world religion paper

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Religion	Origin of All Things	Nature of God/Creator	View of Human Nature	View of Good and Evil	View of “Salvation”	View of After Life	Practices and Rituals	Celebrations and Festivals
Week 1 Indigenous People	Most indigenous peoples have creation stories where they believe the Creator or Great Father in the Sky made the earth, the animals and all humans.	Many believe that they have lost touch or even forgotten about a Creator that their ancestors knew, but disobeyed. They believe the dark gods of the spirit world are the ones to be afraid of or to placate. Thus they believe that the Creator God, if there is one, is distant, removed and angry with them.	Humans are often seen as lost or wandering from a true path that was lost to the ancestors long ago. Humans are seen as capable of good or bad and under the influence of curses, vows, incantations, or evil spirits. In this sense, they may be animistic. Many have a special shaman or witch doctor who is supposed to help them connect to the spirit world.	Good and evil are seen as forces that compete for dominance in a person and in the world. Sometimes there is an ethnocentric idea that ‘our’ group is the good one and all outsiders are ‘bad’. This idea can lead to wars and conflicts.	The idea of the path or the way or a lifeway is their main idea of salvation. It is the path to the good. This idea is closely aligned with a responsibility for nature and this world. Oneness with nature is for some seen as a goal of life. Others see ‘salvation’ as surviving and not being defeated by the dark spirits, thus having a long life.	Some groups have a notion of an afterlife, but others do not. For example, some Native American groups believe in a “Happy Hunting Ground’ or that one goes to be with the ancestors and/or the Great Spirit. Many indigenous peoples are terrified of death and use their rituals to ward it off.	Varies by country or group. Some have animal sacrifices or smoke various substances in a ritualistic manner. Dance is often used to express stories and tales of the tribe or group or the gods. Body decoration, paint, garments and drums are often used in the ritual dances. To placate the spirits, they may also cut themselves or in some cases engage in cannibalism or headhunting. An example: the Sawi people of New Guinea make peace with an enemy by swapping infants between the tribes. As long as the children live there will be peace between the two tribes. One family per tribe agrees to take in the other child and give up their own.	Varies by country or group. Some have celebrations tied to the seasons of the year. Others have celebrations of victory in war or at weddings. The birth of children is often a time of great celebration. Death is universally observed in various ways depending on the culture and local beliefs. The finding of good prey when hunting would be a cause for celebration as well. Communal meals are common. For example: the Native Americans shared food with the Pilgrims who came to America.
Week 1 Resources	Text	www.godonthe.net/evidence/atribute.htm	Text	Text	www.britannica.com/.../indigenous-religion	Text	Text	Text
Week 2 Hinduism & Jainism	In the beginning there was no heaven or earth. There was nothing. The waves of the dark ocean were flowing against the darkness. A giant cobra floated in the water. Lying asleep in the snakes coils was Lord Vishnu sleeping peacefully while the snake kept him safe. Slowly a sound started and it grew loud and filled the emptiness. There was a lot of energy that drove the nothingness away. There was light. Lord Vishnu woke up and a lotus flower grew from his navel and inside the bloom Ramah was sitting in the middle of it. Lord Vishnu told Ramah to go out and create the world. Still sitting in the flower in the flower he calmed the winds and the waves and brought peace. Ramah split the lotus flower making 3 different part; the heavens the earth and the sky's. Then he created all living things.	They have many ways of referencing God. He has many different names for different reasons	They believe in several different paths for humans to follow called margas. The paths sometimes overlapping. They are called Karma marga which is the path of action, Jnana marga, the path of knowledge, and Bhakti marga, the path of devotion.	Karma is their view of good and evil by cause and effect. If you do good things you will reap good karma, if you do bad things then bad will come of you. Good actions have good effects and bad actions have bad effects. The Jain believe in not causing injury to any living thing.	Salvation comes when one knows the true nature of the self- that it does not in any ultimate sense, exist- then one will stop grasping. If one stops rasping. If one stops grasping, then one stops generating karma. And when there is no karma, there is no rebirth. One is released.	Human beings continue to be reborn because they continue to generate karma and they continue to generate karma because they are ignorant. They are ignorant of the true nature of the self.	The most fundamental of all rituals in Hinduism is sacrifice. Another ritual is a "cremation" where one exchanges his normal clothes for the ascetic's minimal garb, the hair is shaved and all of these things are burned which is symbolic of a cremation where the ascetic is now understood to be dead to the world. The shraddha, funeral rites are the most important ritual. The samskaras are the rites of passage. The preparation, cremation and purification of the surviving family must be performed properly because the if they aren't, the deceased may be stuck between this life and the next and remain in the world as a host to haunt the surviving relatives. Puja, which means worship is also done. Jains pluck each hair from their heads. They also sweep the ground before walking on it to make sure they do not kill any living being.	has been said that Hindus have a holiday for every day of the year, but even that may be an understatement! Exactly how many Hindu festivals are celebrated is not known, but one scholar of Hinduism has listed more than a thousand different Hindu festivals. {1} As in most ancient religions, many of the Hindu holidays are based on the cycle of nature. They mark the change of seasons, celebrate the harvest, and encourage fertility of the land. Others are dedicated to a particular deity, such as Shiva or Ganesh. Still other popular holidays commemorate events in the lives of Rama or Krishna. In addition to the major Hindu festivals that are celebrated throughout India, many regional festivals are also held in honor of various deities. In general, Hindu festivals "are intended to purify, avert malicious influences, renew society, bridge over critical moments, and stimulate or resuscitate the vital powers of nature." They include a wide variety of rituals, including worship, prayer, processions, magical acts, music, dancing, lovemaking, eating, drinking, and feeding the poor. {2} Major festivals likely to be observed by most Hindus are: Holi Holi (also called Holaka or Phagwa) is an annual festival celebrated on the day after the full moon in the Hindu month of Phalguna (early March). It celebrates spring, commemorates various events in Hindu mythology and is time of disregarding social norms and indulging in general merrymaking. Holi is probably the least religious of Hindu holidays. Diwali Diwali, from the Sanskrit word Dīpãvali, meaning "row of lights" is a Hindu festival of lights lasting five days. For many Hindus, Diwali is also New Year's Eve. Diwali is held on the final day of the Vikram calendar, a type of Hindu calendar followed by North Indians.Mahashivaratri (Shiva Ratri) Mahashivaratri (also called Shiva Ratri) is the Great Festival of Shiva. It is held on the 14th day of the dark half of the lunar month of Phalguna. Mahashivaratri is especially important to Saivites (devotees of Shiva), but it is celebrated by most Hindus.
Week 2 Resources	https://youtu.be/Y9yWwFWpbRo	http://www.patheos.com/blogs/worldreligions/2013/10/tibetan-buddhism-christian-science-jainism.html	http://www.patheos.com/blogs/worldreligions/2013/10/tibetan-buddhism-christian-science-jainism.html	http://www.patheos.com/blogs/worldreligions/2013/10/tibetan-buddhism-christian-science-jainism.html	http://www.patheos.com/blogs/worldreligions/2013/10/tibetan-buddhism-christian-science-jainism.html	http://www.patheos.com/blogs/worldreligions/2013/10/tibetan-buddhism-christian-science-jainism.html	Patheos library http://www.patheos.com/Library/Hinduism/Ritual-Worship-Devotion-Symbolism/Worship-and-Devotion-in-Daily-Life?offset=1&max=1	http://www.religionfacts.com/hinduism/holidays.htm#sthash.j4FfiMSX.dpuf
Week 3 Buddhism	In the eyes of the Buddha, the world is nothing but Samsara -- the cycle of repeated births and deaths. To Him, the beginning of the world and the end of the world is within this Samsara. Since elements and energies are relative and inter-dependent, it is meaningless to single out anything as the beginning. Whatever speculation we make regarding the origin of the world, there is no absolute truth in our notion. The Buddha did not waste His time on this issue. The reason for His silence was that this issue has no religious value for gaining spiritual wisdom. The explanation of the origin of the universe is not the concern of religion. Such theorizing is not necessary for living a righteous way of life and for shaping our future life. As to the nature of the universe, the Buddha said that the beginning and ending of the universe is inconceivable. Buddhist do not attribute any specific importance to such gods. They do not regard the deities as a support for the moral development or as a support for the attainment of salvation of Nibbana. Whether they are great or small, both human beings and deities are perishable and subject to rebirth.	Devas are more fortunate than human beings as far as sensual pleasures are concerned. They also possess certain powers which human beings usually lack. However, the powers of these deities are limited because they are also transitory beings. They exist in happy abodes and enjoy their life for a longer period than human beings do. When they have exhausted all the good kamma, that they have gathered during previous birth, these deities pass away and are reborn somewhere else according to their good and bad kamma. According to the Buddha, human beings have more opportunities to accrue merits to be born in a better condition, and the deities have less chances in this respect. It is a common belief amongst the Buddhist public that such deities can be influenced to grant their favours by transferring merits to them whenever meritorious deeds are performed. This belief is based on the Buddha's injunction to the deities to protect those human beings who lead a religious way of life. This is the reason why Buddhists transfer the merits to such deities or remember them whenever they do some meritorious deeds. However, making of offerings to and worshipping such deities are not encouraged, although some Buddhist customs center around such activities. There is definitely no Teaching in Buddhism to the effect that Buddhists can attain Nibbana by praying to any deity. Buddhists believe that 'purity and impurity depend on oneself. No one from outside can purify another.	On certain occasions, the Buddha has commented on the nature and composition of the universe. According to the Buddha, there are some other forms of life existing in other parts of the universe. The Buddha has mentioned that there are thirty-one planes of existence within the universes. They are: •4 States of unhappiness or sub human realms: (life in hells, animal life, ghost-worlds and demon-worlds) •1 Human world. •6 Develokas or heavenly realms. •16 Rupalokas or Realms of Fine-Material Forms. •4 Arupalokas or Formless Realms.	Buddhists do not share the view held by some people that the world will be destroyed by a god, when there are more non-believers and more corruptions taking place amongst the human beings. With regard to this belief people can ask, instead of destroying with his power, why can't this god used the same power to influence people to become believers and to wipe out al immoral practices from men's mind? Whether the god destroys or not, it is natural that one day there will be an end to everything that comes into existence. According to the Buddha, we are burning from eleven kinds of physical pain and mental agony: lust, hatred, illusion sickness, decay, death, worry, lamentation, pain(physical and mental), melancholy and grief. People can burn the entire world with some of these fires of mental discord. There is no god behind the scene of heaven and hell. Each and every person experiences according to his good and bad kamma.	Buddha teaches that no amount of factual knowledge will ultimately free man from the pain of existence. He must strive alone and diligently until he arrives at a true understanding of his own nature and of the changeable nature of the cosmos. To be truly free a man must seek to tame his min, to destroy his craving for sensual pleasure. When a man truly understands that the universe he is trying to conquer is impermanent, he will see himself as Don Quixote fighting windmills. With this Right View of himself he will spend his time and energy conquering his mind and destroying his illusion of self without wasting his effort on unimportant and unnecessary issues. And where there is more pleasure or happiness, either in this world or any other worldly existence, that place is a heaven to those who enjoy their worldly life in that particular place. However, as the human realm is a mixture of both pain and happiness, human beings experience both pain and happiness and will be able to realize the real nature of life. But in many other planes of existence inhabitants have less chance for this realization. In certain places there is more suffering than pleasure while in some other places there is more pleasure than suffering. Buddhists believe that after death rebirth can take place in any one of a number of possible existences. This future existence is conditioned by the last thought-moment a person experiences at the point of death. This last thought which determines the next existence results from the past actions of a man either in this life or before that. Hence, if the predominant thought reflects meritorious action, then he will find his future existence in a happy state. But that state is temporary and when it is exhausted a new life must begin all over again, determined by another dominating 'kammic' energy. This repetitious process goes on endlessly unless one arrives at 'Right View' and makes a firm resolve to follow the Noble Path which produces the ultimate happiness of Nibbana. Heaven is a temporary place where those who have done good deeds experience more sensual pleasures for a longer period. Hell is another temporary place where those evil doers experience more physical and mental suffering. It is not justifiable to believe that such places are permanent. There is no god behind the scene of heaven and hell. Each and every person experiences according to his good and bad kamma. Buddhist never try to introduce Buddhism by frightening people through hell-fire or enticing people by pointing to paradise. Their main idea is character building and mental training. Buddhists can practise their religion without aiming at heaven or without developing fear of hell. Buddhists believe that 'purity and impurity depend on oneself. No one from outside can purify another.' (Dhammapada 165) Buddhahood and Nibbanacan be attained without any help from an external source. Therefore, Buddhists can practise their religion with or without the deities. A person must constantly be on the alert to seek his own deliverance from Samsara, and his 'salvation' must be brought about by the individual himself. He cannot look to any external force or agency to help him to attain Nibbana.	The Buddhist concept of heaven and hell is entirely different from that in other religions. Buddhists do not accept that these places are eternal. It is unreasonable to condemn a man to eternal hell for his human weakness but quite reasonable to give him every chance to develop himself. From the Buddhist point of view, those who go to hell can work themselves upward by making use of the merit that they had acquired previously. There are no locks on the gates of hell. Hell is a temporary place and there is no reason for those beings to suffer there forever. From a Buddhist point of view, the easiest way to define hell and heaven is that where ever there is more suffering, either in this world or any other plane, that place is a hell to those who suffer.	The Buddha says that the greatest gift one can confer on one's dead ancestors is to perform 'acts of merit' and to transfer these merits so acquired. He also says that those who give also receive the fruits of their deeds. The Buddha encouraged those who did good deeds such as offering alms to holy men, to transfer the merits which they received to their departed ones. There are many discourses in the Teaching of the Buddha where it was indicated that various forms of sicknesses were eradicated through the conditioning of the mind. Thus it is worthwhile to practise meditation in order to attain mental and physical well-being. In place of prayer, Buddhist practise meditation for mental culture and for spiritual development. No one can attain Nibbana or salvation without developing the mind through meditation. Paritta Chanting or Sutra Chanting is a well-known Buddhist practice conducted all over the world, especially in Theravada Buddhist countries where the Pali language is used for recitals. The sutras that Buddhists recite for protection are known as Paritta Chanting. In Buddhism, fasting is recognized as one of the methods for practising self-control.	Buddhists all over the world have a high regard for full moon days. They celebrate this day with religious fervor by observing precepts, practising meditation and by keeping away from the sensual worldly life. On this day they direct their attention to spiritual development. On the particular festival day, they would devote their time to abstaining from all evil. They would practise charity and help others to relieve themselves from their suffering. They may entertain friends and relatives in a respectable way. 1) Buddhist New Year In some countries like Thailand, Burma, Sri Lanka, Cambodia and Lao, the new year is celebrated for three days from the first full moon day in April. 2) Vesak This festival celebrates the Birthday of Buddha. In one day, the Buddhists celebrate the birth, enlightenment and death of Buddha. This festival takes place on the first full moon of May. 3) Magha Puja Day Magha Puja Day takes places on the full moon day of the third lunar month (March). This holy day is to commemorate an important event in the life of the Buddha, the fourfold assembly. 4) Asalha Puja Day Asalha Puja means to honor Buddha on the full moon day of the 8th lunar month (approximately July). It recalls and shows respect to the Buddha’s first teaching. 5) Uposatha The four holy days in each month. These holy days are during the new moons, full moons and quarter moons. On these days the Buddhists fast (they don’t eat at all). 6) Kathina Ceremony In this ceremony new robes are offered to Buddhists monks. 7) Abhidhamma Day This day celebrates the event when the Buddha is said to have gone to the Heaven to teach his mother. It is held on the full moon of April. 8) Songkran This Buddhist festival goes on for several days during the middle of April. People clean their houses and wash their clothes and enjoy sprinkling perfumed water on the monks. This festival is like a spring cleaning! 9) Loy Krathong This festival takes place on the full moon night of the Twelfth Lunar month. People bring bowls made of leaves, which contain flowers, candles and incense sticks. People float them in water and as they go, all bad luck is suppose to disappear. 10) The Ploughing Festival This festival takes place in May, when the moon is half-full, two white oxen pull a gold painted plough, followed by four girls dressed in white who throw rice seeds from baskets. This is to celebrate the Buddha’s first moment of enlightenment, which happened when Buddha was seven years old, when he had gone with his father to watch the ploughing.
