Search This Blog

Monday, November 28, 2022

Christian naturism

From Wikipedia, the free encyclopedia
 
Baptism of Jesus, Bordone, Giotto 1276-1336

Christian naturism is the practise of naturism or nudism by Christians.

Naturism is a lifestyle of non-sexual social nudity; the word also refers to the cultural movement which advocates and defends that lifestyle. It is not certain that Christian naturism exists in any formal organisations, however, there are informal (mostly online) networks of Christians who practise naturism.

Many of the early protagonists of naturism were Christians. For example, authors such as Ilsley Boone, Henry S. Huntington and Elton Raymond Shaw were writers of books on naturism and on Christianity. The dean of St Paul's Cathedral, the Very Revd William Inge, known as Dean Inge, offered support to the cause of naturists in his support of the publishing of Maurice Parmelee's book, The New Gymnosophy: Nudity and the Modern Life.

History

3rd-century baptism, St. Calixte Catacomb

Ancient

Originally, Jewish mikvahs, and later, early Christian baptisms were performed with individuals naked. This included mass baptisms involving men, women, and children. They signified the participant's restoration to man's original sinless condition, having their sins blotted out. Others claim that children were baptized first, then men, then women, all separately.

Public bathing was the common practice through the time of Jesus and still occurs today in a few cultures, including the Turkish bath or hammam, the Finnish sauna, Japanese onsen or Sentō, and the Korean Jjimjilbang. With the exception of the family-focused Finnish sauna, most public baths are gender-segregated today. Entire families took part in the public bath—including Christians. Jesus even preached at the public baths in Jerusalem.

Some historic religious sects, both Christian and syncretist, have made nudism a general practice. Probably the best-known of these were the Adamites, though some of their beliefs were contrary to orthodox Christianity. The post-resurrection belief of the unclothed body being evil or sinful may originate in Platonic asceticism (founded largely on the works of ancient Greek philosopher Plato) which was adopted and passed down by "Christian" Platonists in early church history. Platonism is a dualistic theology which proposes a realm of forms to include, on the one hand, "pure ideas", which are good; and, on the other hand, "matter", which is evil. When applied to humans, the soul is necessarily good, and the body is necessarily evil. Therefore, according to this philosophy, our "evil" bodies must be covered by clothing. Christian naturists reject such notions as unbiblical.

Plotinus (c. 204 – 270 AD) was a major philosopher of the ancient world who is widely considered the founder of Neo-Platonism (along with his teacher Ammonius Saccas). His metaphysical writings have inspired centuries of Pagan, Christian, Jewish, Islamic and Gnostic metaphysicians and mystics. About 150 years later, Saint Augustine (354-430 AD) was heavily influenced by the teaching of Plotinus. As one of the most important figures in the development of Western Christianity, St. Augustine strongly endorsed asceticism, which meant self-denial of worldly pleasure and total sexual abstinence. Eventually, this reached its peak in monasticism. Those pursuing a monastic life are usually called monks or brethren (brothers) if male, and nuns or sisters if female. While similar activities existed previously in pre-Christian times, early Christian monasticism attracted a large number of followers due to its enormous prestige and high social status in the period where the Roman Empire was near collapse. St. Augustine is one of the very few saints considered important not only by the Roman Catholic and Eastern Orthodox religions, but by many Protestants as well (including Martin Luther and John Calvin).

Modern

In the United States, the Christian naturism movement (which was the first naturism movement of any sort in the U.S.) began in the late 1920s. This occurred at nearly the same time as the start of the Great Depression, under the leadership of New Jersey Dutch Reformed minister Ilsley Boone. Initially, he was vice president of the American League for Physical Culture. By October 1931, Boone had taken over as president, and renamed the club as the "American Sunbathing Association" (ASA). Soon, naturism began expanding nationwide.

With the beginning of the modern internet in the mid-1990s, Christian Naturism became much more organized in the U.S. than ever before. The website Naturist-Christians.org founded in 1999 is the largest website devoted exclusively to Christian naturism. Annual Christian Nudist Convocations began early in the decade of the 2000s.

