The visions of Tolkien and Jackson

If J.R.R. Tolkien didn't know the perfect word to describe something he often created his own word or even a completely new language.

The climax of "The Lord of the Rings," he decided, was a "eucatastrophe" -- which calls to mind words such as Eucharist and catastrophe. The scholar of ancient languages defined this as a moment of piercing joy, an unexpected happy ending offering a taste of God's Easter triumph over sin and death. Tolkien thought this sacramental element was at the heart of his new myth.

Thus, Greg Wright of HollywoodJesus.com asked Peter Jackson how members of his team handled this in their movie trilogy. When they wrote the scene in which the one ring of power is destroyed, did they discuss Tolkien's theory of "eucatastrophe"?

"No," replied Jackson. "What's it mean?"

It wasn't a normal Hollywood question, but Wright wasn't involved in normal press-tour interviews. In 2002 and 2003, Jackson and other artists behind the films sat down for roundtable discussions with religion-news specialists and critics from religious media. The questions ranged from the nature of evil to computer-generated monsters, from salvation to elvish poetry.

Now the extended edition of "The Return of the King" is done and the trilogy is complete, at least until some future extended-extended anniversary set. For Wright and other Tolkien experts, it's time to ask how these movies have changed how future generations will perceive these classic books.

Jackson and his co-writers, Fran Walsh and Philippa Boyens, knew that Tolkien's traditional Catholic faith had deeply influenced "The Lord of the Rings." Their goal was to keep the "spirit of Tolkien" intact, while producing films for modern audiences. They said they had vowed not to introduce new elements into the tale that would clash with Tolkien's vision.

"You would have to say that these are extremely gifted people and that they showed incredible dedication and integrity," said Wright. "But the questions remain: What is the spirit of Tolkien? How well do Jackson, Walsh and Boyens understand the spirit of Tolkien?"

It helps to know that Tolkien never expected these books to reach a mass audience. He thought they would appeal to his friends and scholars -- who would quickly recognize his Catholic images and themes. In his book "Tolkien in Perspective," Wright argues that the author eventually realized that millions of readers were missing the point.

Now, millions and millions of people are seeing what Tolkien called his "fundamentally religious and Catholic work" through the lens of artists who knew the importance of his beliefs, but did not share them. Wright discusses these issues at length in his new book, "Peter Jackson in Perspective."

Take, for example, Tolkien's conviction that all true stories must somehow be rooted in the reality of evil, sin and the "fallenness" of humanity.

Jackson was blunt: "I don't know whether evil exists. You see stuff happening around the world and you believe it probably does. ... I think that evil exists within people. I don't know whether it exists as a force outside of humanity."

Walsh and Boyens emphasized that the books are about faith, hope, charity and some kind of life after death. What about sin?

"You don't fall if you have faith," said Boyens, and true faith is about "holding true to yourself" and "fellowship with your fellow man." The "Lord of the Rings," she said, is about the "enduring power of goodness, that we feel it in ourselves when we perceive it in others in small acts every day. ... That gives you reason to hope that it has significance for all of us as a race, as mankind, that we're evolving and getting better rather than becoming less, diminishing ourselves through hatred and cruelty. We need to believe that."

These noble sentiments do not match the beliefs that inspired Tolkien, said Wright. In these interviews, similar misunderstandings emerged on Tolkien's beliefs about truth, providence, salvation, death, heaven and hell. However, commentaries and documentaries included the final "Rings" DVD set do address some of these issues from Tolkien's perspective -- including that mysterious concept of "eucatastrophe."

"I think that you can find Tolkien's vision is these movies if you already know where to look," said Wright. "But if you don't understand Tolkien's vision on your own, you may or may not get it."

Vague faith in Middle Earth

LOS ANGELES -- Faced with the end of his world, even the cheery hobbit Pippin lost hope.

"I didn't think it would end this way," he tells Gandalf, as they watch the forces of evil advance in Peter Jackson's epic "The Return of the King."

"End? No, the journey doesn't end here," replies the wizard, who has already had one near-death experience and been reborn. "There's another path, one that we all must take. The grey rain-curtain of this world rolls back and it will change to silver glass and then you see it."

Confused, Pippin asks: "See what?"

With a wry smile, Gandalf replies: "White shores and beyond them, a far green country under a swift sunrise."

This speech is based on some of J.R.R. Tolkien's most beautiful language at the end of "The Lord of the Rings" and poetically expresses his belief in a life to come.

Yet there are other ways to interpret this scene and the whole 500,000-word trilogy, noted the actor inside those wizard's robes. As an openly gay atheist, Sir Ian McKellen said he had no problem putting his own spin on Tolkien's visions. The key, he said, is that this is a work of cultural myth, not Christian allegory.

"The interesting thing about Hobbiton to me is that it doesn't have a church," said McKellen, during a blitz of interviews hours before the premiere of "The Return of the King" in Los Angeles. "It's appealing to me that people like these stories and yet there isn't an archbishop and there isn't a pope telling you what to believe. ...

"Despite being a Catholic, I don't think he was trying to write a Catholic parable, so I don't think we were meant to draw conclusions about faith from it. But I am sure that other people disagree."

Yes, they certainly do and the global success of these movies -- $3 billion at the box office is a safe guess -- only raises the stakes in such debates.

Many Christians quickly quote Tolkien's claim that his trilogy was a "fundamentally religious and Catholic work." Others criticize its lack of clear, evangelistic Christian content and distrust his love of magic and myths. Meanwhile, some readers prefer to embrace its elves, wizards and back-to-nature themes.

Almost everyone involved in the movies believes "The Lord of the Rings" contains "spiritual" or even "sacred" themes. But they struggle to define these words.

Facing a circle of reporters from religious publications, members of Jackson's team emphasized that they strove to avoid personal agendas that might betray Tolkien. Yet they also stressed they did not believe Tolkien had a dogmatic agenda.

The central "tenet that is underlying the story is his Catholicism, which is at the heart ... of the book," said Fran Walsh, a producer, screenwriter and mother of two children with Jackson. "In the end, if there is anything to be taken from the film it's that it's about faith." The story is also about death and the knowledge that its heroes "will endure in some form" after their passage to another land, she said.

So this is a story about "faith," "hope," "courage," "decency," "sacrifice," and even eternal life. It's about the triumph of "simple goodness." But it is not, as screenwriter Philippa Boyens put it, about moral absolutes that proclaim, "This is good and this is evil! And this is what you must do!' "

Yet the final outcome -- the destruction of the one ring of power -- depends on key characters making agonizing choices between good and evil.

The tormented Gollum chooses poorly and reaps what he has sown. The noble Frodo chooses poorly as well, yet is saved by his earlier acts of compassion toward Gollum.

"It was Frodo's destiny to accept this ring," said Elijah Wood, who plays Frodo. "But it's Frodo's mercy that actually destroys the ring. The ring is not destroyed by any person's will. I mean, it is the will of Frodo that gets it to where it needs to go. But it is indeed his mercy for Gollum that allows Gollum to meet them at the Crack of Doom and to stop Frodo."

The whole thing, said Wood, is "a bit of a puzzle piece."

The movie's director was asked if the word "providence" might apply to this mystery.

"Yes," said Jackson.