Word Count: 4762
Copyright Trudy Antwi Demcember 12th, 2008.
Parallels Christian themes between The Chronicles of Narnia and The Lord of the Rings.
Many critics agree that the books of Narnia by C. S. Lewis and not the trilogy of J.R.R Tolkien is an allegory of the gospels. Yet still, The Lord of the Rings(LORT) has many parallels to the Gospels which can be compared to that of The Chronicles of Narnia (TCN). Although there is no one complete, concrete, visible Christ figure in Middle Earth, like Aslan in Narnia, Christ is invisibly present in the whole of The Lord of the Rings. The story concerning the rings is like that of the Eucharist. Under the Eucharist’s appearances we find Christ, who under these symbols (not allegories) are truly hidden (Kreeft 56). This is true because the Eucharist being a symbol of Christian redemption is also symbolizes the death of Christ. God is presented in many different forms in Middle Earth. Some individuals in Middle Earth are reflections of God in their actions and their lives. These individuals can be compared to Aslan who is the sole figure of God in Narnia to explain how the different attributes of God is split among the different creatures in Middle Earth.
Looking at the different creatures in Middle Earth, it can be inferred that Tolkien tried to represent God in all of them in order to fulfill the words uttered before the creation of man. “God said, Let us create man in our own image and likeness” (Genesis 1:26–27). Tolkien tries to explain that the creatures in Middle Earth regardless of the who they are, that is be them hobbits, elves, magicians, kings, stewards, Ents, and many more, they are all a representation and a manifestation of God in one way or the other. Tolkien did this to affirm what he wrote in one of his books. According to Tolkien man is a sub-creator by virtue of his creation and he seeks to imitate his creator. Man refracts the light of God into the many living shapes that move through his mind, that he creates (Tolkien 37). That is why taking any of the characters in the novel; it is very easy for one to see the reflection of God in that individual through their actions and thoughts. Of the creatures in Middle Earth who are reflections of God (Christ), only three of them shall be critically analyzed in this paper. The three to be discussed include Fordo, Aragorn and Gandalf. These characters can all be compared to Aslan the God of Narnia to exhibit how they are reflections of Christ.
Aslan, a lion is the creator of Narnia the mystical kingdom like Middle Earth in which the story of the novel unfolds. Aslan is presented as Christ in Narnia. He is the word which was there in the beginning and that very word being God at the same time. This is in agreement with John’s explanation of Christ being present at the time of creation with his heavenly father (1 John 1:1). Aslan actually creates the world of Narnia from nothingness and like God he plants the Tree of Life. The tree was planted to keep the White witch (Satan) at bay until the time comes when she would rein. Aslan also promises the inhabitants of Narnia that in the depths of their despair, four saviours will arise to defeat the witch and bring back peace and harmony to the lands of Narnia.
Aslan is as Christ-figure because in all of Narnia which can be compared to the earthly kingdom, he is the only one who can bring an end to the rule of the White witch rule. He also serves as the bridge between the Emperor-beyond-the-Sea and the creatures of Narnia. The rhyme Mr. Beaver recites to Susan summaries why Aslan is Christ. The rhyme can be compared to what Isaiah (to the people of Israel) and John (to the Christians) say about Christ.
Mr Beaver establishes the fact that Aslan is one to be loved and worshiped for his goodness. The goodness of Aslan can be easily established once the reader is introduced to him. The mere mention of his name gladdens the heart of the ‘Narinians’, gives them hope in their misery and commands their respect and reverence. Aslan is both omniscient and omnipresent (McSporran 8). Throughout the entire novel it is always his subjects who abandon him when trouble is near and they cannot see or feels his presence. Even then, he remains with them, hears their cry for help and comes to their aid when they need arises. What actually establishes him as Christ is his love for his subjects. Aslan loves his subjects so much that he was willing to die to save one of them. After that sacrifice, it is only in believing in Aslan that one can be saved. It is possible to have an individual relationship with Aslan but it must begin with having faith and trusting him as it is with the Disciples of Christ (McSporran 6). Fulfilling the Messianic symbolisms of Christ help to eliminate any doubts one has about Aslan being an icon of Christ.