Vatican

In Rome, Pope Pius XI strongly condemned the naturism movement throughout the early 1930s, calling it "paganly immodest". This prompted the head of the New York Legion of Decency, former New York Catholic Governor and presidential candidate Alfred E. Smith, to try to outlaw all nudism. A recent court ruling had declared private social nudity to be legal per current law. Eventually, their efforts failed in the state legislature. After Boone's passing in the late 1960s, the ASA became more secular, along with American society in general. In 1994, the ASA was renamed as the American Association for Nude Recreation (AANR), which has its headquarters in Florida.

Pope John Paul II began his papacy in 1978, becoming the first non-Italian pope in four and a half centuries. His views on naturism differed substantially from that of his predecessors. Authoring the book Love and Responsibility (1981), he wrote: "Nakedness itself is not immodest ... Immodesty is present only when nakedness plays a negative role with regard to the value of the person, when its aim is to arouse concupiscence, as a result of which the person is put in the position of an object for enjoyment".

Nudity and historical Christian sects

  • Adamites – A sect in North Africa in the 2nd through 4th century that believed they were "re-establishing Adam and Eve's innocence".
  • Naaktloopers ("naked walkers") – A group of 11 Anabaptists in Amsterdam who, on Feb 11, 1535, stripped and ran naked through the streets proclaiming the "naked truth". They were later executed.

Bible passages involving nudity

The Garden of Eden

Christian naturists view the story of the Garden of Eden as a model for their beliefs. It is also the main scripture where their interpretation disagrees with denominations where clothing is required. When Adam and Eve were created and placed in the garden as a couple by God, they were both naked and "felt no shame". (Genesis 2:25) Although in the English of today "naked" often does imply shame or lewdness, when the King James Version (KJV) was released in 1611, "naked" (Germanic), and "nude" (Latin) were synonymous. The KJV uses "naked" 47 times in 45 verses throughout the Bible, while "nude" does not appear once. No major English translation of the Bible uses "nude" in Genesis 2:25 either.

Christian naturists see Adam and Eve being in the blameless state that God had intended them to be. God knew that they were naked, as this was how he had created them, in His image. Even before Eve's creation, God had warned Adam "but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die". (Genesis 2:17) Despite God's warning, first Eve, then Adam, eat the forbidden fruit after being persuaded by the devil in the form of a serpent. (Genesis 3:1–6) After doing so, they realize that they are naked, and sew fig leaves together as coverings in a futile attempt to hide their loss of innocence.

Shortly thereafter, Adam and Eve hear God walking in the garden, which results with them fearfully hiding among the trees. God queries Adam, "Where are you?" In spite of the fig leaves, Adam replies that he is afraid because of his nakedness. God further asks Adam, "Who told you that you were naked?" Only God, Adam, Eve, and the devil are a party to this matter, as there are no other humans on the planet at this time. Therefore, Christian naturists believe it was the devil who told Adam and Eve that they were naked. Their shame was not of God; nor would the fig leaves cover this shame, regardless of their genitals being covered. God was displeased not only by their disobedience of eating the forbidden fruit, but also with Adam and Eve's subsequent attempt to cover up their bodies.

Christian naturists maintain the fig leaves were worn in a futile attempt to hide what the couple had done from God—not each other, noting they were married, and equally guilty of the same original sin. The second sin was to cover parts of the body. The devil had chosen the sexual organs as the area of shame because, unlike God, he has no ability to create life. As the next chapter begins with Adam and Eve engaging in appropriate marital sexual relations, they conclude the couple would have seen each other naked subsequent to the fall of mankind.

After the Fall, God expelled Adam and Eve from the Garden of Eden. He also made more durable and protective garments from animal skins to replace the fig leaves before sending them out among the thorns. (Genesis 3:21–23)

Other scripture

Painting Madonna and Child with St. Anne showing Christ unashamed to be naked, being without sin. The Virgin Mary is with her mother. Caravaggio, 1606 

There are other references to nudity in the Bible, such as:

1 Samuel 19:24 "He (Saul) stripped off his robes and also prophesied in Samuel's presence. He lay that way all that day and night. This is why people say, 'Is Saul also among the prophets?'"

2 Samuel 11 From the roof of his palace, King David saw Bathsheba--a married woman--bathing. David later committed adultery with Bathsheba, impregnated her, and arranged for her husband Uriah to die in battle.

