I would strongly suggest reading the page Creation before this one as it lays down a foundation and history of Middle-earth. Terms and concepts discussed on this page will reference elements from the page Creation.

Introduction:

The Norse Myths and Greek Legend [and other] elements of the Lord of the Rings have been inhabited by a hidden power residing behind the natural fabric of the story.

While some fragments of the story are similar to other myths and have drawn upon them, [e.g. Orthesa, Shrak, Kalevela Beowulf, Orpheus, Atlantis, the Edda, and Njall Saga] it has many examples of invisible grace working through and beyond natural things.

But to understand this mystery and grace, let us start with philosophy.

Metaphysics? What does this mean? It is a term used in philosophy, something Tolkien had studied. He had read the works of St Augustine and St Thomas Aquinas and also the writings of Aristotle and Plato.

'Meta' in Greek means over, and -- since when you jump over something you find yourself behind it, in space and after in time -- it is also understood as behind and after. The word `metaphysics' is said to originate from the mere fact that the corresponding part of Aristotle's work was positioned right after the part called `physics'. But it is not unlikely that the term won a ready acceptance as denoting the whole field of knowledge because it conveyed the purpose of metaphysics, which is to reach beyond the nature [`physics'] as we perceive it, and to discover the `true nature' of things, their ultimate essence and the reason for being.

Metaphysics in the classical sense is the study of the most universal principles of being. It is the study of what holds being in Being; in other words, it is the study of the most Primary Cause in the universe.

As already pointed out in Creation, the Cause of Middle-earth is Eru, the One God. He has brought Middle-earth into being with the word, Eä! [ It Is! ] ; Let these things Be ... and these things were beheld and formed in the Music of the Ainur....

Music and Words have a power in Middle-earth.

• The singing of the Elves in the shire drives away the Black Riders.
• Elrond raises the Bruinen river with Elvish words.
• Gandalf ignites the faggot of wood in the Mountain Pass with a word.
• When Gandalf recites outloud the incantation on the Ring it causes the sky to darken.
• When Frodo cries the name of Elbereth on weathertop the Black Riders are repulsed.
• Frodo replies with a song in Cirith Ungol and Sam finds him.
• Sam uses the words to Elbereth to break the Watchers at Cirith.
• the melodies & music in the Hall of Fire in Rivendell bring visions and dreams.
• Yavannas singing brings forth the Two Trees in the Blessed Realm.
• Lúthien sings before the Valar and they bring Beren back from Death.
• and there are many more examples....

  Cause and Effect.

Each of these small examples above show how Music and Words cause an effect in Middle-earth; either for Good or for Evil [eg. Ring verse]. There is a power in the spoken Word and a power in Music [or Song, which are words put to music]. This is not by chance in Tolkiens mythology.

When Gandalf uses words [or spells] to cause an effect for good in the story he is deriving his power from the ultimate Cause of All Good in Middle-earth, namely Eru, the One God. And Eru, in creating the world [Arda] out of his goodness has used a particular word [through his Music] to create,

Eä! ... Let these things Be !

Tolkien confirms many times that the Valar [and Maiar] derive their power and authority from Eru [cf. Creation]. When the name of Elbereth is spoken aloud it also has power. This is dealt with on the next page Women of Middle-earth.

Arda is also brought into Being through the Music of the Ainur. There is a sense of tapping into the fabric of what holds Middle-earth together when the Elves sing. The chapter in Rivendell in the Hall of Fire is extremely evocative of this:

" At first the beauty of the melodies and of the interwoven words in elven-tongues, even though he understood them little, held him [Frodo] in a spell, as soon as he began to attend to them. Almost it seemed that the words took shape, and visions of far lands and bright things that he had never yet imagined opened out before him; and the fire lit hall became like a golden mist above seas of foam that sighed upon the margins of the world. Then the enchantment became more and more dreamlike, until he felt that an endless river of swelling gold and silver was flowing over him, too multitudinous for its pattern to be comprehended; it became part of the throbbing air about him, and it drenched him and drowned him. Swiftly he sank under its shining weight into a deep realm of sleep. " [LotR p.227].