Aslan fulfils the three Messianic symbolism of Christ as explained in the old testaments. Aslan is the one true king, priest and prophet of Narnia. This is because he is the king of all kings in Narnia. McSporran argues that Aslan rules Narnia because he created it. The reader is introduced to the creation of Narnia when the Lion exclaims, “Narnia, Narnia, Narnia, awake. Love. Think. Speak. Be walking trees. Be talking beasts. Be divine waters” (TCN, I/9).
Even the inhabitant of the land accepts him as the King because he created them (McSporran 6). Although this argument is valid, it does not undermine the fact that Aslan is king of Narnia. Aslan is introduced to Lucy as the King when she first comes into Narnia. There are kings and queens on this earth but above them all is the King of Kings who is Christ and he created this world according to Christian believes just as Aslan created world he rules. Aslan sang the song that brought them into being. This means that it only through him that the Narnians have their being. Wood explains Lewis explicitly ensures that Aslan is viewed as the second person of the trinity. Aslan’s indentify as God is strengthened and leaves no room for doubt since Lewis established a Heavenly Father who is “the-Emperor-beyond-the-Sea” (240). This means that Lewis suggests to his readers that Aslan is Christ’s personification in The Chronicles of Narnia. According to some Christian believes, there are three persons in the one God. There is God the Father, God the Son who is the king of the world and God the Holy Spirit. One then only encounters Aslan as Christ in the biblical contest. Portraying Aslan as God in this sense bestows on him the Messianic attribute of Christ the King.
The Messianic symbolism of Christ is not just trust on Aslan but is exemplified in his actions, his life and relationships to the various inhabitants of the land he created. Aslan is the prophet of Narnia. During the creation of Narnia, evil enters the newly created land through the actions of a boy called Digory (TCN, I/4–8). Aslan rebukes the boy for bringing such evil into the land which was only a few hours old, but then he offers a solution. As a remedy to the predicament befallen Narnia, Aslan plants the Tree of Life which will help the land to flourish for centuries before the eminent evil in the land can overshadow the land. Aslan goes a step further to assure his subjects that at the time of darkness a ray of light shall penetrate the film of darkness. Through that ray of light the land shall be restored. Aslan does this saying to the animals,
Aslan is also believed to have made the prophecy about the thrones in Cair Paravel around this time although it is not recorded when. This assurance offers Aslan’s subjects hope for the future just as God offered Adam and Eve hope for redemption from a life of death. The life of pain, suffering and death resulted from the disobedience of Adam and Eve in the Garden of Eden (Genesis 3: 24). Hope was only offered Adam and Eve after God had administered the punishments for their disobedience. In the above prophecy, Aslan talks about his death and like Christ give a glimpse into future happenings. Both the prophecies of Christ and Aslan refer to their death and resurrection which is only understood after these incidents have occurred. Aslan the prophet can not only foresee future proceedings but knows what has happened in the past. Aslan is able to relate the past to the events unraveling in the present. Aslan is able to tell Digory and his friend Polly what happened in the world of the White witch and what will happen in their world if humans do not change their evil ways (TCN, I/15).
Aslan the prophet and king of Narnia is also the sacrificial lamb whose blood must be used to cleanse Narnia in order break the hold of evil (the White witch) on the land (Mythic truths). Aslan makes a sacrifice by offering his life in place of Edward’s, thus taking up a priestly role as the intermediary for Narnia. The Deep Magic which demanded the spilling of blood supports Exodus 25:22 and Leviticus 16:13, 14. The blood of the innocent was shed and in so doing salvation was gained for all. Aslan’s sacrifice is the ultimate example of Christ who comes to save his people in humility, unconditional love and grace, aside all the disgrace and hatred at the cross/stone table (Brazier 769). In this way, Aslan lives the statement of Paul, “God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (Romans 5: 8). In doing this, although Aslan died to save Edmund, his death redeemed all the Narnians living and those to be from their sins. All Narnians need to do is to repent of their iniquity and acknowledge Aslan as their redeemer and live. Aslan’s role as priest, prophet and king of Narnia helps to establish him as Christ. But in Middle earth, the story takes a different tone.
Looking at The Lord of the Rings, Wood explains that the religious significance presented in the novel is not expressed not in its concepts or themes but rather in the novel’s plots and characters, its images and tones, its landscapes and point of view (4). Taking the characters in the novel into consideration, Christ is presented in a lot of them. Three of the individuals in the novel who are reflections of Christ and would be discussed are Aragorn, Frodo and Gandalf. Aragorn‘s characterization only fulfills the Kingship symbolism of the threefold old testament Messianic symbolisms. Aragorn like Christ is the one King of whom all prophesies and the promise of the restoration of the Middle Earth refers to. The people of Middle Earth are like the Jews were waiting for the King who would save them from the suppression of the times they lived in. Both Christ, Aragorn encounters much opposition in their quest to accomplish their mission.
