BACKGROUND INFORMATIONNostra Aetate is a document promulgated .docx

BACKGROUND INFORMATION
Nostra Aetate is a document promulgated in 1965 in the last
session of the Second Vatican Council.
First, let us examine “council.” In the context of this course,
“council” refers to official meetings usually of bishops who
seek to articulate the faith of the whole Church, i.e., all the
baptized who gather in the name of the Triune God, Father, Son,
and Spirit, revealed in and through Jesus Christ. These councils
are very important to “tradition”. In the New Testament, a
meeting of the apostles and church elders that occurred in 50
CE in Jerusalem is often called the first council. Described in
Acts of the Apostles, chapter 15, the meeting allowed Gentiles
to enter the Christian community without following the Jewish
Law. The decision proved critical in Christianity’s
development as a global church. Over the next two centuries,
several regional meetings of bishops were also called councils,
but the decisions were not binding on the whole church. In 325,
the first ecumenical council, the Council of Nicaea, took place.
“Ecumenical” signals that the meeting involved bishops
throughout the Christian world which in 325 mean primarily
places bordering the Mediterranean Sea. Over the next four
centuries, six other ecumenical councils followed; all focused in
some way on the exact nature of Jesus in relationship to God.
Christians from the east and west recognize these seven
councils as authoritative. As Christianity divided first between
east and west, and then within the west, debates about what
counted as an authoritative, ecumenical council increased.
The Roman Catholic Church still calls ecumenical councils and
recognizes 14 councils, in addition to the seven mentioned
above, as ecumenical. Councils qualify as “ecumenical” when
the pope, i.e., the bishop of Rome, convenes a “council” and

invites all bishops who accept his authority as the primary
bishop among the other bishops. The most recent ecumenical
council is the Second Vatican Council. “Vatican” refers to the
fact that it met within the boundaries of the Vatican; “Second”
indicates that another council (1869) had already been held in
the Vatican.
Pope John XXIII called for a council of all Roman Catholic
bishops in 1959. After this original call, the actual council
spanned several years, 1962-1965. During those years, Catholic
bishops from all over the world plus many observers from a
variety of religious traditions came to Rome each fall to discuss
a wide range of topics. The bishops voted on what was finally
promulgated. Over the four years, 17 documents were
produced. Four “constitutions” offered teachings on Divine
Revelation, the Church, the Church in the Modern World, and
the Sacred Liturgy. Nine decrees treated a wide range of topics
from priestly ministry to the role of laity in the Church’s
mission to ecumenical relations. The three declarations include
Nostra Aetate, along with the Declaration on Religious Liberty
and on Christian Education. Nostra Aetate was promulgated in
the council’s last session, 1965.
The Latin title, Nostra Aetate, is taken from the opening phrase
of the declaration, “In our day, . . .” The descriptive title tells
us much more about the encyclical’s content – “Declaration on
the Relationship of the Church to non-Christian Religions.” It
is important to understand the context that inspired this
document. A major inspiration came in response to the horrors
of World War II, particularly, the Nazi death camps in which
millions of Jews were murdered. Catholics, like many other
Christians, recognized their responsibility in fomenting anti-
Jewish feelings particularly in blaming the Jewish people for
Jesus’s death. As the document was being written, council
participants began to realize that a need for reconciliation
among peoples of different religious faiths extended beyond
Christian/Jewish relations. Nostra Aetate expresses that

recognition.
Nostra Aetate, like most church documents and many readings
on complex topics, requires patience and perseverance in
reading it. Council documents reflect the contributions of many
different participants and often use language and a writing style
that is less familiar to us. The authors of church documents
take great care to draw upon the language of Scripture and
earlier church documents to ensure continuity with the
Tradition. Frequently these authors presume a deeper history of
meaning in their use of a phrase or even a word. We will look
at some examples of such phrases in our discussion. The
numbering helps the reader to recognize that a new sub-topic is
being discussed. So each time you see a number expect a slight
shift in focus though still related to the declaration’s overall
topic of the “Relationship of the Church to non-Christian
Religions.”
DECLARATION ON
THE RELATION OF THE CHURCH TO NON-CHRISTIAN
RELIGIONS
NOSTRA AETATE
PROCLAIMED BY HIS HOLINESS
POPE PAUL VI
ON OCTOBER 28, 1965
1. In our time, when day by day mankind is being drawn closer
together, and the ties between different peoples are becoming
stronger, the Church examines more closely her relationship to
non-Christian religions. In her task of promoting unity and love
among men, indeed among nations, she considers above all in
this declaration what men have in common and what draws them
to fellowship.
One is the community of all peoples, one their origin, for God