This description evokes a sense of power in sub-creation. The elves are sub-creating [making music] and in a mystical way it draws them into the power that has brought the primary-creation in Middle-earth into Being. It reflects and acts as a sign of the Music of the Ainur and hence a sign to Eru.

Below it will be described how Sacraments [visible forms of invisible Grace] in the Catholic Church are signs of Gods action. They point to God. They signify what they effect and effect what they signify. The music in the Hall of Fire is extremely sacramental: it signifies and points to the original Music from the primary-creation, but it also effects something of the same mystery, it calls those present into a participation in this Music with-in the sub-created music of the Elves.

Upon listening to the music Frodo enters into a mystical foretaste and understanding of what he will receive when he goes to the Undying Lands in the Blessed Realm, where creation is unstained by evil. Interesting to note that it is just after this that he has his first piercing 'glance' from Arwen, who will give up her place so he can go to this quasi-Garden of Eden - Valinor.

The Catholic Mass is a sign of the Sacrifice of Calvary, but it also makes present the Sacrifice of Calvary on the Alter and from this each person present enters into the mystery to receive its Graces. For a better explanation of the Mass see here.

There are many other examples of this mystery in Lord of the Rings. When we say mystical - it is derived from the word mystery. The Church uses this term because the Truths of God can never be totally exhausted and understood in human concepts. We can never fully grasp the whole depth of God in our human intellect. A mystery has no limit to the depth to which man can continue to discover about it. It is in this sense that the Church uses the term mystery. But it must be understood that God has revealed certains thing about Himself in the revelation of Jesus Christ. He has made them known so that they can be known, but they are inexhaustible in their profundity and beauty.

A small side point is the language of Mordor as it is a perversion of the beautiful Elven language. It is named the Black Speech. It is a mockery of the melodious muscial language of the Elves. The language of the Elves is in tune with this theme in the Music.

There is a power in entering into this reality of being and the source of All Good in Middle-earth: that is to say, Eru and his Music. [see Creation and the Silmarillion].

This is a metaphysical reality.

It is also a preter-natural reality [preter-natural = beyond-the-natural].

This is because the Elves are beings that see this truth because they live at once in both worlds, the Seen and Unseen.

They represent:

" ...the artistic, aesthetic, and purely scientific aspects of the Humane Nature raised to a higher level than is actually seen in Man. " [Letters p.237].

" ...the Elven-wise, lords of the Eldar from beyond the furthest seas. They do not fear the Ringwraiths, for those who have dwelt in the Blessed Realm live at once in both worlds, and against both the Seen and the Unseen they have great power... " [LotR p.216].

Frodo then asks Gandalf,

" I thought I saw a white figure that shone and did not grow dim like the others. Was that Glorfindel then? "

" Yes, you saw him for a moment as he is upon the other side: one of the mighty of the Firstborn. He is an Elf-lord of a house of princes. " [LotR p.216].

This is something very true of our world. God has spoken and it IS [see Creation for more on this]. Will and Intellect are one thing in God. There is no disunion or conflict in Him. He is the Prime Cause of all things, and this produces an effect. He is in movement in the Trinity as the Father gives to the Son and the Son gives to the Father and they both do this in Spirit, united in Love. This overflows into a self-giving in creating...

When we enter into the reality of this;

• the reality that we are created by God for love and to be loved;
• that we are creatures, owing our life to Him;
• that we have been redeemed by Him, owing our salvation to Him;

and when we begin to accept this truth and reality,... it is then that the Word of God, Jesus, has power in our life and can begin to transform us through prayer and the sacraments.

