The theme of religion is a topic that is constantly present in P. D. James’ dystopic novel The Children of Men. In a world where there is no hope nor future for humankind, people question the existence of God and if He cares about the impending extinction of the human race. Christianity has changed over the years, the churches and chapels are left empty, and religion has ceased to be about Jesus and seems to be used for empty comfort or monetary gain. The tension in Theo, the protagonist, over religion throughout the novel comes to a climax in the final scene when he christens Julian’s newborn and makes a sign of the cross on his forehead with blood and water. The new male child, the Alpha child, is the saviour of the world and becomes like Jesus in how he is treated and the manner of his birth.
With the infertility of humankind and the approach of imminent extinction, people have turned to or away from religion, depending on their view of God. After returning from a trip around Europe, Theo’s “keenest memory was of Rome, standing before the Michelangelo Pietà in St. Peter’s, of the rows of spluttering candles, the kneeling women, rich and poor, young and old, fixing their eyes on the Virgin’s face with an intensity of longing almost too painful to witness” (138). These people turn to religion to express their “hopeless longing of all the world” and plead for mercy from heaven (138). Luke, the priest, and Julian say “their prayers” together because “praying keeps [Julian] calm and happy” (173). Luke also sets up an altar and practices the sacrament of communion with Julian (174-75). Theo considers these acts as empty rituals as he cannot believe in God. In the same way, Miriam confesses to Theo that “it’s too late for” her to believe in God and that “[i]f He wants belief He’d better provide some evidence…[t]hat He cares” (188). Theo later wonders in light of all the suffering in the world, “If her God existed, how could He be the God of Love?” (225). With the impending doom of humankind, people turn away from Christianity or cling to the hope that God sees and hears the misery of his people.
This religious fervour by Luke and Julian is sharply contrasted by others who have abandoned religion or use religion for their own purposes and gain. Theo reflects on two popular evangelists who twist the traditional meaning of Christianity for their own purposes. Roaring Roger preaches that “repentance is best demonstrated by a generous contribution towards Roaring Roger’s campaign expenses” (48). In the same way, Theo describes Rosie McClure, a television evangelist, who “sell[s] salvation” and does “very well out of a commodity which is always in demand and which costs them nothing to supply” (48). Rosie preaches that “God is love and everything is justified by love” and that God only wants his people to be happy (49, 50). This kind of selfish version of Christianity transforms the Church of England into a religion that has practically abolished the “second Person of the Trinity” and sees the symbol of the cross as barbaric, uncomfortable, and a reminder of “man’s ineluctable cruelty” (50). Religion no longer is about Jesus or the beautiful sacrifice of the cross, but is used by people, like Roger and Rosie, for personal gain.
The different views of religion by various characters in The Children of Men is accompanied by rich Biblical imagery that reaches its climax in the portrayal of Xan as the devil and Julian’s child as a messiah. By the end of the novel, Theo has come to see that there is good and evil in this world, and that God is good and the devil is evil. Instead of Satan being named as the devil, the Warden is portrayed as a being of evil and is even called the “devil” (166, 174), On the other side, Julian’s child becomes a kind of messianic figure who “will be hailed as a miracle” and is considered the “new Adam” (166). The phrase “new Adam” alludes to the Bible where Jesus is the second Adam who will redeem humanity (1 Cor 15:45). Theo even remarks that if Xan finds Julian before she gives birth, “[t]here would be no simple shepherds at this cradle” (198), which is a strong illusion to Jesus’ birth in a stable and the presence of shepherds who came to worship him (Luke 2). The fact that the baby is considered the Alpha and the last generation is called Omega immediately alludes to the book of Revelation that says Jesus is the Alpha and the Omega, the beginning and the end (Rev 22:13). Miriam says that she “was there at the end. Now I shall be there at the beginning” of a new generation (149). Because of these obvious Biblical parallels, Julian’s male child becomes a messiah figure who, like Jesus, is “the hope of the world,” is the beginning of a new start, and will redeem the human race (237). This idea that the baby is the messiah is further enforced when Theo christens the infant and makes the sign of the cross, which is the sign of Jesus, on his forehead with blood and water (241). The cross, which is previously identified as uncomfortable now becomes a comfort and a hope to all of humanity in the child who is dedicated to be the messiah to a dying race (50).
The strong religious theme throughout The Children of Men comes to a climax in the portrayal of Julian’s child as the Alpha, the messiah of the world, who brings hope and redemption to humankind. The initial conclusion that God is uncaring for humankind is ultimately contradicted in the conception and birth of this miracle child.
James, P. D. The Children of Men. Vintage Books, 1992.
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