Zarandona Fernández, Juan Miguel

Repositorio Documental de la Universidad de Valladolid

El presente diccionario enciclopédico intenta responder, en sus muchasy completas páginas, al ambicioso objetivo recogido en su título: ofrecer unaobra de consulta y referencia fundamental y todo lo completa que sea posible,de la historia de la traducción en Hispanoamérica, un esfuerzo que abarcavarios siglos, desde la época colonial hasta la contemporaneidad, casi una vein-tena de naciones iberoamericanas de lengua española, y numerosos protagonis-tas, escritores o intelectuales, movimientos o escuelas, etc. Tal esfuerzo de bús-queda, síntesis y representatividad, solo podía ser posible con el esfuerzocomún de un grupo muy completo y versado de especialistas, como es el casoen estas páginas, donde han colaborado hasta 116 autores (15-18), tanto inves-tigadores independientes como expertos procedentes de universidades de Cana-dá, Estados Unidos, la mayoría de los países hispanoamericanos y España.Todo un reto, de búsqueda, persuasión, coordinación, puesta en común y pre-sentación de resultados, pero no el único.El número de entradas del diccionario es mayor que el de autores, yaque muchos de ellos son responsables de varias de ellas, hasta alcanzar un total© Fatiso Herme¯neus, TI, 17, pp. 369-373Francisco Lafarga y Luis Pegenaute, eds., Diccionario históricode la traducción en Hispanoamérica, Iberoamericana / Vervuert,2013, 513 pp.Juan Miguel ZARANDONAUniversidad de ValladolidISSN: 1139-7489de 214. En las páginas iniciales del diccionario se agrupan estas en un total deveintiún ámbitos (19-20), diecinueve geográficos, los de los territorios de lasdiecinueve repúblicas hispanoamericanas estudiadas, es decir todas (incluidoPuerto Rico), más otro dedicado al Virreinato colonial, y uno adicional al «exi-lio», es decir la labor traductora de los exiliados españoles que se instalaron enAmérica después de la Guerra Civil española. Los rasgos del reto ya anterior-mente aludido se nos van haciendo más evidentes con la ayuda de estos datos,suministrados por los paratextos iniciales del volumen.La labor de coordinación o edición literaria de este esfuerzo, corres-ponde a los profesores, de larga y prestigiosa trayectoria académica, FranciscoLafarga, de la Universidad de Barcelona, y Luis Pegenaute, de la UniversidadPompeu Fabra, también de Barcelona. Unos pocos años antes, estos mismoseditores se habían responsabilizado de promover y llevar a cabo el celebradísi-mo Diccionario de la traducción en España (2005), 1 fruto monumental demuchos años de trabajo y, de nuevo, de unión de esfuerzos bien coordinados deun gran elenco de expertos. Parecen caber pocas dudas de que de la experien-cia de aquel surgió la inspiración y los medios para hacer posible el presentediccionario histórico sobre la traducción en Hispanoamérica, muy digno com-plemento o sucesor del anterior.Los editores, Lafarga y Pegenaute, dotaron a su diccionario hispanoa-mericano de una lograda introducción (7-11), donde se recogen ideas tan dig-nas de ser recordadas como la siguientes, todas ellas muy necesarias para cono-cer el trasfondo de este volumen. Constatan estos profesores el auge reciente depublicaciones sobre historia de la traducción, al tiempo que creen, como bue-nos conocedores de ello, que la historia de la traducción en España ha llegadoa un punto de estudio y conocimiento bastante sólido o satisfactorio. Sin embar-go, dejan muy claro, que la historia de la traducción en Hispanoamérica siguesiendo, por lo menos hasta la publicación de su aportación bibliográfica, ungran vacío no bien cubierto por las necesarias obras de referencia, sobre todode orientación global, o dotados de una visión de conjunto (7). Por ejemplo,quiénes fueron los traductores de relieve del ámbito hispanoamericano o cómofue la recepción autóctona de los grandes autores e intelectuales universales enla naciones de Hispanoamérica (7). El reto, como seguimos profundizando, fuemuy grande, aunque sin duda muy satisfactorio, como siempre que se abrencaminos no explorados hasta el momento. Pero no se trata solo de descubrir o370© Fatiso Herme¯neus, TI, 17, pp. 369-373JUAN MIGUEL ZARANDONAFRANCISCO LAFARGA Y LUIS PEGENAUTE, EDS., DICCIONARIO HISTóRICO DE LA…1 Francisco Lafarga y Luis Pegenaute (eds.). Diccionario histórico de la traducción en España. Madrid:Gredos, 2009.potenciar el conocimiento de la labor o práctica traductora concreta, sino tam-bién de indagar en la rica tradición ensayística sobre o en torno a la traducciónprocedente de este subcontinente. Existe bibliografía y atención a la misma enencuentros científicos de todo tipo, y se menciona en esta introducción, pero denuevo se defiende la ausencia de visiones globales o de conjunto, si fuera posi-ble por encima de las tradiciones o fronteras nacionales, lo que se busca conse-guir o comenzar a conseguir con este volumen (8).Por todo ello, este sería su objetivo, expresado dentro de los breves,pero útiles límites de un párrafo:El presente volumen intenta reunir, de manera ordenada y de fácil acce-so –adoptando la fórmula de un diccionario enciclopédico– un conjun-to de informaciones y noticias hasta ahora disperso, reelaborando losmateriales y aumentando los resultados ya