I think the only way to deduce how this story is going to end is to consider the reasons why Donaldson is writing this stuff in the first place. He writes books
because of the end. That's the whole point. The books are always a solution to the underlying character issues. What are those issues and solutions?
Reading some old GI posts, I came across this:
Alan: why a third series?
all the way through the 1st series people died to give covenant a chance against foul and I can understand why foul came back. In the 2nd chronicles however TC is raised to the stature of pure wild magic between foul and the arch. Linden then creates a new staff of law. this staff is created by the pinicle of the urvile law (vain whose purpose is greatly to be desired) and the elohim, beings of pure earth power. I fail to see how foul can come back. could you please explain.
puzzled of UK
I'm tempted to say, Read the book and find out. But that might miss the point of your question. How is it possible for Lord Foul to recover his vitality? My attitude is, How is it possible for him *not* to recover his vitality? Of course, there are some practical points covered in "The Runes of the Earth" that I don't want to mention here. But the story of the "Covenant" books so far describes a couple of (I believe) temporary solutions to what we might call "the problem of evil." And as long as those solutions ("power" in the first trilogy, "surrender" in the second) are temporary, Lord Foul *must* return. In "The Last Chronicles" my characters will be looking for a more enduring solution. (I, of course, already know what that solution is.)
(10/30/2004)
So all we have to do is figure out what the "enduring solution" to the problem of evil is, and we have the ending. Simple!

The "problem of evil," in classical philosophy, is roughly: given that God is a) omnipotent and b) absolutely good, then how is evil possible? An omnipotent God has the power to get rid of evil if He wants to, and an absolutely good God would indeed want to get rid of it.
Many solutions have been given to resolve this paradox. Some have said that evil is necessary for free will. I think Donaldson would tentively agree with that, given the importance he places on freewill. However, I get the feeling that the "problem of evil" for Donaldson isn't really
how does evil exist but rather,
how do we get rid of it. He's not dealing with a Christian worldview and the problems therein. So he's not really concerned with the "problem of evil" in the classic sense, because he accepts evil as a given, though he doesn't necessarily accept the Christian God as a given--that's not his story.
So, what does he mean by "evil?" And the "problem of evil?" If we're not limiting ourselves to the Christian worldview, but more general concepts, I'd say it's a tension between absolute morality and relative morality. The paradox for his story is about how the Creator can fight his enemy without destroying the Arch and thus freeing his enemy. This paradox only arises in the first place because of the fundamental separation of the Creator and the Despiser—a separation held fast by the Arch. One side exists outside the Arch, while the other side exists inside it. This gulf between the two is conceptually Absolute--but it is a gulf which only arises out of how we define the two concepts. You don't have to define Good and Evil in such absolute, distinct terms if you're willing to admit that good and evil are relative and intertwined. But such an "intertwining" also means that a lot of stuff we care about—which lies in between—gets destroyed. Like the Land.
Let's back up. In the first and second Chrons, we were dealing with absolute Good and Evil. Fighting Evil and accepting Evil didn't end it altogether because these were responses to an Absolute conception. Both of those attitudes are necessary in order to be authentic with regards to the existence of Evil, yet they don’t destroy it. You can't give in to Evil (you must resist it), and yet you can't deny that it exists (you must accept it). Those are the two conclusions SRD came to in the 1st and 2nd Chrons. What else is there as long as Evil is Absolute?
Well, if there were no Evil, you wouldn't have to fight it OR accept it. An "enduring solution" wouldn't require either of those attitudes. But how can that be authentic? How can there NOT be Evil in the world?
What if "evil" isn't really Evil? What if, like Nieztsche, we learn to interpret our old absolute morality into a relative morality? Absolute Evil disappears. Donaldson has claimed that he picked the name "Lord Foul" to be obvious, to let everyone know he was explicitly dealing with archetypal Evil, rather than pussyfooting around with a name like "Sauron," which timidly denies the "evil incarnate" intensions of the character. However, though that was his original intensions for Lord Foul, he has admitted that his conception for LF is evolving, changing, becoming more complex. I believe this goes beyond making the character himself more "sympathetic" by explaining his motivations, but it also includes making the character's symbolism more complex. Pure, Absolute Evil is no longer what he represents. Lord Foul as an archetype has come to represent the more relative conception of evil.
So what does this mean to the text? I think that many here have already touched upon the likely answer: a joining of Creator and Despiser. In relative morality, Good and Evil are no longer separate and absolute, but a complex, changing mixture of desirable and undesirable. It is defined by context and outcome. That last part is especially important to Nietzsche's point in Beyond Good and Evil.
en.wikipedia.org/wiki/Beyond_Good_and_Evil
In the "pre-moral period of mankind", actions were judged by their consequences. Over the past 10,000 years, however, a morality has developed where actions are judged by their origins (their motivations) not their consequences. This morality of intentions is, according to Nietzsche, a "prejudice" and "something provisional [...] that must be overcome" (§32).
This becomes especially important when you realize that Linden's central problem in Runes is her grappling with the fact that
Good cannot be accomplished by evil means. This sentence is repeated at least three times near the end of the book, and it represents the struggle she has been going through when all her decisions have been "evil means" to accomplish an end which is merely "relatively good." It's only good to her and her son. Her goal is not some "Absolute Good" like saving the Land. And Donaldson explicitly points out that her decisions are distinct from Covenant risking the Land to save the little girl in TIW. At that time, Mhoram said the Land can't be doomed by such means or intensions, because they were good. But the problem isn't that simple this time. The Land CAN be doomed by her choices to save one child, and her means AREN'T "Good." [See the Dissection thread for the relevant quotes for these issues.]
How these thematic necessities play out in narrative terms will take a lot more guess work. I suppose the Land will be destroyed. It will probably be Linden's fault. But that won't be Absolutely Evil. She might end up saving her son--a relative good. And the Creator and Lord Foul will rejoin. What does that mean in terms of SRD's cosmology? Gosh, I don't have a clue. A new Arch will be created, one that encompasses both good and evil? One where Creation and Despite aren't separate, and therefore their "battles" are not quite so catastrophic? Maybe the two entities will no longer be external, archetypal "Gods," but dispersed into all of us, so that we each carry a Creator and Despiser within us, making us all capable of much smaller acts of creation and destruction. But that sounds an aweful lot like the "real" world, doesn't it . . .? Which, if you ask me, is the whole point of all of this.
