DOCSLIB.ORG

Sanctity of Life

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Sanctity of Life Catholic Church Teaching Jewish Teaching - All life is sacred - All life is sacred - All life is created by God - All life is created by God - Life begins at conception - Life begins at conception - ‘Before I formed you in the womb I knew you…’’ - ‘Before I formed you in the womb I knew you…’’ (Jer 1:5) (Jer 1:5) - ‘… you saw me before I was born.’ - ‘… you saw me before I was born.’ - Humans are made in the image of God - Humans are made in the image and likeness of God – Imago - Pikuach Nefesh – preservation of human life overrules any Dei other religious law or teaching e.g. eating unclean food. Abortion - Absolutist stance - Life is a gift from God and should be protected - Abortion is always wrong Agree - However abortion is acceptable for some Jews - God made life so only God - Woman’s choice - Tolerated more within the first 40 days can take life - God gave humans’ freewill - ‘once the head has come forth..’ – this means the - Life begins at conception so - In the case of rape it may be harmful to child may not be harmed after birth (Mishnah abortion is classed as murder the woman Oholot 7:6) - All life is sacred Disagree - Orthodox – wrong unless in serious - Alternatives to abortion – - God alone can take life circumstances e.g the mother’s life is in danger adoption, fostering etc. - Life begins at conception so abortion is - Reform – no absolutist stance, accepted if the pregnancy is a result of rape or there is a risk of - SPUC – anti-abortion murder charity - Alternatives to abortion disability - Absolutist stance Euthanasia - Life is a gift from God and should be - Euthanasia is always wrong Agree protected – classed as murder - We should all have control over our own lives - ‘One who is in a dying condition is - God made life so only God - God gave humans’ freewill regarded as a living person in all can take life - Humans should have the right to die painlessly respects’ (Talmud, Semachot 1:1) - All life is sacred - Humans should be able to die with dignity - Orthodox - all types of Euthanasia - Alternatives to euthanasia Disagree are wrong as it would be classed as e.g. hospice care - God alone can take life murder - Through suffering we can - Reform - would not promote - Euthanasia is classed as murder grow to know God - Hospices can provide a painless death euthanasia but may allow the removal - Start of a ‘slippery slope’ of medical care keeping someone alive SJHS Catholic Church Teaching The World Jewish Teaching - All creation was created by an omnipotent God - Orthodox – literal understanding of Genesis - Church takes a non-literal approach – reconciles Genesis Creation Story - Reform – non-literal understanding of Genesis, science with scripture accepted alongside science - Accepts the Big Bang Theory but understands that - The creation of the world reflects a good God God is responsible - Thus all he has created is holy so cannot be destroyed - God gave humans dominion over the world - Humans must then look after the world as stewards - This means that humans are stewards of the world. Blind Evolution Planned Evolution - No need for a designer God. All living things have - The existence of the world and adaptations point simply adapted and evolved over time to a plan and thus a designer God. Big Bang Theory - Church agrees with the Big Bang Theory - Orthodox – literal understanding of Genesis – - Scientific theory for the - Creation points towards a designer it is the only explanation for creation existence of the world - That designer is God - Reform – non-literal understanding of Genesis, - States that the world was - Creationists – take a literal stance on Genesis accepted alongside science created from a single point Stewardship - God made humans stewards of the world - God made humans stewards of the world. - Bal Tashchit – do not destroy anything needlessly - They are responsible for the environment Environmental – linked to the non-destruction of trees in war - It is the duty of all Catholics to care for the world Responsibility - Tikkun Olam – to fix the world – responsibility to - Laudato Si (Care for out Common Home) – the - Responsibility of fix as well as not further damage the world world belongs to everyone and we must work humans towards the - Gemilut Hasadim – responsibility to the world and together to repair and prevent further harm world all those in it. CAFOD ‘Catholics should look after the world’ Discuss this statement. - Catholic Agency for Overseas Development Agree - Works to tackle environmental and social issues - Duty as Catholics - Works in emergencies such as natural disasters - God gave them dominion over the world - Works to tackle inequality e.g. poverty, injustice etc. - It is not just for now but for