conocidos con investiga-ciones propias y originales. Aun cuando se pone el acento en la litera-tura, también se presta atención a la traducción de obras de ámbitos novinculados con la creación literaria, en particular en el terreno de lashumanidades (9).Es decir, todo el esfuerzo de este libro de referencia ha buscado unequilibro entre reunir y potencias lo ya conocido y aprovechar la coyuntura paraavanzar y hacer aportaciones novedosas. Puede considerarse otro aspecto delreto que venimos citando, a la par que un ejemplo de aquello que se le ha deexigir a la investigación científica.Sin embargo, hay que recordar que Diccionario histórico de la traduc-ción en Hispanoamérica no implica llegar a persuadirnos de que se trata de unatarea completa o completada. Muy pocas, si alguna, lo es en estos ámbitos. Losmismos editores-autores lo reconocen en esta misma introducción al afirmarque se echarán en falta entradas para algunos traductores (11). Se trata de unprimer gran esfuerzo, con sus limitaciones de espacio, que requerirá, cuandosea posible, ser completado. Debe recordarse, no obstante, que la carencia dealgunas entradas individuales que podrían haber sido posibles o, incluso, de-seables, se compensa con entradas nacionales generales dedicadas a cada unade las naciones hispanoamericanas, aunque los editores también reconocen queno ha sido posible incluir dichas visiones panorámicas de países como Bolivia,El Salvador, Guatemala, Honduras y Guatemala (9). Todas las grandes obras de referencia conocen muchas revisiones y edi-ciones ampliadas. Es lógico pensar que sea así también para este Diccionario371© Fatiso Herme¯neus, TI, 17, pp. 369-373JUAN MIGUEL ZARANDONAFRANCISCO LAFARGA Y LUIS PEGENAUTE, EDS., DICCIONARIO HISTóRICO DE LA…histórico de la traducción, que establezca su propia larga historia textual, cons-truida paso a paso con nuevas generaciones sucesivas, cada vez más completas,del Diccionario. De momento, sin embargo, a la espera de una posible y deseable segun-da edición, heredera de esta pionera primera, los editores recuerdan la existen-cia de un recurso digital en internet como el portal Biblioteca de TraduccionesHispanoamericanas alojado en la Biblioteca Virtual Miguel de Cervantes, 2 deque ellos mismos son directores, y recomiendan su consulta como complemen-to de su diccionario histórico y consulta tanto de traducciones puntuales de difí-cil acceso como de textos de pensamiento sobre la traducción (8, 11).Y, por supuesto, si descendemos de lo general a lo concreto, queremosconvencer a los lectores de esta reseña que por encima o más allá de su aporta-ción global, este Diccionario histórico de la traducción en Hispanoaméricarebosa de curiosidades que no pueden por menos que encandilar a cualquierlector que se acerque a sus páginas. En cualquiera de ellas que sea objeto deconsulta, se encuentra materia que logra excitar la imaginación del investiga-dor, aparte de hacerle comprender lo mucho que queda por hacer. Entre losmuchos centenares de posibles candidatos, cabe mencionar, por ejemplo, que elecuatoriano Nicolás Clemente Ponce (1866-1929) publicara póstumamente, en1931, en Quito, Los dos primeros libros de la Eneida (175); que el salvadore-ño Rafael Lara Martínez (1952- ) publicara Mitos en la lengua materna de lospipiles de Izalco en El Salvador (2011), desde los textos orales de la lenguanahua-pipil (237); o que el mexicano José Emilio Pacheco (1939- ) tradujera alirlandés Samuel Beckett en 1966, y lo publicara en Ciudad de México con eltítulo de Cómo es (321); etcétera. Todo un mundo de curiosidades sacadas a laluz y sugerencias elaboradas de investigación, lo cual era el objetivo prioritariodel Diccionario, como ya hemos conocido.Por todo ello, queremos animar a todos los lectores de la revista Her-mēneus a consultar y revisar con atención todo este universo de datos, infor-mación y documentación, tan meritoriamente albergado en estas páginas deconsulta, referencia y provocación académica. El reto (o retos) se cumple concreces y no cabe más que felicitar a los 116 autores, en especial a sus dos edi-tores, por su ambición, capacidad y bravura a la hora de hacer posible una granempresa, y a los profesores que constituyen el necesario y brillante comité cien-tífico de este esfuerzo (13).372© Fatiso Herme¯neus, TI, 17, pp. 369-373JUAN MIGUEL ZARANDONAFRANCISCO LAFARGA Y LUIS PEGENAUTE, EDS., DICCIONARIO HISTóRICO DE LA…2 www.cervantesvirtual.com/portales/traducciones_hispanoamericanasIgualmente, cabe felicitar a la editorial que ha hecho posible la exis-tencia y distribución de este volumen, Iberoamericana / Vervuert, por su visióny generosidad, lo que no siempre es común en nuestro tiempo. Y, finalmente, alos mecenas institucionales que hicieron posible este proyecto y que son reco-nocidos en las páginas iniciales del diccionario (11), el Ministerio de Ciencia eInnovación de España (FFI2009-13326 / Hacia una historia de la traducción enHispanoamérica) y los fondos FEDER de la Unión Europea.373© Fatiso Herme¯neus, TI, 17, pp. 369-373JUAN MIGUEL ZARANDONAFRANCISCO LAFARGA Y LUIS PEGENAUTE, EDS., DICCIONARIO HISTóRICO DE LA…

Francisco Lafarga y Luis Pegenaute, eds., Diccionario histórico de la traducción en Hispanoamérica

Sejdinaj, Jeny