Matter and spirit comes into Being through this Prime Cause, the Word of God [Jesus]. When the Word of God is proclaimed, it has Power. When the Church proclaims the Truth it has Power. When a Priest prays a prayer of the Church or celebrates a Sacrament [see below for more on the Sacraments] it causes an effect. That is, it signifies and points to God, but also effects the reality and mystery of God being present: it calls down Gods Grace. This is why Sacraments are referred to as efficacious.

The opposite is actually true too. Satanic incantation also causes effects, but very evil effects. Curses are a reality. There is power in spoken word that breaks through into the unseen realm, either for Good or Evil. The Lord of the Rings also shows this. The ring verse, when it is spoken out loud by Gandalf at the Council of Elrond causes the environment [created matter] to change and darken.

Sauron and the Orcs hate the created world. Legolas mentions:

" It seems their delight to slash and beat down growing things that are not even in their way " [LotR p. ].

Mordor twists the very life out of creation. Sauron hates Eru and hates everything he created, like Satan hating God and hating man.

This is also true in our world.

The Church has always taught that objects [created matter] can have blessings prayed over them.

A prayer can be prayed over an object, it can be blessed, so that it through the signification of that object, it can carry a special Grace from God. This is not supersticious, but ties in with the fact that all matter and spirit can be blessed by God [see below for more regarding created matter] and the Church has the authority to do this.

This is why the Catholic Church uses 'blessed objects' - Holy Water for example.

The Blades from Westernesse that Merry and Pippin carry are like blessed objects. They are:

" ...the work of Westernesee, wound about with spells for the bane of Mordor... " [LotR p.405 ]. The Orcs feared to take them from Merry and Pippin.

It is precisely because of these good Numenorean 'spells' that are prayed when the blade is forged that this sword causes hurt to the WitchKing when he is stabbed by Merry.

" ...work of Westernesse ... no other blade, not though mightier hands had wielded it, would have dealt that foe a wound so bitter, cleaving the undead flesh, breaking the spell that knit his unseen sinews to his will. " [LotR p.826].

Another example is Gollum cursing and choking when he tries to eat the Lembas bread of the Elves; and the Lembas is like the Eucharist [see Lembas]. The elven cloaks are also like blessed objects that carry a special grace of protection [see Women of Middle-earth].

Below is a list of other objects [created matter] that cause a blessed or beyond the natural effect in the story.

• Phial of Galadriel
• the Sword of Elendil
• the Lembas [waybread]
• the Miruvor
• Gandalfs staff
• the Rings of Power [good ones]
• the Palantíri [seeing Stones]
• the Athelas [plant with healing power]
• the Elvish cloaks
• Sam's small Galadriel garden-box.

This is also true of satanic curses being placed on objects or people. Satan always mocks and perverts some truth or good about God or man. Satan wishes that all matter [especially man as matter and spirit] be pulled to his own perversion.

There is a profound mystery at the heart of Christendom of the Fall of Man and the Incarnation, Crucifixion and Resurrection of Jesus Christ. What God created was 'good' and through original sin has become twisted and corrupted, but not entirely corrupted, so that all of his creation, even the earth itself yearns for salvation, the return of the Creator and union with the Creator.

St Augustine and St Thomas Aquinas, two of the greatest scholars in the Catholic Church, wrote much on these topics, of the Natural and Supernatural, of the Fall from Grace and Restoration. [see First and Last Things].

As has already been mentrioned, the Catholic Church celebrates what it calls Sacraments which is derived from the Latin:

sacramentum - meaning visible form of invisible grace.

And where did this Latin term sacramentum come from? In the scriptures St Paul uses the Greek word mysterion when referring to the visible reality of the hidden mystery of God revealed to us in Jesus. When this term was translated into Latin it rendered two words: mysterium and sacramentum.

This is where the sacramentum part of the Church comes from. Christ took on our flesh, he became the visible form of All Grace and Salvation to redeem us in our matter and spirit, and the Church [the Body of Christ] perpetuates this as a visible sign in the world of God's Love.

And the Seven Sacraments within the Church are the specific visible signs of God's presence: they are the visible symbols of the conference of His Invisible Grace, but they are specifically caught up with the mystery of created matter.