future generations - Works to promote global citizenship - Looking after the world makes it better for us - Educate across the world to tackle these issues and Disagree get people working together to tackle the global - All humans should have responsibility issues - Life for today and do not worry about the future SJHS - Humanists believe they have responsibility too – H4BW Catholic Church Teaching Jewish Teaching - Humans are made up of the body and soul Death and the - Humans are made up of the body and soul - Body = mortal – ends at death Afterlife - Most Jews believe that when you die, the soul and body - Soul = immortal – lives on after death will separate and join again on the day of judgement Afterlife hbnjjj - Catholics believe in heaven, hell and purgatory - No one definitive belief in Judaism - Heaven is eternity in the presence of God - Generally there is a belief in Gan Eden, Gehenna and Sheol - Hell is eternity in the absence of God - Gen Eden/ Olam haBa refers to heaven or the world to - Purgatory is a place of cleansing and purification come from sin – Masses are said for the dead to shorten - Gehenna refers to hell their time in purgatory - Sheol has come to mean a place of purification or waiting - Individuals will either go straight to hell or heaven, - Jews believe that they do not need to worry about what is to or to heaven after their soul has been cleansed in come, but that it is up to God. purgatory Judgement b njjj - Catholics believe in 2 judgements – Individual and - When people are judged by G-d their body and soul are Final reunited. The soul will blame the body for its actions. - At the moment of death all humans are judged on - Judgement will take place after the coming of the Mashiach how they have lived – individual judgement (Messiah). - At the end of time all humans will be raised, body - Many Jews believe that they will be punished or rewarded and soul will be united and all humanity will be after death for the way in which they have lived their lives judged. - Jews believe that the importance of life is the way in which it is lived on earth. Funerals b njjj - Catholic funerals are split into 5 parts - The Jewish funeral ritual has several stages 1. Reception of the Body – the body is 1. As soon as possible the body is washed and dressed in tachrichim (white taken into the church shroud). Men are wrapped in the tallith 2. Liturgy of the Word – readings and 2. Body is placed and sealed in a plain wooden coffin – the body is not left gospel alone until burial 3. Liturgy of the Eucharist – holy 3. Act of Keriah – before burial mourners make a tear in their garments – communion display of grief 4. Final Commendation – the person is 4. Shiva – after the burial the family return home to sit Shiva. This is a 7 commended into God’s hands, coffin is day period of mourning where a candle is kept burning and mirrors are blessed with Holy Water covered. 5. Committal – the body is cremated or 5. Kaddish – prayer of mourning which is said 3 times a day for 11 months. SJHS buried with final prayers 6. A tombstone is placed on the grave just before the first anniversary Catholic Church Teaching Forgiveness Jewish Teaching - We must forgive in order to be forgiven - Forgiveness is important in Judaism and is a duty, or a - Our Father – ‘Forgive us our trespasses as we mitzvah, that Jews should try their best to obey. forgive those who trespass against us.’ - ‘Do not hate your brother in your heart.’ Leviticus 19:17 - Must forgive ‘seventy times seven’ times - Jews place great emphasis on teshuva, or repentance. - Parable of the Prodigal Son tells us about God as a This is when Jews will actively try to make amends for forgiving father the wrongs they have committed. They do this by: - If we do not forgive we cannot expect forgiveness off - reflecting on their wrongs God - seeking forgiveness for their wrongs - Catholics will turn to the Sacrament of - praying Reconciliation to confess their sins. - turning to the Torah for guidance Atonement h bnjjj Sacrament of Reconciliation Yom Kippur (Day of Atonement) - Catholics can receive this sacrament as - Yom Kippur is one of the most important days for Jews often as deemed necessary - These ten days, the Days of Awe, are a period of repentance when Jews ask 1. The individual will confess their sins to God's forgiveness for the previous year's sins. the priest - Some may walk together to a river or the sea and empty their pockets into the 2. The priest will then (acting on behalf of water, symbolically casting out their sins. God) absolve them of their sins - Jews believe that on Yom Kippur, God makes the final decision on what the 3.
Recommended publications
  • Ethical and Religious Directives for Catholic Health Care Services Fifth Edition United States Conference of Catholic Bishops CONTENTS

