Was J.R.R. Tolkien Saved??
I Don't Know About This One Mr. Wilson...
I remember seeing The Lord of the Rings trilogy for the first time as a kid. The story of Frodo and Sam and the Fellowship, and the setting of Middle Earth moved me deeply, and certainly helped shaped my worldview as I grew older. The virtues of hope, sacrifice, and redemption, and the heroism the story presents, the tropes of forces of the good ol’ way versus the forces of industrialized evil were always a million times more compelling than any sci-fi nonsense presented by Star Wars, or iRobot. I wanted to go to Middle Earth. I wanted to live in The Shire. I wanted to fight Orcs and save Damsels in distress. The deep lore and overwhelming world building that one man devoted his life to, is truly a treasure to the Western world.
However, Tolkien’s faith remains a puzzling question to me, personally. I came across an interview where Tolkien states he doesn’t believe in “absolute evil.” This absolutely threw me off as a Reformed Christian, and begged the question. Tolkien is often praised for his deep devotion to his faith. God even worked through him to potentially bring C.S. Lewis to salvation. Now, these men wrote a lot. And when you write a lot throughout your life, it can be very easy for readers of your work to take your writings out of context, like something you wrote early in your walk, and call you out for blasphemy as is often the case for C.S. Lewis. However, through Lewis’ work, his writings seem to chronologically match a man whose sanctification is being progressively worked out by the Lord himself. But few literary figures have left a mark as deep and enduring on the Christian imagination as J.R.R. Tolkien. A devout Roman Catholic, Tolkien is often celebrated not only for his contributions to literature but also for his moral and spiritual insights woven throughout his works. Yet, when viewed through the lens of Reformed theology, the question of whether Tolkien’s faith aligns with the biblical doctrine of salvation by grace alone through faith alone raises complex theological issues.
Doug Wilson, a prominent American Presbyterian pastor, founder of the CREC (Christ Reformed Evangelical Church) denomination, and major J.R.R. Tolkien fanboy states, “Can a faithful Roman Catholic, accepting what Rome erroneously teaches about the gospel and salvation, still be saved? This came up because of my answer to a question about the salvation of Chesterton and Tolkien. My answer to that is of course. Such men can be saved precisely because Rome is in error on this point. This reply causes consternation in some quarters, and I do understand why. This is my attempt to explain this carefully enough to avoid at least the wrong kind of misunderstanding.”
To which I say, “I don’t know about this one Mr. Wilson…”
There was even a debate between him and Reformed Baptist Christian Apologist James White on the very subject. James White, though he has far more debate experience, has the more compelling argument in my humble opinion.
Sure, Roman Catholics can be saved… But they won’t be Roman Catholic much longer.
BIG DISCLAIMER: I am not playing the roll of God. I want that to be overtly emphasized, though I know some Tolkien idolizers will still hurl these accusations my way. Only God can know a man’s heart. This exploration is not an attempt to judge Tolkien’s soul but rather to understand where his faith stood in relation to key biblical doctrines. So take this article for what it’s worth.
Two Separate Religions
At its core, the divide between Roman Catholicism and Biblical Reformed Christianity represents a fundamental theological rift, where the understanding of salvation, grace, and the nature of God diverges dramatically. This division can be so pronounced that one might argue that they worship different Christs, reflecting different gospels altogether.
The Nature of Christ and Salvation: A Critical Difference
In Reformed Christianity, salvation is rooted in the doctrine of justification by faith alone (sola fide) through grace alone (sola gratia). Ephesians 2:8-9 emphasizes this, stating, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” This salvation is found in Christ alone, whose sacrifice on the cross fully satisfies God’s wrath against sin (1 Peter 3:18).
In contrast, Roman Catholicism teaches a synergistic approach to salvation, where faith must be accompanied by works, sacraments, and the authority of the Church for one to be justified. The Catechism of the Catholic Church states, “The Church, to whom the transmission and interpretation of Revelation is entrusted, does not derive her certainty about all revealed truths from the holy Scriptures alone” (CCC 82). This teaching posits that the authority of the Church, including its traditions and sacraments, plays an essential role in salvation—a doctrine explicitly at odds with the Reformed emphasis on Sola Scriptura, the belief that Scripture alone is sufficient for salvation and truth.
