Abstract This paper is an examination of "The Lord of the Rings" from the standpoint that it is, at its core, an exploration of the Christian archetypes and legends of Europe. J. R. R. Tolkien's "Lord of the Rings" is a massive epic fantasy of more than a half-million words. It is also a hugely complex work with its own complicated chronology, cosmogony, geography, nomenclature, and multiple languages, including two forms of "elvish". The plot is so grand, moreover, that it looks backward to the formation of first things while glancing forward to the end of time. While "The Lord of the Rings" is many things, it is primarily a symbolic text that taps into the archetypal knowledge of our long-distant past.
Abstract This paper examines the creation mythology evident in the book of Genesis and compares it to one of the oldest Japanese myths about creation from "Genji Shibukawa: Tales from the Kojiki compiled in 712 CE" by O No Yasumaro. The paper draws on the similarities between the two stories of the creation of the universe.
From the Paper "A culture's belief about the beginning of the world is called a creation myth, story or tale. An explanation of the origin of the universe is known as a cosmogony. It is difficult to find any people throughout the world who do not have some explanation for the source of life. One of the most interesting aspects of creation mythology is the similarities that exist among descriptions, whether they are from the Judeo/Christian Bible or from African, Native American, South American, Greek, Japanese or Australian cultures. Common themes are present in both the West and East. From the earliest humans, who painted on the walls of their cave, there has been a need to search for answers and explain the unknown."
Abstract This paper explains that Dante's view of evil is that it acts as a catastrophic impediment toward man's attainment of the divine; whereas, Chaucer identifies the human manifestations of evil as ironic. The author points out that "The Divine Comedy" is an epic poem in which the author, Dante, takes a visionary journey through Hell, Purgatory and Paradise to learn about the true nature of evil; however, although they likely shared a similar cosmogony, Chaucer's portrayal of evil in "The Canterbury Tales" is much different than Dante's resulting in "The Canterbury Tales" being an extremely entertaining work written for a popular audience. The paper relates that the difference in the conception of evil between these books lies less in the religious background of their authors then in the author's intention for writing the book.
From the Paper "Dante conceived of Hell as a cone shaped hole, terraced into seven concentric rings. The uppermost level, Limbus, actually is not a Hell at all, but merely an abode for the good people born into the culture of Christianity but who had never been baptized, as well as those born before the time of Christ. Below Limbus, the rings of Hell yawn deeper and deeper, and the torments grow more and more severe, ending at the bottom with a frozen lake which is the abode of Satan himself. Each different type of sin merits its own ring, hence the seven deadly sins. The unfortunate inhabitants of each ring and section of Hell receive a different punishment, cleverly designed to reflect the spirit of the crime. Dante does not claim that the individuals of whom he speaks with in each section were designated as permanent "spokespeople" of that ring; he gives the impression he just initiated the conversation with them because either he or Virgil recognized them, and their story would be familiar enough to Dante's readership to provide a pertinent lesson."
Abstract The paper analyzes the Christian status before Constantine's act of legalizing Christianity, as a premise of defending the idea that his act paved the way for subsequent Christian evolution. The eventual recognition of Christianity and its path ever since is subsequently presented by the paper, along with the potential negative outcomes that may have arisen. The paper determines that, during the period preceding Constantine's legalization of Christianity, the religion consolidated its own faith, characteristics and place among the other religions. With Constantine's recognition, its path opened for a bivalent participation in worldly matters, both for the case of simple individuals, and the case of nation - states.
Outline:
Introduction
Christianity before legalization
Legalization of Christianity
Effects of legalization
Potential negative consequences of legalization
Conclusions
From the Paper "Initially, Christianity develops around the personality of Jesus Christ, more as "a movement of people around a single charismatic teacher or preacher". The moment of Jesus Christ's death transforms the movement of people into a sect, because these are individuals that have been able to transform real life happenings into something bearing a religious and mystical meaning. The Christian mythology and cosmogony is this born, along with the main writings of the new religion."