Week 3 Resources	http://www.budsas.org/ebud/whatbudbeliev/297.htm Source: Buddhist Study and Practice Group, http://www.sinc.sunysb.edu/Clubs/buddhism/	http://www.budsas.org/ebud/whatbudbeliev/297.htm Source: Buddhist Study and Practice Group, http://www.sinc.sunysb.edu/Clubs/buddhism/	http://www.budsas.org/ebud/whatbudbeliev/297.htm Source: Buddhist Study and Practice Group, http://www.sinc.sunysb.edu/Clubs/buddhism/	http://www.budsas.org/ebud/whatbudbeliev/297.htm Source: Buddhist Study and Practice Group, http://www.sinc.sunysb.edu/Clubs/buddhism/	http://www.budsas.org/ebud/whatbudbeliev/297.htm Source: Buddhist Study and Practice Group, http://www.sinc.sunysb.edu/Clubs/buddhism/	http://www.budsas.org/ebud/whatbudbeliev/297.htm Source: Buddhist Study and Practice Group, http://www.sinc.sunysb.edu/Clubs/buddhism/	http://www.budsas.org/ebud/whatbudbeliev/297.htm Source: Buddhist Study and Practice Group, http://www.sinc.sunysb.edu/Clubs/buddhism/	http://www.budsas.org/ebud/whatbudbeliev/297.htm Source: Buddhist Study and Practice Group, http://www.sinc.sunysb.edu/Clubs/buddhism/ https://ashwath0608.wordpress.com/2011/02/17/10-main-buddhists-festivals/
Week 4 Daoism & Confucianism	The Mandate of Heaven of Confucianism was a key concept underpinning imperial legitimacy. The doctrine is that Heaven chose a particular man and his descendants to be the mediator between Heaven and the region. The man was a god whose actions affected and even determined not only the course of the empire but the natural world as well. TAO - cannot be named, has no form. The origin of everything. All individual things are "manifestations" of Tao. It is not God - has no personality. It must be intuited, not perceived. http://pegasus.cc.ucf.edu/~stanlick/taoconfushinto.html	"In addition to ancestors, deities, and Heaven, there has long existed in China a belief that the cosmos is a manifestation of an impersonal self-generating physical–spiritual substance called qi (ch’i)." Taoists do worship a God, they have symbolic images, priests, and their own temples. "Chinese literature and folk knowledge contain many references to venerable sages thought to be centuries old. They live hidden in the mountains, away from the society of others, and are said to be somewhat translucent. The most famous of the legendary long-lived are the Eight Immortals, humans who were said to have gained immortality, each with his or her own special magical power." Confucianism has no God, and they do not celebrate life after death.	The emperors of the ruling dynasty then developed the idea of the “Mandate of Heaven” which justified their rule. This was the belief that Heaven responds to human virtue and, specifically, that it endows rulers with the authority to rule based on their virtue. "here are several basic principles for the life in harmony with Dao. One is to experience the transcendent unity of all things, rather than separation. This realization can only be attained when one ceases to feel any personal prefer- ences. Daoism is concerned with direct experience of the universe, accepting and cooperating with things as they are, not with setting standards of moral- ity, not with labeling things as “good” or “bad.” Zhuangzi asserts that herein lies true spirituality". "A quiet contemplative life in natural surroundings, with peaceful mind, health-maintaining herbs, healthy diet, practices to strengthen the inner organs and open the meridians (subtle energy pathways known to Chinese doctors), and meditations to transmute vital into spiritual energy, does bring a marked tendency to longevity." "In Confucius’s ideal world, there is a reciprocal hierarchy in which each knows his place and respects those above him." Training in virtue is needed to make sure the Tao is manifested in the human being. The important thing is pursuit of human excellence by correct accomplishment of social duties. The only "sacrilege" in Confucianism is breach of rule of piety toward those to whom one owes an obligation.	In ancient Chinese tradition the universe arises from the interplay of yin and yang. They are modes of energy commonly represented as interlocking shapes, with dominance continually shifting between the dark, receptive yin mode and the bright, assertive yang mode. "Flowing water is a Daoist model for being. It bypasses and gently wears away obstacles rather than fruitlessly attacking them, effortlessly nourishes the “ten thousand things” of material life, works without struggling, leaves all accom plishments behind without possessing them. "Foremost among the virtues that Confucius felt could save society was ren (jen). Translations of this central term include “innate goodness,” “love,” “benevo- lence,” “perfect virtue,” “humaneness,” and “human-heartedness.”" Tian - 'Heaven' - impersonal world guiding force - controls natural events and is a moral principle determining right and wrong.	"The emperors of the ruling dynasty then developed the idea of the “Mandate of Heaven” which justified their rule. This was the belief that Heaven responds to human virtue and, specifically, that it endows rulers with the authority to rule based on their virtue. It can also remove the mandate when a ruler’s virtue declines. Rulers have a moral duty to maintain the welfare of the people and a spiritual duty to conduct respectful ceremonies for Heaven, Earth, and ancestors" "All modalities of being, from a rock to Heaven, are integral parts of a continuum which is often referred to as the “great transformation.” Since nothing is outside of this continuum, the chain of being is never broken. ... The continuous presence of qi in all modalities of being makes everything flow together as the unfolding of a single process. Nothing, not even an almighty creator, is external to this process." There is no focus on "salvation" - There is nothing from which to be saved, and so no one to be saved. The important thing is to know this life. "When you do not know life, how would you know death?" (from an aphorism of Confucius)	One of the goals of esoteric Daoist practice is to separate the Immortal Fetus from the body so that the former can operate independently, both before and after death. "Laozi referred enigmatically to immortality or long life realized through spiritual death of the individual self, the body and mind transmuted into selfless vehicles for the eternal. "	There is prehistorical evidence of worship of ancestors. Their graves were lined up in rows near villages and provided with funeral offerings such as ornaments, pottery, and tools, suggesting belief in an afterlife in which they could use them. "It appears that in addition to ancestors early Chinese people worshiped a great variety of invisible spirits. Plants, animals, rivers, stones, mountains, stars, cosmic forces—in popular religion, all parts of the natural world are vitalized by cosmic energy and many are personified, honored, and consulted" "as deities. From the earliest historical dynasty, the Shang (c.1600–1046 BCE), archeological evidence indicates that kings and their priests were making regular sacrifices, not only to ancestors but also to deities living in the earth, water, and air. Wine for them was poured onto the earth, jade thrown into rivers, and grains and animal flesh burned on outdoor altars. From ancient times, there was also belief in a great variety of demons (such as a thorn demon and a water-bug demon) and the ghosts of people who had not been properly honored after their death." " They sought the help of their aristocratic ances- tors and deities by a process of divination through the medium of oracle bones." Acupuncture therapy is practiced for health reasons. "Taiji quan (T’ai chi ch’uan) was developed in the eighteenth century as a training for martial arts. It is still practiced today by many Chinese at dawn and dusk for their health. "	Near the end of the Chinese lunar year, performers in Shanxi province carry on a traditional dragon dance in a festival honoring the kitchen god. On Chinese New Year, Hong Kong temples are filled with worshipers who burn incense sticks to pay homage to the spirits. Taoist Holidays : In the Taoism religion, they believe that when a solstice occrus, it signifies the birth of a new deity, a religious festival takes place at this time. February 1st - The Chinese New Year : The day consists of rituals both at home and in the temple, exchange of gifts and a banquet with offerrings of sweets. They beleive setting off firecrackers rids them of dark forces, thus this is performed on this night. The Taoism religion believes in Three Pure Ones, these three are : the Heavenly official, the Earth official and the Water official. They have yearly festivals and rituals to honour them, occurring throughout the year. Late March / Early April - Qing Ming Festival : They visit the graces of their ancestors, leave food as offerrings, and tidy up their grave site, leaving decorations all around. Early May - Dragon Boat Race : To Celebrate the life of a famous poet Qu Yuan who dorwned himself in a fight against corrupt government. June 1st - Childern's Day : National day for children, taken out to some form of entertainment. For example puppet shows, films etc. October 1st - National Day : The People's Republic of China celebrate their founding in 1949. In Confucianism ritual takes on a different meaning than that of most religions Acts of everyday life are considered rituals Some holidays are Easter Monday Ching Ming festival is celebrated 106 days after the winter solstice and families visit their ancestors or relatives' graves They also celebrate Confucius' birthday on September 28 Confucians do not celebrate specific Holy Days for Confucianism and they practice days from other religions "Lantern Festival, the end of Chinese New Year celebration"
Week 4 Resources	http://www.chinahighlights.com/travelguide/confucianism.htm and text	Fisher, Mary P. Living Religions, 9th Edition. Pearson, 2014. VitalBook file. http://pegasus.cc.ucf.edu/~stanlick/taoconfushinto.html http://www.chinahighlights.com/travelguide/confucianism.htm and text	http://pegasus.cc.ucf.edu/~stanlick/taoconfushinto.html	http://pegasus.cc.ucf.edu/~stanlick/taoconfushinto.html	http://pegasus.cc.ucf.edu/~stanlick/taoconfushinto.html	Fisher, Mary P. Living Religions, 9th Edition. Pearson, 2014. VitalBook file.	Fisher, Mary P. Living Religions, 9th Edition. Pearson, 2014. VitalBook file.	Fisher, Mary P. Living Religions, 9th Edition. Pearson, 2014. VitalBook file.
Week 5 Shinto & Zorastrianism	Shinto beliefs: The Kami are known to have created the universe, this is told in the Kojiki. Kami means 'god's although they are not like the traditional concepts Gods as in many monotheistic religions. The Kojiki tells of the Kami beginning as the centre of heaven, then giving birth and growth to all other Kami through the kami brother and sister. Zorastrian believe •Creation consists of mainyu, the spiritual and gaetha (gaethya), the material (physical) existence. [In later language: menog and getig.] •The spiritual existence was created before the material existence. •The spiritual existence consists of two primordial spiritual entities or mainyu •At creation, the two spiritual entities were manifested in the material or physical existence as gaem (being) and ajyaitim (not being). (Hymns, or Gatha, of Zarathushtra, 30.1-4) •Every element of creation can be described as an entity of being and its negation that is simultaneously opposite and complementary.	"“Shinto” came into use to distinguish indigenous Japanese ways from Buddhism and other imported religions." Shinto is not easily identified as a “religion” in the Western sense for it has no single founder, no orthodox canon of sacred literature,. Label: CourseSmart Bookmarks "“kami” (a way of pronouncing the character shin) is usually translated as “god” or “spirit,” these translations are not exact. Kami can be either singular or plural, for the word refers to a single essence manifesting in many places. Rather than evoking an image, like the Hindu or Mahayana Buddhist deities, kami refers to a quality. It means, literally, “that which is above,” and also refers to that which evokes wonder and awe in us. The kami harmonize heaven and earth and also guide the solar system and the cosmos. It/they tend to reside in beautiful or powerful places, such as mountains, certain trees, unusual rocks, waterfalls, whirlpools, and animals. In addition, it/they manifest as wind, rain, and fearsome forces such as thunder, lightning, tsunamis, and earthquakes. Kami also appear in abstract forms, such as the creativity of growth and reproduction" Label: CourseSmart Bookmarks "The goddess of the sun, Amaterasu, was born from the left eye of the god Izanagi. The god of the wind, Susanoo, was born from his nose, and the god Tsukiyomi was born from his right eye. Izanagi gave Amaterasu charge of heaven, Susanoo of the sea, and Tsukyomi of the night. "The earth became perpetually dark. To lure her out and bring back the sun, the kami decided to hold a festival outside her cave." "she was brought out of the cave by one strong god; another barred the entrance with the braided rope. Light returned to the world." "Reverence toward the kami is mixed with Buddhist practices in tradi- tions such as ritual ascent of sacred mountains in search of enlightenment." In Zorastrianism,"In the early faith, people worshiped a pantheon of gods representing the elements, aspects of nature, and abstract principles such as justice and obedience." " Ahura Mazda was surrounded by angelic presences manifesting six attributes of the divine." There is no supreme God or transcendent deity. There are a variety of “kamis” (often translated god or gods but is better defined as, “all things whatsoever which deserve to be dreaded and revered for the extraordinary and pre-eminent powers which they possess”). Kamis are not considered to be omnipotent or transcendent. Kami also refers to the spirit of human beings and to spirits in the universe	Human beings are inherently good. Human beings do have a “kami” or spirit. In Zorroastrian - The universal laws of asha govern and bring order to the spiritual and material existences. •Human beings are constituted from both, the spiritual and material existences. •Human beings also have two conscious selves (ahva): the thinking (manangho) and corporeal (physical, astavant) selves (Hymns, or Gatha, of Zarathushtra, 28.2). •Consciousness (bod) enables us to think, speak and act and in so doing, make conscious choices. •The universal laws of Asha are available, through individual choice, to bring order and goodness to human thoughts, words and deeds.	"There is a cosmic battle between sustaining and destroying forces, and to assure the victory of good over evil, humans must dedicate themselves as spiritual warriors for goodness." " is not all-powerful or eternal, but to assure the victory of good over evil humans must dedicate themselves as spiritual warriors on the side of Spenta Mainyu. Human beings are given the free will and mental capacity to choose between the two powers. In their thoughts, words, and deeds, they can grow in love, devotion, and service, or they can contribute to evil." "By natural law, good deeds bring their own reward and evil deeds their just punishment. Zoroastrians feel that the effects of our actions will be felt both in the present and in an afterlife." There is no binding moral code or list of commandments in Shinto. There is no sin, but one should avoid pollution or non-cleanliness. Loyalty and fulfilling one’s duty to family, ancestors, and tradition are viewed as important. Gratitude, courage, justice, truthfulness, politeness, reserve, and honor are valued. •In human beings the moral and ethical opposites of good and bad, right and wrong, form dichotomies - mutually exclusive opposites that require a choice between one or the other.	"may take a ritual bath in the ocean, source of life. Or, in a lengthy ritual also called misogi, a believer may stand beneath a waterfall, letting its force hit his or her shoulders and carry impurities and tensions away. Before even entering the waterfall, those seeking purification must undergo preliminary purification practices because the waterfall itself is kami. The women put on white kimonos and headbands, the men white loincloths and headbands. The misogi ritual proceeds with shaking the soul by bouncing the hands up and down in front of the stomach, to help the person become aware of the soul’s presence. Next comes a form of warm-up calisthenics called “bird rowing.” Following a leader, the participants then shout invocations that activate the soul, affirm the potential for realizing the infinite in their own souls, and unify them with the kami of earth, guidance, water, life, and the ki energy (which the Chinese know as qi). Before entering the waterfall, the participants raise their metabolism and absorb as much ki as possible by practicing a form of deep breathing. They are sprinkled with purifying salt and are given sake (rice wine) to spray into the stream in three mouthfuls. The leader counts from one to nine, to symbolize the impurity of the mundane world, and then cuts the air and shouts “Yei!” to dispel this impurity. With ritual claps and shouts the participants then enter the waterfall, continually chanting “Harae-tamae-Kiyome-tamae-ro-kon-sho-jo!” This phrase requests the kami to wash away all tsumi from the six elements that form the human being, from the senses, and from the mind. This part of the ritual has been scientifically proven to lower blood pressure. After this powerful practice, participants dry off, spend time in meditation to calm the soul, and share a ceremonial drink to unify themselves with the kami and with each other. The whole ceremony is designed to restore one’s natural purity and sense of mission in life. As Yukitaka Y" "People may also be purified in a kind of spontaneous movement that washes over them, often in nature, bringing them into awareness of unity with the universe." Label: CourseSmart Bookmarks " area, facing a light source. When the physical body dies, Zoroastrians carry it to a Tower of Silence, a special circular building open at the top so that vultures can alight on the corpse to pick the bones clean. " In Shinto, a religion indigenous to Japan, the concept of salvation is based on the belief that all living things have an essence, soul or spirit known as "kami." Rather than living in a glorified Heaven, kami live among us. Shintoism suggests that everyone’s immortal spirit lives on, sharing this world side-by-side with people who still inhabit their physical bodies.	