made the whole human race to live over the face of the earth.
One also is their final goal, God. His providence, His
manifestations of goodness, His saving design extend to all
men, until that time when the elect will be united in the Holy
City, the city ablaze with the glory of God, where the nations
will walk in His light.
Men expect from the various religions answers to the unsolved
riddles of the human condition, which today, even as in former
times, deeply stir the hearts of men: What is man? What is the
meaning, the aim of our life? What is moral good, what is sin?
Whence suffering and what purpose does it serve? Which is the
road to true happiness? What are death, judgment and
retribution after death? What, finally, is that ultimate
inexpressible mystery which encompasses our existence:
whence do we come, and where are we going?
2. From ancient times down to the present, there is found among
various peoples a certain perception of that hidden power which
hovers over the course of things and over the events of human
history; at times some indeed have come to the recognition of a
Supreme Being, or even of a Father. This perception and
recognition penetrates their lives with a profound religious
sense.
Religions, however, that are bound up with an advanced culture
have struggled to answer the same questions by means of more
refined concepts and a more developed language. Thus in
Hinduism, men contemplate the divine mystery and express it
through an inexhaustible abundance of myths and through
searching philosophical inquiry. They seek freedom from the
anguish of our human condition either through ascetical
practices or profound meditation or a flight to God with love
and trust. Again, Buddhism, in its various forms, realizes the
radical insufficiency of this changeable world; it teaches a way
by which men, in a devout and confident spirit, may be able

either to acquire the state of perfect liberation, or attain, by
their own efforts or through higher help, supreme illumination.
Likewise, other religions found everywhere try to counter the
restlessness of the human heart, each in its own manner, by
proposing "ways," comprising teachings, rules of life, and
sacred rites. The Catholic Church rejects nothing that is true
and holy in these religions. She regards with sincere reverence
those ways of conduct and of life, those precepts and teachings
which, though differing in many aspects from the ones she holds
and sets forth, nonetheless often reflect a ray of that Truth
which enlightens all men. Indeed, she proclaims, and ever must
proclaim Christ "the way, the truth, and the life" (John 14:6), in
whom men may find the fullness of religious life, in whom God
has reconciled all things to Himself.
The Church, therefore, exhorts her sons, that through dialogue
and collaboration with the followers of other religions, carried
out with prudence and love and in witness to the Christian faith
and life, they recognize, preserve and promote the good things,
spiritual and moral, as well as the socio-cultural values found
among these men.
3. The Church regards with esteem also the Moslems. They
adore the one God, living and subsisting in Himself; merciful
and all- powerful, the Creator of heaven and earth, who has
spoken to men; they take pains to submit wholeheartedly to
even His inscrutable decrees, just as Abraham, with whom the
faith of Islam takes pleasure in linking itself, submitted to God.
Though they do not acknowledge Jesus as God, they revere Him
as a prophet. They also honor Mary, His virgin Mother; at times
they even call on her with devotion. In addition, they await the
day of judgment when God will render their deserts to all those
who have been raised up from the dead. Finally, they value the
moral life and worship God especially through prayer,
almsgiving and fasting.