Isaiah 20:2–4 The Lord said to Isaiah: "'Take off the sackcloth from your body and the sandals from your feet.' And he did so, going around stripped and barefoot. Then the Lord said, 'Just as my servant Isaiah has gone stripped and barefoot for three years, as a sign and portent against Egypt and Cush, so the king of Assyria will lead away stripped and barefoot the Egyptian captives and Cushite exiles, young and old, with buttocks bared—to Egypt's shame'"

Micah 1:8a (Micah speaking:) "Because of this [Jacob's transgression] I will weep and wail; I will go about barefoot and naked."

Matthew 6:25 and Luke 12:22–23 "Then Jesus said to his disciples: 'Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes?'"

Mark 14:51–52 "A young man, wearing nothing but a linen garment, was following Jesus. When they seized him, he fled naked, leaving his garment behind."

John 19:23–24 "When the soldiers crucified Jesus, they took his clothes, ... 'Let's not tear [the undergarment],' they said to one another. 'Let's decide by lot who will get it.'"

2 Corinthians 5:1–4 "For we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands. Meanwhile we groan, longing to be clothed instead with our heavenly dwelling, because when we are clothed, we will not be found naked. For while we are in this tent, we groan and are burdened, because we do not wish to be unclothed but to be clothed instead with our heavenly dwelling, so that what is mortal may be swallowed up by life."

Gospel of Thomas Although no major Christian group accepts this book as canonical or authoritative (its translation was unavailable until the 20th century), it relates the following conversation between Jesus and his disciples:

His disciples asked, "When will you become revealed to us and when shall we see you?" Jesus answered, "When you disrobe without being ashamed and take up your garments and place them under your feet like little children and tread on them, then will you see the son of the Living One, and you will not be afraid."[30]

Naked Christ

Birth

The story of the birth of Jesus is told in the gospels of Matthew and Luke. The Christian doctrine of incarnation holds that the second person of the Trinity "became flesh" by being conceived in the womb of Mary, and came into the world naked just like every other human being.

Baptism

Jesus was baptised by John the Baptist in the River Jordan. Jesus was almost certainly naked when he was baptised. The early Christian liturgy of baptism required those being baptised to be completely naked.

Crucifixion

Jesus was crucified after being stripped of his clothes by the executioners.

Resurrection

In the Synoptic Gospels, the women who came to the tomb to anoint Jesus' body found only an angel or a youth or two men; all were wearing white or dazzling garments. In John's gospel, it is stated that Jesus' grave clothes were left in the tomb; there are also two angels in white, in contrast to the Synoptic Gospels Jesus is also present; however, no mention is made of Jesus wearing dazzling white robes, and Mary Magdalene mistakes Jesus for the gardener. Knights 1999, p. 178 and Neal 2012 find it likely that after his resurrection, Jesus emerged from the tomb naked.

Naturist Christian worship

Chapel at former Cherokee Lodge

In the U.S., a few naturist resorts have chapels (permanent or makeshift) on their grounds for the purpose of providing worship services:

In the naturist village of Heliopolis on the Île du Levant, France, there is a chapel for Christian worship, but the Roman Catholic services are not in the nude.

Naturist Christian camping

While not actually a position of the Religious Society of Friends (or Quakers), naturism was the accepted norm for a time in one of their camps for children and teens. The camps started in 1939 and sometime in the 1950s naturism among the coed campers was the norm for such activities as swimming, sauna and other appropriate activities. This practice was abandoned in the mid-2000s due to concerns about maintaining a safe and comfortable environment for the campers.

The founder of the Quaker camps (Farm and Wilderness Camps in Vermont) wrote in his book entitled As Sparks Fly Upward:

A study of comparative cultures leads to the suspicion that it could be, that our culture is wrong in this regard; that the evil that has falsely imputed to nudism is in fact an evil in our own minds. It has cut us off from a health-given, wholesome and joyous practice in which children thrive and adults may find an honesty and straight forwardness, and even a spiritual surety and strength that we grievously lack at present. This “piece of work” that is man, how are we to become convinced of its wonder if by the fetish of hiding the body we deny and destroy some of the health and most of its godlike beauty?