Worshiping Different Christs
Because of these differing views on salvation and the authority of Scripture, it can be argued that Roman Catholicism and Biblical Reformed Christianity offer two separate pathways to understanding God and, consequently, two different understandings of Christ. Reformed believers understand Jesus as the sole mediator between God and humanity (1 Timothy 2:5), who, through His atoning sacrifice, has completed the work of salvation. On the other hand, Catholic doctrine emphasizes the necessity of the sacraments and the Church’s mediation, which can obscure the true nature of Christ's sufficiency.
This dichotomy is crucial when examining the beliefs of individuals like J.R.R. Tolkien, whose Catholic faith was intricately woven into his life and works. While Tolkien's literary contributions are celebrated, his worldview often reflected Catholic doctrines that diverge from Reformed theology, raising questions about his understanding of salvation.
Mike Grendon, a former Catholic turned Reformed Protestant, discusses some of the Church Fathers and their relationship to 2 Corinthians 11:14 in the context of false apostles and the nature of deception. In his writings, he highlights how the early Church Fathers recognized the reality of false teachers and the importance of discernment in the faith.
He specifically references 2 Corinthians 11:14, which states, "And no wonder, for even Satan disguises himself as an angel of light." Grendon argues that this verse serves as a cautionary reminder that deception can come in forms that appear good or even divine. He notes that some of the Church Fathers were aware of the need for vigilance against teachings that, while seemingly orthodox, could lead believers away from the true gospel.
To any Roman Catholic readers that might see this, or anyone else that holds the Early Church Fathers in high esteem (which I do). Tread with caution. Just because one is considered an “Early Church Father” doesn’t necessitate they were Christians at all. Catholics seem to argue for a seeming inerrancy of the Early Church Fathers, even though they corresponded more disagreements than a Lutheran, Baptist, Presbyterian and a Methodist would sitting in a room together. But only those doctrines of the church fathers which the church of Rome agrees with is considered “Tradition.” This makes the tradition incredibly fallible. Don’t fall for the supposed “3 legged stool” of the Catholic church.
But I digress…
Tolkien’s Catholic Faith: Beliefs and Practices
Tolkien’s faith was not just an aspect of his identity; it was the lens through which he viewed the world. His writings often reveal a deep commitment to Roman Catholic doctrine, particularly the importance of the sacraments. In one letter, he emphasized, “The only cure for sagging faith is Communion… I put before you the one great thing to love on earth: the Blessed Sacrament” (Letters of J.R.R. Tolkien, No. 43). This reliance on the Eucharist for sustaining faith reflects a significant departure from the biblical understanding of communion as a symbolic act, rather than a means of grace.
Tolkien viewed the sacraments as integral to salvation, stating, “Our salvation depends on the Holy Sacrifice” (Letters of J.R.R. Tolkien, No. 43). This view places him in direct contradiction to the Biblical doctrine that teaches salvation is based solely on faith in Christ’s finished work, apart from any works or sacraments (Romans 3:28).
Reformed Doctrine of Salvation
Reformed theology centers on the concept of salvation as a gift of grace, fully achieved by Christ and received through faith. Ephesians 2:8-9 succinctly encapsulates this, asserting that salvation is “not a result of works, so that no one may boast.” This emphasis on grace as an unmerited favor stands in stark contrast to the Catholic view, which sees faith and works as collaborators in the process of justification.
The Reformed understanding of the atonement emphasizes that Christ’s sacrifice on the cross was sufficient to fully pay the penalty for sin (Hebrews 10:10). In this light, any doctrine suggesting that additional human effort or sacramental participation is necessary for salvation undermines the gospel message.
Roman Catholicism and the Bible: A Reformed Critique
Several critical issues highlight why Reformed believers contend that Roman Catholicism does not present the faith of the Bible:
Justification by Faith Alone: The Bible clearly teaches that we are justified by faith alone. Romans 5:1 states, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.” The Catholic Church’s teaching that faith must be combined with works and the sacraments for justification contradicts this clear biblical teaching.