Why is this?

The Church, very much evolved from the Jewish tradition, uses created things to signify God's presence; this sacramental understanding has rightly come through from Judaism and into the early Church. Now this isn't just some lovely idea but comes from God himself who then fulfills this in the Incarnation, the Greatest Sacrament, in coming to his people; i.e. Jesus took on the form of human flesh, created matter, to redeem that very thing, Creation.

He used created matter [visible and real things] to become Salvation for the World.

This union of Nature and Grace is critical in the overall understanding of who we are and our relationship to God. If we misunderstand the relationship between body and soul, matter and spirit, we will fail to grasp the reality that the Word became Flesh. Jesus reconciles fallen humanity [matter and spirit, body and soul] by uniting it to his Divinity: Jesus is the God-man.

The human being, created matter & spirit, is not evil, or entirely corrupted. Our nature is fallen, yes, it is bent, but it is still good, because God has created it ... and he has also redeemed it: Christ redeems every part of us: so that as we are transformed through his grace throughout our lives [if we open ourselves to that] our whole being is being redeemed - including our bodies.

This theology [understanding of revelation] is extremely important; it is very holistic and is the Truth. It is the way God has always worked. God's Grace always works through and beyond the natural, never against it.

Grace elevates, not divides the natural.

God uses natural things to show his presence e.g. in the Old Testament:

• Water being parted by Moses at Red Sea
• Manna in the desert for Jewish people
• the Standard in the desert with snake on it for Moses.
• the Star at this birth.
• the Gentle Breeze in the Bush.
• the Cloud.
• the Fire by the tree

In the New Testament:

• the person of Jesus in true Body and Blood, Soul and Divinity come on earth.

The Church has been born from this, a physical [from created matter] and mystical [spiritual] institution and sign of Christ in the world. And from the Church comes the Seven Sacraments, which are the great channels of God's Grace through his Church to his people. They are,

• Eucharist - the Sacrifice of Calvary & Jesus present under the appearance of Bread and Wine.
• Baptism - the removal of original sin and the influx of God's Grace through the sign of Water.
• Marriage - Christ present in the union & sign of a Married Couple which signs and points to the Trinity.
• Holy Orders - special sign of Christ's presence in a consecrated Person or Priest.
• Confirmation - annointing with Holy Oil to signify a persons adult decision to follow Jesus.
• Confession or Reconciliation - Christ present in the confession of sins to a Priest and the sign of absolution of sins.
• Annointing of the Sick - Christ present when a Priest anoints a sick person with Holy Oil.

In all of these Sacraments, Christ is present in many ways and often simultaneously. Through the Priest, the person receiving, and through the sign of what is taking place in the invisible world. This is not superstitious, like using a magic potion, but is a visible sign of Christ's presence and action of Grace.

The key difference between the Seven Sacraments and other sacramentals (holy objects, creation etc...) is that sacramentals signify that grace that is available by them but do not actually effect it. Whereas Sacraments actually effect and confer the Grace available through them when celebrated correctly, according to the way that the Church has deemed them to be.

The Sacraments signify what they effect, and effect what the signify;

That is, they sign and point to Jesus and effect what they sign; the out pouring of the Grace of Christ.

Christ came to fulfill the Old Covenant, not do away with it.

In the general use of the word sacramentum [visible form of invisible grace], creation itself is sacramental because it points to God. God has left His signs all over it. We are also sacramental because we reflect and point to the Eternal Creator. We are living temples of the Holy Spirit. Just look at Mother Teresa.

There are other forms of this in the Church. They are also called sacramentals:

• holy water,
• scapulars,
• a blessed crucifix or cross
• relics from Saints
• using blessed oil for anointing,
• holy water for blessing,
• washing of hands with water to signify God's cleansing,
• lighting a blessed candle to signify Gods presence
• blessed objects...