— Webb 1973

Criticism

By far, the most frequent biblical argument against Christian naturism is that if God approved of people being nude, he would not have clothed Adam and Eve after they sinned, thus making it a reminder to man that we had, in fact, sinned. The counter-argument is Adam and Eve had already clothed themselves upon sinning, and God merely replaced the fig leaves with animal skins in granting them free will.

Due to cultural tendencies to equate nudity with sex, many Christian denominations and groups are not supportive of naturism and nudism. Such groups may feel that the temptation of lust is too difficult. Christian naturists counter that the notion of Christians being unable to avoid lust where non-sexualized nudity is present has no scriptural basis whatsoever. Furthermore, they believe Christ has given mankind the power to avoid sin.

Christian naturists have been criticized for being nude around non-Christians (in the sense that some contact between Christians and non-believers takes place), given that they might have no inhibitions against lust and other carnal sin.

In 1 Timothy 2:9, Paul urged the women in the Christian church to dress modestly, with "decency and propriety". Critics contend it is in contrast to the beliefs of Christian naturism that the apostle urges them to dress at all. Christian Naturists counter that Paul was disallowing outlandish and/or expensive clothing (which is prohibited in Christian Naturism as well), and not referring to those who choose not to dress.

Other criticism, while it may not oppose naturism per se, is concerned that it will hinder witnessing, divide spouses, promote secrecy to prevent embarrassment, excommunication, etc. As a result, some Christian naturists are isolated from other Christians and their churches. In their effort to find fellowship, many have formed local fellowships, while others are still accepted by their own church groups even though they are known as naturists.

Garden of Eden

From Wikipedia, the free encyclopedia
 
The Garden of Eden with the Fall of Man by Jan Brueghel the Elder and Pieter Paul Rubens, c. 1615, depicting both domestic and exotic wild animals such as tigers, parrots and ostriches co-existing in the garden

In Abrahamic religions, the Garden of Eden (Hebrew: גַּן־עֵדֶן, gan-ʿĒḏen) or Garden of God (גַּן־יְהֹוֶה, gan-YHWH and גַן־אֱלֹהִים gan-Elohim), also called the Terrestrial Paradise, is the biblical paradise described in Genesis 2-3 and Ezekiel 28 and 31.

The location of Eden is described in the Book of Genesis as the source of four tributaries. Various suggestions have been made for its location: at the head of the Persian Gulf, in southern Mesopotamia (now Iraq) where the Tigris and Euphrates rivers run into the sea; and in Armenia.

Like the Genesis flood narrative, the Genesis creation narrative and the account of the Tower of Babel, the story of Eden echoes the Mesopotamian myth of a king, as a primordial man, who is placed in a divine garden to guard the tree of life. The Hebrew Bible depicts Adam and Eve as walking around the Garden of Eden naked due to their sinlessness.

Mentions of Eden are also made in the Bible elsewhere in Genesis, in Isaiah 51:3, Ezekiel 36:35, and Joel 2:3; Zechariah 14 and Ezekiel 47 use paradisical imagery without naming Eden.

The name derives from the Akkadian edinnu, from a Sumerian word edin meaning "plain" or "steppe", closely related to an Aramaic root word meaning "fruitful, well-watered". Another interpretation associates the name with a Hebrew word for "pleasure"; thus the Vulgate reads "paradisum voluptatis" in Genesis 2:8, and the Douay–Rheims Bible, following, has the wording "And the Lord God had planted a paradise of pleasure".

Biblical narratives

Genesis

Expulsion from Paradise, painting by James Tissot (c. 1896–1902)
 
The Expulsion illustrated in the English Caedmon manuscript, c. 1000 CE

The second part of the Genesis creation narrative, Genesis 2:4–3:24, opens with YHWH-Elohim (translated here "the LORD God") creating the first man (Adam), whom he placed in a garden that he planted "eastward in Eden":

And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

— 

The man was free to eat from any tree in the garden except the tree of the knowledge of good and evil, which were taboo. Last of all, God made a woman (Eve) from a rib of the man to be a companion for the man. In Genesis 3, the man and the woman were seduced by the serpent into eating the forbidden fruit, and they were expelled from the garden to prevent them from eating of the tree of life, and thus living forever. Cherubim were placed east of the garden, "and a flaming sword which turned every way, to guard the way of the tree of life".