Shinto beliefs in accordance with the afterlife believe that the human spirit is to remain forever as like the spirit of Kami. The spirits live in another world, this is mentioned in the Kojiki (Ancient Matters) and the Nihonshoki (Chronicles of Japan). It tells that the Kami si present in both worlds. The most known other world is named 'the other world of Heaven' in which the most respected and admired dieties dwell. Contrasting this world is 'the other world of Yomi' which is believed to be connected to the burial of the dead, although there is no academic evidence to prove this matter. The third world is called 'Tokoyo' which is believed to be located beyond the sea. Another world which is known through folk faith is 'the other world in the mountains' which connects to the way in which graves are located on a hill looking over the village. These other worlds are not seen as a utopia or as a hell. Instead it relfects the belief that the spirits of the dead can visit and connect with this present world and time if called on through a ritual or a festival."At death, Zoroastrians believe, each of us is judged according to the total goodness or evilness of our thoughts, words, and deeds. The greater the goodness, the wider the bridge to heaven, the Kingdom of Light where the souls of the righteous reside. The greater the accumulated evil, the narrower the bridge, until it is so narrow that souls cannot cross. They fall into hell, House of the Lie, a murky, woeful place." Label: CourseSmart Bookmarks "There is no eternal hell in Zoroastrianism, for good is ultimately victorious. " "Frashokereti, the “refreshment” of the world in which all of creation is resurrected into perfected immortality. Thenceforth the world will never grow old and never die."	"“Shinto” lead people to worship and pray for blessings at shrines and participate in popular cultural festivals." Label: CourseSmart Bookmarks "Rituals are major elements of Zoroastrian practice. One that is particularly important is the act of tying the sacred cord (kusti) around one’s mid-section, traditionally performed at least five times a day." " seventy percent visit a Shinto shrine during the first three days of the New Year, over sixty percent believe in an “unseen higher power,” almost fifty percent say they believe in deities or buddhas, and over thirty percent engage a Shinto priest to purify new cars or building plots, only thirty percent of the popula- tion say that they belong to any institutional religion." "efforts to propitiate the kami by specialists in communicating with them. Such local traditions may have been eventually institutionalized in the building of shrines in which the kami could be con- tacted, with priests and rituals for negotiating with them tied to agricultural development and evolving political structures. " "To properly encourage the spirit of the kami to dwell in a shrine, long and complex ceremonies are needed. " "ritual impurity is a serious problem that obscures our originally pristine nature; it may offend the kami and bring about calami- ties, such as drought, famine, or war. The quality of impurity or misfortune is called tsumi or kegare. It can arise through contact with low-level spirits, negative energy from corpses, negative vibrations from wicked minds, hostility toward others or the environment, or through natural catastrophes. In contrast to repentance required by religions that emphasize the idea of human sinfulness, tsumi requires purification." Label: CourseSmart Bookmarks "oharai, a ceremony commonly performed by Shinto priests, which includes the waving of a branch from a sacred sakaki tree, to which are attached white streamers " Label: CourseSmart Bookmarks "Sprinkling salt on the ground or on ritual participants is also regarded as purifying." Label: CourseSmart Bookmarks "Zoroastrian priests conduct a ceremony around a sacred fire." The sacred fire they consecrated on reaching India is said to have been kept burning continuously ever since." "Rituals are major elements of Zoroastrian practice. One that is particularly important is the act of tying the sacred cord (kusti) around one’s mid-section, traditionally performed at least five times a day." Label: CourseSmart Bookmarks "Zoroastrian rituals also emphasize purification. Water is venerated as a means or symbol of purification."	"festivals, exuberant affairs in which the people and the kami join in celebrating life. Many have an agricultural basis, ensuring good crops and then giving thanks for them. All local shrines celebrate their own kami with a festival that usually includes a great parade in which the local kami is thought to be taken out of the shrine where it lives and carried through the streets in a portable shrine in order to show it the world outside. The kami may be accompanied by elabo- rate floats and music-makers. During the festivals, offerings of rice, fish, and vegetables may be presented to the kami, as well as offerings of music, dance, and praises. Everyone present is blessed by the priests with water flung from sakaki tree branches dipped into sanctified water. The biggest annual festival celebrates New Year. It begins in December with ceremonial house-cleaning, the placing of bamboo and pine “trees” at doorways of everything from homes to offices and bars to welcome the kami, and dressing in traditional kimonos. On 31 December, there is a national day of purification. On New Year’s Day, people watch the first sunrise of the year and will try to visit a shrine as well as friends and rela- tives. Over three million people visit the large Meiji Shrine in Tokyo for New Year to pray for good luck in the year to come. This ritual is one of many popular rites that were created at Shinto shrines during the twentieth century. Other new rites include drawing paper lots to tell one’s fortune and tying them to tree branches, and engaging shrine priests to purify new cars or building plots. There are also many ceremonies honoring those who have reached a cer- tain age. For instance, on 15 January, those who are twenty years old are recognized as full-fledged adults, and on 15 November, children who are" "hree, five, or seven years old (considered delicate ages) are taken to a shrine to ask for the protection of the kami. In addition, on 3 February, the end of winter, people throw beans to toss out bad fortune and invite good, and at shrines the priests shoot arrows to break the power of misfortune. A month-long spring festival is held from March to April, with purification rites and prayers for a successful planting season. The month of June is devoted to rites to protect crops from insects, blights, and bad weather. Fall brings thanksgiving rites for the harvest, with the first fruits offered to the kami and then great celebrat- ing in the streets. This is not to say that the majority of Japanese people commonly visit shrines or understand what goes on there. According to a 2007 survey by the National Association of Shrines, some thirty-five percent of Japanese have no knowl- edge of their local shrine.12 However, some who visit shrines do so secretly, going to a particular shrine for special help—such as problems with work or love—in the dead of night when no one will see them. Husbands and wives may not even tell each other of their visits. If asked by researchers, they may deny knowing anything about shrines." "Seven- Five-Three (Shichi-go-san) festival in Narita, Japan." Gahambars / gahanbars are six seasonal festivals or high feasts when Zoroastrians assemble to eat and share food communally. They are joyous occasions at which rich and poor met together, new friendships are formed and old disputes resolved. While each gahambar traditionally spans five days, nowadays it is the last day that is usually observed. The Gahambars are the only festivals mentioned in the Zoroastrian scriptures, the Avesta. Some authors such as Mary Boyce feel it is reasonable to conclude that the Gahambars were instituted by Zarathushtra himself. Gahambars are a demonstration of beliefs, principles and values in action and are an expression of piety in thought, word and deed. Next to Nowruz, gahambars are festivals of special significance for Zoroastrians. There are six gahambars - each with its own theme - observed during the year. Date Gahambar Name Meaning Apr 30 - May 4 Maidyozarem Mid-spring Jun 29 - Jul 3 Maidyoshem Mid-summer Sep 12 - Sep 16 Paitishem Harvest time Oct 12 - Oct 16 Ayathrem Herding time Dec 31 - Jan 4 Maidyarem Mid-winter Mar 16 - Mar 20 Hamaspathmaidyem Mid-path-of-all The last gahambar celebrated during the five days before Nowruz, is the most significant. In addition to the six gahambars / gahanbars mentioned above, the Kermanis of Iran celebrate an additional gahanbar called the Tuji Gahanbar.
Week 5 Resources	Text www.fmh.org/workfiles/Shinto.doc http://heritageinstitute.com/zoroastrianism/overview/index.htm	Text www.fmh.org/workfiles/Shinto.doc http://heritageinstitute.com/zoroastrianism/overview/index.htm	www.fmh.org/workfiles/Shinto.doc http://heritageinstitute.com/zoroastrianism/overview/index.htm	www.fmh.org/workfiles/Shinto.doc http://heritageinstitute.com/zoroastrianism/overview/index.htm	text http://people.opposingviews.com/shinto-salvation-3538.html	http://heritageinstitute.com/zoroastrianism/overview/index.htm http://shintoreligion.wikispaces.com/Shinto-Origins	text	text http://shintoreligion.wikispaces.com/Shinto-Origins http://www.heritageinstitute.com/zoroastrianism/gahambar/
Week 6 Judaism	Biblical history begins with the creation of the world by a supreme deity, or God, and progresses through the patriarchs, matriarchs, and Moses who spoke with God and led the people according to God’s command- ments, and the prophets who heard God’s warnings to those who strayed from the commandments.	The nature of God is one of the few areas of abstract Jewish belief where there are a number of clear-cut ideas about which there is little dispute or disagreement. God Exists. "The central Jewish belief is monotheism. It has been stated in different ways in response to different cultural settings (emphasizing the divine unity when Christians developed the concept of the Holy Trinity, for instance, and empha- sizing that God is formless and ultimate holiness in opposition to the earthly local gods). But the central theme is that there is one Creator God, the “cause of all existent things.”" (Fisher 278) Fisher, Mary P. Living Religions, 9th Edition. Pearson, 2014. VitalBook file. The citation provided is a guideline. Please check each citation for accuracy before use. The fact of God's existence is accepted almost without question. Proof is not needed, and is rarely offered. The Torah begins by stating "In the beginning, God created..." It does not tell who God is or how He was created. In general, Judaism views the existence of God as a necessary prerequisite for the existence of the universe. The existence of the universe is sufficient proof of the existence of God. God is One One of the primary expressions of Jewish faith, recited twice daily in prayer, is the Shema, which begins "Hear, Israel: The Lord is our God, The Lord is one." This simple statement encompasses several different ideas: 1. There is only one God. No other being participated in the work of creation. 2. God is a unity. He is a single, whole, complete indivisible entity. He cannot be divided into parts or described by attributes. Any attempt to ascribe attributes to God is merely man's imperfect attempt to understand the infinite. 3. God is the only being to whom we should offer praise. The Shema can also be translated as "The L-rd is our God, The Lord alone," meaning that no other is our God, and we should not pray to any other. God is the Creator of Everything Everything in the universe was created by God and only by God. Judaism completely rejects the dualistic notion that evil was created by Satan or some other deity. All comes from God. As Isaiah said, "I am the Lord, and there is none else. I form the light and create darkness, I make peace and create evil. I am the Lord,that does all these things." (Is. 45:6-7). God is Incorporeal Although many places in scripture and Talmud speak of various parts of God's body (the Hand of God, God's wings, etc.) or speak of God in anthropomorphic terms (God walking in the garden of Eden, God laying tefillin, etc.), Judaism firmly maintains that God has no body. Any reference to God's body is simply a figure of speech, a means of making God's actions more comprehensible to beings living in a material world. Much of Rambam's Guide for the Perplexed is devoted to explaining each of these anthropomorphic references and proving that they should be understood figuratively. We are forbidden to represent God in a physical form. That is considered idolatry. The sin of the Golden Calf incident was not that the people chose another deity, but that they tried to represent God in a physical form. God is Neither Male nor Female This follows directly from the fact that God has no physical form. As one rabbi explained it to me, God has no body, no genitalia, therefore the very idea that God is male or female is patently absurd. We refer to God using masculine terms simply for convenience's sake, because Hebrew has no neutral gender; God is no more male than a table is. Although we usually speak of God in masculine terms, there are times when we refer to God using feminine terms. The Shechinah, the manifestation of God's presence that fills the universe, is conceived of in feminine terms, and the word Shechinah is a feminine word. God is Omnipresent God is in all places at all times. He fills the universe and exceeds its scope. He is always near for us to call upon in need, and He sees all that we do. Closely tied in with this idea is the fact that God is universal. He is not just the God of the Jews; He is the God of all nations. God is Omnipotent God can do anything. It is said that the only thing that is beyond His power is the fear of Him; that is, we have free will, and He cannot compel us to do His will. This belief in God's omnipotence has been sorely tested during the many persecutions of Jews, but we have always maintained that God has a reason for allowing these things, even if we in our limited perception and understanding cannot see the reason. God is Omniscient God knows all things, past, present and future. He knows our thoughts. God is Eternal God transcends time. He has no beginning and no end. He will always be there to fulfill his promises. When Moses asked for God's name, He replied, "Ehyeh asher ehyeh." That phrase is generally translated as, "I am that I am," but the word "ehyeh" can be present or future tense, meaning "I am what I will be" or "I will be what I will be." The ambiguity of the phrase is often interpreted as a reference to God's eternal nature. God is Both Just and Merciful I have often heard Christians speak of Judaism as the religion of the strict Law, which no human being is good enough to fulfill (hence the need for the sacrifice of Jesus). This is a gross mischaracterization of Jewish belief. Judaism has always maintained that God's justice is tempered by mercy, the two qualities perfectly balanced. Of the two Names of God most commonly used in scripture, one refers to his quality of justice and the other to his quality of mercy. The two names were used together in the story of Creation, showing that the world was created with both justice and mercy. God is Holy and Perfect One of the most common names applied to God in the post-Biblical period is "Ha-Kadosh, Barukh Hu," The Holy One, Blessed be He. Avinu Malkeinu: God is our Father and our King Judaism maintains that we are all God's children. A well-known piece of Jewish liturgy repeatedly describes God as "Avinu Malkeinu," our Father, our King. The Talmud teaches that there are three participants in the formation of every human being: the mother and father, who provide the physical form, and God, who provides the soul, the personality, and the intelligence. It is said that one of God's greatest gifts to humanity is the knowledge that we are His children and created in his image.	