    Ethical and Religious Directives for Catholic Health Care Services Fifth Edition United States Conference of Catholic Bishops CONTENTS

    Issued by USCCB, November 17, 2009 Copyright © 2009, United States Conference of Catholic Bishops. All rights reserved. To order a copy of this statement, please visit www.usccbpublishing.org and click on “New Titles.” Ethical and Religious Directives for Catholic Health Care Services Fifth Edition United States Conference of Catholic Bishops CONTENTS Preamble General Introduction Part One: The Social Responsibility of Catholic Health Care Services Part Two: The Pastoral and Spiritual Responsibility of Catholic Health Care Part Three: The Professional-Patient Relationship Part Four: Issues in Care for the Beginning of Life Part Five: Issues in Care for the Seriously Ill and D y i n g Part Six: Forming New Partnerships with Health Care Organizations and Providers Conclusion 2 PREAMBLE Health care in the United States is marked by extraordinary change. Not only is there continuing change in clinical practice due to technological advances, but the health care system in the United States is being challenged by both institutional and social factors as well. At the same time, there are a number of developments within the Catholic Church affecting the ecclesial mission of health care. Among these are significant changes in religious orders and congregations, the increased involvement of lay men and women, a heightened awareness of the Church’s social role in the world, and developments in moral theology since the Second Vatican Council. A contemporary understanding of the Catholic health care ministry must take into account the new challenges presented by transitions both in the Church and in American society. Throughout the centuries, with the aid of other sciences, a body of moral principles has emerged that expresses the Church’s teaching on medical and moral matters and has proven to be pertinent and applicable to the ever-changing circumstances of health care and its delivery.
  • Halachic and Hashkafic Issues in Contemporary Society 91 - Hand Shaking and Seat Switching Ou Israel Center - Summer 2018

    Halachic and Hashkafic Issues in Contemporary Society 91 - Hand Shaking and Seat Switching Ou Israel Center - Summer 2018

    5778 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 91 - HAND SHAKING AND SEAT SWITCHING OU ISRAEL CENTER - SUMMER 2018 A] SHOMER NEGIAH - THE ISSUES • What is the status of the halacha of shemirat negiah - Deoraita or Derabbanan? • What kind of touching does it relate to? What about ‘professional’ touching - medical care, therapies, handshaking? • Which people does it relate to - family, children, same gender? • How does it inpact on sitting close to someone of the opposite gender. Is one required to switch seats? 1. THE WAY WE LIVE NOW: THE ETHICIST. Between the Sexes By RANDY COHEN. OCT. 27, 2002 The courteous and competent real-estate agent I'd just hired to rent my house shocked and offended me when, after we signed our contract, he refused to shake my hand, saying that as an Orthodox Jew he did not touch women. As a feminist, I oppose sex discrimination of all sorts. However, I also support freedom of religious expression. How do I balance these conflicting values? Should I tear up our contract? J.L., New York This culture clash may not allow you to reconcile the values you esteem. Though the agent dealt you only a petty slight, without ill intent, you're entitled to work with someone who will treat you with the dignity and respect he shows his male clients. If this involved only his own person -- adherence to laws concerning diet or dress, for example -- you should of course be tolerant. But his actions directly affect you. And sexism is sexism, even when motivated by religious convictions.
  • Yeshiva University • Shavuot To-Go • Sivan 5768

    Yeshiva University • Shavuot To-Go • Sivan 5768

    1 YESHIVA UNIVERSITY • SHAVUOT TO-GO • SIVAN 5768 Dear Friends, may serve to enhance your ספר It is my sincere hope that the Torah found in this virtual .(study) לימוד holiday) and your) יום טוב We have designed this project not only for the individual, studying alone, but perhaps even a pair studying together) that wish to work through the study matter) חברותא more for a together, or a group engaged in facilitated study. להגדיל תורה ,With this material, we invite you to join our Beit Midrash, wherever you may be to enjoy the splendor of Torah) and to engage in discussing Torah issues that) ולהאדירה touches on a most contemporary matter, and which is rooted in the timeless arguments of our great sages from throughout the generations. בברכת חג שמח Rabbi Kenneth Brander Richard M Joel, President, Yeshiva University Rabbi Kenneth Brander, Dean, Center for the Jewish Future Rabbi Robert Shur, General Editor Ephraim Meth, Editor Aaron Steinberg, Family Programming Editor Copyright © 2008 All rights reserved by Yeshiva University Yeshiva University Center for the Jewish Future 500 West 185th Street, Suite 413, New York, NY 10033 [email protected] • 212.960.0041 2 YESHIVA UNIVERSITY • SHAVUOT TO-GO • SIVAN 5768 Table of Contents Shavuot 2008/5768 Learning Packets Halachic Perspectives on Live Kidney Donations Rabbi Josh Flug “Can I Have a Ride?” Carpooling & Middas Sodom Rabbi Daniel Stein Divrei Drush The Significance of Matan Torah Dr. Naomi Grunhaus Shavuot: Middot and Torah Linked Together Rabbi Zev Reichman Twice Kissed Rabbi Moshe Taragin Family Program Pirkei Avot Scavenger Hunt Environmentalism in Jewish Law and Thought The Jew's Role in the World Aaron Steinberg 3 YESHIVA UNIVERSITY • SHAVUOT TO-GO • SIVAN 5768 Dear Readers, Torah was neither received nor fulfilled in a vacuum.
  • April Final Web Layout 1

