Tom Bombadil God In J. R. Tolkien's The Lord Of The Bible

When things have no explanation in life, humans are quick to turn to religion as a attempt to comprehend the unexplainable. For example, in order to explain what happens after death and how to deal with modern issues such as abortion or gay marriage, many devout catholics may turn to the bible for guidance. In Beowulf, the religious beliefs of the Anglo-Saxons are a huge influence on the description of events in this epic poem. However, in John Gardner’s novel Grendel, the use of existentialism, a philosophy that emphasizes that “existence precedes essence”, contradicts the early Christianity values that are present in Beowulf. In both Burton Raffel’s translation of Beowulf and in John Gardner’s novel Grendel, the usage of differentiating lenses is critical to the reader’s interpretation of the texts. Beowulf uses

As we look back on history we can see that human beings have made great strides as well as suffered many setbacks in our development of fundamental doctrines and/or beliefs by which we live and view the world. These foundational beliefs have provided the framework for which all civilizations preserve, cooperate, and govern their way of life. Certainly throughout history, the spread of Christian theology and doctrine has been influential in establishing and developing a deeply rooted theistic and biblical worldview foundation; thus being the center of much debate. In light of the various views within Christian theology, we will focus specifically on doctrine that is foundational to the Christian

The story of Creation found in Genesis 1-3 has captured the attention of countless Christian theologians throughout the ages. Despite the fact that the text of these chapters are quite short, it has proved itself to be a fertile ground from which many of the central tenets of Christian doctrine have sprouted. This fruitful text has also spurred a variety of differing interpretations of the Creation and Fall. Augustine of Hippo and Lady Julian of Norwich are two theologians who interpreted Genesis 1-3 in vastly different ways. The aim of this paper is to make a thematically organized comparison of Julian of Norwich’s interpretation (which is mostly apparent within her short parable on the Lord and the Servant, Revelations of Divine Love) with Augustine’s influential interpretation of Genesis 1-3.

A proper assessment from a biblical-anthropological perspective needs to take into account the image of God as part of human nature. The three dimensions of the image of God (relational, structural and functional) form the core of human nature. Humans are relational beings with the structural capacity to relate to others and fulfill their purpose in this life. These three dimensions were damaged or affected after the Fall. As discussed previously, normality and pathology are connected with the sinful human condition.

Evolutions of civilizations can occur because of differences in people’s religion, culture, or geographic setting of the settlement. The relationship between the world of the gods and that of men was perceived differently by the Sumerians, Egyptians, and Hebrew ancient civilizations. This is demonstrated by the way each group viewed the process of creation. They had different thoughts on the creation of their gods, the universe and of man. This essay will discuss the relationship between humans and their gods in three different ancient civilizations: Sumerian, Egyptian and Hebrew.

Early Christian theologian and philosopher Augustine of Hippo once declared that “we ought to wish ours (teachings) to conform to that of sacred scripture.” In this essay, we will be analyzing theological perspectives of Saint Augustine and will discuss his ideas about the role of women in the Fall of Man, his views on intentionality and the nature of evil, and the ways in which his teachings influenced C.S. Lewis and his literally works in The Chronicles of Narnia. To begin, Saint Augustine had a utilitarian view of women, and his writings would influence the early Catholic and Protestant churches for centuries to come. In addressing the Fall of Man, Augustine believes that Adam and Eve had different motives for eating the forbidden fruit in the Garden of Eden and is forced to explain these different roles because of 1st Timothy 2:14, which states, “Adam was not deceived, but the woman being deceived was in the transgression.” Augustine theorized that Eve ate the fruit because she saw it as pleasing to the eye, and when she was approached by the snake had neither the wisdom nor the prowess to avoid falling into temptation. She was, after all, only a companion to Adam and in the end, Adam chose her companionship over the will of the Lord. There is also an early Christian theology that supports the idea that beautiful women are temptresses, and modest beauty is much more pleasing to God. We see this idea in many of C.S. Lewis’ works, but we will draw on an example from The

The relationship between man and God is a long and complex journey that has evolved for centuries. This divine and omniscient being has been a center piece for peoples' lives around the world. This single being is so powerful that he is able to make the sick feel strong and the poor feel rich. One being is worshipped around the world for his divine status. But what if he isn't as superior to humans as the world thinks? In the classic biblical works of literature, The Book of Job and Genesis, a new interpretation of God is presented in a form that is human in his relationship and actions with humans.