The rabbis attributed a dual nature to human beings and placed them between earthly and heavenly creatures in the hierarchy of being. They are unlike heavenly creatures whose bodies and souls are both divine, and they are also unlike earthly creatures whose bodies and souls come from the earth. Instead, human beings are the only creatures whose souls are from heaven and whose bodies are from earth. Subsequently, if Jews obey God's commandments, then they act as heavenly creatures, and if not, they act like the creatures below them. Since human beings were created with free will, God gives them the choice of pursuing "life and prosperity" or "death and adversity," ultimately enjoining them to choose life (Deut. 30:15, 19). Moreover, God entices Israel to observe the commandments, because they will lead to the following three results: they will become godly; God will raise them up above all the nations as God's "Am Segulah," treasured or Chosen people; and they will fulfill God's "holy mission" of being an "or lagoyim," a light unto the nations. Yet holiness is not an inherent status, but fully conditional upon observance of the commandments. Jews are actually required by God to become holy through observance of the commandments, especially by emulating God who "upholds the cause of the fatherless and the widow, and befriends the stranger, providing him with food and clothing" (Deut. 10:19). For the rabbis, the ultimate purpose of human existence was to praise God as the creator of the universe and to engage in imitatio dei, imitating God	In Judaism we do not see it as there being a conflict between good and evil. Some ancient religions believed that there are two forces in the universe, one good and one evil, and that they are constantly warring with each other. This was common to Mithraism, Zoroastrianism, Christianity, and later to Manichaeism. Christianity, however, made the devil less powerful than God, but still made him a rebel against God. Judaism sees it differently, and we have always seen it differently. Satan is not a rebellious angel. God created both good and evil. The Bible says so, in Isaiah 45:7. What is evil? Not fulfilling God's will. God created the universe because God wanted to do good. So there had to be people to receive that good. But God does not want to just give away good as a present. God wants people to appreciate it. Something you get for free you do not appreciate. And in fact, if you got something amazingly good for free, and you were allowed to enjoy it for all eternity, you would be embarrassed by it. You didn't work for it, you don't deserve it. So God decided that people would have to work for it, and receive the ultimate goodness as a reward for work. Well, God created the Evil Inclination, the angel called Satan, whose job it is to tempt us to do evil. If we ignore the Evil Inclination, then we get closer to God, and become more holy. By doing so, we merit the reward of the ultimate goodness. God also gave us Commandments, and the Tempting Angel tempts us to find reasons not to keep those Commandments. By ignoring the temptations, and fulfilling God's Commandments, we become more spiritual, and our souls gain more power over ourselves. So we see our lives in this world as an opportunity. We have been granted the glorious opportunity to attain holiness and ultimate goodness. So, in the future there will come a time when the universe as we know it will come to an end, and the World To Come will begin. Then we will begin to get our eternal reward -- the ultimate goodness! This world is here merely for us to do good things in, and the Next World is for the reward. And in that world we will continue to grow in holiness. So it is not that there is an ultimate struggle of good versus evil. Within each of us there are many struggles. We want to do the right thing, but we desire to do the wrong thing. We have the free choice to choose. We can do either the right thing or the wrong thing. It is completely up to us. When we let our Good Inclination prevail about one thing, we become stronger in that thing. The more we continue to let the good prevail, the more it becomes easier to do the right thing in that area. Say, for example, we have a desire to tell harmful gossip about someone. If we hold ourselves back from doing it, and continue to hold ourselves back whenever we feel the temptation, it becomes easier and easier to stop gossiping. Conversely, the more we gossip, the harder it is to stop. And that's the way it is with every individual characteristic trait. But when we perfect one characteristic trait, it does not always help with another. For example, if we work on becoming humble, sometimes that will help us in other areas. A humble person will be less likely to get angry at someone else. A humble person might not tell gossip either. But a humble person might still lie, or sleep late when he or she knows that there is a chore or other responsibility to deal with. Someone who has learned never to gossip might still steal, for example. So each trait usually has to be worked on by itself, but something like humility helps with most of the others. And possibly the greatest temptation is in the area of having faith in God. Developing our faith helps us in many areas. So, there is no ultimate struggle of good versus evil. There is only the struggle within each of us. The Evil Inclination, also known as Satan, is doing what God has commanded him to do. He is giving us temptations, because by fighting against our wrong desires we are working to gain the ultimate goodness, and that is what God wants us to do.	The Torah says: "If you do good, won't there be special privilege? And if you do not do good, sin waits at the door. It lusts after you, but you can dominate it." (Genesis 4:7) In other words, you can do good, and if you do, things will be better for you. If you do not do good, sin wants to be partners with you. But you can control sin, you can control your evil desires, and you can be good. So we have free will, and that is what Judaism has always believed, because that is what the Torah teaches. The Torah does not teach -- or even mention -- that we are "born in sin," or that we are fated to sin. Just the opposite. We have the ability to choose. Which means that we can be good, or we can be evil. It's up to us. And if can be good, that means we can be righteous. I cannot understand how or why Christians like to say that no one can be righteous in the eyes of God. The Torah says otherwise. I often say to missionaries that if they choose to believe that all Gentiles are sinful, I would have to disagree, but I won't bother to argue the point. It's their own people, let them say what they want. But if they choose to say that all people, including Jews, are sinful and cannot be righteous, I have to strongly disagree, because the Torah says quite the opposite: "All your nation is righteous, they will inherit the earth eternally; the shoot that I have planted, the work of My hands, something to be proud of" (Isaiah 60:21). So we are righteous, and Hashem is proud of us. And it says, "Open the gates, so that the righteous nation that keeps the faith may enter" (Isaiah 26:2). We Children of Israel are righteous. For the Torah says so. Of course, we must uphold the Torah, or otherwise we might cease to be righteous. But as long as we keep the Torah, we are righteous. The Prophets of the Torah warned us about this many times. They often called us wicked. When? When we did not obey the Commandments of the Torah. Yet never once in all of the Jewish Bible did the Prophets chastise us for not believing in Jesus! Not once! I also have to wonder: if no one can be righteous in the eyes of God, how can the Torah call Noah righteous (Genesis 6:9, 7:1), as just one example? "Noah walked with God," the Torah says. Obviously you can be righteous and you can walk with God without the help of Jesus. Hashem called Moses was a trusted servant, and closer to Him than any other prophet. Moses spoke directly to Hashem, and Hashem spoke directly to Moses (Numbers 12:6-8). No mention was made of Jesus. The problem is that Christians do not understand the meaning of the concept "righteousness." They think it means that one has never sinned. Never sinning is almost impossible. The Torah says that "There is no person on earth so righteous that he does only good and never sins" (Eccl. 7:20) Rather, the definition of a righteous person is as taught in Proverbs 24:16: "The righteous fall even seven times and still get up, but the wicked stumble in evil." Being righteous does not mean that one never sins. It means that after you sin you get back up again, repent, and try again. You keep on trying. That is being righteous. Not only that, but even if you keep on trying, and you don't succeed very well, and you have many sins, you can still be forgiven and go to Heaven. In the Book of Job (33:23) it says that if someone has even only one merit and 1000 sins, he is rescued from hell. So we are not doomed to hell. That's what Judaism teaches, as we see from the Torah. The Christian bible, on the other hand, teaches that there is no repentance after sinning. Here is what it says in the christian bible: For if after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it would have been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. -- 2 Peter 2:20-21 In other words, if anyone accepted Jesus as savior, and then sins, they are in worse trouble than they were before they accepted Jesus. So what then is the advantage of accepting Jesus? It seems better to stay with Hashem! Hashem accepts repentance, and loves all those who turn away from sin, no matter how many times they have sinned and repented. "For the righteous stumble even seven times, but they get up again!" And they are still called righteous! And the wicked who repent are no longer called wicked. Even when I have told the wicked that he will die, but then he repents, and he does justice and righteousness; he returns the collateral when he is supposed to, he repays what he stole, he begins to live by the Laws of Life, and does not do evil, he will live, and he will not die. All the sins that he committed will not be held against him, for he has begun to do judgment and righteousness; he shall surely live. -- Ezekiel 33:14-16 We see, therefore another fallacy of the Christians, who argue that "sin has separated us from a perfectly holy God." We are not separated from Hashem at all. All we need to do is repent. But no, say the Christians. Repentance won't work, for some reason that we cannot understand. They claim that "no one can be close to God without Jesus." This is completely wrong. The righteous live by their own faith. (Habbakuk 2:4) We do not gain life or atonement by the faith or righteousness of Jesus. We are masters of our own fate, because the choice to do good or bad is our own. Was King David separated from God? Yet the Torah says about him that he did one thing wrong (1 Kings 15:5) and yet he was considered righteous and Hashem was with him. (See, for example, 1 Kings 11:34; 1 Kings 18:14).) Whenever a royal descendant of King David did the right thing, the Torah says about him that he followed in the ways of his ancestor David. (See, for example, 1 Kings 14:8; 2 Kings 18:3; 2 Kings 22:2; et al.) Did Moses sin? Was he close to God or not? Did Abraham sin? Was he close to God or not? And if you examine the Christian belief in this matter, you will find that many denominations believe that God only chooses those that God has previously decided to choose. In other words, God will accept into Heaven only on those whom He has decided to accept into Heaven, and we have no free will or choice! That means that we cannot even be good people if we try! It's all up to God! "Many are called, but few are chosen." How is this merciful? What about all those people who are not chosen? How do they attain "salvation?" Why can they not attain salvation, when it isn't even their fault? That is possibly the cruelest doctrine I have ever heard! No matter what a person does, he will get Heaven only if God had previously chosen him to get Heaven! Everyone else goes to eternal hell! In Judaism, it is entirely up to you. If you do good, you will get good.	In the biblical text of Psalms, there is a description of death, when people go into the earth or the "realm of the dead" and cannot praise God. The first reference to resurrection is collective in Ezekiel's vision of the dry bones, when all the Israelites in exile will be resurrected. There is a reference to individual resurrection in the Book of Daniel (165 B.C.E.), the last book of the Hebrew Bible. During the Second Temple Period, the Sadducees, High Priests, denied any particular existence of individuals after death because it wasn't written in the Torah, while the Pharisees, ancestors of the rabbis, affirmed both bodily resurrection and immortality of the soul, most likely based on the influence of Hellenistic ideas about body and soul and the Pharisaic belief in the Oral Torah. The Pharisees maintained that after death, the soul is connected to God until the messianic era when it is rejoined with the body in the land of Israel at the time of resurrection. According to various Jewish intellectual sources and folk traditions up through the medieval period, there is a gradual transition from physical death to an afterlife in which the body and spirit remain connected to one another in some way either through resurrection or immortality of the soul. According to early rabbinic folklore, the transition from death to life actually begins three days after death when the soul is believed to hover over the grave hoping to be restored to the body. Yet some rabbinic sources claim that twelve months after death, the soul maintains a temporary relationship with body in a type of purgatory leading either to paradise, Gan Eden, or hell, Gehinnom. The condition of the soul during the twelve-month purgatory is uncertain. There is a spectrum of opinions ranging from the idea that it is quiescent to fully conscious with the only difference being the power of speech. There is also a debate about how much the dead know of the world left behind. The rabbis even decried the practice of eating a meal between Shabbat afternoon prayers and sunset because of God's custom of letting spirits out of their storage place and giving them food from the "courtyard of the dead" and brook water flowing out of the Garden of Eden. According to medieval folklore, there was a belief in the spirits of the deceased maintaining bodily form in a ghostly existence and tormenting the living. There was actually a popular belief that ghosts gathered nightly with other spirits, studying, adjudicating disputes, and praying. In this interaction between spiritual and earthly realms, ghosts met during the day while carrying out a punishment on earth or told survivors about good fortune in olam ha-bah, the "World to Come." One could even argue that there was interdependence between the dead and living with the former being given food and water by the latter during Shabbat. In medieval philosophical sources, Rabbi Saadiah Gaon (892-942) promoted a belief in bodily resurrection based on the argument of God's status as creator. He argued that if God could create the world out of nothing, then all the more so can God "create something from something disintegrated and dissolved," in other words, refashioning and reviving the dead. Maimonides (1135-1204) rejected bodily resurrection in favor of immortality of the soul based on neo-Platonic and Aristotelian denigration of the body. He argued that literal understandings of bodily resurrection are naïve and based on the immaturity of the masses who must be encouraged to obey God's commandments in order to receive some physical reward or induce fear of receiving punishment. In reality, according to Maimonides, the soul continues on after the death of the body, experiencing eternal pleasures of the spirit. He based this on a Talmudic passage from Brachot 17a, "In the world to come there is no eating, drinking, washing, anointing or sexual intercourse, but the righteous sit with their crowns on their heads enjoying the radiance of the Divine Presence." In rabbinic literature, there are sources on divine judgment and salvation in olam ha-bah, the "World to Come." Divine judgment of the wicked occurs in Gehenna or Gehennom, a type of purgatory or hell where they will be cleansed of their sins for up to a year and beyond. Salvation in olam ha-bah is described in three different ways: disembodied souls basking in the divine presence with no bodily urges; feasting out of the flesh of Leviathan; and generally experiencing eternal life with no evil. Finally according to the rabbis, both the Jews and righteous Gentiles will receive salvation in olam ha-bah. Jewish people have a "reserved place" in olam ha-bah based on their study of Torah along with prayer, repentance, and good deeds, though their "reservation" for olam ha-bah can be cancelled as a result of sins. The rabbis also gleaned from the Torah that there are seven universal commandments enjoined to the children of Noah. Because they saw their interpretations as an extension of divine revelation through the Oral Torah, the rabbis believed that these commandments were actually given by God, even though they are not explicitly stated in the Torah. According to the rabbis, righteous Gentiles are eligible to receive salvation based on whether they have fulfilled these seven commandments: to establish courts of justice and to refrain from blaspheming the God of Israel, idolatry, sexual perversion, bloodshed, robbery, and eating meat cut from a living animal. Ultimately, as indicated in the Hebrew scriptures and reiterated by post-Holocaust theologian Irving Greenberg, it was always God's plan to bring redemption to both Jews and the non-Jewish world.	