They can all be used by the Lord to signify his grace, but they don't effect grace in the same way the Seven Sacraments. [read more here].

Obviously, one must have a sincere and contrite heart for the action of God's Grace to be as affective as it can be. This cause and effect of the Sacrament must always be accompanied by the interior disposition of the heart. It's not just a ritualistic formula but must be lived in a real and true way.

The Lord continues to see his creation is good, [i.e. not entirely corrupted] and uses it to bless his people. There is a harmony in God's understanding and the way in which he visits his people. The Lord builds on our Nature and pours out his Grace,

i.e Grace elevates Nature....

He meets us in our humanity and reality, but raises our nature to a Divine Level in the Grace of Christ. He regenerates us through His Death and Resurection.

This doesn't discount that he can use other means [special revelation] to show his presence too [and there have been many instances of this throughout the two thousand years of Christianity].

But for everyday life in the Church his presence is denoted by everyday created matter which signifies his Supernatural Grace being conferred behind the Sign [Sacrament] upon His children.

The Lord of the Rings is in fact very Sacramental....!!

The book itself, holds a presence which points and reflects something deeper and True. As Tolkien maintains himself, the very nature of myth does this, it draws one into a deeper understanding of life and existence: but it does so in pointing to the Christian understanding of experience of life: it points to Him who has loved us beyond our comprehension.

We've already spoken about the sacramental effect of the music of the Elves...lets look at them a bit more....

In the race of Elves we find this sacramental theme part of their makeup because they represent in some ways an unfallen race. They are immediately in touch with the invisible world by nature of who they are. There is no disunion between the Seen and Unseen, Natural and Supernatural worlds for the Elves. They do not fear the Ring-Wraiths. Their understanding and respect of nature is beautiful, where they can use some created thing to signify a beyond-the-natural effect. The lembas and Rings of Power are examples of this.

They live in, about and beyond the natural elements [Rivendell and LothLórien] and bring the unseen world to the edge of reality. Lothlórien is almost a taste of paradise outside of time, or the Garden of Eden where healing and rest is received.

Their heightened artistic ability also gives their creative instinct a supernatural feel. The Silmarils are very indicative of this. They are called the Hallowed Jewels. And the mention of:

" Elf minstrels being able to make appear that of which they sing... " before the eyes of those who listen is also artistically heightened; and once again ties in with the sacramental sense of the sub-creating ability of the Elves. They enter into the greater Music of the Ainur as willed by Eru and it effects the same reality. [LotR Appendix A p.1033].

In one his letters Tolkien wrote about the use of magic in his stories. He outlined how the Elves use of magic is artistic and creative and often brings about a physical or real effect in the world for usefulness and goodness.

" its object is Art not Power, sub-creation not domination..." [Letters p.200 & p.146].

But the enemy's use of magic is for deceits and lies, domination and destruction.

Tolkien himself points out that magic in his stories,

" is an inherent power not obtainable by man as such... " [Letters p.199].

He deliberately did not describe in any depth how the supernatural things [or magic] were achieved in Middle-earth precisely to remain in accordance with his Christian beliefs.

The Three Rings of Power are those of Air [sapphire], Water [diamond-like] and Fire [ruby or red stone], all created things, which seems to be an amalgamation of pagan and biblical references. If one reads Revelation, there is talk of precious stones and tablets that God uses to symbolize his Grace.

The Elven Rings of Power are used for producing good [they were never touched by Sauron] and are symbolic of the name they hold and the stone they carry.

The Ring of Fire [red] is held by Gandalf, to be used to kindle and enflame all hearts in the fight against Sauron.

The Ring of Adamant [mithril - diamond - water] is bourne by Galadriel and is used in resistance to the passing of time and the movement of evil. Adamant is an old Greek word for diamond, something that is extremely hard and often referred to as ice because it remains cold due to its ability to diffuse light so well.