Since in the course of centuries not a few quarrels and
hostilities have arisen between Christians and Moslems, this
sacred synod urges all to forget the past and to work sincerely
for mutual understanding and to preserve as well as to promote
together for the benefit of all mankind social justice and moral
welfare, as well as peace and freedom.
4. As the sacred synod searches into the mystery of the Church,
it remembers the bond that spiritually ties the people of the New
Covenant to Abraham's stock.
Thus the Church of Christ acknowledges that, according to
God's saving design, the beginnings of her faith and her election
are found already among the Patriarchs, Moses and the
prophets. She professes that all who believe in Christ-
Abraham's sons according to faith -are included in the same
Patriarch's call, and likewise that the salvation of the Church is
mysteriously foreshadowed by the chosen people's exodus from
the land of bondage. The Church, therefore, cannot forget that
she received the revelation of the Old Testament through the
people with whom God in His inexpressible mercy concluded
the Ancient Covenant. Nor can she forget that she draws
sustenance from the root of that well-cultivated olive tree onto
which have been grafted the wild shoots, the Gentiles. Indeed,
the Church believes that by His cross Christ, Our Peace,
reconciled Jews and Gentiles. making both one in Himself.
The Church keeps ever in mind the words of the Apostle about
his kinsmen: "theirs is the sonship and the glory and the
covenants and the law and the worship and the promises; theirs
are the fathers and from them is the Christ according to the
flesh" (Rom. 9:4-5), the Son of the Virgin Mary. She also
recalls that the Apostles, the Church's main-stay and pillars, as
well as most of the early disciples who proclaimed Christ's
Gospel to the world, sprang from the Jewish people.

As Holy Scripture testifies, Jerusalem did not recognize the
time of her visitation, nor did the Jews in large number, accept
the Gospel; indeed not a few opposed its spreading.
Nevertheless, God holds the Jews most dear for the sake of their
Fathers; He does not repent of the gifts He makes or of the calls
He issues-such is the witness of the Apostle. In company with
the Prophets and the same Apostle, the Church awaits that day,
known to God alone, on which all peoples will address the Lord
in a single voice and "serve him shoulder to shoulder" (Soph.
3:9).
Since the spiritual patrimony common to Christians and Jews is
thus so great, this sacred synod wants to foster and recommend
that mutual understanding and respect which is the fruit, above
all, of biblical and theological studies as well as of fraternal
dialogues.
True, the Jewish authorities and those who followed their lead
pressed for the death of Christ; still, what happened in His
passion cannot be charged against all the Jews, without
distinction, then alive, nor against the Jews of today. Although
the Church is the new people of God, the Jews should not be
presented as rejected or accursed by God, as if this followed
from the Holy Scriptures. All should see to it, then, that in
catechetical work or in the preaching of the word of God they
do not teach anything that does not conform to the truth of the
Gospel and the spirit of Christ.
Furthermore, in her rejection of every persecution against any
man, the Church, mindful of the patrimony she shares with the
Jews and moved not by political reasons but by the Gospel's
spiritual love, decries hatred, persecutions, displays of anti-
Semitism, directed against Jews at any time and by anyone.
Besides, as the Church has always held and holds now, Christ
underwent His passion and death freely, because of the sins of

men and out of infinite love, in order that all may reach
salvation. It is, therefore, the burden of the Church's preaching
to proclaim the cross of Christ as the sign of God's all-
embracing love and as the fountain from which every grace
flows.
5. We cannot truly call on God, the Father of all, if we refuse to
treat in a brotherly way any man, created as he is in the image
of God. Man's relation to God the Father and his relation to men
his brothers are so linked together that Scripture says: "He who
does not love does not know God" (1 John 4:8).
No foundation therefore remains for any theory or practice that
leads to discrimination between man and man or people and
people, so far as their human dignity and the rights flowing
from it are concerned.
The Church reproves, as foreign to the mind of Christ, any
discrimination against men or harassment of them because of
their race, color, condition of life, or religion. On the contrary,
following in the footsteps of the holy Apostles Peter and Paul,
this sacred synod ardently implores the Christian faithful to
"maintain good fellowship among the nations" (1 Peter 2:12),
and, if possible, to live for their part in peace with all men, so
that they may truly be sons of the Father who is in heaven.
NOTES
1. Cf. Acts 17:26
2. Cf. Wis. 8:1; Acts 14:17; Rom. 2:6-7; 1 Tim. 2:4
3. Cf. Apoc. 21:23f.
4. Cf 2 Cor. 5:18-19
5. Cf St. Gregory VII, letter XXI to Anzir (Nacir), King of
Mauritania (Pl. 148, col. 450f.)
6. Cf. Gal. 3:7
7. Cf. Rom. 11:17-24
8. Cf. Eph. 2:14-16

