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Tree of the knowledge of good and evil

Tree of the knowledge of good and evil
In Genesis[edit] Motif[edit] Composition[edit] In the phrase, tree of knowledge of good and evil, the tree imparts knowledge of tov wa-ra, "good and bad". Religious views[edit] Judaism[edit] In Jewish tradition, the Tree of Knowledge and the eating of its fruit represents the beginning of the mixture of good and evil together. In Kabbalah, the sin of the Tree of Knowledge (called Cheit Eitz HaDa'at) brought about the great task of beirurim, sifting through the mixture of good and evil in the world to extract and liberate the sparks of holiness trapped therein.[8] Since evil has no independent existence, it depends on holiness to draw down the Divine life-force, on whose "leftovers" it then feeds and derives existence.[9] Once evil is separated from holiness through beirurim, its source of life is cut off, causing the evil to disappear. Christianity[edit] Islam[edit] God in Quran (Al-A'raf 27) states: "[O] Children of Adam! Other cultures[edit] Ethnomycology[edit] See also[edit] References[edit]

Serpent (Bible) In the Hebrew Bible, the Book of Genesis refers to the serpent who was partly responsible for the Fall of Man (Gen 3:1-20). Serpent is also used to describe sea monsters. Examples of these identifications are in the Book of Isaiah where a reference is made to a serpent-like Leviathan (Isaiah 27:1), and in the Book of Amos where a serpent resides at the bottom of the sea (Amos 9:3). Serpent figuratively describes biblical places such as Egypt (Jer 46:22), and the city of Dan (Gen 49:17). The prophet Jeremiah also compares the King of Babylon to a serpent (Jer 51:34). The Hebrew word nahash is used to identify the serpent that appears in Genesis 3:1, in the Garden of Eden. God placed Adam in the Garden to tend it and warned Adam not to eat the fruit of the Tree of Knowledge of Good and Evil, "for in the day that thou eatest thereof thou shalt surely die Debate about the serpent in Eden is whether it should be viewed figuratively or as a literal animal. 20th century scholars such as W.

Garden of Eden The Garden of Eden (Hebrew גַּן עֵדֶן, Gan ʿEḏen) is the biblical "garden of God", described most notably in the Book of Genesis chapters 2 and 3, and also in the Book of Ezekiel.[2] The "garden of God", not called Eden, is mentioned in Genesis 14, and the "trees of the garden" are mentioned in Ezekiel 31. The Book of Zechariah and the Book of Psalms also refer to trees and water in relation to the temple without explicitly mentioning Eden.[3] Traditionally, the favoured derivation of the name "Eden" was from the Akkadian edinnu, derived from a Sumerian word meaning "plain" or "steppe". Eden is now believed to be more closely related to an Aramaic root word meaning "fruitful, well-watered. Biblical narratives[edit] Eden in Genesis[edit] The second part of the Genesis creation narrative, in Genesis 2:4–3:24, opens with "the LORD God"(v.7) creating the first man (Adam), whom he placed in a garden that he planted "eastward in Eden". Eden in Ezekiel[edit] Proposed locations[edit] Tabriz[edit]

Temptation More informally, temptation may be used to mean "the state of being attracted and enticed" without anything to do with moral, ethical, or ideological valuation; for example, one may say that a piece of food looks "tempting" even though eating it would result in no negative consequences. Religious usage[edit] Temptation has implications deeply rooted in Judaism and the The Old Testament, starting with the story of Eve and the original sin. Many non-Western cultures had no precise equivalent until coming into contact with Europeans.[citation needed] For example, Jesuit missionaries in Brazil, translating the Lord's Prayer into Old Tupi, had to use the Portuguese word tentação, since Tupi had no word expressing "temptation" in that sense (see Old Tupi language#Sample text).[citation needed] Non-religious usage[edit] Temptation is usually used in a loose sense to describe actions which indicate a lack of self control. See also[edit] References[edit]

Afterlife Ancient Egyptian papyrus depicting the journey into the afterlife. Paradise of Bhaishajyaguru discovered at the Mogao Caves. [edit] In metaphysical models, theists generally believe some sort of afterlife awaits people when they die. Many religions, whether they believe in the soul's existence in another world like Christianity, Islam and many pagan belief systems, or in reincarnation like many forms of Hinduism and Buddhism, believe that one's status in the afterlife is a reward or punishment for their conduct during life. Reincarnation[edit] Reincarnation refers to an afterlife concept found among Hindus, Buddhists, Jains, Sikhs, Rosicrucians, Theosophists, Spiritists, and Wiccans. One consequence of reincarnationist beliefs is that our current lives are both afterlife and a beforelife. Heaven and hell[edit] Limbo[edit] Purgatory[edit] The notion of purgatory is associated particularly with the Catholic Church. Anglicans of the Anglo-Catholic tradition generally also hold to the belief.

