This trilogy of novels is too well known for any brief description to be of use here. They are the most popular books of the twentieth-century and quite likely to be among the central books of Western literature. The poet Auden thought they compare well with Milton’s Paradise Lost. We will discuss the volumes in their outer form of a mythologized hero struggle of the kind with which Classical Liberal Education is replete (from Homer’s Iliad, and Virgil’s Aeneid through the Norse eddas and Anglo-Saxon poems and Arthurian romances). At the same time we will read them in light of Tolkien’s unambiguous declaration that “The Lord of the Rings is of course a fundamentally religious and Catholic work; unconsciously so at first, but consciously in the revision.” As such they reflect an imagined world that parallels clearly with the world of suffering and redemption shown forth in a book as deep as the Bible.

The Fellowship of the Rings takes us from the Hobbit world of ordinary comfort into confrontation with the evil that has always plagued the created world. It asks for individual sacrifice from several creatures only to show them that they are linked into a vast body of those who strive to keep goodness alive, each on very different levels of culture and consciousness. This ancient body is full of poetry, beauty, and varied forms of virtue. The pleasure-loving hobbits are strengthened to do impossible deeds by confronting the pure evil of the Nine Riders but also the pure goodness of the created world in Tom Bombadil and Goldberry. The fellowship forms to do the impossible and the seemingly suicidal, and in the mines of Moria and on the banks of the river Anduin, the band is made to pay a terrible price for thoughtlessness and to fall apart from individual sin.