9. Cf. Lk. 19:44
10. Cf. Rom. 11:28
11. Cf. Rom. 11:28-29; cf. dogmatic Constitution, Lumen
Gentium (Light of nations) AAS, 57 (1965) pag. 20
12. Cf. Is. 66:23; Ps. 65:4; Rom. 11:11-32
13. Cf. John. 19:6
14. Cf. Rom. 12:18
15. Cf. Matt. 5:45
1
Genesis 1-3
Chapter 1
(1) In the beginning, when God created the heavens and the
earth— (2) and the earth was without form or shape, with
darkness over the abyss and a mighty wind sweeping over the
waters—
(3) Then God said: Let there be light, and there was light. (4)
God saw that the light was good. God then separated the light
from the darkness. (5) God called the light “day,” and the
darkness he called “night.” Evening came, and morning
followed—the first day.
(6) Then God said: Let there be a dome in the middle of the
waters, to separate one body of water from the other. (7) God
made the dome, and it separated the water below the dome from
the water above the dome. And so it happened. 8 God called the
dome “sky.” Evening came, and morning followed—the second
day.
(9) Then God said: Let the water under the sky be gathered into
a single basin, so that the dry land may appear. And so it
happened: the water under the sky was gathered into its basin,
and the dry land appeared. (10) God called the dry land “earth,”
and the basin of water he called “sea.” God saw that it was

good. (11) Then God said: Let the earth bring forth vegetation:
every kind of plant that bears seed and every kind of fruit tree
on earth that bears fruit with its seed in it. And so it happened:
(12) the earth brought forth vegetation: every kind of plant that
bears seed and every kind of fruit tree that bears fruit with its
seed in it. God saw that it was good. (13) Evening came, and
morning followed—the third day.
(14) Then God said: Let there be lights in the dome of the sky,
to separate day from night. Let them mark the seasons, the days
and the years, (15) and serve as lights in the dome of the sky, to
illuminate the earth. And so it happened: (16) God made the two
great lights, the greater one to govern the day, and the lesser
one to govern the night, and the stars. (17) God set them in the
dome of the sky, to illuminate the earth, (18) to govern the day
and the night, and to separate the light from the darkness. God
saw that it was good. (19) Evening came, and morning
followed—the fourth day.
(20) Then God said: Let the water teem with an abundance of
living creatures, and on the earth let birds fly beneath the dome
of the sky. (21) God created the great sea monsters and all kinds
of crawling living creatures with which the water teems, and all
kinds of winged birds. God saw that it was good, (22) and God
blessed them, saying: Be fertile, multiply, and fill the water of
the seas; and let the birds multiply on the earth. (23) Evening
came, and morning followed—the fifth day.
(24) Then God said: Let the earth bring forth every kind of
living creature: tame animals, crawling things, and every kind
of wild animal. And so it happened: (25) God made every kind
of wild animal, every kind of tame animal, and every kind of
thing that crawls on the ground. God saw that it was good. (26)
Then God said: Let us make human beings in our image, after
our likeness. Let them have dominion over the fish of the sea,
the birds of the air, the tame animals, all the wild animals, and
all the creatures that crawl on the earth.
(27) God created mankind in his image; in the image of God he
created them; male and female he created them.