Second death The second death is an eschatological concept in Judaism and Christianity related to punishment after a first, natural, death. Judaism[edit] Although the term is not found in the Hebrew Bible, Sysling in his study (1996) of Teḥiyyat ha-metim (Hebrew; "resurrection of the dead") in the Palestinian Targums identifies a consistent usage of the term "second death" in texts of the Second Temple period and early Rabbinical writings. In most cases this "second death" is identical with the judgment, following resurrection, in Gehinnom at the Last Day.[1] Targum Deuteronomy[edit] In Targum Neofiti (Neof.) and the fragments (FTP and FTV) the "second death" is the death the wicked die.[2] Targum Isaiah[edit] Targum Isaiah has three occurrences. Targum Jeremiah[edit] Targum Psalms[edit] The majority reading of Targum Psalm 49:11 has the Aramaic translation "For the wise see that the evildoers are judged in Gehinnom". Rabbinic interpretations[edit] Christianity[edit] Different views[edit] See also[edit]

Old Earth creationism Old Earth creationism is an umbrella term for a number of types of creationism, including gap creationism, progressive creationism, and evolutionary creationism.[1] Old Earth creationism is typically more compatible with mainstream scientific thought on the issues of physics, chemistry, geology and the age of the Earth, in comparison to young Earth creationism.[2] Types of old Earth creationism[edit] Gap creationism[edit] Gap creationism states that life was immediately and recently created on a pre-existing old Earth. "In the beginning ... the earth was formless and void." This is taken by Gap creationists to imply that the earth already existed, but had passed into decay during an earlier age of existence, and was now being "shaped anew". Progressive creationism[edit] This view of creationism allows for and accepts fluctuation within defined species but rejects transitional evolution as a viable mechanism to create a gradual ascent from unicellular organisms to advanced life.

Creation of man from clay Fashioning a man out of clay According to Genesis 2:7 "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."According to the Qur'an[23:12–15], God created man from clay.According to greek mythology (see Hesiod's poem Theogeny), Prometheus created man from clay, while Athena breathed life into them.According to Chinese mythology (see Chu Ci and Imperial Readings of the Taiping Era), Nüwa molded figures from the yellow earth, giving them life and the ability to bear children.According to Egyptian mythology the god Khnum creates human children from clay before placing them into their mother's womb. انا خلقنا الانسان من صلصال من حمإ مسنون reference from sour at alhijer holy Quran

Aztec Religion - AZTEC GODS - Aztecs of Mexico History AZTEC RELIGION AZTEC STUDENT RESEARCH GUIDE (C)1997-2005 (Thomas H. Frederiksen) All rights reserved The following major Deities have been removed from this larger work and placed into their own section TITLED MAJOR DEITIES, along with their corresponding footnotes: TEXCATLIPOCA, QUETZALCOATL, ZIPE TOTEC, TLALOC, XOCHIQUETZAL, and HUITZILOPOCHTLI. See MAJOR DEITIES section. COLNAHUACATL- "The One From the Twisted Region" Wife is unknown and as the name may represent, this deity resided in one of nine hells(*9) told in Aztec mythology. AMAPAN- "Patron of the Ball" "Ball Court Deity" Along with Uappatzin, these two deities presided over the ball game(*10) and various ceremonies associated with the game itself which were conducted in Tenochtitlan. AMHIMITL -"Dart of Mixcoatl" Old Chichimec (*11) god from the ancient homeland of the Mexica in Aztlan. ____________________ 9 There are several books in print that detail the Aztec view of afterlife. ATLACOAYA- "Pulque God" 19 Alacaron, notes p. 230.