Boston College: Open Journal Systems

110 Catholic Education/September 2006drop necessary to help the Church move ahead with many issues affectingthe priesthood. The book provides solid insight as well as poignant anecdot-al snapshots of what it is really like to be a priest. REFERENCESHoge, D. R., & Wenger, J. E. (2003). Evolving visions of the priesthood: Changes from Vatican IIti the turn of the century. Collegeville, MN: Liturgical Press.Paul VI. (1968). Humanae vitae [On the regulation of births]. Washington, DC: United StatesCatholic Conference.Vatican II Council. (1965). Dignitatis humanae [Declaration on religious freedom]. Washington,DC: National Catholic Welfare Conference.Mary Louque was prinicipal at Our Lady of the Rosary Catholic School in Greenville, SC. THE GOSPEL ACCORDING TO TOLKIEN:VISIONS OF THE KINGDOM IN MIDDLE-EARTHRALPH C. WOODWESTMINSTER JOHN KNOX PRESS, 2003$14.95, 224 pagesReviewed by Jeny SejdinajJ. R. R. Tolkien, for those readers who are oblivious to the cinematic extrava-ganzas of the 21st century as well as the literary marvels of the 20th century,is the author of The Lord of the Rings, a fantasy tale written throughout the1940s and published between 1954 and 1955. The printed work runs over1,200 pages and is usually published in three volumes. Part of a larger collec-tion of works that center around Middle-Earth, a world inhabited by elves,men, dwarves, wizards, hobbits, ents, orcs, and wargs, Tolkien constructs a cre-ation story to rival Greek, Roman, or Norse mythology. Tolkien once said thathe was building a mythology for Great Britain; it had been invaded so manytimes that it had never developed its own particular legends in this regard. Tolkien’s The Lord of the Rings (1954) takes place in a pre-Christian set-ting where the characters enter into a monumental struggle of good versusevil. Tolkien was a devout Catholic, and although Middle-Earth contains noprescribed religion, it speaks volumes about Christian beliefs and themes.Exact figures are hard to come by, but estimates report that The Lord of theRings has been translated into 25 languages and has sold over 50 millioncopies. Its popularity is stronger than ever with the recently released movies.The book has staying power and appeals to a broad range of people through-out many countries.Wood (2003), in The Gospel According to Tolkien, examines how thebook, and its surrounding mythology, is imbued with the messages of theGospels and of Christian belief. If the reader does not have at least a work-ing knowledge of The Lord of the Rings, it is likely that Wood’s book will beof little interest. If, however, the reader has an understanding of The Lord ofthe Rings, or better yet, an interest in all things Tolkien, The GospelAccording to Tolkien will have significance and possibly open a door to newcomplexities in the stories of Middle-Earth.Wood uses the introduction to educate the reader regarding some ofTolkien’s attitudes, beliefs, and vocabulary. Wood is careful to point out thatThe Lord of the Rings is not a Christian allegory, unlike C. S. Lewis’s(1950/2004) The Chronicles of Narnia. Tolkien prefers fantasy to allegorybecause fantasy allows the reader to experience the tale in personal, diverseways: “He wants us to discern likenesses and resemblances between theRuling Ring and the nuclear bomb, for instance, but not to equate them”(Wood, 2003, p. 5). To Tolkien, fantasies and fairy-stories strike deep truth because of theirhappy endings, which provide solace for the tragedy and sorrow of life. Thejoyful ending proceeds from a disastrous event, an event that producesdeliverance.Tolkien calls this saving mishap a eucatastrophe: a happy calamity that does notdeny the awful reality of dyscatastrophe—of human wreck and ruin….Tolkienregards many of the world’s myths and fairy-stories as forerunners and prepara-tions of the Gospel—as fallible human attempts to tell the Story that only the tri-une God can tell perfectly. The Gospel is the ultimate fairy-story, Tolkien con-cludes, because it contains “the greatest and most complete conceivable eucata-strophe….There is no tale ever told that men would rather find was true, andnone which so many skeptical men have accepted as true on its own merits….Toreject it leads either to sadness or to wrath.” (Wood, 2003, p. 8)The eucatastrophe of The Lord of the Rings is the battle with Sauron thatends in his defeat, allowing the forces of good to usher in a new age forMiddle-Earth, though at great cost. There is reward for suffering; there is lifeafter earthly existence. BOOK REVIEWS 111112 Catholic Education/September 2006Wood organizes his text into five chapters, each approaching Tolkien’swork from different elements of Christian faith: creation, evil, moral life,redeemed life, and consummation. In the first chapter, Wood describes the formation of Tolkien’s universeby Ilúvatar, the creator. The creation story, replete with angelic beings, pride,and downfall, is drawn from The Silmarillion (Tolkien, 1977) and other ofTolkien’s writings. Wood combines the mythology with events from TheLord of the Rings as he discusses fate, doom, and death in light of pre-Christian and Christian philosophies. Death permeates Tolkien’s book