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Gods and Creation, 2007.
A comparative analysis of "Metamorphoses" by Ovid and the Book of Genesis in the Bible.
1,097 words (approx. 4.4 pages), 2 sources, MLA, £ 27.95
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Abstract
The purpose of this paper is to introduce, discuss, and analyze the works "Metamorphoses" by Ovid, and Genesis in the Bible. Specifically, it compares and contrasts how each work presents God or the gods. It looks at how both of these ancient works celebrate the magnificent accomplishment of Creation and how the Bible directly credits God for this accomplishment, while Ovid credits several all-powerful gods. It discusses how each work has its own impact and viewpoint and how each are equally strong in their stance and opinion.
From the Paper
"Ovid cannot decide which god it was who actually created the world. In fact, he does not give one credit over another. He writes, "Whatever god it was, who out of chaos / Brought order to the universe, and gave it / Division, subdivision, he molded earth" (Ovid 1067). Ovid cannot give credit to one creator, he cannot seem to grasp the idea that one entity could have created all that we know of Earth and life, and so, his work takes on the feeling of a myth or legend. The Bible, goes into detail about all of God's many creations, from the Sun and Moon to the stars, plant life, and all animal and sea life, and it too, often reads like a myth or legend. "
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Carlos Fuentes: The Creation and Re-Creation of Social Reality, 2002.
This paper provides an analysis of the writings of Carlos Fuentes and explores the creation and re-creation of social reality in his works.
2,510 words (approx. 10.0 pages), 7 sources, MLA, £ 54.95
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Abstract
This paper asserts that Fuentes used his writing as an opportunity to create and re-create the social reality of the lives of the people of Mexico as they shaped and continue to influence the development and history of their country. In order to establish this thesis more fully, the following works of Fuentes are examined: "Aura" (1965), "The Buried Mirror: Reflections on Spain and the New World" (1992), and "The Years with Laura Diaz" (2000). Initially, an overview is provided of Fuentes' thoughts on writing and his use of writing in documenting the lives of Mexicans and the history of Mexico, his homeland. This is followed by a discussion of Fuentes' works as each illustrates his efforts to construct and re-construction Mexico?s reality through the lives of her people.
From the Paper
"Through his writing, Fuentes has assumed a commitment for insuring that his readers as well as himself take responsibility for reconceptualizing the manner in which they perceive both the past and present of Mexico. His desire to accomplish this task is clearly documented by Fuentes himself when he provided the following description of the role of Latin America within history: "To restore some kind of tragic consciousness ...to make the United States understand that memory counts--that there is history, and that it does not renew itself every 24 hours when Dan Rather appears on the set" (as cited in Lippard, 1990, p. 6). As is evidenced within this statement, Fuentes presents a challenge to himself as a writer as well as to his readers to recognize that the social construction of reality that may be presented to us in the world around us may not be an accurate representation of reality and history as it truly exists."
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The Creation Myth "Popol Vuh": Maya Book of Creation, 2000.
A look at the Maya creation story which can be found in the "Popol Vuh", and acts as a window into the religious, secular, psychological, and environmental life of the Maya people.
1,690 words (approx. 6.8 pages), 4 sources, £ 38.95
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From the Paper
"Universal to virtually every human culture is the "Creation Myth or Story." A myth or story created by humans in an attempt to explain the creation, purpose, and existence of life. For the Maya, this creation story can be found in the Popol Vuh. Not only does the Popol Vuh recount the Maya creation story, but it also is a window into the religious, secular, psychological, and environmental life of the Maya people. This view can be applied to both the individual and the society and it also encompasses the cosmic world, the earth, and the underworld..... "
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God's Grace and Free Will, 2006.
An essay on God's grace according to Martin Luther and St. Augustine.
1,886 words (approx. 7.5 pages), 4 sources, MLA, £ 43.95
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Abstract
This paper explains that both Luther and Augustine agreed that every form of matter and every event is the product of God's creation and that that this was the fundamental example of God's grace - His love and favor towards man. The paper then goes on to explain how the two religious philosophers differed in their conception of free will and its relation to God's grace.
From the Paper
"St. Augustine believed that because God's grace was good, then everything he created was also originally good. In denying the veracity of original sin, however, he came up against the problem of explaining why man commits sins. Plato once argued that man's evil came from ignorance, but Augustine disagreed. He believed instead that man's fundamental condition was one of freedom and will. Because man is free, he can choose to direct his attentions to God or to the objects of the material world. He can choose to sin or to repent and do good."
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Catholicism, God and Evolution, 2006.
This paper discusses the apparently conflicting beliefs of the role of God in the formation of the world and the theory of evolution.
1,575 words (approx. 6.3 pages), 4 sources, £ 44.95
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Abstract
Since at least the nineteenth century, the primacy of God in creation theory has been challenged vigorously by rationalists and by the scientific community. With this in mind, the paper examines more closely the curious intersection between orthodox Catholic beliefs about the centrality of God to the formation of the world and the idea universally accepted within the academic community that the world and all forms of life living upon it evolved by chance from primordial beginnings.