Since the rabbinic period began, a major Jewish spiritual practice has been daily scriptural study. Boys were traditionally taught how to read and write ancient Hebrew and how to interpret scripture through the process of exe- gesis, by means of the oral Torah. "oys are ritually circumcised in the brit milah ceremony when they are eight days old, to honor the seal of God’s commandment to Abraham. Orthodox Jews consider women ritually impure during their menstrual periods and for seven blood-free days afterwards, during which time they and their husbands are prohibited from having sexual intercourse with each other. At the end of this forbidden period Orthodox Jewish women undertake complete immer- sion in a mikva, a special deep bath structure, symbolizing their altered state. Marital sex is sacred, with the Sabbath night the holiest time for making love. By contrast, adultery is strictly forbidden as one of the worst sins against God, for Jewish tradition is extremely concerned with maintaining pure lines of descent. What one eats is also of cosmic significance, for according to the Torah some foods are definitely unclean. For example, the only kosher (ritually acceptable) meats are those from warmblooded animals with cloven hoofs which chew their cuds—such as cows, goats, and sheep—and poultry. Pork is not kosher, nor is shellfish. Meat is kosher only if it has been butchered in the traditional way, with an extremely sharp, smooth knife by an authorized Jewish slaughterer. Great pains are taken to avoid eating blood; meat must be soaked in water and then drained on a salted board before cooking. Meat and milk cannot be eaten together, and separate dishes are maintained for their preparation and serving." "Before praying, traditional Jewish men bind t’fillin to their arms and foreheads in remembrance of their covenant with God. Here a father is training his son in their use as part of his Bar Mitzvah ceremony." "For traditional observant Jews, the morning begins with a prayer before they open their eyes to thank God for restoring the soul. "	"The Jewish Sabbath is observed as an eternal sign of the covenant between the Jews and God. The Sabbath runs from sunset Friday night to sunset Saturday night, because the Jewish “day” begins with nightfall. " "udaism follows an ancient lunar calendar of annual holidays and memorials linked to special events in history. The spiritual year begins with the High Holy Days of Rosh Hashanah and Yom Kippur. Rosh Hashanah (New Year’s Day) is a time of spiritual renewal in remembrance of the original creation of the world." Popular Jewish Holidays The holidays discussed below are not necessarily the most important Jewish holidays, but they are the holidays that are most commonly observed by American Jews, and they are the holidays that American Jews will expect you to be familiar with. Passover This holiday commemorates the Exodus from Egypt. If you've seen Cecil B. DeMille's "The Ten Commandments," then you know the story of Passover, more or less. Passover is celebrated for seven or eight days (depending on your branch of Judaism) starting on the night of a full moon in April. Passover usually overlaps with Easter, though occasionally Passover occurs a month after Easter. Almost all American Jews observe Passover to some extent, even if only to go to their parents' house for a ritual dinner (called a seder, pronounced SAY-der) on the first and/or second night of the holiday. Most (though not all) American Jews avoid bread and grain products to one extent or another throughout this holiday, in memory of the fact that our ancestors left Egypt in a hurry and didn't have time to wait for their bread to rise. You should avoid scheduling events involving food during this holiday, and should avoid scheduling travel for Jews because it may be hard for them to find suitable food away from home. Strictly observant Jews do not work, go to school or carry out any business on the first two and last two days of Passover (first one day and last one day for some branches). This is a requirement of Jewish law; however, only about 10% of the American Jewish population observes this rule strictly. Most American Jews will work through Passover, although many may want to take time off the day before Passover, to prepare for the big family dinner. To put this in perspective: imagine if you had to work during the day of Thanksgiving, then prepare for Thanksgiving dinner after getting home from work. Remember that Passover, like all Jewish holidays, begins the evening before the date that it appears on your calendar. If your calendar says that Passover starts on April 24, then Passover really begins with the family dinner on the night of April 23. Rosh Hashanah Rosh Hashanah is Jewish New Year, the day when the year number on the Jewish calendar increases. It occurs between Labor Day and Columbus Day. It lasts for one or two days, depending on your branch of Judaism. Rosh Hashanah is a happy, festive holiday, but somewhat more solemn than American New Year. Like American New Year, it is a time to look back at the past year and make resolutions for the following year. It is also a wake-up call, a time to begin mental preparations for the upcoming day of atonement, Yom Kippur. Many Jews who do not go to synagogue any other time of year will go to synagogue on Rosh Hashanah. You've heard of "twice-a-year Christians" who go to church only on Christmas and Easter? "Twice-a-year Jews" go to synagogue only on Rosh Hashanah and Yom Kippur. Most American Jews expect gentiles to be aware of Rosh Hashanah. It is, after all, listed on most calendars you buy in the store, but remember: the holiday starts at sunset the night before the day shown on your calendar! Many will be offended if you schedule important events, meetings or tests on Rosh Hashanah. Even those who do not go to synagogue and do not observe the holiday may be offended. Imagine how you would feel if someone scheduled such activities on Christmas or Easter, even if you didn't have anything special planned for the day, and you will understand how Jews feel about this holiday. Yom Kippur Yom Kippur is the Jewish day of atonement, a day of fasting and repentance to reconcile ourselves with the Creator for the mistakes we have made in the last year. It occurs on the ninth day after the first day of Rosh Hashanah (Rosh Hashanah occurs on the first day of the Jewish month; Yom Kippur occurs on the 10th), so it is usually in late September or early October, sometimes falling on Columbus Day. For obvious reasons, nobody adds an extra day to this 25-hour fast! Remember that this holiday starts the evening before the day it appears on your secular calendar. Some secular calendars will mark the preceding day as Kol Nidre, which is the name of the first service of the holiday, in the evening. Most (but not all) Jews take off from work or school on this day, even ones who are not religious at other times. This is the busiest day of the year for synagogues, even though many synagogues charge for tickets to this day's services (to defray the cost of serving so many extra people). Many will also want to leave work early the night before, so they have time for a large, slow meal before this 25-hour fast. Like Rosh Hashanah, most American Jews expect gentiles to be aware of this day, and almost all will be offended if you schedule important activities on it. How do you pronounce the name of this holiday? "Yom" rhymes with "home" and "Kippur" sounds like "key poor" with emphasis on the "poor." A lot of Americans (even American Jews) pronounce "Kippur" like the smoked fish dish, kipper, but this really isn't correct. Please don't pronounce it that way; there is something fundamentally wrong with naming a fast day after a food item! Chanukkah Chanukkah is the festival of lights, commemorating the rededication of the Temple in Jerusalem after a successful revolt against the Seleucid Greeks. As part of the rededication, the victorious Jews needed to light the Temple's menorah (candelabrum), but they had only enough oil to last one day and it would take eight days to prepare more oil. Miraculously, the one-day supply of oil lasted for eight days. The miracle of the oil is commemorated with this eight-day candlelighting holiday. Chanukkah begins between Thanksgiving and Christmas. About half of the time, it overlaps with Christmas, but there are many years when Chanukkah ends long before Christmas. In 2002, for example, Chanukkah began on Thanksgiving and ended in the first week of December, but that is unusual. Almost all Jews light candles with their families for at least some nights of the holiday, so people like to be at home during this holiday. Although almost nobody takes off from work or school for this holiday, many may not want to work nights or travel during the holiday so they can light candles with the family, and accommodations should be made for this. The most important thing to remember about Chanukkah is that it is not Jewish Christmas, no matter what the card shops and toy stores want you to believe. Chanukkah is a very minor holiday. It's not about joy to the world and peace on Earth and presents galore for everyone you've ever met; it's about lighting candles and playing games for chocolate coins and eating potato pancakes. Many Jewish parents give their children gifts during Chanukkah because they don't want their children to feel left out of Christmas, but Chanukkah gift-giving rarely extends much beyond one's own children. Most American Jews feel a sort of ambivalence about Chanukkah. On the one hand, most of them know that Chanukkah is not a big deal, and they don't want to make a big deal about it. On the other hand, Christmas is everywhere, unavoidable and overwhelming, and Jews want something of their own to counterbalance it. This is the primary motivation behind elaborate Chanukkah decorations and enormous Chanukkah menorahs in public areas: Chanukkah is not very important, but asserting our Jewish identity and distinctiveness and existence in the face of overwhelming pressure to conform to a non-Jewish norm is important. Pressuring Jews to conform to that norm or to participate in Christmas events if they don't want to is inconsiderate at best. Other Jewish Holidays There are many other Jewish holidays, but most American Jews do not celebrate these holidays as strictly or as regularly as the holidays above, and most do not expect gentiles to be aware of them. In fact, there are a surprising number of Jews who don't know about many of these holidays. Sukkot: This festival of booths commemorates the Biblical period of wandering in the desert, and is commemorated by building a temporary shelter (called a sukkah, usually rhymes with "book a") in the yard and eating meals in it. Some spend considerable time in the sukkah, even sleeping there. Sukkot begins on the fifth day after Yom Kippur, in late September or October, and lasts for 7 days. From the perspective of the Bible and Jewish law, this holiday is every bit as important as Passover, Rosh Hashanah and Yom Kippur, but most American Jews don't see it that way. About 10% of Jews do not work on the first two days of this holiday (one day for some branches), in accordance with Jewish law, and will not want to travel during this holiday, because they want to be able to have meals in the sukkah. Shemini Atzeret / Simchat Torah: These two holidays fall immediately after Sukkot. Shemini Atzeret is sort of an extra day tacked onto the end of Sukkot; Simchat Torah celebrates the completion of the annual cycle of Bible readings in sabbath services. About 10% of Jews will take both of these days off from work. Some branches celebrate these two holidays on the same day, which is the first day after Sukkot. Tu B'Shevat: Jewish Arbor Day, used for calculating the age of trees for certain religious purposes. Occurs in late January or early February. There are no restrictions on this holiday that would require accommodation. Purim: Jewish Mardi Gras, more or less. This is a partying holiday celebrating the rescue of the Jews from a Hitler-like figure bent on genocide. Occurs in March, a month before Passover, and lasts for one day. Although work is technically not forbidden on this holiday, a small number of Jews prefer not to work on it because of rabbinical dictum that no good will come from work done on this day. Yom Ha-Shoah: Holocaust Memorial Day. A day to remember the victims of the Holocaust. Occurs in late April or early May. No accommodations are usually needed. Yom Ha-Atzma'ut, Yom Ha-Zikkaron, Yom Yerushalayim: Israeli Independence Day, Israeli Memorial Day and Jerusalem Day. Yom Ha-Atzma'ut, in late April or May, commemorates the day that the British Palestinian mandate expired, and David Ben-Gurion declared the creation of the State of Israel within the lands that the UN had set aside for a Jewish state in Palestine. Yom Ha-Zikkaron in May is a memorial day for Israeli soldiers who died defending the state of Israel in its many wars. Yom Yerushalayim in late May or early June commemorates the reunification of Jerusalem in Israeli hands during the 1967 War. No accommodations are usually needed. Cities with large Jewish populations often have parades on a Sunday for Israeli Independence Day, just as cities with large Italian populations have Columbus Day parades. The other two Israel-related holidays get little acknowledgement in America. If gentiles choose to acknowledge these holidays, they should be sensitive to the feelings of Arabs, who may not think that the creation of the state of Israel or the reunification of Jerusalem in the hands of Jews is a cause for celebration, or that the death of Israeli soldiers is a cause for mourning. Shavu'ot: Commemorates the Giving of the Torah at Mt. Sinai. Occurs between Memorial Day and Independence Day, and lasts for one or two days, depending on your branch. Like Sukkot, this holiday is every bit as important as Passover, Rosh Hashanah and Yom Kippur, but most American Jews don't see it that way. About 10% of Jews do not work on this holiday, in accordance with Jewish law. Tisha B'Av: A fast commemorating the destruction of the Temple in Jerusalem and other tragedies. Occurs in late July or August. About 10% of Jews observe this fast. Although work is not forbidden on this day, some prefer not to work on this day because it is difficult to fast while working with others who are not fasting. Minor Fasts: There are five other fast days scheduled at various times of the year, which are observed only from sunrise to sunset. For the 10% or so of Jews who observe these fasts, no accommodations are usually needed, other than sensitivity for the fact that they are not eating.
Week 6 Resources	Text	http://www.jewfaq.org/g-d.htm Text	http://www.patheos.com/Library/Judaism/Beliefs/Human-Nature-and-the-Purpose-of-Existence.html	http://www.beingjewish.com/faqs/conflict.html	http://www.beingjewish.com/toshuv/salvation.html	http://www.patheos.com/Library/Judaism/Beliefs/Afterlife-and-Salvation?offset=1&max=1	Text	Text http://www.jewfaq.org/holidayg.htm
Week 7 Christianity	Christianity teaches that the universe was created through love by an intelligent power, namely the God of the Bible. Creation was purposeful, not arbitrary, and therefore the universe is not morally neutral, but fundamentally good. In this purposeful creation, everything and everyone is intrinsically valuable. God's design or purpose for creation reflects God's intention that all creatures enjoy perfect love and justice. God works in human history to fulfill that purpose.	God is not a creature and never had a beginning point, being eternal: Deut 33:27; Isa 9:6; 1 Tim 1:17; Isa 44:6 The Father, Son and Holy Spirit share the quality of eternal pre-existence with each other equally. No angel, devil, demon or man have ever, or will ever possess this quality. It is absolutely unique to God. God is everywhere (omnipresent): Mk 5:10; Jude 6; Rev 20:1-3; 1 Ki 8:27; 2 Chron 2:6; 6:18; Isa 66:1; Acts 7:49; 17:27-28; Ps 139:7-13 God is all knowing (omniscient): Ps 139:1-6; Job 42:2; Acts 2:23; 1 Tim 1:17 God is all powerful (omnipotent): Gen 17:1; 35:11; Rom 13:1; 1 Tim 6:15; Rev 19:6 God is a Spirit, without flesh and bones: Luke 24:39; John 4:24; Matthew 16:17 God is invisible: Ex 33:20; John 1:18; 1 John 4:12; 1 Tim 6:16; Col 1:15; 1 Tim 1:17; Heb 11:27 God is immutable (unchangeable) in his nature: Mal 3:6; But God can change his mind: Jonah 3:10; Gen 6:6 God is a person: Rom 9:19; Isa 1:18; Rom 11:33-34; Gen 1:27; Ps 18:19; Ps 103:13; Prov 6:16; Ex 20:5; Ps 103:8; Deut 4:25; Gen 6:6; Ps 103:1 Moral attribute of love: 1 Jn 4:8,16 Moral attribute of Light (truth): 1 Jn 1:5; John 17:17 Moral attribute of holiness: 1 Pet 1:16 Moral attribute of mercy: Ps 103:8 Moral attribute of gentleness: Ps 18:35 Moral attribute of righteousness: Ps 129:4 Moral attribute of goodness: Rom 2:4 Moral attribute of perfection: Matthew 5:48 Moral attribute of justice: Isaiah 45:21 Moral attribute of faithfulness: 1 Corinthians 10:13 Moral attribute of grace: Psalm 103:8	God created human beings in the divine image, enabling humans to have some understanding of God and of God's vast and complex design. The purpose of life is to love and serve God in order to help bring about God's glorious plan for creation. Throughout their lives, people will pursue their personal interests instead of seeking to serve God and follow God's will. Some believe in the doctrine of original sin, following Augustine, Bishop of Hippo in North Africa, who theorized that the rebellion of the first human parents is physically passed on to all human beings from one generation to the next. Others believe that sin originates with Satan, who first tempted Eve and now preys on humankind, seeking souls to devour. Many contemporary Christians seek ways of understanding sin separately from the story of Adam and Eve, believing that we must take responsibility for our tendency to sin and the harm it does to our loving fellowship with both God and each other. Reason is a unique gift bestowed by God on humans and enables them to reflect on their own nature and conscience, and from that derive knowledge of God's will for creation. But a complete understanding is beyond human reach. To fulfill the goal of wholeness in an existence perfected by both justice and love, something more is needed. Humans are not expected to accomplish the divine plan alone. The fulfillment of God's purpose depends on God's grace. For Christians, grace is God's freely-given favor and love. Reason is a good gift, sometimes misused for selfish, willful, or prideful purposes. The substitution of selfish ambition for God's will is a condition that Christians call sin, meaning separation or alienation from God.	