Genesis 2:10-14 lists four rivers in association with the garden of Eden: Pishon, Gihon, Hiddekel (the Tigris), and Phirat (the Euphrates). It also refers to the land of Cush—translated/interpreted as Ethiopia, but thought by some to equate to Cossaea, a Greek name for the land of the Kassites. These lands lie north of Elam, immediately to the east of ancient Babylon, which, unlike Ethiopia, does lie within the region being described. In Antiquities of the Jews, the first-century Jewish historian Josephus identifies the Pishon as what "the Greeks called Ganges" and the Geon (Gehon) as the Nile.

Ezekiel

In Ezekiel 28:12-19 the prophet Ezekiel the "son of man" sets down God's word against the king of Tyre: the king was the "seal of perfection", adorned with precious stones from the day of his creation, placed by God in the garden of Eden on the holy mountain as a guardian cherub. However, the king sinned through wickedness and violence, and so he was driven out of the garden and thrown to the earth, where now he is consumed by God's fire: "All those who knew you in the nations are appalled at you, you have come to a horrible end and will be no more." (Ezekiel 28:19).

According to Terje Stordalen, the Eden in Ezekiel appears to be located in Lebanon. "[I]t appears that the Lebanon is an alternative placement in Phoenician myth (as in Ez 28,13, III.48) of the Garden of Eden", and there are connections between paradise, the Garden of Eden and the forests of Lebanon (possibly used symbolically) within prophetic writings. Edward Lipinski and Peter Kyle McCarter have suggested that the garden of the gods, the oldest Sumerian analog of the Garden of Eden, relates to a mountain sanctuary in the Lebanon and Anti-Lebanon ranges.

Proposed locations

Map showing the rivers in the Middle East known in English as the Tigris and Euphrates

The location of Eden is described in Genesis 2:10–14:

And a river went out of Eden to water the garden; and from thence it was parted, and became four heads. The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold; and the gold of that land is good; there is bdellium and the onyx stone. And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush. And the name of the third river is Tigris; that is it which goeth toward the east of Asshur. And the fourth river is the Euphrates.

Suggestions for the location of the Garden of Eden include the head of the Persian Gulf, as argued by Juris Zarins, in southern Mesopotamia (now Iraq and Kuwait) where the Tigris and Euphrates rivers run into the sea; and in the Armenian Highlands or Armenian Plateau. British archaeologist David Rohl locates it in Iran, and in the vicinity of Tabriz, but this suggestion has not caught on with scholarly sources.

Some religious groups have believed the location of the garden to be local to them, outside of the Middle East. Some early leaders of Mormonism held that it was located in Jackson County, Missouri. The 20th-century Panacea Society believed it was located at the site of their home town of Bedford, England, while preacher Elvy E. Callaway believed it was on the Apalachicola River in Florida, near the town of Bristol. Some suggested that the location is in Jerusalem.

On his third voyage to the Americas in 1498, Christopher Columbus thought he may have reached the Earthly Paradise upon first seeing the South American mainland.

Parallel concepts

Map by Pierre Mortier, 1700, based on theories of Pierre Daniel Huet, Bishop of Avranches. A caption in French and Dutch reads: Map of the location of the terrestrial paradise, and of the country inhabited by the patriarchs, laid out for the good understanding of sacred history, by M. Pierre Daniel Huet

A number of parallel concepts to the biblical Garden of Eden exist in various other religions and mythologies. Dilmun in the Sumerian story of Enki and Ninhursag is a paradisaical abode of the immortals, where sickness and death were unknown. The garden of the Hesperides in Greek mythology was also somewhat similar to the Jewish concept of the Garden of Eden, and by the 16th century a larger intellectual association was made in the Cranach painting. In this painting, only the action that takes place there identifies the setting as distinct from the Garden of the Hesperides, with its golden fruit.

The word "paradise" entered English from the French paradis, inherited from the Latin paradisus, from the Greek parádeisos (παράδεισος). The Greek, in turn, was derived from an Old Iranian form, itself from the Proto-Iranian *parādaiĵah-, "walled enclosure", which was derived from the Old Persian 𐎱𐎼𐎭𐎹𐎭𐎠𐎶 (p-r-d-y-d-a-m, /paridaidam/, whence from the Avestan 𐬞𐬀𐬌𐬭𐬌⸱𐬛𐬀𐬉𐬰𐬀, pairi-daêza-. The literal meaning of this word is "walled (enclosure)", from pairi- 'around' (cognate with the Greek περί and the English peri-, of identical meaning), and -diz, "to make, form (a wall), build" (cognate with the Greek τεῖχος, 'wall'). The word's etymology is ultimately derived from a PIE root, *dheigʷ, "to stick and set up (a wall)", and *per, "around".

