Reinforcing the above point, Tolkien and Lewis include cautionary threads in which exposure to magical forces proves to be a corrupting influence on their protagonists: Frodo is almost consumed by the great Ring; Lucy and Digory succumb to temptation and use magic in ways they shouldn’t. By contrast, the practice of magic is Harry Potter’s salvation from his horrible relatives and from virtually every adversity he must overcome.
5. Tolkien and Lewis confine the pursuit of magic as a safe and lawful occupation to characters who are not in fact human beings (for although Gandalf and Coriakin are human in appearance, we are in fact told that they are, respectively, a semi-incarnate angelic being and an earthbound star.) In Harry Potter’s world, by contrast, while some human beings (called “Muggles”) lack the capacity for magic, others (including Harry’s true parents and of course Harry himself) do not.
6. Reinforcing the above point, Tolkien and Lewis emphasize the pursuit of magic as the safe and lawful occupation of characters who, in appearance, stature, behavior, and role, embody a certain wizard archetype — white-haired old men with beards and robes and staffs, mysterious, remote, unapproachable, who serve to guide and mentor the heroes. Harry Potter, by contrast, is a wizard-in-training who is in many crucial respects the peer of many of his avid young readers, a boy with the same problems and interests that they have.
7. Finally, Tolkien and Lewis devote no narrative space to the process by which their magical specialists acquire their magical prowess. Although study may be assumed as part of the back story, the wizard appears as a finished product with powers in place, and the reader is not in the least encouraged to think about or dwell on the process of acquiring prowess in magic. In the Harry Potter books, by contrast, Harry’s acquisition of mastery over magical forces at the Hogwarts School of Wizardry and Witchcraft is a central organizing principle in the story-arc of the series as a whole.

A few more links to some interesting posts about the Lord of the Rings, from Christian blogs:

• Tolkien on Fairy Stories
• Tolkien and the Long Defeat
• How to Read J.R.R. Tolkien
• The Allure of Middle Earth
• Did Tolkien Waste His Life
• The Orange Mailman’s “Lord of the Rings Communion Devotion”

A final thought, excerpted from the above-linked “Tolkien on Fairy Stories”

Perhaps the most persistent (and nastiest!) critique leveled against Tolkien is that his work is “escapist,” that it draws its readers away from the rigors of the “real world.” Tolkien gives the lie to this critique by reminding his readers of something so obvious it is often overlooked: “Why should a man be scorned if, finding himself in prison, he tries to get out and go home? Or if, when he cannot do so, he thinks and talks about other topics than jailers and prison-walls?”

Tolkien is not thinking here of a killer or rapist confined to a jail cell for the protection of society, but of a political or military prisoner who has been captured by the enemy. In the latter case, the prisoner who escapes is neither naïve nor juvenile. Indeed, he is both practical and realistic. Far from donning rose-colored classes or acting like a cock-eyed optimist, he bravely and maturely refuses to define himself by the artificial boundaries around him and yearns for the free open air that he knows exists outside his prison walls.

Bilbo, Gandalf, Frodo, Aragorn, and Faramir are all escapists, for they risk their lives to free the world of Middle-earth from the control of forces (Smaug, Sauron, Saruman, Shelob) that would steal life, kill joy, and destroy the earth. They do not accept the creeping darkness that relativizes, existentializes, and uglifies. Rather, in the face of this onslaught, they uphold a counter-vision of Goodness, Truth, and Beauty.