Aragorn is introduced as strider who in every sense is a ranger (wanderer) and is not understood by many. Yet, he is the heir from a long line of kings, born to achieve great deeds and redeem Middle Earth and its people. He can be compared to Christ the King in so many ways. Aragorn like Christ is the stone which the builders rejected but later became the corner stone (Psalms 118:22–23). As an infant Aragorn is sent away to Rivendell to ensure his safety in order that the prophecies about him could be fulfilled in the future. This is similar to the escape of Mary and Joseph to Egypt to save the infant Christ from the tyranny of Herod, the ruling King (Luke 3:16). Aragorn spends most of his formative years out of the company of his people but then returns to them many disguises in his later years to defend them.
Aragorn is the king who has come to serve his people, not for them serve him. For a time unknown to the people of Middle Earth, he has walked amongst them, helping, protecting and shielding them from harm. For example, Aragorn and his ranger companions protected the Shire from the outside world, aiding hobbits to preserve the paradise in the Shire which they had built for themselves. He leads and guides his people during their direst moments of peril though they did not recognize him as their King. Denethor expresses the thoughts and concerns of the people of Gondor about the return of the king when he says to Gandalf, “Yet the Lord of Gondor is not to be made the tool of other men’s purposes, however worthy. And to him there is no purpose higher in the world as it now stands than the good of Gondor; and the rule of Gondor, my lord, is mine and no other man’s, unless the king should come again” (LOTR, III/11). He does this by refusing to relinquish his claim to the throne because he had lost hope that the king will come. This is because Denethor like most of the people of Middle Earth and for the matter, the Israelites at the time of Christ had given up on the prophecy about the King. The prophecy reveals that a king shall arise as a root of David/Isildur to restore the land back to peace and redeem its inhabitants.
Apart from the different similarities in the life of Aragorn and Christ, three characteristics of Aragorn confirm his reflection as the messianic king. These three things include Aragorn’s ability to heal, the white tree and his mission to restore Middle Earth. Aragorn’s ability to heal is one of the things that identify him the king of Middle Earth as believed by the people. This is explicitly expressed by Ioreth, the healer-woman when Faramir was not healing and she laments over the lack of the king saying, “Alas, if he should die. Would that there were kings in Gondor, a there were once upon a time, they say! For it is said in old lore: The hands of the king are the hands of a healer. And so the rightful king could ever be known” (LOTR, IV/8). This is in agreement with the events of foreshadowing about the personality of the Messiah King. Isaiah, the prophet talked about the king being able to heal his people both physically and spiritually. When Aragorn comes to Gondor and heals Éowyn, Merry and Faramir, he is accepted by his people without question because the words of the old lore were fulfilled. This causes all the people to believe in him and after once they heard about the arrival of the king. They brought all their sick him to be healed.
The next aspect that helps to prefigure Aragorn as the Messiah King is the White Tree. The White tree is the “scion of the Eldest of Trees” (LOTR, 950) and Aragorn’s lineage and kingdom depends on this tree. Therefore, the White tree can be compared to the Tree of life in the Garden of Eden, from which death came to all men. Flieger explains that Tolkien does not make the White tree the symbol of condemnation in order to down play the many biblical symbolisms in the novel. Rather, the White tree can be compared to the cross of Christ. Both Aragorn and Christ are glorified by the trees that are in association with them. Also, both the cross and the White tree mark the dawn of new life. This comparison is supported by medieval English Christian legend. According to this legend, the sons of Adam planted some seeds of a fruit from the Tree of life in their father’s grave. It is believed that is the tree used for making the cross of Christ (Vaccaro, 24–26). This event is very similar to Aragon finding of the new tree which had grown from White tree and planting it to
The final aspect of Aragorn’s comparison to the Messiah King depends on his mission to claim the throne of his predecessor, Isildur. Over the course of the novel, Aragorn’s mission changes form a fellowship member, the fellowship leader to the successor of Isildur, who seeks to claim kingship of Gondor. Aragorn’s mission to claim his kingdom is stated by Gandalf to Pippin when he says, “…it is scarcely wise when bringing the new of the death of his heir to a mighty lord to speak over much of the coming of the one who will, if he comes, claim the kingship” (LOTR, V/1). Aragorn seeks to claim his thrown in order to defeat Sauron and restore the splendor and glory of Middle Earth. This mission is no different from what Isaiah prophesized about. Isaiah assured the Israelites that they will be provided with a new king who will preside over the throne of his father David, rule with justice and restore the splendor of Jerusalem (Isaiah 9: 6–7).