andgives it a sense of melancholy. Wood reminds us that “a melancholy air alsoinfuses much of Scripture, and that Hebrew wisdom is built on an unflinch-ing honesty about death” (2003, p. 17). Death is not only associated withcreatures who walk the earth; it is also evident in the destruction of naturebrought about by corrupting evil. Despite the sadness of loss, hopefulnessdoes wind its way through Tolkien’s tale, primarily in the characters of thehobbits. Their joy of life, love of food and drink and a good pipe, and pref-erence to give rather than receive, allow them to be representative of truegoodness. They are also smaller than men, a physical trait Tolkien uses toemphasize that greatness can be found in small places. Wood spends a number of pages on the importance of words in Tolkien’swork. “Because God himself is understood fundamentally as the Word,Tolkien regards speech as our most fundamental gift, the one thing that dis-tinguishes us as uniquely human creatures made in the image of God” (2003,p. 32). Tolkien is a master of ancient languages and the creator of some him-self. He feels that the richness of old tongues has been lost in our modern lin-guistics. Words that Tolkien invents carry with them resonances of their ori-gins. “Sauros is the Greek word for ‘lizard.’The Satanic figure called Sauronis thus linked to a cold-blooded reptilian, as in the Garden of Eden” (Wood,2003, p. 36).The second chapter of Wood’s book focuses on evil. The Ruling Ringand its evil influence play a primary role in Tolkien’s story. Wood gives abrief account of its history, including the origin of Gollum. Here is the Cainand Abel story, in hobbit form, with Sméagol killing Déagol to get the ring.The ring imparts longevity to its bearer, and Sméagol transforms over timeinto a pitiable creature. Tolkien understands the odd danger posed by virtue cut off from theGood….Our very strengths and assets—whether intelligence or bravery, dili-gence or loyalty or beauty, but especially righteousness—may dispose us eitherto scorn those who lack such virtues, or else to employ our gifts for our ownselfish ends. (Wood, 2003, p. 62) In the third chapter of his book, Wood discusses the four cardinal virtues:prudence, justice, fortitude, and temperance. Gandalf is the embodiment ofwisdom, as Jesus is a “rabbi, a wisdom teacher” (2003, p. 78). Wisdom isakin to the classical virtue of prudence. Aragorn is an able ruler because hepossesses wisdom and prudence, here described as the main virtue becauseit involves truth and the ability to act on it and allows for moral growth.Wood describes the characters as having acquired both “dignity and sanctityin their faithfulness to each other, to the Quest, even to Ilúvatar himself ” (p.85). Gandalf is able to leave his companions because they are able to live vir-tuously without his help, just as Jesus left his disciples. Justice is seen as a key to social existence, demanding that we providestrangers with their due. The members of the Company are often blessed withthe hospitality of those they meet on their way, as “Jesus repeatedly relies onthe hospitality of others, and he commends it, in Matthew 25, as a key distinc-tion between those who have served him and those who have not” (Wood,2003, p. 89). Justice is also seen in the arena of war, but Faramir finds nopleasure in war; he sees it only for defense of freedom and civility. Justice isalso seen in mercy: Characters who have done wrong and deserve to be pun-ished end up receiving mercy, and often their actions result in good things. Chapter 5 shows how the three theological virtues—faith, hope, andlove—are expressed in the quest of the Company: “Faith in the trust thatforms friendship, hope in the vision of a future where Good will finally pre-vail, and love in the forgiveness that is human possibility only because it isfirst a divine reality” (Wood, 2003, p. 118). The members of the Fellowship have faith in each other, but beyond thatis the faith that seems to interject on their behalf. The hobbits find them-selves crying to Elbereth, an angelic figure from mythology. Sam’s devotionto Galadriel is also a turn of faith, and it is “mystical and Marian, as Tolkienhimself confessed” (p. 124). Aragorn is the embodiment of hope; he is the king whose return has beenawaited. His rule is just and good, and when his life is at an end his farewell toArwen is not one of despair but of hope: “Behold! we are not bound forever tothe circles of the world, and beyond them is more than memory” (as cited inWood, 2003, p. 143). Hope is the force that drives Sam at the end of the story.He ruminates on the old tales and decides that the real heroes struggle withoutbeing assured victory. They struggle because they hope.Love is evidenced not in a romantic form, but in the friendship of theCompany. Wood refers to C. S. Lewis in writing, “Friendship is the one lovethat is not diminished when it is divided” (2003, p. 126). The Company is acommunity of friendship, love, and solidarity. Wood quotes St. Paul: “If onemember suffers all suffer together; if one member is honored, all rejoiceBOOK REVIEWS 113114 Catholic Education/September 2006together (I Cor. 12:26)” (p. 129), in reference to the entry of the Companyinto Lórien. If one must be blindfolded, they all will be blindfolded. Frodofinds the best in Gollum by calling forth the good and not the bad, similar toGod’s love, which makes all people lovable. The heart of God’s love is forgiveness. He shows his love for us eventhough we are sinners. The moral and religious center of the story, arguesWood, is in the speech Gandalf gives Frodo regarding the pity Bilbo showedto Gollum. “The pity of Bilbo may rule the fate of many,” and “Many thatlive deserve death. And some that die deserve life. Can you give it to them?”