By the 6th/5th century BCE, the Old Iranian word had been borrowed into the Akkadian language as pardesu, "domain". It subsequently came to indicate the expansive walled gardens of the First Persian Empire, and was subsequently borrowed into a number of languages; into Greek as παράδεισος (parádeisos), "park for animals", in Anabasis, the most famous work of the early 4th century BCE Athenian Xenophon; into Aramaic as pardaysa, "royal park"; and into Hebrew as pardes (פַּרְדֵּס), "orchard", appearing thrice in the Tanakh: in the Song of Solomon (4:13), Ecclesiastes (2:5) and Nehemiah (2:8).

In the Septuagint (3rd–1st centuries BCE), the Greek παράδεισος (parádeisoswas) used to translate both the Hebrew פרדס (pardesand) and גן (gan), meaning "garden" (e.g. (Genesis 2:8, Ezekiel 28:13): it is from this usage that the use of "paradise" to refer to the Garden of Eden derives. The same usage also appears in Arabic and in the Quran as firdaws فردوس.

The idea of a walled enclosure was not preserved in most Iranian usage, and generally came to refer to a plantation or other cultivated area, not necessarily walled. For example, the Old Iranian word survives as pardis in New Persian, as well as its derivative pālīz (or jālīz), which denotes a vegetable patch.

The word pardes occurs three times in the Hebrew Bible, but always in contexts other than a connection with Eden: in the Song of Solomon 4:13: "Thy plants are an orchard (pardes) of pomegranates, with pleasant fruits; camphire, with spikenard"; Ecclesiastes 2:5: "I made me gardens and orchards (pardes), and I planted trees in them of all kind of fruits"; and in Nehemiah 2:8: "And a letter unto Asaph the keeper of the king's orchard (pardes), that he may give me timber to make beams for the gates of the palace which appertained to the house, and for the wall of the city." In these examples, pardes clearly means "orchard" or "park", but in the apocalyptic literature and in the Talmud "paradise" gains its associations with the Garden of Eden and its heavenly prototype, and in the New Testament "paradise" becomes the realm of the blessed (as opposed to the realm of the cursed) among those who have already died, with literary Hellenistic influences.

Other views

Jewish eschatology

The Garden of Eden as depicted in the first or left panel of Hieronymus Bosch's The Garden of Earthly Delights triptych. The panel includes many imagined and exotic African animals

In the Talmud and the Jewish Kabbalah, the scholars agree that there are two types of spiritual places called "Garden in Eden". The first is rather terrestrial, of abundant fertility and luxuriant vegetation, known as the "lower Gan Eden" (gan meaning garden). The second is envisioned as being celestial, the habitation of righteous, Jewish and non-Jewish, immortal souls, known as the "higher Gan Eden". The rabbis differentiate between Gan and Eden. Adam is said to have dwelt only in the Gan, whereas Eden is said never to be witnessed by any mortal eye.

According to Jewish eschatology, the higher Gan Eden is called the "Garden of Righteousness". It has been created since the beginning of the world, and will appear gloriously at the end of time. The righteous dwelling there will enjoy the sight of the heavenly chayot carrying the throne of God. Each of the righteous will walk with God, who will lead them in a dance. Its Jewish and non-Jewish inhabitants are "clothed with garments of light and eternal life, and eat of the tree of life" (Enoch 58,3) near to God and his anointed ones. This Jewish rabbinical concept of a higher Gan Eden is opposed by the Hebrew terms gehinnom and sheol, figurative names for the place of spiritual purification for the wicked dead in Judaism, a place envisioned as being at the greatest possible distance from heaven.

In modern Jewish eschatology it is believed that history will complete itself and the ultimate destination will be when all mankind returns to the Garden of Eden.