    April Final Web Layout 1

    Tzedek = Justice Women of Reform Judaism/Sisterhood’s Semi-Annual Blood Drive This month’s value: Pikuach Nefesh (Saving a Life) I¦TON T¦ZIYON iuhm iuTg¦¦ The Newsletter of Mount Zion Temple April 2013 Nisan/Iyar 5773 Vol. 157, No. 7 We will make a difference. L’DOR VADOR FROM THE RABBI FROM GENERATION TO GENERATION Reflections from Israel MAZEL TOV TO... I am writing this article in a café in Jerusalem, a short distance from where Our members who will celebrate a milestone my family lived during our sabbatical in 2008. The sun warms my table anniversary in April: Charles & Vicky Fodor; through the window. I can hear birds singing brightly in the trees. The lively Martin & Sheila Schuman. red, violet, and yellow flowers contrast wondrously with the ever-present white Jerusalem stone. In other words – a typical and inspiring morning in Israel. I am here visiting my son Eiden who is participating, along with Mount Zion 11th grader ZICHRONAM LIVRACHA Anna Ehrlich, in a semester-long program sponsored by the Reform Movement. They are May their memories be a blessing both flourishing along with 83 other teens from around North America. We note with sorrow the passing of our members: The program (called Eisendrath International Exchange-EIE-High School in Israel) Robert Lovich transports the students through 3000 years of Jewish history, with the land of Israel as Our condolences to his family, including his their outdoor classroom. They develop a true sense of ahavat Yisrael, a love for the land wife, Recie Lovich and and people of Israel.
  • TEMPLE ISRAEL OP HOLLYWOOD Preparing for Jewish Burial and Mourning

    TEMPLE ISRAEL OP HOLLYWOOD Preparing for Jewish Burial and Mourning

    TRANSITIONS & CELEBRATIONS: Jewish Life Cycle Guides E EW A TEMPLE ISRAEL OP HOLLYWOOD Preparing for Jewish Burial and Mourning Written and compiled by Rabbi John L. Rosove Temple Israel of Hollywood INTRODUCTION The death of a loved one is so often a painful and confusing time for members of the family and dear friends. It is our hope that this “Guide” will assist you in planning the funeral as well as offer helpful information on our centuries-old Jewish burial and mourning practices. Hillside Memorial Park and Mortuary (“Hillside”) has served the Southern California Jewish Community for more than seven decades and we encourage you to contact them if you need assistance at the time of need or pre-need (310.641.0707 - hillsidememorial.org). CONTENTS Pre-need preparations .................................................................................. 3 Selecting a grave, arranging for family plots ................................................. 3 Contacting clergy .......................................................................................... 3 Contacting the Mortuary and arranging for the funeral ................................. 3 Preparation of the body ................................................................................ 3 Someone to watch over the body .................................................................. 3 The timing of the funeral ............................................................................... 3 The casket and dressing the deceased for burial ..........................................
  • Modern Orthodoxy and the Road Not Taken: a Retrospective View

    Modern Orthodoxy and the Road Not Taken: a Retrospective View

    Copyrighted material. Do not duplicate. Modern Orthodoxy and the Road Not Taken: A Retrospective View IRVING (YITZ) GREENBERG he Oxford conference of 2014 set off a wave of self-reflection, with particu- Tlar reference to my relationship to and role in Modern Orthodoxy. While the text below includes much of my presentation then, it covers a broader set of issues and offers my analyses of the different roads that the leadership of the community and I took—and why.1 The essential insight of the conference was that since the 1960s, Modern Orthodoxy has not taken the road that I advocated. However, neither did it con- tinue on the road it was on. I was the product of an earlier iteration of Modern Orthodoxy, and the policies I advocated in the 1960s could have been projected as the next natural steps for the movement. In the course of taking a different 1 In 2014, I expressed appreciation for the conference’s engagement with my think- ing, noting that there had been little thoughtful critique of my work over the previous four decades. This was to my detriment, because all thinkers need intelligent criticism to correct errors or check excesses. In the absence of such criticism, one does not learn an essential element of all good thinking (i.e., knowledge of the limits of these views). A notable example of a rare but very helpful critique was Steven Katz’s essay “Vol- untary Covenant: Irving Greenberg on Faith after the Holocaust,” inHistoricism, the Holocaust, and Zionism: Critical Studies in Modern Jewish Thought and History, ed.
  • Tanya Sources.Pdf