The Christian concept of sin originates in the story of Adam and Eve found in chapters 2-3 of the Book of Genesis, a story that has central importance for Christians. The story relates the creation by God of the first humans, a man and woman. God placed them in a beautiful garden called Eden, which provided for all their physical needs, as well as companionship with each other and fellowship with God. For these first humans, God had but one rule. In the garden stood "the tree of the knowledge of good and evil," whose fruit Adam and Eve should not eat. When Adam and Eve later broke the rule and ate the fruit, God banished them from the garden, condemning them and their descendants to a life of hard work, pain, disease, and eventual death, and submitting the earth itself to "bondage." Christians call this humanity's "fall" from innocence. Christianity teaches that everyone is equally prone to sin and so it focuses not only on human behavior, but also on human nature. In his letter to the Romans, Paul wrote that "there is no difference, for all have sinned and come short of the glory of God" (Romans 3:22-23). Even though there can be a considerable scale of wrongdoing in sinful human activity, a person's sin does not make him or her less valued by God; everyone is equally a candidate for redemption.	Salvation is the foremost concern for Christians. It is fallen human nature to sin, yet God punishes sin. Humans are, at least according to some Christian doctrine, therefore helpless, vulnerable to punishment and damnation. http://www.flickr.com/photos/midiman/90232427/in/set-72157600054610528/Since it is impossible to save themselves, humans need God's saving work on their behalf. That divine action, salvation, comes through Jesus Christ. In his second letter to the Corinthians, Paul wrote, "God was in Christ, reconciling the world to himself" (2 Cor. 5:19). The belief that God was in Christ is expressed in the Christian doctrine of incarnation, which teaches that Jesus, although fully human, was nonetheless the fullness of God. God chose to become human, voluntarily living a life of sinless obedience and suffering pain and death on the cross in order to reconcile humanity with divinity.	Christian beliefs about the afterlife vary between denominations and individual Christians, but the vast majority of Christians believe in some kind of heaven, in which the deceased enjoy the presence of God and loved ones for eternity. Views differ as to what is required to get to heaven, and conceptions of heaven differ as well. A slightly smaller majority of Christians believe in hell, a place of suffering where unbelievers or sinners are punished. Views differ as to whether hell is eternal and whether its punishment is spiritual or physical. Some Christians reject the notion altogether. Catholic Christians also believe in purgatory, a temporary place of punishment for Christians who have died with unconfessed sins. Afterlife Beliefs by Christian Denomination To illustrate the differences and commonalities on Christian beliefs about the afterlife, following is a selection of doctrinal statements from several different denominations and organizations. Assemblies of God: The resurrection of those who have fallen asleep in Christ and their translation together with those who are alive and remain unto the coming of the Lord is the imminent and blessed hope of the church. The second coming of Christ includes the rapture of the saints, which is our blessed hope, followed by the visible return of Christ with His saints to reign on earth for one thousand years. This millennial reign will bring the salvation of national Israel, and the establishment of universal peace. There will be a final judgment in which the wicked dead will be raised and judged according to their works. Whosoever is not found written in the Book of Life, together with the devil and his angels, the beast and the false prophet, will be consigned to the everlasting punishment in the lake which burneth with fire and brimstone, which is the second death. We, according to His promise, look for new heavens and a new earth wherein dwelleth righteousness. Christianity Today Magazine: At the end of the age, the bodies of the dead shall be raised. The righteous shall enter into full possession of eternal bliss in the presence of God, and the wicked shall be condemned to eternal death. Evangelical Free Church of America: We believe in the bodily resurrection of the dead; of the believer to everlasting blessedness and joy with the Lord; of the unbeliever to judgment and everlasting conscious punishment. Friends United Meeting (Quaker): We believe, according to the Scriptures, that there shall be a resurrection from the dead, both of the just and of the unjust, (Acts 24:15) and that God hath appointed a day in which He will judge the world in righteousness, by Jesus Christ whom He hath ordained. (Acts 17:31) For, as saith the apostle, "We must all appear before the judgment seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." (2 Cor 5:10). We sincerely believe, not only a resurrection in Christ from the fallen and sinful state here, but a rising and ascending into glory with Him hereafter; that when He at last appears we may appear with Him in glory. But that all the wicked, who live in rebellion against the light of grace, and die finally impenitent, shall come forth to the resurrection of condemnation. And that the soul of every man and woman shall be reserved, in its own distinct and proper being, and shall have its proper body as God is pleased to give it. It is sown a natural body, it is raised a spiritual body; (1 Cor 15:44) that being first which is natural and afterward that which is spiritual. ... We believe that the punishment of the wicked and the blessedness of the righteousness shall be everlasting, according to the declaration of our compassionate Redeemer, to whom the judgment is committed, "These shall go away into eternal punishment, but the righteous into eternal life." (RV, Matt 25:46) Lutheran Church (Augsburg Confession, 1530): Also they [Lutheran churches] teach that at the Consummation of the World Christ will appear for judgment, and will raise up all the dead; He will give to the godly and elect eternal life and everlasting joys, but ungodly men and the devils He will condemn to be tormented without end. They condemn the Anabaptists, who think that there will be an end to the punishments of condemned men and devils. They condemn also others who are now spreading certain Jewish opinions, that before the resurrection of the dead the godly shall take possession of the kingdom of the world, the ungodly being everywhere suppressed. Mennonite Church in the USA: We believe that, just as God raised Jesus from the dead, we also will be raised from the dead. At Christ's glorious coming again for judgment, the dead will come out of their graves"--those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation." The righteous will rise to eternal life with God, and the unrighteous to hell and separation from God. Thus, God will bring justice to the persecuted and will confirm the victory over sin, evil, and death itself. We look forward to the coming of a new heaven and a new earth, and a new Jerusalem, where the people of God will no longer hunger, thirst, or cry, but will sing praises: "To the One seated on the throne and to the Lamb be blessing and honor and glory and might forever and ever! Amen! Presbyterian Church in the USA: If there is a Presbyterian narrative about life after death, this is it: When you die, your soul goes to be with God, where it enjoys God's glory and waits for the final judgment. At the final judgment bodies are reunited with souls, and eternal rewards and punishments are handed out. As the Scots Confession notes, final judgment is also "the time of refreshing and restitution of all things."And it is clearly the case that both the Scots Confession and the Westminster Confession of Faith want to orient the present-day life of believers around this future. But the Bible spends more time focusing on new life here than on life after death. So do all our more recent confessions. Although the Confession of 1967 mentions life after death, it does so only briefly. Its focus is on new life now and on the church's ministry of reconciliation. Southern Baptist Convention: God, in His own time and in His own way, will bring the world to its appropriate end. According to His promise, Jesus Christ will return personally and visibly in glory to the earth; the dead will be raised; and Christ will judge all men in righteousness. The unrighteous will be consigned to Hell, the place of everlasting punishment. The righteous in their resurrected and glorified bodies will receive their reward and will dwell forever in Heaven with the Lord. United Church of Christ: God promises to all who trust in the gospel forgiveness of sins and fullness of grace, courage in the struggle for justice and peace,the presence of the Holy Spirit in trial and rejoicing, and eternal life in that kingdom which has no end. United Methodist Church (on purgatory): The Romish doctrine concerning purgatory, pardon, worshiping, and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warrant of Scripture, but repugnant to the Word of God. In Christianity, hell is the place where unrepentant sinners go after this life. The Bible describes hell as eternal.	Christian worship typically takes place in a church building, which may be revered as a sacred space. Roman Catholic and Eastern Orthodox churches observe seven sacraments: baptism (initiation and symbolic purification from sin by water), confirmation (of membership in the Church), Eucharist (the ritual meal described below), penance (confession and absolution of sins), extreme unction (anointing of the sick with oil, espe- cially before death), holy orders (consecration as a deacon, priest, or bishop), and matrimony. In general, Protestant churches recognize only baptism and the Eucharist as sacraments and have a somewhat less mystical understanding of their significance. The ritual of public worship, or liturgy, usually follows a set pattern, though in some churches the actions of the Holy Spirit are thought to inspire spontaneous expressions of faith. For many Christians, the Eucharist (also called Holy Communion, mass, or the Lord’s Supper) is a central part of regular worship. In addition to regular liturgies and the sacrament of the mass or commun- ion, there are special events treated in sacred ways. The first to be adminis- tered is the sacrament of baptism. Externally, it involves either immersing the person in water or, more commonly, pouring sanctified water (representing purification) on the candidate’s head, while invoking the Holy Trinity. A second ceremony—confirmation—is often offered in early adolescence in Roman Catholicism and Protestantism. After a period of religious instruc- tion, a group of young people are allowed to make a conscious and personal commitment to the Christian life. Some Christians observe special days of fasting. Russian Orthodox Old Believer priest Father Appolinari explains fasting as a way of soprichiastna, of becoming part of something very large, the spiritual aura of the Lord. Christian churches celebrate a yearly cycle of festivals, leading the worshiper through the life of Jesus and the gift of the Spirit. As the faithful repeat this cycle year after year, they hope to enter more deeply into the mystery of God in Christ, and the whole body of believers in Christ theoretically grows toward the kingdom of God. Christmas and Epiphany First of the major periods in the Church calen- dar, each associated with a series of preparatory celebrations, is the season of light: Christmas and Epiphany. Christmas is the celebration of Jesus’ birth on earth as the incarnation of God. “Epiphany” means “manifestation” or “showing forth.” The festival celebrates the recognition of Jesus’ spiritual kingship by the three Magi (in the Western Church), his acknowledgement as the Messiah and the beloved Son of God when he is baptized by John the Baptist, and his first recognized miracle, the turning of water into wine at the wedding in Cana. Advent, the month preceding Christmas, is supposed to be a time of joyous anticipation. Easter In terms of religious significance, the most important event of the Christian liturgical year is Easter. This is the commemoration of Jesus’ death (on “Good Friday”) and Resurrection (on Easter Sunday, which falls in the spring but is celebrated at different times by the Eastern and Western Churches). Like Christmas, Easter is a continuation of earlier rites—those associated with the vernal (spring) equinox, celebrating the regeneration of plant life and the return of warm weather after the cold death of winter. It is also related to Pesach, the Hebrew Passover, the Jewish spring feast of deliverance. Liturgically, Easter is preceded by a forty-day period of repentance and fasting, called Lent. Many Christians perform acts of asceticism, prayer, and charity, to join in Jesus’ greater sacrifice. In the Orthodox Church, the last Sunday before Lent is dedicated to asking forgiveness. Ascension Ascension may also be celebrated as one of the major holy days in the Christian liturgical calendar, honoring the bodily Ascension of Jesus to heaven. It is celebrated on the Thursday that occurs forty days after Easter, or on the following Sunday. Apparently this event has been celebrated since the early centuries of Christianity. Solemn liturgical observances focus on readings from biblical accounts and credal statements regarding the religious significance of the Ascension. In medieval England, the Ascension was cel- ebrated by a triumphal torchlight procession with a banner portraying a lion above a dragon, symbolizing the ascended Christ’s triumph over Satan. Pentecost Fifty days after the Jewish Passover (which Jesus is thought to have been celebrating with a Seder meal as the Last Supper with his disciples) comes the Jewish celebration Shavuot (which commemorates the giving of the Torah to Moses, as well as the first fruits of the harvest). Jews nicknamed it Pentecost, which is Greek for “fiftieth.” Christians took over the holiday but gave it an entirely different meaning. In Christianity, Pentecost commemorates the occasion described in Acts when the Holy Spirit descended upon the disciples after Jesus’ death, Resurrection, and Ascension, filling them with the Spirit’s own life and power and enabling them to speak in foreign tongues they had not known. In early Christianity, Pentecost was an occasion for baptisms of those who had been preparing for admission to the Church. The Transfiguration and Assumption Some Christian Churches also emphasize two other special feast days. On 6 August, people honor the Transfiguration of Jesus on the mountain, revealing his supernatural radi- ance. On 15 August, they celebrate the Assumption of Mary, known as “The Falling Asleep of the Mother of God,” in which she was thought to ascend body and soul into heaven at the end of her physical life. These feasts are prominent in the Eastern Church, which generally places more emphasis on the ability of humanity to break out of its earthly bonds and rise into the light, than on the heaviness and darkness of sin. The contemplative tradition within Christianity is beginning to re-emerge.	Advent All Saints Day Ash Wednesday Assumption Day Boxing Day Christmas Easter Epiphany Good Friday Lent Mardi Gras Palm Sunday Reformation Day St. Andrew's Day St. Patrick's Day Sunday Thanksgiving Twelfth Night Valentine's Day The Roman Catholic church recognizes seven sacraments: •Baptism • Confirmation • Penance • The Eucharist • Matrimony • Holy Orders •Extreme Unction (the sacrament of anointing of the sick, especially when administered to the dying) The Protestant churches for the most part only recognise Baptism and the Eucharist because these alone can be proved from Scripture to have been instituted by Christ himself. Protestant churches do have formal ceremonies for matrimony, but it is not regarded as a sacrament. Different forms of Christianity celebrate different festivals and observe different holy days, but all forms observe (though might not celebrate it in the same way) the following 6 holy days: • Christmas: 25th December. Marks the birth of Jesus Christ. • Epiphany: 6 January. Marks the Journey of Three Kings to worship Jesus in Bethlehem •Good Friday: The Friday before Easter (March/April), it commemorates Jesus’ passion (suffering) on the cross. • Easter: (March/April) Marks the resurrection of Jesus from the tomb. • Ascension: Forty days after Easter, the ascension of Christ to heaven is commemorated. •Pentecost: The seventh Sunday after Easter. Marks the descent of the Holy Spirit upon the apostles, which began the work of the Church.