Intelligent design Intelligent design (ID) is the pseudoscientific view[1][2] that "certain features of the universe and of living things are best explained by an intelligent cause, not an undirected process such as natural selection."[3] Educators, philosophers, and the scientific community have demonstrated that ID is a religious argument, a form of creationism which lacks empirical support and offers no tenable hypotheses.[4][5][6] Proponents argue that it is "an evidence-based scientific theory about life's origins" that challenges the methodological naturalism inherent in modern science,[7][8] while conceding that they have yet to produce a scientific theory.[9] The leading proponents of ID are associated with the Discovery Institute, a politically conservative think tank based in the United States.[n 1] Although they state that ID is not creationism and deliberately avoid assigning a personality to the designer, many of these proponents express belief that the designer is the Christian deity.[n 2]

Creator deity Polytheism[edit] Platonic demiurge[edit] Monolatrism[edit] Monism[edit] Monism has its origin in Hellenistic philosophy as a concept of all things deriving from a single substance or being. "Pantheists are ‘monists’...they believe that there is only one Being, and that all other forms of reality are either modes (or appearances) of it or identical with it." Although, like Baruch Spinoza, some pantheists may also be monists, and monism may even be essential to some versions of pantheism (like Spinoza's), not all pantheists are monists. In Advaita Vedanta, Brahman is the abstract notion of "the Absolute" from which the universe takes its origin and at an ultimate level, all assertions of a distinction between Brahman, other gods and creation are meaningless (monism). Buddhism[edit] The Buddha rejected the existence of a creator deity,[7] denied endorsing many views on creation[8] and stated that questions on the origin of the world are not ultimately useful for ending suffering.[9][10]

Ancestral sin Ancestral sin (Greek: προπατορικὴ ἁμαρτία or προπατορικὸν ἁμάρτημα, more rarely προγονικὴ ἁμαρτία) is the object of a Christian doctrine taught by the Eastern Orthodox Church. Some identify it as "inclination towards sin, a heritage from the sin of our progenitors".[1] But most distinguish it from this tendency that remains even in baptized persons, since ancestral sin "is removed through baptism".[2] St. Gregory Palamas taught that, as a result of ancestral sin (called "original sin" in the West), man's image was tarnished, disfigured, as a consequence of Adam's disobedience.[3] The Greek theologian John Karmiris writes that "the sin of the first man, together with all of its consequences and penalties, is transferred by means of natural heredity to the entire human race. The doctrine of ancestral sin focuses on human death as an inheritance from Adam. Roman Catholic Church[edit] See also[edit] References[edit]

Salvation Salvation (Latin salvatio; Greek sōtēria; Hebrew yeshu'ah) is being saved or protected from harm[1] or being saved or delivered from some dire situation.[2] In religion, salvation is stated as the saving of the soul from sin and its consequences.[3] The academic study of salvation is called soteriology. Meaning[edit] Abrahamic religions[edit] Judaism[edit] In contemporary Judaism, redemption (Hebrew ge'ulah), refers to God redeeming the people of Israel from their various exiles.[6] This includes the final redemption from the present exile.[7] Judaism holds that adherents do not need personal salvation as Christians believe. The Jewish concept of Messiah visualises the return of the prophet Elijah as the harbinger of one who will redeem the world from war and suffering, leading mankind to universal brotherhood under the fatherhood of one God. When examining Jewish intellectual sources throughout history, there is clearly a spectrum of opinions regarding death versus the Afterlife.

Allegorical interpretations of Genesis Genesis is part of the canonical scriptures for both Christianity and Judaism, and thus to believers is taken as being of spiritual significance. The opening sequences of the book tell the biblical story of origins. Those who read Genesis literally believe that it teaches the creation of humanity and the universe in general in a timeframe of six successive days of 24 hour durations. Those who favor an allegorical interpretation of the story claim that its intent is to describe humankind's relationship to creation and the creator. Some Jews and Christians have long considered the creation account of Genesis as an allegory instead of as historical description, much earlier than the development of modern science. Interpretation[edit] Church historians on allegorical interpretation of Genesis[edit] The literalist reading of some contemporary Christians maligns the allegorical or mythical interpretation of Genesis as a belated attempt to reconcile science with the biblical account. St. St.

Framework interpretation (Genesis) This article focuses on the views of certain Christian commentators and theologians. For a more general account of the topic, see Genesis creation narrative. The framework interpretation (also known as the literary framework view, framework theory, or framework hypothesis) is a description of the structure of the first chapter of the Book of Genesis (more precisely Genesis 1:1-2:4a), the Genesis creation narrative. It can be illustrated with the following table: Genesis 1 divides its six days of Creation into two groups of three ("triads"). Differences exist on how to classify the two triads, but Meredith G. The framework interpretation is held by many theistic evolutionists and some progressive creationists. Old Testament and Pentateuch scholar Gordon Wenham supports a schematic interpretation of Genesis 1 in his two volume, scholarly commentary on Genesis. Jump up ^ Kline, "Space and Time," p. 6.Jump up ^ Davis A. Henri Blocher (1984).

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