(as cited in Wood, 2003, p. 150). These statements echo “‘Judge not, that yoube judged’ (Matt 7:1)” (p. 151). In the final chapter of the book, Wood poses the question: “Why, then isthe history of Middle-Earth not caught in an endlessly downward spiraltoward final defeat and death?” (2003, p. 156). He finds the answer in anoth-er of Tolkien’s works, “The Debate of Finrod and Andreth” (Tolkien &Tolkien, 1993). The debate brings forth the conclusion that the “Old Hope”of ancient times is “that Ilúvatar himself should take on earthly life” (Wood,2003, p. 161). Here is Tolkien’s prophecy of the incarnation of God inMiddle-Earth. Wood concludes that the Company of The Lord of the Rings answers thecall of the Gospel, the call to give up everything in order that others mightfind the treasure of the Kingdom. The Gospel According to Tolkien provides insights into Tolkien’s workson a Christian level. While Wood’s passion for the Catholic interpretation ofTolkien’s work is evident, it is hardly original. Tolkien himself called TheLord of the Rings a “fundamentally religious and Catholic book” (as citedin Wood, 2003, p. 9); it is reasonable to expect research and interpretationin this area. Within the past 3 years, a number of books on this subject havebeen published, as well as new editions of several originally published in the1980s. These books address the need for new fans of Tolkien—encouragedby the films—to find an explanation for the powerful emotion the storyawakens. Christian morals and messages resonate deep within many hearts.Followers of Christian faith who read Tolkien can recognize the connectionsbetween the two. The Gospel According to Tolkien is one book of many thatprovides a guide to those who need to see in print what they already knowin their hearts. REFERENCESLewis, C. S. (2004). The chronicles of Narnia. New York: HarperCollins. (Original work published1950)Tolkien, J. R. R. (1954). The lord of the rings. Boston: Houghton Mifflin.Tolkien, J. R. R. (1977). The silmarillion. Boston: Houghton Mifflin.Tolkien, J. R. R., & Tolkien, C. (1993). The history of Middle-Earth: Vol. 10 Morgoth’s Ring. NewYork: HarperCollins.Wood, R. C. (2003). The Gospel according to Tolkien: Visions of the kingdom in Middle-Earth.Louisville, KY: Westminster John Knox Press.Jeny Sejdinaj is principal at St. Adalbert School in South Bend, IN. SUCCESSFUL SCHOOL CHANGE:CREATING SETTINGS TO IMPROVETEACHING AND LEARNINGCLAUDE GOLDENBERGTEACHERS COLLEGE PRESS, 2004$25.95, 224 pagesReviewed by Ruth TinsleyEducators are constantly looking for ways to improve teaching and learningin their classrooms. Frequently, the teacher works alone to implementimprovements. Not knowing where to turn and feelings of inadequacy aretwo reasons that teachers do not seek help that is often available. InSuccessful School Change (Goldenberg, 2004), the search for answers isfound in the bridging of classroom, school, and home. For effective changeto take place, “Schools, as a whole, not simply individual classrooms mustbecome settings for productive teaching and learning” (p. 23). Although thestory is set in a bilingual school, the story of how positive change can hap-pen within a school is universal. Educators who read the book can find theapproach helpful to almost any situation.Successful School Change is Goldenberg’s research-based book that fol-lows one school’s journey on the path to change. Freeman Elementary Schoolis located in the Lawson School District in Southern California. (The namesof both the school and the district are pseudonyms.) The community is com-prised of both illegal and legal immigrants who work in the service industry.No longer the model for academic progress, the school struggles with the bur-den of language barriers. Ninety-percent of the students attending Freemanare Latino, and the drastic change in the socio-economic situation takingplace in the community has teachers witnessing the decline of the once promi-nent school. Jessie Sullivan, a new principal, becomes the third principal in 3BOOK REVIEWS 115

English

The Gospel According to Tolkien: Visions of the Kingdom in Middle-Earth, by Ralph C. Wood

Loyola Marymount University

