Sanity and Sanctity: The Ennobling Fantasy of J.R.R. Tolkien Part 1
by Leo Grin“Oh f***, not another elf!”
Thus exclaimed English academic Hugo Dyson as his friend J.R.R. Tolkien prepared to read aloud the latest chapter in his then-unpublished “heroic romance” to a small audience of intimates in the pleasantly smoke-filled, gin-scented rooms of C. S. Lewis. Years earlier, during a fateful night of impassioned debate, it was Dyson and Tolkien who together convinced Lewis to forsake unbelief and embrace Christianity, doing such a good job of it that the future author of The Chronicles of Narnia would become the most influential Christian vindicator (I despise the word apologist) of the twentieth century.
Now Dyson was mocking the work of the man who would become the most influential purveyor of Christianized fiction of that same century, and many of Tolkien’s fellow Inklings were of the same mind. It was thus left to Lewis to spur the author of The Hobbit on to greater heights of imagination. “If they won’t write the kind of books we want to read, we shall have to write them ourselves,” he once told Tolkien, and that’s just what they did. Each used the medium known (fondly to some, pejoratively to most) as “fairy stories” to achieve the tang and ring and chime — and through them the thoughts and feelings and beliefs — that they were seeking in literature.
In between his increasingly unpopular Inkling readings, Tolkien wrote during snatches of time carved out of days filled with exhausting academic duties, and frequently only after penning worried, often melancholy letters to his sons off to war. “I sometimes feel appalled,” he admitted in one 1944 missive, “at the thought of the sum total of human misery all over the world at the present moment. . . If anguish were visible, almost the whole of this benighted planet would be enveloped in a dense dark vapour, shrouded from the amazed visions of the heavens! And the products of it all will be mainly evil….” In another he lamented that, “A small knowledge of history depresses one with the sense of the everlasting mass and weight of human iniquity: old, old, dreary, endless repetitive unchanging incurable wickedness. All towns, all villages, all habitations of men — sinks! . . . We do so little that is positive good, even if we negatively avoid what is actively evil. It must be terrible to be a priest!”







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