Furthermore, why would J.R.R. Tolkien, the author, apply the same term to himself. He wrote in a letter, “Actually, I am a Christian, and indeed a Roman Catholic, so that I do not expect ‘history’ to be anything but a 'long defeat’ – though it contains (and in a legend may contain more clearly and movingly) some samples or glimpses of final victory.” (Letter #195)
Tolkien, a Brit, fought in World War 1. Though he was on the side that “won”, he saw the devastation following the war on all sides- how the “winners” struggled with what they had seen and done and how the “losers” were galvanized to see themselves as “wronged” and regrouped to try again. He watched as people turned away from the long-standing guidance of scripture and religious traditions toward leaders who both preyed on people’s fears and stirred up their basest desires.
Tolkien's concept of the "Long Defeat" became a theme in his works, especially in The Lord of the Rings and his letters. It refers to the ongoing struggle against overwhelming darkness, evil, or entropy (gradual decline into disorder). Tolkien understood that the battle for what is right may never be completely won but is still fought because of its inherent value. As a Christian, Tolkien, along with his friend C.S. Lewis, believed in the idea of a persistent, noble resistance against forces that may ultimately be too strong to overcome, yet the fight continues because of its moral or existential importance. The fight also continues because the ultimate victory is not in the hands of individual fighters but of God.
The long defeat is an aspect of the youngest liturgical celebration on our calendar, Christ the King or Reign of Christ Sunday. It originated in the Roman Catholic Church, under the guidance of Pope Pius XI (eleventh) in the year 1925. The solemn observance was held on the Sunday in October, making it not too convenient for Protestants to follow as that’s typically Reformation Sunday. Following Vatican II, however, the observance was moved to the last Sunday of the church year, previously called Judgment Sunday.
Why would church leaders have felt the need to christen a new church festival in the 1920s and why would it spread across denominations and the world within fifty years?
In the wake of World War 1, Christian leaders noticed the same issues as Tolkien. They saw that the church no longer had the influence it once had. People did not look to their religious and spiritual practices and leaders to guide them. People looked, instead, charismatic political leaders for inspiration, comfort, and instruction. As these leaders used the vocabulary of the Bible and church history to stir up grievances and keep energy high, the pope and other religious leaders were alarmed, just like Tolkien, Lewis, and other writers. The movement that was on the rise was called “Christian nationalism”- an idea that a nation or people therein would shape everything according to Christian ideals.
For many believers in Jesus, that doesn’t initially sound so bad. If a leader claimed such a thing, why should we be concerned? Such language and actions should concern us because the essence of Christianity has never been about worldly power. If we always imagine a balance scale in our mind with the words and deeds of Jesus on one side, we must weigh everything else against that truth that sets us free. If we say we are followers of Christ, who he is and what he does must be given the most weight in our lives- words, thoughts, and deeds.
In today’s gospel from John, Jesus is before the Roman governor, Pontius Pilate. Pilate’s concerns are good order in the region, answering to the emperor for his actions, overseeing trade and connections with area leaders, and squashing rebellions to keep the peace. The idea that the Prince of Peace is right in front of him means nothing to him and would never occur to him. Even our most generous reading of Pilate cannot untangle the man from his complicated relationship with Roman power and oppression.
Jesus, for his part, knows this. Even as he might desire to be merciful to Pilate, John’s writing here reveals that Jesus is not going to claim kingship for himself. Pilate and other world leaders only have one image of a king- one who seeks to accrue power, land, and resources through many means- most of them violent. Not only is Jesus not violent, but even when he’s righteously angry, he has no need to accumulate earthly status symbols. He is the Son of God. He has been since the beginning. The kingdoms of this world cannot offer him anything that isn’t already his.
He tells Pilate that his kingdom or realm is not of this world. Notice Jesus does not say he doesn’t have a kingdom. He simply notes that his reign is not on this plane of existence. This was probably frustrating and annoying to Pilate, who likely got as tangled up as we do when Jesus doesn’t seem to give a direct answer.
