Existentialism and Christianity in Middle-Earth.

Chiara Cadrich – September 2017 – V1.7

A Christian Existentialism in Middle-Earth?

The atheist posture is hardly compatible with the theological influences underlying the Lord of the Rings, even if considering the narratives of the first and second ages1, as a mythical background elaborated by elven and human societies.

Let us then explore a Christian alternative to atheist existentialism. Kierkegaard's approach, for example, attempts a synthesis between the existence of God and the humanist posture. In this approach2, the universe is essentially paradoxical, like the transcendent union of God and the human in the person of Christ. Seeking a personal relationship with God is superior to any standard morality, and all the more to any tradition established to promote it, by any social structure (church, monasticism, etc.). To follow social conventions, or not, is no more than a personal aesthetic choice.

Is this approach applicable in Middle-Earth?

Arda is a universe of balance - between the transcendent single Creator and his creatures, between the Valar and the "renegade Maïar", between an initial ideal of the world and the wounds imposed by Morgoth, between the various thinking and free species that populate it, and finally between a predestined vision of the world, and an open end, at least for some of its creatures. This multiple equilibrium, cosmic and mythical, seems to be qualified as paradoxical.

Moreover, the morality elaborated by the free peoples is articulated around freedom and courage - individual and shared. We have few instances of spirituality among the heroes of Tolkien, except sometimes in their praises to beauty and to the Valier who preside there3. But it must be admitted that their commitment and their values surpass the contingency of established norms: Frodo leaves the Shire, like his uncle "Baggins-the-fool" formerly, condemned by the well-thinking hobbits. Eowyn rejects her assigned role as a princess. Strider braves the ditch between Elves and Men. Legolas the Sinda Elf gets involved with Gimli the Dwarf, and so on.

Finally, Middle-Earth - at least among the free peoples - seems exempt from organized worship. Tolkien carefully avoids any priestly character, as a depository and promoter of dogmas and rites. One of the few allusions that resemble a cult is the procession organized in Numenor, to climb the sacred peak of the Meneltarma. The King, a thaumaturgical intermediary, gave thanks for the blessings of the Creator. Gandalf leads Aragorn into an "ancient hallow" where they find an offspring of the White Tree of Gondor.4 Another indication is given by the funerary practices that can be assumed from the tombs of Rath Dinen at Minas Tirith, 5, or from the barrow mounds in front of Edoras. Even the few allusions to dark cults are rather light, as in Akallabeth6 - the temple of Morgoth on Numenor - or about the oath of the Oath-Breakers: "But when Sauron returned and grew in might again, Isildur summoned the Men of the Mountains to fulfil their oath, and they would not: for they had worshipped Sauron in the Dark Years."7

Of course there are the five wizards sent from the Valar to restore the balance within a Middle-Earth besieged by a renegade Maia. Dismissing Allatar and Palando, about whom we know almost nothing, we must note that Gandalf, Radagast and Saruman - before the latter turns many-coloured - use very different ways of implementing – and maybe interpreting - the will of Eru, apart from any religious structure. They are emissaries acting by encouragement, not prophets praising God, and still less priests.

Gandalf - Mithrandir, the Gray Pilgrim in Sindarin - wanders where need takes him, counsels, guides and incites to action. Radagast struggles by supporting the forces of nature. Saruman explores the means of power, which will lose him. His fall, as chief of the order, stresses the paramount importance of freedom and responsibility. The role of wizards seems to be limited to awakening, promoting and supporting the fundamental qualities of human beings - and hobbits! - freedom and will, in the tradition of the virtues of compassion and honor.

We imagine the posture of Gandalf, spokesman of the free peoples promoted as White Wizard at the critical moment, as emblematic of Tolkien's conceptions. Whatever the latter may have thought of Christian existentialism, this thesis seems to account for the fundamental values advocated by his hero (his herald?).

Notes

1 The Silmarillion, Ainulindale, Tale of the creation of the world by a unique God and The Silmarillion, Akallabeth, submersion de Numenor as a divine punishment.

2 Upbuilding discourses, Philosophical Fragments, Concept of Anxiety. Kierkegaard.

3 Valier, f pl : queens of the Valar. Varda Queen of the stars, Yavanna Queen of nature, etc.

4 The Lord of the Rings, The Return of the King,Book VI Chapter Five – The Steward and the King

5 The Lord of the Rings, The Two Towers, Book III Chapter Two – The Riders of Rohan and The Return of the King, Book V Chapter Seven – The Pyre of Denethor.

6 The Silmarillion, Akallabeth : the drowning of Numenor.

7 The Lord of the Rings, The Return of the King, Book V Chapter Two – The Passing of the Gray Company