In addition, the kinship of Aragorn takes after Christ’s kinship. Fuller states that the apocalyptic overtones surrounding the reclaim of the Aragorn’s kingship cannot be ignored since they are so similar to that of Christ. “The returning King they discover to have been their dear companion all the way, Aragorn the wandering ranger who has long guarded the world from dangers, who is believed to have strange powers of sight and hearing, who understands the languages of beasts and birds and in other ways might symbolized the kingship and he omniscience, omnipotence and loving omnipresence of Christ” (135). The statement Fuller makes about the kingship of Aragorn can be seen as one adapted from the prophecy of Isaiah. Isaiah made many prophecies about Christ and his kingdom but the one which characterizes both Aragorn and Christ and altered by Fuller is: “He grew up before us like a tender shoot, and like a root out of the dry ground. He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him. He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one form whom men hide their faces he was despised and we esteemed him not “(Isaiah 53: 2–3). Yet, it was this very man who became the king of the world and reconciled us to God or as in the case of Aragorn, Middle Earth.
Having explored how the Messianic Kinship of Christ is that reflected in Aragorn’s life, it is now important to look at Frodo as the reflector of Messianic Priest in comparison to Christ.
The humble beginning of both Christ and Frodo also is first parallel between the two to be analyzed. In middle earth, there is the brave, the courageous and mighty, but the task to destroy the ring save that world rests in the hands on the shoulders of shoulders of a commoner, a hobbit. The hobbits are the race in Middle Earth which is not known to exist to the world outside of the Shire. Merry echoes that when he says to Treebeard, “We always seem to have got left out of the old lists, and the old stories” (LOTR, III/4). It is amongst these people that the redemption of Middle Earth would rest. It did not matter that Frodo did not possess what it would take to accomplish the task at hand. It is only Elrond and Gandalf who can understand the wisdom in the workings of the higher powers. Elrond echoed the words of Paul to the Corinthians to the members of council saying, “This is the hour of Shire-folk, when they arise from their quiet fields to shake the towers and counsels of the Great. Who of all the Wise could have forseen it? Or, if they are wise, why should they expect to know it, until the hour has struck” (LOTR, II/2)? The Shire can be compared to Nazareth where Jesus comes from. According to the Nathanael, nothing good could come out of Nazareth (John 1:46). Contrary to what was believed about Jesus and Frodo, they were the ones who were chosen to save the world in which they live in. This shows that God /Illuvatar often uses those who are least expected to accomplish his greatest works (Bruner 54).
The ordination of priesthood by a higher power is another parallel that can be drawn between Frodo and Christ in connection to priesthood. In the New Testament, Paul explains to the Hebrew believers that Christ did not appoint himself to be high priest. He was chosen by God as was envision by King David, “…God said to him, [You will be a priest forever, in the priestly order of Melchizedek]” (Hebrews 5: 5–6). Christ was chosen and so was Frodo. At the Council of Elrond, Frodo is informed by Elrond that the task of destroying the ring is appointed for him and he is the only one who can accomplish it (LOTR, II/2). The different means by which both Christ and Frodo are chosen is agreement with the interpretation that there was divine providence guiding them on their various journeys (Fuller, 132). Both individuals accepted the task given them out of the love they had the fellow people not because they stood gain fame or glory.