Note what else Jesus says, though: “If my kingdom were from this world, my followers would be fighting to keep me from being handed over... But as it is, my kingdom is not from here.” Jesus has no expectation of his followers fighting in for him or in his name. Jesus explicitly rejects the idea of holy war on his behalf. In Matthew 25, the commands of Jesus are to care for the sick, the naked, the hungry, the imprisoned, and the lonely. None of these described situations are about fighting or seizing power. In the very next chapter, Jesus warns Peter to put away his sword as those who live by the sword, die by the sword.
Consider that phrase for a moment: those who live by the sword, die by the sword. What shapes our living will consequently shape our dying. This is a key understanding in following Christ. If we live in Him, shaped by his commandments and imitating his grace, mercy, and welcome, we will die in Him- assured and consoled by all that has been done for us and by the amazing grace that will lead us home.
Which brings us back to today’s commemoration of Christ the King and why this day was deemed to be necessary. There is no government on earth that has not been established in some way by force. The coercive power considered “necessary” to establish and run a country, nation, or rebellion is not of Christ. When political leaders make promises, even using biblical or church language, they are in cahoots with the forces that oppose God and probably not in accordance with the will of God.
Sometimes we can see and acknowledge governments or officials are able to accomplish deeds that are in line with God’s expressed will for caring for the marginalized, community flourishing, and stewardship of creation. More often than not, however, we know leaders are excited to use power to support themselves, their own agendas, and their friends.
In 1925, church leaders saw the need for a reminder that Christ is our ultimate leader. Even as we understand our vocation of citizenship in voting and participating in action, our highest allegiance is to the King of kings and the Lord of lords. Back to that image of the balance scale, we must weigh not only our own words but the words and deeds of those who seek to lead us. How do they measure up to Christ’s guidance to those who claim to be his followers?
The truth of today’s observance, Reign of Christ or Christ the King Sunday, is to recognize the truth of our long defeat. To know we have been invited and equipped to be a part of how God’s will is done on earth, but also to know and accept that we will not complete the work. And what good we may do can easily be overturned by the forces that oppose God- spiritual forces, political forces, and the force of brokenness, which we call sin.
Here is the word of hope I offer you in the long defeat, a reason to keep going, a word of true hope from the anchor of our faith. There is nothing but long game when you follow the King of Kings and Lord of Lords. There is nothing but long game when you trust in the Prince of Peace. There is nothing but long game when you seek the will of the One who is the Alpha and Omega, the beginning and the end.
The best history of Christianity has been when we engaged in the long game, even if it is a long defeat- the founding of hospitals and care for the sick and the dying, the work of improving prisons and accompanying the incarcerated, the work of feeding the hungry and clothing the naked, the work of pursuing justice with generosity and self-control and little recognition.
Christianity’s holy wars, forced conversions, and efforts to create “Christian nations” are typically counted as moral failures, the opposite of the “long defeat”. Those doomed actions, in particular, are exactly what Jesus tells Pilate that his followers will not do because they were, and are, attempts to establish a kingdom like that of the rulers of the earth, not the ruler of heaven.
No matter what happens to the kingdoms of this world, God is faithful and constant. The One who made us is the One who is, was, and is to come. We are not drawn together by the Holy Spirit to flail about in confusion or hopelessness. The Spirit’s tether binds us into a community that is equipped with the written word of God and with the gifts of baptism and holy communion. We have received inspiration, guidance, and sustenance for the journey of faith on which we are led and accompanied by the One who knows and loves us best. Our long defeat will always be God’s ultimate victory.
On this day and every day, remember that you have been claimed and called by One whose kingdom is not of this world. His life and his word are both eternal. He welcomes all and our names are in the book of life, in his royal handwriting and not our own. Jesus Christ is the only one who can promise a reign forever and ever. And who graciously brings us into that eternity by his love. Amen.
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