(28) God blessed them and God said to them: Be fertile and
multiply; fill the earth and subdue it. Have dominion over the
fish of the sea, the birds of the air, and all the living things that
crawl on the earth. (29) God also said: See, I give you every
seed-bearing plant on all the earth and every tree that has seed-
bearing fruit on it to be your food; (30) and to all the wild
animals, all the birds of the air, and all the living creatures that
crawl on the earth, I give all the green plants for food. And so it
happened. (31) God looked at everything he had made, and
found it very good. Evening came, and morning followed—the
sixth day.
Chapter 2
(1) Thus the heavens and the earth and all their array were
completed. (2) On the seventh day God completed the work he
had been doing; he rested on the seventh day from all the work
he had undertaken. (3) God blessed the seventh day and made it
holy, because on it he rested from all the work he had done in
creation.
The Garden of Eden. (4) This is the story of the heavens and the
earth at their creation. When the LORD God made the earth and
the heavens— (5) there was no field shrub on earth and no grass
of the field had sprouted, for the LORD God had sent no rain
upon the earth and there was no man to till the ground, (6) but a
stream was welling up out of the earth and watering all the
surface of the ground— (7) then the LORD God formed the man
out of the dust of the ground and blew into his nostrils the
breath of life, and the man became a living being.
(8) The LORD God planted a garden in Eden, in the east, and
placed there the man whom he had formed. (9) Out of the
ground the LORD God made grow every tree that was delightful
to look at and good for food, with the tree of life in the middle
of the garden and the tree of the knowledge of good and evil.
(10) A river rises in Eden to water the garden; beyond there it
divides and becomes four branches. (11) The name of the first is
the Pishon; it is the one that winds through the whole land of
Havilah, where there is gold. (12) The gold of that land is good;

bdellium and lapis lazuli are also there. (13) The name of the
second river is the Gihon; it is the one that winds all through
the land of Cush. (14) The name of the third river is the Tigris;
it is the one that flows east of Asshur. The fourth river is the
Euphrates.
(15) The LORD God then took the man and settled him in the
garden of Eden, to cultivate and care for it. (16) The LORD God
gave the man this order: You are free to eat from any of the
trees of the garden (17) except the tree of knowledge of good
and evil. From that tree you shall not eat; when you eat from it
you shall die.
(18) The LORD God said: It is not good for the man to be alone.
I will make a helper suited to him. (19) So the LORD God
formed out of the ground all the wild animals and all the birds
of the air, and he brought them to the man to see what he would
call them; whatever the man called each living creature was
then its name. (20) The man gave names to all the tame animals,
all the birds of the air, and all the wild animals; but none
proved to be a helper suited to the man.
(21) So the LORD God cast a deep sleep on the man, and while
he was asleep, he took out one of his ribs and closed up its
place with flesh. (22) The LORD God then built the rib that he
had taken from the man into a woman. When he brought her to
the man, (23) the man said:
“This one, at last, is bone of my bones and flesh of my flesh;
This one shall be called ‘woman,’ for out of man this one has
been taken.”
(24) That is why a man leaves his father and mother and clings
to his wife, and the two of them become one body.
(25) The man and his wife were both naked, yet they felt no
shame.
Chapter 3
(1) Now the snake was the most cunning of all the wild animals
that the LORD God had made. He asked the woman, “Did God
really say, ‘You shall not eat from any of the trees in the
garden’?” (2) The woman answered the snake: “We may eat of

the fruit of the trees in the garden; (3) it is only about the fruit
of the tree in the middle of the garden that God said, ‘You shall
not eat it or even touch it, or else you will die.’” (4) But the
snake said to the woman: “You certainly will not die! (5) God
knows well that when you eat of it your eyes will be opened and
you will be like gods, who know good and evil.” (6) The woman
saw that the tree was good for food and pleasing to the eyes,
and the tree was desirable for gaining wisdom. So she took
some of its fruit and ate it; and she also gave some to her
husband, who was with her, and he ate it. (7) Then the eyes of
both of them were opened, and they knew that they were naked;
so they sewed fig leaves together and made loincloths for
themselves.
(8) When they heard the sound of the LORD God walking about
in the garden at the breezy time of the day, the man and his wife
hid themselves from the LORD God among the trees of the
garden. (9) The LORD God then called to the man and asked
him: Where are you? (10) He answered, “I heard you in the
garden; but I was afraid, because I was naked, so I hid.” (11)
Then God asked: Who told you that you were naked? Have you
eaten from the tree of which I had forbidden you to eat? (12)
The man replied, “The woman whom you put here with me—she
gave me fruit from the tree, so I ate it.” (13) The LORD God
then asked the woman: What is this you have done? The woman
answered, “The snake tricked me, so I ate it.”
(14) Then the LORD God said to the snake:
“Because you have done this, cursed are you among all the
animals, tame or wild; On your belly you shall crawl, and dust
you shall eat all the days of your life. (15) I will put enmity
between you and the woman, and between your offspring and
hers; They will strike at your head, while you strike at their
heel.
(16) To the woman he said:
“I will intensify your toil in childbearing; in pain you shall
bring forth children. Yet your urge shall be for your husband,
and he shall rule over you.