From the Paper
"To wit, the next several pages will show that there is still a "place" for God within the theory of evolution and that a person can believe in evolution and still believe in the Almighty. With that in mind, it is to a discussion of this important topic that we now turn."
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"God and Reason", 2006.
A study and critique on Edward Miller's "God and Reason".
3,874 words (approx. 15.5 pages), 0 sources, £ 75.95
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Abstract
This paper is a critical analysis of the book "God and Reason" by Edward Miller. It focuses on two chapters from his book "The Teleological Argument" in Chapter 4 and "Faith and Reason" in Chapter 7. These chapters are used to present, argue and explain the existence of God and the creation of the וniverse. A brief introduction and background to the study helps create a better understanding. In conclusion, it offers an analysis of theory of the teleological argument.
From the Paper
"Faith and opinion may or may not be true. Reason and fact, if used properly, lead to truths. However, faith and reason do not interact well, as one is forced to play by the rules of the other and inevitably loses the game. The scriptures, both Old and New Testaments, are inert in relation to any subject with which they deal, and are to be accepted in their natural and intended sense...all things in the universe were created and made by God in six days of special creation described in Genesis. The creationist account is accepted as factual, historical and perspicuous and is this fundamental in the understanding of every fact and phenomenon in the created universe."
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The Spirit of God, 2005.
Looks at a theory of the image of God.
1,350 words (approx. 5.4 pages), 5 sources, £ 37.95
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Abstract
This paper discusses the theory of the image of God. It discusses research that indicates that some believe that the image of God and man's creation refers to the physical image. The research paper contends that this is the spiritual image of God that is found in Christ and in man that is spoken of in the Bible. Through research this point is discussed within the paper.
From the Paper
"To be created in the image of God means to be, in all ways possible, like He is. In the Bible it is written, "For a man indeed ought not to cover his head, since he is the image and glory of God; but woman is the glory of man" (1 Corinthians 11:7). This passage infers that man should not be ashamed of who he is because he is created in the image of the creator of the world, and in this there can be no shame. Reverend Dennis Duncan contends that some believe the passages from the Bible that speak of man being created in God's image refer to His physical form (Duncan). Yet, Duncan clarifies to his readers that the "image" is in reference to what is inside of a human being."
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The Connection Between God and Gaia, 2000.
This essay is a review of James Lovelock's book "The Ages of Gaia." Written for a Geology class, this paper compares the Creation Theory to the Evolution Theory, and how God could have had a part in the formation of the Earth.
2,042 words (approx. 8.2 pages), 1 source, £ 45.95
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Abstract
This is a critical essay on the concept of Gaia (the earth being one living breathing organism) as put forth by James Lovelock in his book, "The Ages of Gaia". The author addresses three questions put forth by Lovelock: What would the Universe be like without God? How can we use the concept of God as a way to look at the Universe and ourselves? How can we use the concept of Gaia as a way to understanding God? Through these questions, the author gives us her own opinion regarding the co-existence of both God and Gaia.
From the Paper
""Gaia is a religious as well as a scientific concept, and in both spheres it is manageable. Theology is also a science, but if it is to operate by the same rules as the rest of science, there is no place for creeds or dogma. By this I mean theology should not state that God exists and then proceed to investigate his nature and his interactions with the Universe and living organisms. Such an approach is prescriptive, presupposes his existence, and closes the mind to such questions as: What would the Universe be like without God? How can we use the concept of God as a way to look at the Universe and ourselves? How can we use the concept of Gaia as a way to understanding God? Belief in God is an act of faith and will remain so. In the same way, it is otiose to try to prove that Gaia is alive. Instead, Gaia should be a way to view the Earth, ourselves, and our relationships with living things" (Lovelock 194). In this passage, Lovelock states that the concept of Gaia is both religious and scientific. I agree with him, but not under the same terms. In this essay, I will contend Lovelock's assumptions and propose new ideas for thought, with an interconnection between God and Gaia, instead of keeping them as separate principles. "
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The Perfection Of God, 2003.
Discusses the concepts of Leibniz.
1,350 words (approx. 5.4 pages), 2 sources, £ 33.95
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Abstract
Examines Leibniz's philosophical system, the principles of non-contradiction and sufficient reason, his argument for God's perfection in "Discourse on Metaphysics" (1686), and his major thesis that God's creations must be perfect in order for God to be perfect.
From the Paper
"Leibniz's philosophical system relied on the foundational principles of noncontradiction and sufficient reason. In his Discourse on Metaphysics (1686), Leibniz argued that the perfection of God was demonstrable through the principle of noncontradiction ..."
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The Gods, 2001.
This paper studies the gods from a mythical point of view and their association to truth, relying on the view of Judaism and Christianity.