Catholic Education: A Journal of Inquiryand PracticeVolume 10 | Issue 1 Article 119-1-2006The Gospel According to Tolkien: Visions of theKingdom in Middle-Earth, by Ralph C. WoodJeny SejdinajFollow this and additional works at: https://digitalcommons.lmu.edu/ceThis Book Review is brought to you for free with open access by the School of Education at Digital Commons at Loyola Marymount University andLoyola Law School. It has been accepted for publication in Catholic Education: A Journal of Inquiry and Practice by the journal's editorial board andhas been published on the web by an authorized administrator of Digital Commons at Loyola Marymount University and Loyola Law School. Formore information about Digital Commons, please contact digitalcommons@lmu.edu. To contact the editorial board of Catholic Education: A Journalof Inquiry and Practice, please email CatholicEdJournal@lmu.edu.Recommended CitationSejdinaj, J. (2006). The Gospel According to Tolkien: Visions of the Kingdom in Middle-Earth, by Ralph C. Wood. Journal of CatholicEducation, 10 (1). http://dx.doi.org/10.15365/joce.1001122013110 Catholic Education/September 2006drop necessary to help the Church move ahead with many issues affectingthe priesthood. The book provides solid insight as well as poignant anecdot-al snapshots of what it is really like to be a priest. REFERENCESHoge, D. R., & Wenger, J. E. (2003). Evolving visions of the priesthood: Changes from Vatican IIti the turn of the century. Collegeville, MN: Liturgical Press.Paul VI. (1968). Humanae vitae [On the regulation of births]. Washington, DC: United StatesCatholic Conference.Vatican II Council. (1965). Dignitatis humanae [Declaration on religious freedom]. Washington,DC: National Catholic Welfare Conference.Mary Louque was prinicipal at Our Lady of the Rosary Catholic School in Greenville, SC. THE GOSPEL ACCORDING TO TOLKIEN:VISIONS OF THE KINGDOM IN MIDDLE-EARTHRALPH C. WOODWESTMINSTER JOHN KNOX PRESS, 2003$14.95, 224 pagesReviewed by Jeny SejdinajJ. R. R. Tolkien, for those readers who are oblivious to the cinematic extrava-ganzas of the 21st century as well as the literary marvels of the 20th century,is the author of The Lord of the Rings, a fantasy tale written throughout the1940s and published between 1954 and 1955. The printed work runs over1,200 pages and is usually published in three volumes. Part of a larger collec-tion of works that center around Middle-Earth, a world inhabited by elves,men, dwarves, wizards, hobbits, ents, orcs, and wargs, Tolkien constructs a cre-ation story to rival Greek, Roman, or Norse mythology. Tolkien once said thathe was building a mythology for Great Britain; it had been invaded so manytimes that it had never developed its own particular legends in this regard. Tolkien’s The Lord of the Rings (1954) takes place in a pre-Christian set-ting where the characters enter into a monumental struggle of good versusevil. Tolkien was a devout Catholic, and although Middle-Earth contains noprescribed religion, it speaks volumes about Christian beliefs and themes.Exact figures are hard to come by, but estimates report that The Lord of theRings has been translated into 25 languages and has sold over 50 millioncopies. Its popularity is stronger than ever with the recently released movies.The book has staying power and appeals to a broad range of people through-out many countries.Wood (2003), in The Gospel According to Tolkien, examines how thebook, and its surrounding mythology, is imbued with the messages of theGospels and of Christian belief. If the reader does not have at least a work-ing knowledge of The Lord of the Rings, it is likely that Wood’s book will beof little interest. If, however, the reader has an understanding of The Lord ofthe Rings, or better yet, an interest in all things Tolkien, The GospelAccording to Tolkien will have significance and possibly open a door to newcomplexities in the stories of Middle-Earth.Wood uses the introduction to educate the reader regarding some ofTolkien’s attitudes, beliefs, and vocabulary. Wood is careful to point out thatThe Lord of the Rings is not a Christian allegory, unlike C. S. Lewis’s(1950/2004) The Chronicles of Narnia. Tolkien prefers fantasy to allegorybecause fantasy allows the reader to experience the tale in personal, diverseways: “He wants us to discern likenesses and resemblances between theRuling Ring and the nuclear bomb, for instance, but not to equate them”(Wood, 2003, p. 5). To Tolkien, fantasies and fairy-stories strike deep truth because of theirhappy endings, which provide solace for the tragedy and sorrow of life. Thejoyful ending proceeds from a disastrous event, an event that producesdeliverance.Tolkien calls this saving mishap a eucatastrophe: a happy calamity that does notdeny the awful reality of dyscatastrophe—of human wreck and ruin….Tolkienregards many of the world’s myths and fairy-stories as forerunners and prepara-tions of the Gospel—as fallible human attempts to tell the Story that only the tri-une God can tell perfectly. The Gospel is the ultimate fairy-story, Tolkien con-cludes, because it contains “the greatest and most complete conceivable eucata-strophe….There is no tale ever told that men would rather find was true, andnone which so many skeptical men have accepted as true on its own merits….Toreject it leads either to sadness or to wrath.” (Wood, 2003, p. 8)The eucatastrophe of The Lord of the Rings is the battle with Sauron thatends in his defeat, allowing the forces of good to usher in a new age forMiddle-Earth, though at great cost. There is reward for suffering; there is lifeafter earthly existence. BOOK REVIEWS 111112 Catholic Education/September 2006Wood organizes his text into five chapters, each