    Tanya Sources.Pdf

    The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim.
  • 2020 SBM Teshuvot “​Dina D'malkhuta Dina​: Obligations And

    2020 SBM Teshuvot “​Dina D'malkhuta Dina​: Obligations And

    2020 SBM Teshuvot “Dina D’Malkhuta Dina: ​ ​ Obligations and Limits” Published by the Center for Modern Torah Leadership 1 Table of Contents Week One Summary: Dina Demalkhuta Dina: How Broad a Principle? 3 Week Two Summary: What Makes Taxation Halakhically Legitimate? 5 Week Three Summary: Does Halakhah Permit Taxation Without Representation? 8 Week Four Summary: Are Israeli Labor Laws Binding on Chareidi Schools? 11 Week Five Summary: Does Dina Demalkhuta Dina Apply in Democracies? 14 Week Six Summary: Introduction to the Sh’eilah 16 SBM 2020 Sh’eilah 17 State Authority and Religious Obligation – An Introduction 19 Teshuvah - Bracha Weinberger 23 Teshuvah - Talia Weisberg 26 Teshuvah - Avi Sommer 30 Teshuvah - Zack Orenshein 37 Teshuvah - Sara Schatz 41 Teshuvah - Batsheva Leah Weinstein 43 Teshuvah - Joshua Skootsky 48 Teshuvah - Eliana Yashgur 52 Teshuvah - Eli Putterman 55 Teshuvah - Akiva Weisinger 65 2 Week One Summary: Dina Demalkhuta Dina: How Broad a Principle? by Avi Sommer July 3, 2020 Mishnah Bava Kamma 113a places various restrictions on transactions with tax collectors on the ground that their coins are considered stolen. For example, one may not accept charity from tax collectors or ask them to change larger denominations. You may be wondering: why would someone having a private economic transaction with a tax collector receive coins collected as taxes in change? Likewise, how could tax collectors give tax money away as charity? Shouldn’t it all have been given to their government? The answer is that the governments with which Chaza”l interacted, such as the Roman Empire, would sell the right to collect taxes to private ​ ​ individuals.
  • Handshaking Ages Unanimously Hold These Views

    Handshaking Ages Unanimously Hold These Views

    8 : Hakirah,̣ The Flatbush Journal of Jewish Law and Thought LETTERS TO THE EDITOR Handshaking ages unanimously hold these views. The author’s opposition is not THIS LETTER is in response to “Is supported in halacha. He fails to Handshaking a Torah Violation?” demonstrate otherwise. published in the previous issue of It is troubling that an article so Hakiraḥ . halacha le-ma’aseh involving issurei At the outset, I must state what de’oraisa had no cautionary editorial the author does not: Most poskim, note. A review of editorial policy, current and past, have always ruled awareness and responsibility may that it is forbidden to shake a be in order. woman’s hand under any circum- - 1 - stances. Furthermore, the poskim see this as an issur gamur, not a The author begins with a well- mere chumra. known, universally accepted hala- cha: “No touching at all” between In his article the author husband and menstrual wife is a) seeks to prove that even affec- unique to marital nidda and is muttar tionate touching is essentially with other women. permitted in halacha because Without explaining exactly what there is a difference between de- behavior is muttar, he moves rech chiba which is muttar and de- quickly from describing it as “any rech ta’ava v’chibas biah which is touching at all” to “simple touch- not, and ing without intention of affect,” b) says that the reason some do then on to “extended touching not shake a woman’s hand is between men and a married because it is based on an opin- woman.” By the end of that sec- ion not accepted in halacha that tion, all casual touching is permit- even non-chiba touching is for- ted by halacha.
  • Pikuach Nefesh - Wikipedia, the Free Encyclopedia

