Creation On Dub
River Road
The Virginia Exhibit
A Lost Car on Spike Canyon
The Beneficiaries
Invisible The Morning After
Beautiful Shadows
Something Like Wonder
Try to Keep Up
A Series of Moments Between Clocks
The Unromantic REAL World of Gulliver's Travels
Meant for One Thing
The Lesser of Evils
Love and Nemesis
The Sinning Bishop
The World In Your Pocket
Higher Purpose
A Promising Look at Genesis
Not For The Ladies
Fooling Around and Falling In Love
The Tediousness of Tragic Love
Poetic Analysis for "The Trees"
Creation On Dub
Creating the Universe
Fast Acting In Small Doses
As Crazy As They
We Can Always Use More Utopia
A Little Church in Corinth
The Theory of Carl Rogers
Historically Speaking
Different Shades, Same Color
A Rose for a Funeral
Obsessed With Race

     The very first stories in the Christian Bible are stories of creation; creation of both the earth and the universe as well as the life which thrives there. The opening passages of the book of Genesis follow a simple pattern that even a child could understand: God said, God saw, and then it was evening. For example: "Then God said, "Let there be light"; and there was light. And God saw that the light was good; and God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day" (Genesis 1.3-1.5). These lines are very specific about what happened, in what order, and on what day. They describe the beginning of existence as we know it and the beginning of human life. Unlike the latter part of the creation story (Genesis 2.4-2.24), this story begins with a plethora of water from which God brings forth dry land. On that land, he puts large, generic groups of life forms (i.e. vegetation, birds, land animals) and chooses not to grant them each individual names (i.e. poison oak, woodpecker, mongoose). That job, he leaves to the Man, Adam: "The man gave names to all cattle, and to the birds of the air, and to every animal of the field, but for the man, there was not found a helper for his partner" (Genesis 2.20). At least it is made very clear there is only one to blame for names such as Platypus and Pterodactyl!

     Like most creation stories, this story cannot be easily applied to modern society. It is more of an outlook on the beginnings of ecology and the presence of certain biological forms and figures, making it almost entirely impersonal until the mention of the relationship between man and woman. It seems that a creation story must be vague and, no pun intended, naked in order for it to be easily applicable to the origin of all life.

     For instance, the basic creation stories brought forth by cultures of India, Greece, and Japan share a common theme: The universe was created in a birthing process, making it easier to comprehend but still quite vague. In Indian stories, the god Brahma created the primal waters as the womb for a small seed, which eventually grew into a golden egg. Brahma split it open, making the heavens from one half, and Earth and all her creatures from the other.
     In Japanese creation myths, Heaven and Earth were not yet separated, and the "In" and "Yo" (Heaven and Earth) not yet divided. They formed a chaotic mass like an egg which was of obscurely defined limits and contained germs. All of said germs happened to land in the bottom half (the Earth half) which underlines the superciliousness of Heaven.
     Gaea was the great deity of the early Greeks. She represented the Earth and was worshipped as the universal mother who had created the Universe and gave birth to both the first race of gods (the Titans) and the first humans.
While these stories are still terribly generic and, in literal terms, quite science-fictional, they provide an interesting comparison to the Christian myth of creation which seems to be a Reader's Digest version of an ultimately complicated task. It seems there is a warranted sense of pride that can go with partaking in a religion which supports a God so capable of getting things done without the riff-raff and slack most would expect from a job of such magnitude.

Katherine Kennon (2005)