approaching Tolkien’swork from different elements of Christian faith: creation, evil, moral life,redeemed life, and consummation. In the first chapter, Wood describes the formation of Tolkien’s universeby Ilúvatar, the creator. The creation story, replete with angelic beings, pride,and downfall, is drawn from The Silmarillion (Tolkien, 1977) and other ofTolkien’s writings. Wood combines the mythology with events from TheLord of the Rings as he discusses fate, doom, and death in light of pre-Christian and Christian philosophies. Death permeates Tolkien’s book andgives it a sense of melancholy. Wood reminds us that “a melancholy air alsoinfuses much of Scripture, and that Hebrew wisdom is built on an unflinch-ing honesty about death” (2003, p. 17). Death is not only associated withcreatures who walk the earth; it is also evident in the destruction of naturebrought about by corrupting evil. Despite the sadness of loss, hopefulnessdoes wind its way through Tolkien’s tale, primarily in the characters of thehobbits. Their joy of life, love of food and drink and a good pipe, and pref-erence to give rather than receive, allow them to be representative of truegoodness. They are also smaller than men, a physical trait Tolkien uses toemphasize that greatness can be found in small places. Wood spends a number of pages on the importance of words in Tolkien’swork. “Because God himself is understood fundamentally as the Word,Tolkien regards speech as our most fundamental gift, the one thing that dis-tinguishes us as uniquely human creatures made in the image of God” (2003,p. 32). Tolkien is a master of ancient languages and the creator of some him-self. He feels that the richness of old tongues has been lost in our modern lin-guistics. Words that Tolkien invents carry with them resonances of their ori-gins. “Sauros is the Greek word for ‘lizard.’The Satanic figure called Sauronis thus linked to a cold-blooded reptilian, as in the Garden of Eden” (Wood,2003, p. 36).The second chapter of Wood’s book focuses on evil. The Ruling Ringand its evil influence play a primary role in Tolkien’s story. Wood gives abrief account of its history, including the origin of Gollum. Here is the Cainand Abel story, in hobbit form, with Sméagol killing Déagol to get the ring.The ring imparts longevity to its bearer, and Sméagol transforms over timeinto a pitiable creature. Tolkien understands the odd danger posed by virtue cut off from theGood….Our very strengths and assets—whether intelligence or bravery, dili-gence or loyalty or beauty, but especially righteousness—may dispose us eitherto scorn those who lack such virtues, or else to employ our gifts for our ownselfish ends. (Wood, 2003, p. 62) In the third chapter of his book, Wood discusses the four cardinal virtues:prudence, justice, fortitude, and temperance. Gandalf is the embodiment ofwisdom, as Jesus is a “rabbi, a wisdom teacher” (2003, p. 78). Wisdom isakin to the classical virtue of prudence. Aragorn is an able ruler because hepossesses wisdom and prudence, here described as the main virtue becauseit involves truth and the ability to act on it and allows for moral growth.Wood describes the characters as having acquired both “dignity and sanctityin their faithfulness to each other, to the Quest, even to Ilúvatar himself ” (p.85). Gandalf is able to leave his companions because they are able to live vir-tuously without his help, just as Jesus left his disciples. Justice is seen as a key to social existence, demanding that we providestrangers with their due. The members of the Company are often blessed withthe hospitality of those they meet on their way, as “Jesus repeatedly relies onthe hospitality of others, and he commends it, in Matthew 25, as a key distinc-tion between those who have served him and those who have not” (Wood,2003, p. 89). Justice is also seen in the arena of war, but Faramir finds nopleasure in war; he sees it only for defense of freedom and civility. Justice isalso seen in mercy: Characters who have done wrong and deserve to be pun-ished end up receiving mercy, and often their actions result in good things. Chapter 5 shows how the three theological virtues—faith, hope, andlove—are expressed in the quest of the Company: “Faith in the trust thatforms friendship, hope in the vision of a future where Good will finally pre-vail, and love in the forgiveness that is human possibility only because it isfirst a divine reality” (Wood, 2003, p. 118). The members of the Fellowship have faith in each other, but beyond thatis the faith that seems to interject on their behalf. The hobbits find them-selves crying to Elbereth, an angelic figure from mythology. Sam’s devotionto Galadriel is also a turn of faith, and it is “mystical and Marian, as Tolkienhimself confessed” (p. 124). Aragorn is the embodiment of hope; he is the king whose return has beenawaited. His rule is just and good, and when his life is at an end his farewell toArwen is not one of despair but of hope: “Behold! we are not bound forever tothe circles of the world, and beyond them is more than memory” (as cited inWood, 2003, p. 143). Hope is the force that drives Sam at the end of the story.He ruminates on the old tales and decides that the real heroes