The Ring of Air [sapphire] is held by Elrond. The modern word sapphire is derived from the ancient Latin term Sapphirus and the Greek Sappheiros [blue]. In ancient paganism, Sapphire represents truth, sincerity and consistency and believed that the power of wisdom is contained within this precious gemstone. Elrond carries this Ring is said to be wisest of old Lore-Makers and profound in giving true counsel.

The box of dust gifted to Sam by Galadriel is a classic example of grace working through a gift.

Sam says, " But I'm sure the Lady would not like me to keep it all for my own garden, now so many folk have suffered. " [LotR p.1000].

Frodo replies, " Use all the wits and knowledge you have of your own, Sam, and then use the gift to help your work and better it. " [LotR p.1000].

Sam demonstrates the correct and true use of a divine gift. He unselfishly thinks of others in the use of it and reflects the responsible use of ones gifts or talents in conjunction with grace. The Lady Galadriel confirms this and expounds the rewards for his unselfishness,

" I hear that you have used my gift well. The Shire will be forever blessed and beloved. " [LotR p.1005].

Also interesting is the plant Athelas, otherwise named Kingsfoil. In an article written by George Sayer, a personal friend of Tolkien, he describes a walk he took with Tolkien in the woods near his home. Tolkien often pointed out plants and philogically described where their names had evolved from and what their meanings were. [Celebration p.5-6].

One in particular was called Herba Benedicta - 'the blessed plant', which Tolkien said was incorrectly translated into english as St Benedicts herb. Tolkien goes on to explain that in years gone by Christian belief was that the plant had a special grace of protection from the devil. He also points out that in ancient times, when picking calendine different variations of Our Fathers and Hail Mary's were prayed and this was an example of Christian prayer replacing the recitation of pagan runes. [Celebration p.5].

King Aragorn uses the Athelas in Minas Tirith when healing Faramir; he breaths of the leaves then crushes them and places them in the water. The Christ-like symbolism is clear and has similarities with the miracle performed by Jesus when he spits into some mud, makes a paste, then smears it over the eyes of the blind man. Jesus himself uses created elements to perform a miracle which continues the sacramental theme and also proves it further.

In all of these things Tolkien, once again has taken pagan imagery [myths] and used them in giving a Christian message. This has been done before in the history of the Church where certain pagan feasts were supplanted by Christian ones as Christianity became the religion of the region. Thus the Church continued the local traditions, but replaced them with Truth & Light.

Another parallel are the cataclysmic events using created elements to deter evil and work good:

• the raising of the Bruinen river [close to Rivendell] by Elrond to wash away the Black Riders. [this is yet another parallel of Biblical happenings, i.e. Moses parting the Red Sea].
• the earthquake that arises when Frodo destroys the One Ring is like the earthquake at Golgotha when Jesus is crucified.
• the Flooding of Isengard by water [created element] and hence its cleansing, is very biblical and memorial of the Great Flood.
• the destruction and flooding of Beleriand in the first age after the long war against Morgoth. [see the Silmarillion]. Once again like the Great Flood.
• the huge tidal wave that engulfs the Island of Númenor in the second age when it they rebel against the Valar. Like the Tower of Babel and the Great Flood.

This harmony and metaphysical theme is one that is counter-acted by the theme of messing with nature or playing God, as is depicted with Saruman and obviously Sauron.

Saruman, devises and sub-creates a new race of Orcs. He shows in his speech to Gandalf that he had become proud and arrogant. His study and knowledge of Ring-making lead him to lust for power and dominate others. Disorder has entered his soul in a quest to become God-like he creates his race of Orcs and destroys many thousands of trees near by in Fangorn forest in the production of Industry.

Tolkien's theme is especially interesting as it is nature itself that rises up to destroy him. Treebeard and the Ents are a very unexpected turn of events for Saruman. When one plays with nature, the results can be very unpredictable as well as morally wrong.

" ...those who believe in a personal God and Creator, do not think the universe itself worshipful, though devoted study of it may be one of the ways of honouring Him... " [Letters p.400].

Next page - Women of Middle-earth