One of the most dynamic and multifaceted elements in literature is nature, being powerful or calm, peaceful or vicious. J. R.R. Tolkien, the author of Fellowship of the Rings, discusses many of these aspects, by hones in on this by creating the argument that those who understand nature and are moral, have more inner strength against the corruption and evil that can be associated with power. Tolkien achieves this point first by developing strong connections with characters and nature. Next, he builds up their morality by discussing their positive actions. Lastly, Tolkien debates that these characteristics allow certain creatures to have moral strength against the evil and corruption associated with power.

Myths are not solely a matter of representation, but are narratives of value within a culture that is paradigmatic, authoritative and applicable. Paden explains that within religious worlds, myths set the foundation that shape people’s way of life. Subsequently, they shape societies moral compasses and beliefs. The creation story in the bible is sort of a grounding prototype that shaped the belief of the catholic church. This story shows how myth is being applied and used to orient people to a higher power both in the past and currently. It is also a characteristic of myth as it tries to explain life’s fundamental questions. This relates to Paden’s thoughts about myth being labelled as more than just a language, but one with an authoritative

Myths organize the way we perceive and understand our reality. Myths grant stability to a culture, and in this respect; serve to explain the unexplainable. From Barbra Sproul’s perspective, creation myths reveal basic religious concerns pertaining to how the universe was formed, and how people or societies are fashioned. Myths speak of the transcendent and unknowable aspects in a drama that attempt to reveal and give reason to human existence and where man stands in the cosmos. Through myth, the dimensions of space, nature and time are expressed in symbolisms that show how the holy can be experienced or conveyed if understood properly.

This essay will compare and contrast the Biblical creation myths with other creation myths from Greece and the Ancient Near East. It will first discuss the initial creation of the universe followed by the creation of mankind and finally the recreation of man whilst drawing parallels to Sumerian and Babylonian texts, The Old Testament and Hesiods Theogony. In paying particular attention to the chronology of each myth it will be shown that the creation myths regarding the universe and mankind evolved from as far back as the Sumerian stories.

How can an author write a story which appeals to a present day audience? Richard H. Tyre published an article in 1978 that gives an answer to this very question. Tyre explains how most kids today choose to read books like the Harry Potter series, The Lord of the Rings series, and even The Wizard of Oz. An existing theory that Tyre came up with explains that each of these books, along with many others, have one thing in common: 6 plot elements. Not only do these stories contain the same 6 elements but those elements are in the same order! Tyre states that “(1) those who hunt for treasure, (2) must go alone, (3) at night, (4) and when they find it, (5) they must leave some of their blood behind, (6) and the treasure is never what they expected.” (Tyre 2). J.R.R. Tolkien is the author of The Hobbit. The Hobbit revolves around one hobbit in particular named Bilbo Baggins. Bilbo embarks on a journey with 14 others to recover a treasure that is guarded by a dragon. Along the way Bilbo faces many challenges that range from running into huge trolls, to taking part in fierce battles. Due to it’s main character hunting for treasure, facing most of the dangers alone, battling during the wee hours of the night, eventually finding the treasure, after sweating/crying/and enduring injuries, just to have the treasure revealed to him as not what he expected, J.R.R. Tolkien’s The Hobbit is undoubtedly a perfect example of Tyre’s 6 plot elements.

God’s role in the Bible is characterized in several different ways, with dramatically competing attributes. He takes on many functions and, as literary characters are, he is dynamic and changes over time. The portrayal of God is unique in separate books throughout the Bible. This flexibility of role and character is exemplified by the discrepancy in the depiction of God in the book of Genesis in comparison to the depiction of God in the book of Job. On the larger scale, God creates with intention in Genesis in contrast to destroying without reason in Job. However, as the scale gets smaller, God’s creative authority can be seen in both books, yet this creative authority is manifested in entirely distinctive manners. In Genesis, God as

As, perhaps arguably, his most famous novel, from his most famous book series, The Chronicles of Narnia, there has been much debate as to his motives for the implementation of religion in his works, and even some question as to whether religion is an actual existing aspect of the work. This essay will not only outline the unmistakable presence of religious allegory, but also focus on the purpose of it being there. Thus being, that C.S Lewis uses religious allegory to effectively introduce and develop core themes of the novel in a fashion both comprehensible and relatable for a universal audience.

In the case of Christianity, we first consider how the human condition appears in The Book of Job, an exemplary text in this instance which tells the story of Job, a pious, righteous man who is relentlessly tormented by God. In several rounds of discussion