Legends

In the 1909 book Legends of the Jews, Louis Ginzberg compiled Jewish legends found in rabbinic literature. Among the legends are ones about the two Gardens of Eden. Beyond Paradise is the higher Gan Eden, where God is enthroned and explains the Torah to its inhabitants. The higher Gan Eden contains three hundred and ten worlds and is divided into seven compartments. The compartments are not described, though it is implied that each compartment is greater than the previous one and is joined based on one's merit. The first compartment is for Jewish martyrs, the second for those who drowned, the third for "Rabbi Johanan ben Zakkai and his disciples," the fourth for those whom the cloud of glory carried off, the fifth for penitents, the sixth for youths who have never sinned; and the seventh for the poor who lived decently and studied the Torah.

In chapter two, Legends of the Jews gives a brief description of the lower Gan Eden. The tree of knowledge is a hedge around the tree of life, which is so vast that "it would take a man five hundred years to traverse a distance equal to the diameter of the trunk". From beneath the trees flow all the world's waters in the form of four rivers: Tigris, Nile, Euphrates, and Ganges. After the fall of man, the world was no longer irrigated by this water. While in the garden, though, Adam and Eve were served meat dishes by angels and the animals of the world understood human language, respected mankind as God's image, and feared Adam and Eve. When one dies, one's soul must pass through the lower Gan Eden in order to reach the higher Gan Eden. The way to the garden is the Cave of Machpelah that Adam guards. The cave leads to the gate of the garden, guarded by a cherub with a flaming sword. If a soul is unworthy of entering, the sword annihilates it. Within the garden is a pillar of fire and smoke that extends to the higher Gan Eden, which the soul must climb in order to reach the higher Gan Eden.

Islamic view

Mozarabic world map from 1109 with Eden in the East (at top)

The term jannāt ʿadni ("Gardens of Eden" or "Gardens of Perpetual Residence") is used in the Quran for the destination of the righteous. There are several mentions of "the Garden" in the Quran, while the Garden of Eden, without the word ʿadn, is commonly the fourth layer of the Islamic heaven and not necessarily thought as the dwelling place of Adam. The Quran refers frequently over various Surah about the first abode of Adam and Hawwa (Eve), including surat Sad, which features 18 verses on the subject (38:71–88), surat al-Baqara, surat al-A'raf, and surat al-Hijr although sometimes without mentioning the location. The narrative mainly surrounds the resulting expulsion of Hawwa and Adam after they were tempted by Iblis (Satan). Despite the biblical account, the Quran mentions only one tree in Eden, the tree of immortality, from which God specifically forbade Adam and Eve. Some exegesis added an account, about Satan, disguised as a serpent to enter the Garden, repeatedly told Adam to eat from the tree, and eventually both Adam and Eve did so, resulting in disobeying God. These stories are also featured in the hadith collections, including al-Tabari.

Quranic scripture of story

Quranic verses Q.2:35-8, are believed to tell the story of Adam disobeying God’s command and eating the Forbidden Fruit, and of God ordered him out of the Garden. One translation (the Clear Quran) that indicates that the Garden of Eden was in Heaven goes:

  • We cautioned, “O Adam! Live with your wife in Paradise (lit. "the Garden") and eat as freely as you please, but do not approach this tree, or else you will be wrongdoers.” (2:35)
  • But Satan deceived them—leading to their fall from the [blissful] state they were in,1 and We said, “Descend from the heavens [to the earth] as enemies to each other.2 You will find in the earth a residence and provision for your appointed stay.” (2:36)
  • Then Adam was inspired with words ˹of prayer˺ by his Lord, so He accepted his repentance. Surely He is the Accepter of Repentance, Most Merciful. (2:37)
  • We said, “Descend all of you! Then when guidance comes to you from Me, whoever follows it, there will be no fear for them, nor will they grieve. (2:38) 
Location

Quranic verses describe Adam was being expelled from al-Jannah, "the garden", which is the commonly used word for paradise in Islam. However, according to Ibn Kathir (d. 1372) and Ar-Razi (d. 1209), (exegetes of the Quran), four interpretations of the location of the garden prevailed among early Muslims:

  • that the garden was Paradise itself,
  • that it was a separate garden created especially for Adam and Eve,
  • that it was located on Earth,
  • that it was best for the Muslims not to be concerned with the location of the garden.