880 words (approx. 3.5 pages), 3 sources, APA, £ 22.95
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Abstract
This paper analyzes the creation of humans by gods and how they are portrayed in religions and myths. It studies 'Genesis' and 'Popul Vuh' and analyzes excerpts from them discussing the forming of the Mayans by the gods. It concludes that truth is dangerous to the gods according the the examples of the Jewish people and the Mayans and the way the gods treated them.
From the Paper
"Why should truth be so dangerous to the gods? Why should knowledge of the truth be so threatening to those who inhabit the heavens? We do not know this, and yet it must be true, for one of the similarities in many creation myths ? drawn from cultures very distant from one another ? is the idea that while the gods initially make humans who are wise and even omniscient, afterwards they change their creations so that humans are limited in their knowledge, in their ability to divine the truth. The gods create us in their own image, at least to the extent that we are wise like they are, and then they punish us for bearing the same attributes that they themselves carry."
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Creationism, 2006.
This paper discusses creationism, which rejects scientific theories that contradict the Biblical story of creation.
1,026 words (approx. 4.1 pages), 6 sources, APA, £ 25.95
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Abstract
This paper relates that creationists reject the scientific theories regarding the origin of life, the origin of the human species, the geologic history of the earth, the formation of the solar system and the origin of the universe. The author points out that a second kind of creationism, "creational spirituality", holds that, rather than theory, awe is the appropriate response to the unfathomable wonder of creation. The paper also explains that Neo-Creationists want to allow the Bible to be one of the choices of theories that are given to school children in public schools as to how the earth was formed and mankind came into being.
From the Paper
"A wave of Revivalism swept the South to counteract Modernism and Intellectualism. There was conflict between the liberals and the conservatives in society, between the Evolutionists and the Fundamentalists. Things came to a head in the small town of Dayton, Tennessee, when John Scopes, a high school biology teacher, was tried for teaching the theory of evolution. The trial was widely covered by the most famous broadcasters in the nation. In the trial, also called the "Scopes Monkey Trial," it was decided that it would be legal to teach evolution in the public schools."
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Transformation of Creation: Hesiod and Ovid, 2008.
An analysis and comparison of the creation themes in Hesiod's "Theogony" and Ovid's "The Creation".
1,673 words (approx. 6.7 pages), 4 sources, MLA, £ 38.95
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Abstract
This paper notes that humanity has searched for the means and the language to explain and comprehend the creation of the universe since its own beginnings. The paper also explains that both Hesiod and Homer responded to this need to explore the origination of the world and mankind through their respective oral and literary traditions. The paper then goes on to discuss how Hesiod's "Theogony" and Ovid's "The Creation" both relate to formulating understandings of the creation of the cosmos, and notes their similarities and differences.
From the Paper
"Hesiod's Theogony stands at the beginning of European literary tradition--written between 800 and 600 BCE. His three major works of poetry were assembled synonymously with those of Homer (Lamberton 1). He remains as one of the four mythic bards who are recognized as a "source of Greek tradition" (Lamberton 1). Despite his humble origins as a Boetian peasant (Lamberton 8), Hesiod's account of the origins of the universe is said to be one of many, but its survival and later influence over authors such as Ovid speak to the value placed upon it by later authors (Lamberton 12). "
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God's Existence, 2002.
The Teleological argument for God's existence.
1,150 words (approx. 4.6 pages), 1 source, £ 31.95
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Abstract
This is a teleological argument for God's existence. Cleanthes' argument for the existence of God is based on the assumption that the universe has an ordered arrangement. This is why Cleanthes attempts to present a case for order in the universe. In doing so, he argues for the existence of God. In his view, there is a design in the creation, and he believes that a certain amount of scientific thought was needed to create the universe.
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Creation Stories, 2006.
This paper explains and compares the Norse or Hungarian creation myth and the "Old-Man-in-the-Sky" creation myth of the Salish tribe of North America.
1,100 words (approx. 4.4 pages), 1 source, MLA, £ 27.95
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Abstract
This paper explains that the one common theme, found in both stories, is the presence of the "all powerful", which, in the "Old-Man-in-the-Sky", was the one who had complete control over all things on earth and, in the Norse story, was father eternity who had control over the world. The author points out that some of the key features of the "Old-Man-in-the-Sky" myth are the distinction placed on the white man as inherently different from the Native Americans and the essential part played by a beaver, an otter, a bear and a buffalo, which are found in the area the Salish people lived (northern parts of Washington stretching to Montana). The paper states that both of these myths reflect the cultures of the people who adopted them and help explain why each society performs the way they do.
From the Paper
"The second of the creation myths comes from the Salish Native American Tribe and sometimes called the Flatheads. There are only two main characters to this story, Old-Man-in-the-Sky, and Old Man Coyote. This story begins with the world already created by Old-Man-in-the-Sky. After creating the world, Old-Man-in-the-Sky drained off the water and collected it into the "big salt holes" to from the oceans, and the land dried out except for the lakes and rivers. One day Old man Coyote became lonely and went up to the sky world and would talk to Old-Man-in-the-Sky."
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