struggle withoutbeing assured victory. They struggle because they hope.Love is evidenced not in a romantic form, but in the friendship of theCompany. Wood refers to C. S. Lewis in writing, “Friendship is the one lovethat is not diminished when it is divided” (2003, p. 126). The Company is acommunity of friendship, love, and solidarity. Wood quotes St. Paul: “If onemember suffers all suffer together; if one member is honored, all rejoiceBOOK REVIEWS 113114 Catholic Education/September 2006together (I Cor. 12:26)” (p. 129), in reference to the entry of the Companyinto Lórien. If one must be blindfolded, they all will be blindfolded. Frodofinds the best in Gollum by calling forth the good and not the bad, similar toGod’s love, which makes all people lovable. The heart of God’s love is forgiveness. He shows his love for us eventhough we are sinners. The moral and religious center of the story, arguesWood, is in the speech Gandalf gives Frodo regarding the pity Bilbo showedto Gollum. “The pity of Bilbo may rule the fate of many,” and “Many thatlive deserve death. And some that die deserve life. Can you give it to them?”(as cited in Wood, 2003, p. 150). These statements echo “‘Judge not, that yoube judged’ (Matt 7:1)” (p. 151). In the final chapter of the book, Wood poses the question: “Why, then isthe history of Middle-Earth not caught in an endlessly downward spiraltoward final defeat and death?” (2003, p. 156). He finds the answer in anoth-er of Tolkien’s works, “The Debate of Finrod and Andreth” (Tolkien &Tolkien, 1993). The debate brings forth the conclusion that the “Old Hope”of ancient times is “that Ilúvatar himself should take on earthly life” (Wood,2003, p. 161). Here is Tolkien’s prophecy of the incarnation of God inMiddle-Earth. Wood concludes that the Company of The Lord of the Rings answers thecall of the Gospel, the call to give up everything in order that others mightfind the treasure of the Kingdom. The Gospel According to Tolkien provides insights into Tolkien’s workson a Christian level. While Wood’s passion for the Catholic interpretation ofTolkien’s work is evident, it is hardly original. Tolkien himself called TheLord of the Rings a “fundamentally religious and Catholic book” (as citedin Wood, 2003, p. 9); it is reasonable to expect research and interpretationin this area. Within the past 3 years, a number of books on this subject havebeen published, as well as new editions of several originally published in the1980s. These books address the need for new fans of Tolkien—encouragedby the films—to find an explanation for the powerful emotion the storyawakens. Christian morals and messages resonate deep within many hearts.Followers of Christian faith who read Tolkien can recognize the connectionsbetween the two. The Gospel According to Tolkien is one book of many thatprovides a guide to those who need to see in print what they already knowin their hearts. REFERENCESLewis, C. S. (2004). The chronicles of Narnia. New York: HarperCollins. (Original work published1950)Tolkien, J. R. R. (1954). The lord of the rings. Boston: Houghton Mifflin.Tolkien, J. R. R. (1977). The silmarillion. Boston: Houghton Mifflin.Tolkien, J. R. R., & Tolkien, C. (1993). The history of Middle-Earth: Vol. 10 Morgoth’s Ring. NewYork: HarperCollins.Wood, R. C. (2003). The Gospel according to Tolkien: Visions of the kingdom in Middle-Earth.Louisville, KY: Westminster John Knox Press.Jeny Sejdinaj is principal at St. Adalbert School in South Bend, IN. SUCCESSFUL SCHOOL CHANGE:CREATING SETTINGS TO IMPROVETEACHING AND LEARNINGCLAUDE GOLDENBERGTEACHERS COLLEGE PRESS, 2004$25.95, 224 pagesReviewed by Ruth TinsleyEducators are constantly looking for ways to improve teaching and learningin their classrooms. Frequently, the teacher works alone to implementimprovements. Not knowing where to turn and feelings of inadequacy aretwo reasons that teachers do not seek help that is often available. InSuccessful School Change (Goldenberg, 2004), the search for answers isfound in the bridging of classroom, school, and home. For effective changeto take place, “Schools, as a whole, not simply individual classrooms mustbecome settings for productive teaching and learning” (p. 23). Although thestory is set in a bilingual school, the story of how positive change can hap-pen within a school is universal. Educators who read the book can find theapproach helpful to almost any situation.Successful School Change is Goldenberg’s research-based book that fol-lows one school’s journey on the path to change. Freeman Elementary Schoolis located in the Lawson School District in Southern California. (The namesof both the school and the district are pseudonyms.) The community is com-prised of both illegal and legal immigrants who work in the service industry.No longer the model for academic progress, the school struggles with the bur-den of language barriers. Ninety-percent of the students attending Freemanare Latino, and the drastic change in the socio-economic situation takingplace in the community has teachers witnessing the decline of the once promi-nent school. Jessie Sullivan, a new principal, becomes the third principal in 3BOOK REVIEWS 115

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