[littlemanpoet]

This is an arena, alatar, in which, first if possible, the nature of the work must be considered. What did the author intend? Is it meant as history, or is it meant as folklore? This is unanswerable without getting into a theological debate, so I won't go into it. Thus Primary Belief is no longer part of the equation.

Next question then, is, how does it read? Does this work in terms of Secondary Belief? Tolkien's criterion (he did coin the term and therefore is its definer) is: the story-maker proves a successful "sub-creator" by making a Secondary World which one's mind can enter such that inside it, what the story-maker relates is "true": it accords with the laws of that world.

As I said before, this is an objective standard. Samson's deed fits within the milieu of the literature in which it is found. Whether the reader chooses to accept the milieu is another question entirely.

Apply that to LotR - the book - it also succeeds, if the reader chooses to accept the milieu. Those readers who refuse to, have much negatively to say about the books because they refuse to understand them. That is not, however, what the LotR book lovers are saying about the Lotr movies. The secondary world doesn't come off because there are too many inconsistencies such that it doesn't work: some scenes and events in the movies don't accord with the laws in the world of the movies.

So I acknowledge the distinction that davem implied a while back: on one hand we have scenes and events at which the movies run contrary to the books; on the other hand we have scenes and events at which the movies run contrary to the movies themselves. This second (e.g. internal logic problems) is a failure of secondary belief while the former (e.g. characterization) is a failure of Jackson to pull off what he thought he could in terms of the books.