The Role of Sacraments: While Reformed believers view sacraments as means of grace that signify what Christ has done, they do not see them as channels through which salvation is imparted. The Catholic Church, conversely, teaches that sacraments like baptism and the Eucharist are necessary for salvation, a view that obscures the sufficiency of Christ's work on the cross.
Authority of Tradition: Roman Catholicism places a significant emphasis on Church tradition and authority alongside Scripture, asserting that the Church's interpretation of the Bible is essential for understanding God's revelation. In contrast, Reformed theology affirms the sufficiency of Scripture, as stated in 2 Timothy 3:16-17, which teaches that all Scripture is God-breathed and sufficient for teaching, reproof, correction, and training in righteousness.
These doctrinal discrepancies lead to a conclusion that, while Roman Catholics may express faith in Christ, their understanding of who Christ is and what He has done for salvation differs fundamentally from that of Reformed believers.
Points of Divergence: Catholic vs. The Biblical Doctrine of Salvation
Tolkien’s beliefs reflect the Catholic understanding of salvation, particularly in his reliance on the sacraments. His assertion that “our salvation depends on the Holy Sacrifice” (Letters of J.R.R. Tolkien, No. 43) demonstrates a commitment to the Catholic view that intertwines works with grace—a view sharply contrasted with the Reformed emphasis on Christ alone.
Additionally, Tolkien’s understanding of good and evil raises questions about his alignment with biblical truth. He stated, “I do not believe in absolute evil” (Letters of J.R.R. Tolkien, No. 183), suggesting that he viewed evil as an absence rather than a force actively opposing God’s righteousness. This perspective runs counter to the Reformed view, which teaches that evil is an active rebellion against God’s holiness (1 John 3:8).
Can a Catholic Be Saved? The Reformed Position on Salvation Outside Reformed Belief
The 1689 London Baptist Confession of Faith, which reflects Reformed Baptist beliefs, addresses the authority of the Pope in Chapter 26, Section 4. It states:
“And since the Pope is considered to be the head of the Church, it is a heretical assumption that he can exercise authority over the Church, which Christ has not granted to him, nor has He given any such authority to any man. Therefore, the Pope cannot be regarded as the supreme head of the Church, and his teachings, if contrary to Scripture, must be rejected.”
This statement reflects the Confession’s rejection of the Roman Catholic Church’s authority and the papacy, aligning with the Reformed emphasis on the authority of Scripture alone (Sola Scriptura) and Christ as the sole head of the Church.
Reformed theology does not categorically deny that individuals within the Roman Catholic tradition can experience true faith in Christ. Calvin recognized that there may be “hidden members” of Christ’s Church among those who hold to erroneous doctrines, provided their trust rests solely on Christ’s merits. But by the doctrine of Sanctification, logically, their consciences would eventually become captive to the Word of God.
The Reformed tradition strongly cautions against doctrines that obscure the gospel. Galatians 1:6-9 warns against any deviation from the gospel of grace. While Tolkien’s commitment to his Catholic faith is evident, his beliefs suggest a reliance on doctrines that may mislead him from the true essence of the gospel.
Conclusion: What Tolkien’s Example Teaches Reformed Believers
J.R.R. Tolkien’s life and works offer much to reflect upon for Reformed Christians. While his narratives resonate with themes of hope, sacrifice, and redemption, his adherence to Roman Catholic doctrine raises questions about the nature of salvation as revealed in Scripture. The distinction between a grace-centered faith and a works-oriented approach is crucial for understanding the gospel.
As we engage with Tolkien’s legacy, it is essential to appreciate the beauty of his literary contributions while remaining steadfast in the truth that salvation is found in Christ alone, through faith alone, and by grace alone. Ultimately, while only God knows the heart, the challenge lies in proclaiming the biblical gospel with clarity, calling all to trust in the sufficiency of Christ for salvation.