(17) To the man he said: Because you listened to your wife and
ate from the tree about which I commanded you, You shall not
eat from it, Cursed is the ground* because of you In toil you
shall eat its yield all the days of your life. (18) Thorns and
thistles it shall bear for you, and you shall eat the grass of the
field. (19) By the sweat of your brow you shall eat bread, Until
you return to the ground, from which you were taken; For you
are dust, and to dust you shall return.
(20) The man gave his wife the name “Eve,” because she was
the mother of all the living. (21) The LORD God made for the
man and his wife garments of skin, with which he clothed them.
(22) Then the LORD God said: See! The man has become like
one of us, knowing good and evil! Now, what if he also reaches
out his hand to take fruit from the tree of life, and eats of it and
lives forever? (23) The LORD God therefore banished him from
the garden of Eden, to till the ground from which he had been
taken. (24) He expelled the man, stationing the cherubim and
the fiery revolving sword east of the garden of Eden, to guard
the way to the tree of life.
The Story of Creation: Adam According to the Qur’an
The story of creation of the first man, Adam and his wife Eve,
attracted all people of all faiths. These are some notes regarding
this topic according to the Qur’an.
The Qur’an describes this event:
“Behold thy Lord said to the angels: "I will create a vicegerent
on earth." They said "Wilt thou place therein one who will make
mischief therein and shed blood? Whilst we do celebrate Thy
praises and glorify Thy holy (name)?" He said: "I know what ye
know not..” (2:30)
Adam and Eve:
“It is He who created you from a single person, and made his

mate of like nature, in order that he might dwell with her (in
love). When they are united, she bears a light burden and carries
it about (unnoticed). When she grows heavy, they both pray to
Allah their Lord (saying): "if Thou givest us a goodly child, we
vow we shall (ever) be grateful." (7:189)
“This similitude of Jesus before Allah is as that of Adam: He
created him from dust, then said to him: "Be" and he was. “
(3:59)
Trouble in Paradise
Adam and Hawwa (Eve), abode in paradise until being deceived
by Iblis [devil]) and disobediently eating of the tree which had
been forbidden to them.
Qur'an , Chapter 7:11-27:
“It is We who created you and gave you shape; then We bade
the angels prostrate to Adam, and they prostrated, not so Iblis;
he refused to be of those who bow down. (11)
(Allah) said: "what prevented thee from bowing down when I
commanded thee?" He said: "I am better than he: thou didst
create me from fire, and him from clay." (12)
(Allah) said: "Get thee down from this: it is not for thee to be
arrogant here: get out, for thou art of the meanest (of
creatures)." (13)
He said: "Give me respite till the day they are raised up." (14)
(Allah) said: "Be thou amongst those who have respite." (15)
He said: "Because thou hast thrown me out of the Way, lo! I
will lie in wait for them on Thy straight Way. (16)
"Then will I assault them from before them and behind them,
from their right and their left: nor wilt Thou find, in most of
them, gratitude (for Thy mercies). (17)
(Allah) said: "Get out from this, disgraced and expelled. If any
of them follow thee Hell will I fill with you all. (18)
O Adam! Dwell thou and thy wife in the Garden, and enjoy (its