Week 7 Resources	http://www.patheos.com/Library/Christianity/Beliefs/Afterlife-and-Salvation?offset=1&max=1	http://www.bible.ca/trinity/trinity-definition-god.htm	http://www.patheos.com/Library/Christianity/Beliefs/Afterlife-and-Salvation?offset=1&max=1	http://www.patheos.com/Library/Christianity/Beliefs/Afterlife-and-Salvation?offset=1&max=1	http://www.patheos.com/Library/Christianity/Beliefs/Afterlife-and-Salvation?offset=1&max=1	http://www.religionfacts.com/christianity/beliefs/afterlife	Text	http://www.diversiton.com/religion/main/christianity/holydays-festivals-rituals.asp
Week 8 Islam	Allah begins by stating that the universe and planet Earth took six "days" to create. (7:54) Now it must be remembered that in Arabic the word Youm can mean a day as we know it, or it can mean any stage or period of time. As Allah points out, a day to him can be a thousand years, fifty thousand years or more. 1 The creation of planets and the Earth took place in the last two periods of time. As Allah states in the Qur’an, "Declare, ‘Do you disbelieve in the One Who created the Earth in two stages? Do you make others equal to Him? He is the Lord of all the worlds.’" (41:9) The process of creation can be summarized as follows: All matter in the universe was compacted together in one place. Then Allah gave the command and it blew apart scattering molecules and gases in all directions. ("The Big Bang.") The force of this initial explosion keeps the universe expanding. Space was filled with matter, anti-matter and gases which eventually combined into larger particles. These bits of matter eventually grew into asteroids, planets, stars and moons. Each object of inter-stellar space conformed to a set of physical laws which governed the trajectory of their orbits so a regular pattern of rotation could be seen. (21:33, 29:61) Stars ignited in a fury of radioactive fusion and gave off light and heat which brought warmth to those planets near them. (86:3) Small moons were captured in the orbit of larger planets and came to have a regular orbit around them, often reflecting light from the sun. (54:1-2) Finally, the planets themselves developed and formed in a variety of ways with fantastic geologic formations and movements both above and below the surface. (27:61) The planet Earth, in particular, cooled near its outer layers, forming a thin crust made up of plates that moved and grated against each other. (15:19) This allowed the Earth’s surface to constantly erase the damage caused by occasional asteroid impacts. But the colliding of the plates also had the side effect of raising tall mountains and exposing the geologic history of the planet. Escaping gases from the ground and water, warmed in the sunlight, eventually raised to a high altitude where they formed a protective layer. This Ozone Layer shielded out harmful radiation and ultraviolet rays from the sun.	Regarding the attributes of Allah, Islam teaches that Allah although He has many attributes, cannot be fully understood by man. Man is restricted in thought into that which is manifest, Allah however is unique and above human manifestation. Allah, the god of all humanity, is perceived differently in other religions. Since man would be limiting Allah by creating a physical image of Him Muslims do not. Allah is as I said unique and superior to His creations. Thus the biblical statement that was mentioned in Genesis Ch1 v27 that God has created man in his own image is a view that is not shared by Muslims. Allah, the Almighty, is ideal. He is the 'Just' and the Judge, as well as the 'Avenger of Evil.' It follows that to test mankind one must judge fairly and punish those who do evil. An example of Allah's justness is that we are only accountable for our own actions, unlike the Christian concept of the original sin, for the Quran says that no bearer can bear a burden of another. Muslims do not agree with the Judaeo- Christian concept of God having the necessity to rest as they say he did after creating the world. All god needs to say is 'Be and it is.' Tiredness is a human attribute as is making mistakes, this is not applicable to god who is infallible. Allah is also pre-existent to all he has created, he is the first, and as Aristotle put it in his cosmological theory 'the prime mover.' Allah, the Creator has perfect knowledge. Muslims believe in the omniscience of Allah, He knows all that is tangible and that is manifest, He knows the past and the future. Muslims rebuke the Christian belief that god does not have perfect knowledge, for example in the bible it says that God underestimated the intelligence of His creations- He did not think that man could build the tower of Babel (Genesis Ch11 v5-7, Exodus Ch32 v14). Muslims argue that having created everything, He knows all that there is to know. God created the whole universe and everything in it. God is the master designer who put order and purpose in his creation, and he rules over it with compassion and mercy.	Everything in creation depends upon God, the Sustainer, for its existence. The purpose of all creation, including humans, is to love and serve God. The very name of the religion, Islam, means submission or obedience to God, and the Muslim is one who submits or surrenders to God and recognizes Muhammad as God's prophet. All created things fulfill their assigned purpose by serving God. Plants and animals, rocks and minerals, rain and wind, stars and planets all naturally fulfill the purpose for which they were designed. By doing so, they worship and serve God. Everything in nature, by acting according to its design, serves God's will. In a sense, the whole universe is Muslim because it surrenders to the divine purpose. Islam teaches that God created humans from clay and breathed the spirit of life into them. He separated them from the rest of creation by giving them three divine gifts: intelligence to distinguish the true from the false, a will that can freely choose between them, and the power of speech to worship. Because of these gifts, people are the noblest of God's creatures, superior to the rest of nature. However, people are not perfect. Although not sinful by nature, humans are vulnerable to temptation. Because they are rebellious and proud, they often forget that they are dependent on God. The Quran stresses the mercy and compassion of God, and the words "merciful" (rahmah) and "compassionate" (rahim) come from the same root, rahma, which carries the meaning of forgiveness, and abundant mercy that sustains, protects, and rewards. Because He is the sustainer and protector, God has created a well-regulated and ordered universe in which night regularly follows day so that creatures may rest, and the sun and moon follow predictable patterns, creating seasons so that humans may cultivate plants for food. God also provided animals to assist humans in fulfilling their needs for warmth and food. Those who remember this fulfill their purpose by worshiping and serving Him as stewards of His creation. God gave his revelation through the prophets, so that humans may know how to fulfill their purpose as God's agents on earth. They are to assist in realizing God's will for all of creation. In their desire to understand God's plan, most people benefit from God's guidance, which is why God sent prophets. God gave humans the Quran and the law, and together, they are the guide to a peaceful life. Put simply, humans serve God by doing good deeds, telling the truth, and obeying God's instructions contained in the Quran and the law. They serve the underserved. They feed the poor and care for orphans. They are faithful, and when they sin, they seek forgiveness with sincere remorse.	Islam teaches us that human beings are born without sin and are naturally inclined to worship God alone (without any intermediaries). To retain this state of sinlessness humankind must only follow God’s commandments and strive to live a righteous life. However, human beings are also given freewill and are thus capable of making mistakes and committing sins; they are even capable of committing great evil. In Islam’s pure monotheism one is enjoined not to worship anything but God—not natural forces, or mountains, or stones, or incarna- tions of God, or lesser deities, or human rulers. Idol worship is vigorously denounced, as is worship of natural phenomena: “Adore not the sun nor the moon, but adore Allah Who created them.”18 The other major sin is kufr (ungratefulness to God, unbelief, atheism). Furthermore, humans tend to forget God. God has mercifully sent us revela- tions as reminders. The veils that separate us from God come from us, not from God; Muslims feel that it is ours to remove the veils by seeking God and acknowledging the omnipresence, omniscience, and omnipotence of the divine. Aware that God knows everything and is all-powerful, one wants to do everything one can to please God, out of both love and fear. According to Islamic belief, there is a nonsubmissive being called Satan. He was originally one of the jinn—immaterial beings of fire, whose nature is between that of humans and angels. He proudly refused to bow before Adam and was there- fore cursed to live by tempting Adam’s descendants—all of humanity, in other words—to follow him rather than God. According to the Qur’an, those who fall prey to Satan’s devices will ultimately go to hell.	As in Judaism and Christianity, simply following the way of Islam is its own reward. By following the path revealed by God, Muslims live in harmony with God and with all of creation. This brings the great blessings of peace and happiness in life. Those who live according to God's design will find wealth and success, and they will be respected in their communities, because they will always choose the right way. Not only will they be blessed by God, they will be a source of blessing to those who know them. Salvation in Islam is not required because of the stain of original sin. Salvation is required because humankind is imperfect and in need of God’s forgiveness and love. Islam is an Arabic word which means peace, purity, acceptance and commitment. As a religion, Islam calls for complete acceptance of the teachings and guidance of God. A Muslim is one who freely and willingly accepts the supreme power of God and strives to organize his life in total accord with the teachings of God. He also works for building social institutions which reflect the guidance of God. Islam teaches us that salvation is attainable through the worship of God alone. A person must believe in God and follow His commandments. This is the same message taught by all the Prophets including Moses and Jesus. There is only One worthy of worship. One God, alone without partners, sons, or daughters. Salvation and thus eternal happiness can be achieved by sincere worship. In the religion of Islam, the purpose of life is to live in a way that is pleasing to Allah so that one may gain Paradise. It is believed that at puberty, an account of each person's deeds is opened, and this will be used at the Day of Judgment to determine his eternal fate. The Quran, the most important text in Islam, also suggests a doctrine of divine predestination. http://www.islamreligion.com/articles/3681/ The Muslim doctrine of salvation is that unbelievers (kuffar, literally "those who are ungrateful") and sinners will be condemned, but genuine repentance results in Allah's forgiveness and entrance into Paradise upon death. Paradise (firdaws), also called "The Garden" (Janna), is a place of physical and spiritual pleasure, with lofty mansions (39:20, 29:58-59), delicious food and drink (52:22, 52:19, 38:51), and virgin companions called houris (56:17-19, 52:24-25, 76:19, 56:35-38, 37:48-49, 38:52-54, 44:51-56, 52:20-21). Hell, or Jahannam (Greek gehenna), is mentioned frequently in the Quran and the Sunnah using a variety of imagery. The Quran teaches the necessity of both faith and good works for salvation: He it is Who sends blessings on you, as do His angels, that He may bring you out from the depths of Darkness into Light: and He is Full of Mercy to the Believers. (33:43) In the case of those who say, "Our Lord is Allah," and, further, stand straight and steadfast, the angels descend on them (from time to time): "Fear ye not!" (they suggest), "Nor grieve! but receive the Glad Tidings of the Garden (of Bliss), that which ye were promised!" (41:30) And fear the Fire, which is prepared for those who reject Faith. (3:131) It is not righteousness that ye turn your faces towards East or West; but it is righteousness to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and give zakat; to fulfill the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. (2:177) You be foremost (in seeking) forgiveness from your Lord, and a Garden (of Bliss), the width whereof is as the width of heaven and earth, prepared for those who believe in Allah and His messengers: that is the Grace of Allah, which He bestows on whom He pleases: and Allah is the Lord of Grace abounding.” (57:21) Those are limits set by Allah. those who obey Allah and His Messenger will be admitted to Gardens with rivers flowing beneath, to abide therein (for ever) and that will be the supreme achievement. But those who disobey Allah and His Messenger and transgress His limits will be admitted to a Fire, to abide therein: And they shall have a humiliating punishment. (4:13-14) To those who believe and do deeds of righteousness hath Allah promised forgiveness and a great reward. (5:9) But those who believe and work righteousness,- no burden do We place on any soul, but that which it can bear, they will be Companions of the Garden, therein to dwell (forever). (7:42) As to those who believe and work righteousness, verily We shall not suffer to perish the reward of any who do a (single) righteous deed. (18:30) But after them there followed a posterity who missed prayers and followed after lusts soon, then, will they face Destruction,-Except those who repent and believe, and work righteousness: for these will enter the Garden and will not be wronged in the least,-Gardens of Eternity, those which (Allah) Most Gracious has promised to His servants in the Unseen: for His promise must (necessarily) come to pass.” S. 19:59-61	The Qur’an emphasizes that after a period of repose in the grave, all humans will be bodily resurrected and assembled for a final accounting of their deeds. At that unknown time of the Final Judgment, the world will end cataclysmically: “The earth will shake and the mountains crumble into heaps of shifting sand” (Sura 73:14). Then comes the terrible confrontation with one’s own life: The works of each person We have bound about his neck. On the Day of Resurrection, We shall confront him with a book spread wide open, saying, “Read your book.”20 Hell is the grievous destiny of unrepentant nonbelievers—those who have rejected faith in and obedience to God and His Messenger, who are unjust and who do not forbid evil. Hell also awaits the hypocrites who even after making a covenant with God have turned away from their promise to give in charity and to pray regularly: It is a flaming Fire. It drags them down by their scalps; and it shall call him who turned his back and amassed riches and covetously hoarded them.21 Muslim piety is ever informed by this belief in God’s impartial judgment of one’s actions, and of one’s responsibility to remind others of the fate that may await them. Basically, Islam says that what we experience in the afterlife is a revealing of our tendencies in this life. We awaken to our true nature, for it is displayed before us. For the just and merciful, the state after death is a Garden of Bliss. The desire of the purified souls will be for closeness to God, and their spirits will live in different levels of this closeness. For them, there will be castles, couches, fruits, sweetmeats, honey, houris (beautiful virgin women), and immortal youths serving from goblets and golden platters. Such delights promised by the Qur’an are interpreted metaphorically to mean that human nature will be transformed in the next life to such an extent that the disturbing factors of this physical existence will no longer have any effect. By contrast, sinners and nonbelievers will experience the torments of hell, fire fueled by humans, boiling water, pus, chains, searing winds, food that chokes, and so forth. It is they who condemn themselves; their very bodies turn against them “on the Day when their tongues, their hands, and their feet will bear witness against them as to their actions” (Sura 24:24). The great medieval mystic al-Ghazali speaks of spiritual torments of the soul as well: the agony of being separated from worldly pleasures, burning shame at seeing one’s life projected, and terrible regret at being barred from the vision of God. Muslims do not believe that hell can last forever for any believer, though. Only the nonbelievers will be left there; the others will eventually be lifted to paradise, for God is far more merciful than wrathful	Five Pillars of Islam The Five Pillars of Islam (Arabic arkan ud-Din, "pillars of the faith") are the five religious duties expected of every Muslim. The five pillars are mentioned individually throughout the Qur'an and Muhammad listed them together in the Hadith when he was asked to define Islam. Confession of faith (shahada) The first of the Five Pillars of Islam is the shahada. Shahada is the Muslim profession of faith, expressing the two simple, fundamental beliefs that make one a Muslim: La ilaha illa Allah wa-Muhammad rasul Allah. There is no god but God and Muhammad is the prophet of God. Ritual prayer (salat) Perhaps the most well-known Muslim practices among non-Muslims is ritual prayer, or salat, which is performed five times a day: at dawn (al-fajr), midday (al-zuhr), afternoon (al-'asr), sunset (al-maghrib) and evening (al-'isha). Alms tax (zakat) Almsgiving is a central activity in Islam. The Quran explicitly requires it (9:60) and often places it alongside prayer when discussing a Muslim's duties. ("Perform the prayer and give the alms." 2:43, 110, 277) For those who are greedy and use their money outside of the will of Allah, the Quran has harsh words: the fires of hell will heat up the coins and the greedy will be branded with it (9:34-35). Fasting during the month of Ramadan (sawm) Sawm (also siyam), fasting, commemorates the revelation of the Quran to humanity during Ramadan, the ninth month of the Islamic year. Pilgrimage to Mecca (hajj) At least once in his or her lifetime, each Muslim is expected to undertake a pilgrimage to Mecca, the sacred city of Islam. This holy journey is called the hajj in Arabic. • Akikah. An informal birth ceremony. This ceremony is not practiced widely. • Shadada. The marking of a young Muslim’s formal entry into Islam. There is no set age for this rite, though it is most commonly celebrated during the teenage years. • Marriage Ritual. Witnesses observe the groom’s formal offer of marriage and the brides acceptance of it. There is no elaborate ceremony. The waleemah is the reception which includes music and dancing. Funerals and Mourning. This includes the recitation of the janazah (prayers for the dead) at the gravesite and may include a service at the funeral home. Muslims do not condone cremation and burial of the dead takes place within 24 hours of death. The official mourning period for a family member is 40 days.	The Islamic calendar is lunar, like the Jewish calendar, but it has no corrective system to align it with the solar calendar so Islamic holidays do not always fall in the same season. Al-Hijra: Islamic New Year Al-Hijra, the Islamic New Year, is celebrated on the first day of Muharram, the month in which Muhammad emigrated from Mecca to Medina in 622 CE (the Hijra). Ramadan: Month of Fasting Ramadan is not a holy day to Muslims but a holy month. It is the ninth month of the Muslim year, in which "the Quran was sent down as a guidance for the people" 'Id Al-Fitr: Festival of Breaking the Fast 'Id Al-Fitr or Eid al-Fitr (Arabic for "Festival of the Breaking of the Fast") is one of Islam's two major festivals. It marks the end of Ramadan, the holy month of fasting, and is celebrated during the first three days of the month of Shawwal. 'Id Al-Adha: Festival of the Sacrifice 'Id Al-Adha or Eid al-Adha (Arabic عيد الأضحى, "Festival of the Sacrifice") is a major Islamic festival that takes place at the end of the Hajj. Ashura: Remembering Shiite Martyr Husayn Ashura (also spelled Aashurah, ‘Ashurah or Aashoorah), is an Islamic holiday observed on the 10th of Muharram, the first month of the Islamic year. ________________________________________ • Al-Hijrahttp://www.religionfacts.com/islam/holidays/hijra What is Al-Hijra? In the Islamic religion, Al-Hijra - the New Year - is celebrated on the first day of Muharram, the month in which Muhammad emigrated from Mecca to Medina in 622 CE (the Hijra)... • Ashurahttp://www.religionfacts.com/islam/holidays/ashura p>In Islam, Ashura (also spelled Aashurah, ‘Ashurah or Aashoorah), is an Islamic holiday observed on the 10th of Muharram, the first month of the Islamic year... • Eid Al-Adhahttp://www.religionfacts.com/islam/holidays/eid-al-adha What is Eid Al-Adha? In the religion of Islam, 'Id Al-Adha or Eid al-Adha (Arabic عيد الأضحى, "Festival of the Sacrifice") is a major festival that takes place at the end of the Hajj... • Eid Al-Fitrhttp://www.religionfacts.com/islam/holidays/eid-al-fitr What is Eid Al-Fitr? In the Islamic religion, 'Id Al-Fitr or Eid al-Fitr (Arabic for "Festival of the Breaking of the Fast") is one of Islam's two major festivals... • Ramadanhttp://www.religionfacts.com/islam/holidays/ramadan What is the month of fasting about? In the religion of Islam, Ramadan is not a holy day to Muslims, but a holy month. It is the ninth month of the Muslim year, in which "the Quran was sent down as a guidance for the people" • Ramadan. This Holy Festival takes place in the ninth month of the Islamic calendar. It is a time of fasting and daily repentance. o Lailat ul-Qadr – The final 10 days of Ramadan. Muslims celebrate Muhammad’s first revelation. o Id al-Fitr – The feast period just after the month long fast of Ramadan. It lasts for three days. • Id ul-Adha. Two to three months after Ramadan, animals are slaughtered to benefit the poor. The purpose of the the Id ul-Adha is to celebrate the faithfulness and obedience of Abraham. • Al-Isra Wal Miraj. Celebrated on the 27th Day of the 7th month in the Islamic Calendar. It marks Muhammad’s journey from Mecca. Maulid al-Nabi. Celebrates the birth of Muhammad.