According to one T.O. Shanavas however, contextual analysis of Quranic verses suggests the Garden of Eden could not have been in Paradise and must have been on earth. (For example a sahih hadith reports Muhammad said: “Allah says: I have prepared for my righteous servants that which has neither been seen by eyes, nor heard by ears, nor ever conceived by any man.” i.e. no man has ever seen Paradise. Since Adam was a man, he could not have seen paradise, therefore he could not have lived there.)

Doctrine of "The Fall of Man"

Islamic exegesis does not regard Adam and Eve's expulsion from paradise as punishment for disobedience or a result from abused free will on their part. Instead, ibn Qayyim al-Jawziyya (1292-1350) writes, God's wisdom (ḥikma) destined humanity to leave the garden and settle on earth. This is because God wants to unfold the full range of his attributes. If humans were not to live on earth, God couldn't express his love, forgiveness, and power to his creation. Further, if humans were not to experience suffering, they could neither long for paradise nor appreciate its delights. Khwaja Abdullah Ansari (1006–1088) describes Adam and Eve's expulsion as ultimately caused by God. Nonetheless, despite the paradoxical notion that man has no choice but to comply to God's will, this does not mean that humans should not blame themselves for their "sin" of complying. This is exemplified by Adam and Eve in the Quran (Q.7:23 “Our Lord! We have wronged ourselves. If You do not forgive us and have mercy on us, we will certainly be losers”), in contrast to Iblis (Satan) who blames God for leading him astray (Q.15:37).

Latter Day Saints

Followers of the Latter Day Saint movement believe that after Adam and Eve were expelled from the Garden of Eden they resided in a place known as Adam-ondi-Ahman, located in present-day Daviess County, Missouri. It is recorded in the Doctrine and Covenants that Adam blessed his posterity there and that he will return to that place at the time of the final judgement in fulfillment of a prophecy set forth in the Bible.

Numerous early leaders of the Church, including Brigham Young, Heber C. Kimball, and George Q. Cannon, taught that the Garden of Eden itself was located in nearby Jackson County,[32] but there are no surviving first-hand accounts of that doctrine being taught by Joseph Smith himself. LDS doctrine is unclear as to the exact location of the Garden of Eden, but tradition among Latter-Day Saints places it somewhere in the vicinity of Adam-ondi-Ahman, or in Jackson County.

Gnosticism

The 2nd-century Gnostic teacher Justin held that there were three original divinities, a transcendental being called the Good, an intermediate male figure known as Elohim and Eden who is an Earth-mother. The world is created from the love of Elohim and Eden, but evil later is brought into the universe when Elohim learns of the existence of the Good above him and ascends trying to reach it.

Art and literature

Art

One of oldest depictions of Garden of Eden is made in Byzantine style in Ravenna, while the city was still under Byzantine control. A preserved blue mosaic is part of the mausoleum of Galla Placidia. Circular motifs represent flowers of the garden of Eden. The Garden of Eden motifs most frequently portrayed in illuminated manuscripts and paintings are the "Sleep of Adam" ("Creation of Eve"), the "Temptation of Eve" by the Serpent, the "Fall of Man" where Adam takes the fruit, and the "Expulsion". The idyll of "Naming Day in Eden" was less often depicted. Michelangelo depicted a scene at the Garden of Eden on the Sistine Chapel ceiling.

Literature

For many medieval writers, the image of the Garden of Eden also creates a location for human love and sexuality, often associated with the classic and medieval trope of the locus amoenus.

In the Divine Comedy, Dante Alighieri places the Garden at the top of Mt. Purgatory. Dante, the pilgrim, emerges into the Garden of Eden in Canto 28 of Purgatorio. Here he is told that God gave the Garden of Eden to man "in earnest, or as a pledge of eternal life," but man was only able to dwell there for a short time because he soon fell from grace. In the poem, the Garden of Eden is both human and divine: while it is located on earth at the top of Mt. Purgatory, it also serves as the gateway to the heavens.

Much of Milton's Paradise Lost occurs in the Garden of Eden.

The first act of Arthur Miller's 1972 play Creation of the World and Other Business is set in the Garden of Eden.

Marriage in Islam

From Wikipedia, the free encyclopedia ...