Frodo accepted to take the ring to Mordor without knowing what journey actually entailed. Frodo did understand the evil that the ring can evoke but could never have imagined suffering and perils he counted on the journey. It is only at the end of the quest that Frodo comes to understand what he done. Frodo’s understanding his sacrifice made for Middle Earth is in his statement to Sam, “It must often be so, Sam, when things are in danger: some one has to five them up, lose them, so that others may keep them” (LOTR, XI/9). Hence Frodo and Christ need to lose their lives in the ultimate sacrifice for others to live. Bruner argues that the sacrifice was needed in order to defeat evil. Of all those who gave up something for the quest, it was Frodo who suffered the most. Both Frodo and Christ are able remind faithful when plunged into darkness and tormented by the terrifying possessing of power of wickedness (105). Although Frodo fails at the Cracks of Doom, when he refuses to say as Jesus did in the garden of Gethsemane, “Not my will be done, but your will be done” (Matthew 26:39). The triumph of good over evil is achieved by providence through the act of mercy. By exercising the grace of mercy and sparing Gollum’s life, the victory at the Cracks of Doom occurred.It is true that evil has been defeated and good has triumphed, but is the Evil in Middle Earth finally over, never to be heard of again? This is the reality of the struggle between Good and Evil that Tolkien wants his readers to the concerned with (Auden, 336).
Providence guided the members of the fellowship throughout their journey to Mordor. From Rivendell until fellowship reached the bridge of Khazad-dǔm, was guided by Gandalf, who served as the medium through which providence was acting. Gandalf, the third character from The Lord of the Rings to be analyzed is a prophet and therefore, fulfills the prophetic aspect of the Messianic symbolism. Gandalf is a great incarnate of wisdom and prudence over the course of the whole novel (Wood 86). It is Gandalf’s wisdom that identifies him as a prophet. Gandalf is recognized as wise because he is very diligent, honest, adheres to counsel, and also has the gift of foresight.
One of the principal events in the novel where Gandalf’s wisdom plays a principal role in the whole of novel is in Moria. In Moria, Gandalf sacrifices himself in the fight with the Balrog so the rest of the fellowship can continue on with the quest. Some of the characters after loss of their good friend question the wisdom of Gandalf in taking that route. Obertino explains that to judge Gandalf’s sacrifice as foolishness, helps the reader to understand the conflict between our personal desires and dictates of wisdom. Obertino expects readers to look at this sacrifice in biblical context according to the words of Paul (1 Corinthians 3:19). Gandalf’s folly as viewed by some in the end tends to wisdom which is wiser than that of men (231–2). His wisdom is proved worthy by his rebirth. By sacrificing himself, Gandalf sets an example following his own advice. Gandalf advised the council that, “It is wisdom to recognize necessity, when all other courses have been weighed, though as folly it may appear to those who cling to the false hope” (LOTR II/2).
Another is the seeing Gollum’s part in the overall plan to destroy Sauron. Although Gollum is up to now good, Gandalf still accepts that the part he has to play in the destruction of the ring. Gandalf is actually the one who sows the seeds of mercy in Frodo’s heart for the creature. Gandalf questioned Frodo’s judgment of death that he passed on Gollum. Gandalf then explained to Frodo why his uncle spared his life in so doing, caused Frodo to reconsider his decision about killing the creature once he laid eyes on him. It is this seed of mercy which when fully developed saves the quest of destroying the ring when Frodo failed the Cracks of doom saying, “[I have come], he said. [But I do not choose now to do what I came to do. I will not do this deed. The Ring is mine!]” (LOTR, VI/3). Providence is then able to take over the situation and let good prevail because the life of Gollum was spared. Had Gollum not been alive, maybe the ring might have been destroyed by means. But who knows whether or not that means might have been more dangerous.
In final analysis, comparing Tolkien’s works to that of Lewis, it is apparent that imbued with the Gospels, though one is work of allegory and the other is not. Lewis worked at creating an allegory and so used only one character to personify Christ. Tolkien on the other hand, uses three different characters because his work is no that of allegory. In trying to analyze the four characters, using the Messianic symbolisms, one come to realize that all the three characters reflects Christ or aspect of him. Tolkien uses the Frodo, Aragorn and Gandalf in depicting the different attributes of Christ, so that the reader would have to read to decipher who or what they represent. Therefore, Hodgart commends Tolkien when he criticizes Lewis for deliberately using a popular fiction to express a message about religion, in trying to cause his readers to accept a religious view of the world. And that Tolkien is a better writer since he uses a different writing style and approach to achieve the same goal (568). In all, the basis for both works of literature is the metaphor, God is light and that all things work for the good of those who trust in Him.
Works Cited:
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Smith, Mark Eddy. Tolkien’s Ordinary Virtues: Exploring the Spiritual Themes of The Lord of the Rings. Downers Grove, Ill: InterVarsity Press,
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Trudy Antwi December 12, 2008, at 04:05 PM