Week 8 Resources	http://www.missionislam.com/knowledge/orignlife.html	http://www.al-islam.org/articles/nature-of-allah-yasir-al-wakeel http://www.patheos.com/Library/Islam/Beliefs/Human-Nature-and-the-Purpose-of-Existence.html	http://www.patheos.com/Library/Islam/Beliefs/Human-Nature-and-the-Purpose-of-Existence?offset=1&max=1	Text http://www.islamreligion.com/articles/3681/	http://www.patheos.com/Library/Islam/Beliefs/Human-Nature-and-the-Purpose-of-Existence?offset=1&max=1 Text	Text	http://www.religionfacts.com/islam http://www.diversiton.com/religion/main/islam/holydays-festivals-rituals.asp	http://www.religionfacts.com/islam/holidayshttp://www.diversiton.com/religion/main/islam/holydays-festivals-rituals.asp
Week 9 Sikhism	Monotheism is the belief-system in one God and deriving the entire existence from the one God. Sikhism preaches a God who is nameless and formless and the entire human existence is explained as the creation of that one God.	There is only One God. He is the same God for all people of all religions. God is one and the entire existence is united by the all-pervasive principle of God. God is the uniting thread of all that exists. Sikhism differs from other schools of monotheism in that it does not satisfy with the assertion of oneness of God only. God as a single principle unites the entire universe which is full of varieties and diverseness. Sikhism maintains that God is transcendent as well as immanent. It is a conception of unity and difference between the idea of God and the world. Meaning the transcendent and immanent nature of God, the Sikh Gurus defined that God is far and near, within and without, attributed and unattributed. Immanence has been stressed through the expression that God is all-pervasive. Creation is another argument for immanence, because the world is created by God’s will and maintained by His ordinance : “ The Lord pervades all creation In ocean and land His reality operates hidden.” (S.G.G.S., p. 597) “ God, who created all creatures has put Himself into each Yet He is apart from all.” (S.G.G.S., p. 937)	ikhism preaches that people of different races, religions, or sex are all equal in the eyes of God. It teaches the full equality of men and women. Women can participate in any religious function or perform any Sikh ceremony or lead the congregation in prayer. The Khalsa uphold the highest Sikh virtues of commitment, dedication and a social conscious. The soul goes through cycles of births and deaths before it reaches the human form. The goal of our life is to lead an exemplary existence so that one may merge with God. Sikhs should remember God at all times and practice living a virtuous and truthful life while maintaining a balance between their spiritual obligations and temporal obligations.	people are rewarded when they do good things, and when they do terrible things, they suffer the consequences. Goodness, is what leads a person to achieve their eternal goal, and straying from goodness, will make that journey toward that goal a bit longer. This eternal goal they are working towards is the final salvation. Giving into any selfish desires you might have will only end up making the journey longer. Greed, selfishness, and self-indulgence are all considered evil things by Sikhs. To them you can still make up for past actions and if you are born as a poor beggar, you can still improve yourself as a person, and continue working towards the eternal goal. To Sikhs we are all born good, and as we grow up we have to combat all of the bad things around us, our spirit is strong and it should be able to stand up to life tough trials. The evil around is very influential, but you must be able to resist it, and be able to stay pure. They have five sins that are listed in the Sikh readings, they are: lust, anger/rage, greed, pride/ego, and attachment. Sikhs also belief that suffering is not actually directly inflicted by God, but is instead more of a test of an individuals courage, and God just approves these tests. God wants to test a person faith and see if they are willing to give into these evil temptations. The candle lighting above in the picture occurs during the holiday Diwali, and it's a symbol of celebration of good's triumph over evil.	The true path to achieving salvation and merging with God does not require renunciation of the world or celibacy, but living the life of a householder, earning a honest living and avoiding worldly temptations and sins.	Sikhs believe in Karma and in reincarnation. The Sikh tradition emphasizes a life free of worry about the afterlife, but focused on one's ethical actions and piety in this life. "Liberation" (mukti) is the metaphor for the best result possible in the afterlife, and Sikhs envision that as finding unification with the creator at his court. Doing well in the cycle of birth and death ("coming and going," or reincarnation) have brought about the specific human life that must now use the opportunity to reach the divine court. That is to say, the Sikh belief system combines the idea of "reincarnation" (which brings a human life) with the idea of an afterlife in a paradise-like court of God. Therefore, because life provides such an opportunity, death need not be feared. there is no heaven and hell in Sikhi.	Sikhism condemns blind rituals such as fasting, visiting places of pilgrimage, superstitions, worship of the dead, idol worship etc. Amrit Sanskar, Baptism - Amrit. ceremony of initiation into the Sikh religion is called the Amrit ceremony. • Sikhs undertake the Amrit ceremony when they are ready to do so and understand the commitment that they are making to the religion. • The ceremony is held in the presence of the Guru Granth Sahib. • The ceremony is conducted by five baptized Sikhs, called Panj Pyare, who wear the five Sikh symbols. • The five Sikhs prepare the Amrit (holy water) in a round iron-vessel containing fresh water and sweets called Patasas. • They recite the five Banis (Japji Sahib, Jaap Sahib, Ten Swayyas, Chaupai Sahib and Anand Sahib) and stir the water with a double-edged sword, called a Khanda. • After preparation, the Amrit is drunk by the initiation candidates and then sprinkled on their eyes and hair. • The ceremony concludes with the eating of the ceremonial karah parshad. Marriage - Anand Karaj • The Sikh marriage is called Anand Karaj meaning 'blissful union'. • Sikh weddings take place in the presence of the Guru Granth Sahib. • Anand Karaj consists of the couple revolving around Guru Granth Sahib four times as the Lavan (Marriage hymns) are being recited. • The marriage ceremony may be performed by any Sikh, male or female, who has undergone the Amrit initiation. • Sikhs practice monogamy. • Widows or widowers may remarry. • Child marriage is forbidden. Naming of Children • After a child is born, the baby is often taken to a Gurdwara for a naming ceremony. • Prayers (ardas) are recited for the newborn child. • After reciting ardas, the Guru Granth Sahib is opened at random. The hymn on the opened page is recited. • The first letter of the first word of the hymn is selected as the first letter of the child's name. • The word Kaur meaning 'princess' is added after a girl's name, and the name Singh meaning 'lion' after a boy's. • Common Sikh baby names "Uncut hair is important to observant Sikhs because through it they feel a close inner relationship to Guru Gobind Singh, who called it his “divine stamp.”"	Nam Karan, Naming of a Child As soon as the mother and child are able to travel, the family visits the Gurdwara. There they recite joyful hymns from the Guru Granth Sahib to celebrate the birth of the new child. Karah Prashad (sacred pudding) is prepared by the family. Amrit (sweet water) is also prepared and given to the infant as well as the mother. The name is chosen by taking the Hukam, the granthi randomly opens Sri Guru Granth Sahib to any page and reads the hymn on that page. The first letter of the first word of the hymn is chosen. The child's name is than chosen beginning with that letter and is announced to the congregation. Amrit Sanskar, Baptism This is the sacred ceremony for the initiation into the Khalsa brotherhood. It should be taken only by those who are fully mature enough to realize the commitment required and the significance. The initiate may be a man or woman of any caste or previous religion. Generally they are encouraged to start behaving, acting and looking like a Sikh before seeking baptism. The baptism is done in a quiet place away from distractions where Sri Guru Granth Sahib has been installed. The initiate is required to wash their hair, cover their head, wear clean clothes and the 5K's before presenting themselves before 6 amritdhari Sikhs (those who are already baptized). Five amritdhari Sikhs will conduct the ceremony while one reads Sri Guru Granth Sahib. The principals of Sikhism are explained to the initiate and this is followed by Ardas and taking of the Hukam (opening of Sri Guru Granth Sahib to a random page and reading of a hymn). Amrit (sweet sugar water) is prepared in a steel bowl and stirred with a kirpan by the five beloved ones while Japuji, Jaap, Ten Sawayyas, Bainti Chaupai and 6 verses from Anand Sahib are recited. This is followed by Ardas and the initiate drinking the amrit five times in cupped hands and exclaiming Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh (The Pure Belong to God, Victory to God). Amrit is then sprinkled on the hair and eyes of the initiate and any leftover is drunk by all present. This is followed by an explanation of the code of conduct and discipline required for a Khalsa. The Khalsa is required to wear the 5K's and abstain from 1) cutting hair, 2) eating Muslim halal meat, 3) cohabiting with a person other than ones spouse and 4) using intoxicants such as tobacco. Other breaches of the code of conduct are also explained before Ardas is once again repeated. This is followed by taking Hukam and eating of karah prasad (sacred pudding) from a common bowl. If a person does not have a Sikh name, they take a new name at this time. Funeral Ceremony In Sikhism death is considered a natural process and God's will. Any public displays of grief at the funeral such as wailing or crying out loud are discouraged. Cremation is the preferred method of disposal, although if it is not possible any other method such as burial or submergence at sea are acceptable. Worship of the dead with gravestones, etc. is discouraged, because the body is considered to be only the shell, the person's soul is their real essence. The body is usually bathed and clothed by family members and taken to the cremation grounds. There hymns are recited which induce feeling of detachment are recited by the congregation. As the body is being cremated, Kirtan Sohila the nighttime prayer is recited and Ardas is offered. The ashes are disposed of by immersing them in the nearest river. A non continuos reading of the entire Sri Guru Granth Sahib is undertaken and timed to conclude on the tenth day. This may be undertaken at home or in the Gurdwara. The conclusion of this ceremony marks the end of the mourning period. Akhand Path This is the non-stop cover to cover reading of Sri Guru Granth Sahib which is undertaken to celebrate any joyous occasion or in times of hardship, such as birth, marriage, death, moving into a new house, and Gurpurbs. The non stop reading takes approximately 48 hours and is carried out be family members, or professional readers in the presence of the family. The reading must be clear and correct so that it can be understood by all listeners. After the completion of the reading the Bhog ceremony takes place. A Hukam is taken by randomly turning to any page and reading the hymn on that page. Karah parshad (sacred pudding) is also distributed to all present. This ceremony evolved in the mid 18th century when there were few hand written copies of Sri Guru Granth Sahib. Sikhs were fighting for their lives at this time and hiding in jungles. They would all gather to hear whatever portion of a reading that they could before Sri Guru Granth Sahib would me moved to another location for another audience. Performance of Akhand Path as a blind ritual is highly disrespectful to Sri Guru Granth Sahib and contrary to the teachings of the Gurus. Gurpurbs Important anniversaries associated with the lives of the Gurus are referred to as Gurpurbs. These are usually marked at gurdwaras with Akand Path (continuos cover to cover reading of Sri Guru Granth Sahib) concluding on the specific day. There is also kirtan (musical recitation of hymns from Sri Guru Granth Sahib) as well as katha (lectures on Sikhism). Some places also have nagar kirtan, where there is a procession with Sri Guru Granth Sahib led by 5 Sikhs carrying Nishan Sahibs (the Sikh flag). Free sweets and langar are also offered to the general public outside some gurdwaras. Among the larger Gurpurb celebrations are: First installation of Sri Guru Granth Sahib in the Golden Temple by Guru Arjan Dev Birth of Guru Nanak (traditionally celebrated in November) Birth of Guru Gobind Singh Martyrdom of Guru Arjan Dev Martyrdom of Guru Tegh Bahadur Martyrdom of The Sahibzadas (the sons of Guru Gobind Singh) Vaisakhi Guru Amar Das first institutionalized this as one of the special days when all Sikhs would gather to receive the Gurus blessings at Goindwal in 1567. In 1699 Guru Gobind Singh gathered thousands at Anandpur Sahib and founded the Khalsa order by baptizing 5 brave Sikhs who were willing to give their life for the Guru. The Five Beloved Ones in turn baptized Guru Gobind Singh into the Khalsa brotherhood. This day celebrated around April 13 is considered the birthday of the Khalsa order. Sikhs visits gurdwaras and fairs and parades are held. Many Sikhs choose to be baptized into the Khalsa brotherhood on this day, as well the wrappings of the Nishan Sahib flag post at most gurdwaras are changed on Vaisakhi. Note: Vaisakhi is not the Sikh New Year. Vaisakhi occurs in the second month of the Sikh calendar. The Sikh New Year is on Chet 1 according to the Sikh calendar which occurs on March 14th every year. See the Sikh Calendar for more information Bandi Chhor Divasi On Bandi Chhor Divas 1619 the Golden Temple was illuminated with many lights to welcome home and celebrate the release of Guru Hargobind from imprisonment in Gwalior fort. Sikhs have continued this annual celebration with lamps being lit outside gurdwaras and sweets distributed to all. The largest gathering happens at The Golden Temple which is lit up with thousands of lights. Maghi Sikhs visit gurdwaras and listen to kirtan on this day to commemorate the martyrdom of the Forty Immortals. The largest gathering happens at Muktsar where an annual fair is held. It occurs on the first day of Maghar Sangrant, around January 14. Forty followers of Guru Gobind Singh who had previously deserted him, fought bravely against overwhelming Mughal army forces and were martyred here. Guru Gobind Singh personally blessed them as having achieved mukti (liberation) and cremated them at Muktsar. Hola Mohalla An annual festival of thousands held at Anandpur Sahib. It was started by Guru Gobind Singh as a gathering of Sikhs for military exercises and mock battles on the day following the Indian festival of Holi. The mock battles were followed by music and poetry competitions. The Nihang Singh's carry on the martial tradition with mock battles and displays of swordsmanship and horse riding. There are also a number of durbars where Sri Guru Granth Sahib is present and kirtan and religious lectures take place. The festival culminates in a large parade headed by the nishan sahibs of the gurdwaras in the region. Hola Mohalla is held around March 17. Sangrand This is the time when the sun passes from one sign of the zodiac to the next, it is the start of the new month in the Indian calendar. The beginning of the new month is announced in the gurdwaras by the reading of portions of Bara Maha, Song of the 12 Months, by Guru Arjan (pg. 133) or sometimes Bara Maha by Guru Nanak (pg. 1107). This day just marks the beginning of the new month and is not treated as being greater or better than any other day.
Week 9 Resources	http://sikhinstitute.org/eosp/ch-3.html	http://sikhs.org/summary.htm http://sikhinstitute.org/eosp/ch-3.html	http://sikhismfacts.weebly.com/good-and-evil.html	http://sikhismfacts.weebly.com/good-and-evil.html		http://sikhismfacts.weebly.com/good-and-evil.html http://www.patheos.com/Library/Sikhism/Beliefs/Afterlife-and-Salvation.html	http://sikhismguide.org/rites.aspx http://sikhismfacts.weebly.com text	http://sikhs.org/fest.htm
Week 10 Modern Religions
Week 10 Resources

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