    Pikuach Nefesh - Wikipedia, the Free Encyclopedia

    Pikuach nefesh - Wikipedia, the free encyclopedia Your continued donations keep Wikipedia running! Pikuach nefesh From Wikipedia, the free encyclopedia Jump to: navigation, search In Judaism, pikuach nefesh (Hebrew: ••••• ••••) is the obligation to save a life in jeopardy. Pikuach nefesh supersecedes virtually all Jewish law, including Shabbat. For example, a Jewish doctor may work on Shabbat in the case that patients may die if he would not. The concept of pikuach nefesh derives from the Torah[1], and is mentioned many times in the Talmud. "If one has pain in his throat, he may pour medicine into his mouth on Shabbat, because it is a possibility of danger to human life and every danger citation needed to human life suspends the laws of Shabbat."[ ] Pikuach nefesh has limitations. One is a requirement that the individual whose life is to be saved must be a specific, identifiable individual, rather than an abstract or potential. For example, in the context of organ donation, pikuach nefesh overrides a prohibition against desecrating a corpse, but a specific organ recipient must generally be identified before the organ is removed. Organ removal to bank organs for possible future is generally prohibited in Orthodox Judaism[2]. In Jewish law, this obligation supersedes all but the three most grievous offenses: murder, idolatry, and forbidden sexual unions, all of which a Jew is obligated to avoid transgressing even at the cost of his life. PIKUACH NEFESH Introduction: One of Judaism’s most important values is the human life. The concept of pikuach nefesh, saving a life in jeopardy, is therefore extremely significant to the Jews as a nation.
  • 17 the DOCTRINE of SANCTITY of HUMAN LIFE in JUDAISM and CHRISTIANITY: LESSON for the NIGERIAN NATION Sunday Elijah Iyanda Unive

    17 the DOCTRINE of SANCTITY of HUMAN LIFE in JUDAISM and CHRISTIANITY: LESSON for the NIGERIAN NATION Sunday Elijah Iyanda Unive

    Ilorin Journal of Religious Studies, (IJOURELS) Vol.10 No.1, 2020, pp.17-30 THE DOCTRINE OF SANCTITY OF HUMAN LIFE IN JUDAISM AND CHRISTIANITY: LESSON FOR THE NIGERIAN NATION Sunday Elijah Iyanda University of Ilorin, Department of Religions [email protected], +2348034871397 Abstract From the Biblical creation narratives, sanctity of human life is the major reason for human existence. The process of life is sustained through the means of procreation and preservation of the essence of human life. In point of fact, preservation and respect for sanctity of human life have become topical issues in human history. Among the Jews, there was oppression of the aliens, fatherless, shedding of innocent blood and injustice. This could be interpreted as disrespect for human life, irreverence, senseless killings, human sacrifices and other social maladies ravaging the society. This research work examined a critical study of the doctrine of sanctity of human life in Judaism and Christianity in relation to Nigerian situation. The research method adopted for the paper was historical and theological, because it addressed an age-long problem that is related to God, comparatively in Judaic and Christian perspectives. The study argues that human life is sacred from womb to tomb. And in that light, human life is expected to be treated with respect and reverence if society is to be safe for all. Keywords: Sanctity of Human Life, Christianity, Judaism, and Nigeria Introduction The Bible, according to Judaism and Christianity is the inspired and inerrant written word of God, and the content is true in its entirety. Hence, it is the ultimate standard by which all other truth-claims are to be judged.1 The Biblical doctrine of sanctity of life is found in the creation narrative, with the implication that life belongs to God.
  • Matters of Life and Death KO

    Matters of Life and Death KO

    Matters of Life and Death Knowledge Organiser 1) Sanctity of Life 4) Religious views on Abortion Sanctity of Life All life is sacred and a gift from God. God gives life Roman Catholic No Abortion. It is a sin. Life begins at conception, and God takes it away. View therefore it is murder. “Thou shall not kill” Christian “All made in the image of God” Roman Catholic Abortion goes against the Sanctity of Life. God teachings on “You knit me together in my mother’s womb” View gives life and takes it away. Sanctity of Life “I knew you before you were born” Church of Abortion is wrong, but if it is the lesser of two Buddhist view Life is not created by God therefore it is not sacred. England View evils it is allowed. on Sanctity of Humans are special though because they been Church of Support the mother’s choice “Love thy Life reborn as a human and they are closer to England View neighbour” and “treat others how you want to be enlightenment. treated” Humanist view Humans are special but not because they were Buddhist View Abortion is wrong, life begins at conception on Sanctity of created by God. We have a duty to be kind and therefore it is murder “Do not harm any living Life compassionate to all humans. being” Buddhist View Causes Dukkha to the foetus and Blind Turtle 2) When does life begin? Story reminds us that all humans are lucky to be Conception When the sperm and egg meet reborn as a human, so do not destroy.