good things) as ye wish: but approach not this tree, or ye run
into harm and transgression." (19)
Then began satan to whisper suggestions to them, in order to
reveal to them their shame that was hidden from them (before):
he said "Your Lord only forbade you this tree lest ye should
become angels or such beings as live forever." (20)
And he swore to them both, that he was their sincere adviser.
(21)
So by deceit he brought about their fall: when they tasted of the
tree, their shame became manifest to them, and they began to
sew together the leaves of the Garden over their bodies. And
their Lord called unto them: "Did I not forbid you that tree and
tell you that satan was an avowed enemy unto you?" (22)
They said: "our Lord! we have wronged our own souls: if Thou
forgive us not and bestow not upon us Thy Mercy we shall
certainly be lost." (23)
(Allah) said: "Get ye down, with enmity between yourselves. On
earth will be your dwelling-place and your means of
livelihood― for a time." (24)
He said: "therein shall ye live and therein shall ye die; but from
it shall ye be taken out (at last)." (25)
O ye children of Adam! We have bestowed raiment upon you to
cover your shame, as well as to be an adornment to you, But the
raiment of righteousness,― that is the best. Such are among the
signs of Allah, that they may receive admonition! (26)
O ye Children of Adam! let not satan seduce you in the same
manner as he got your parents out of the Garden, stripping them
of their raiment, to expose their shame: for he and his tribe
watch you from a position where ye cannot see them: We made
the Evil ones friends (only) to those without Faith.”
(27)Original Sin
Adam and Eve were forgiven by God. Muslims believe they
were not born into "original sin", but everybody is responsible
for his/her actions.
Qur’an: 20:121-124

“In the result, they both ate of the tree, and so their nakedness
appeared to them: they began to sew together, for their
covering, leaves from the Garden: thus did Adam disobey his
Lord, and allow himself to be seduced. (121)
But his Lord chose him (for His Grace): He turned to him, and
gave him guidance. (122)
He said: "Get ye down both of you― all together from the
Garden, with enmity one to another; but if, as is sure there
comes to you guidance from Me, whosoever follows My
guidance, will not lose his way nor fall into misery. (123)
"But whosoever turns away from My Message, verily for him is
a life narrowed down, and We shall raise him up blind on the
Day of Judgment." (124)
Quran: 53:38-41)
“Namely, that no bearer of burdens can bear the burden of
another; (38)
That man can have nothing but what he strives for; (39)
That (the fruit of) his striving will soon come in sight; (40)
Then will he be rewarded with a reward complete; (41) Qur'an,
20:115-123
We had already beforehand, taken the covenant of Adam, but he
forgot: and We found on his part no firm resolve. (115)
When We said to the angels, "Prostrate yourselves to Adam"
they prostrated themselves, but not Iblis: he refused. (116)
Then We said: "O Adam! verily, this is an enemy to thee and
thy wife: so let him not get you both out of the Garden so that
thou art landed in misery. (117)
"There is therein (enough provision) for thee not to go hungry
nor to go naked" (118)
"Nor to suffer from thirst nor from the sun's heat." (119)

But Satan whispered evil to him: he said "O Adam! shall I lead
thee to Tree of Eternity and to a kingdom that never decays?"
(120)
In the result, they both ate of the tree, and so their nakedness
Qur'an, 2:30-38
Behold thy Lord said to the angels: "I will create a vicegerent
on earth." They said "Wilt thou place therein one who will make
mischief therein and shed blood? Whilst we do celebrate Thy
praises and glorify Thy holy (name)?" He said: "I know what ye
know not." (30)
And He taught Adam the names of all things; then He placed
them before the angels and said: "Tell Me the names of these if
ye are right." (31)
They said: "Glory to Thee: of knowledge we have none, save
that Thou hast taught us: in truth it is Thou who art perfect in
knowledge and wisdom." (32)
He said: "O Adam! tell them their names." When he had told
them their names, Allah said: "Did I not tell you that I know the
secrets of heaven and earth, and I know what ye reveal and what

ye conceal?" (33)
And behold We said to the angels: "Bow down to Adam"; and
they bowed down: not so Iblis: he refused and was haughty: he
was of those who reject Faith. (34)
We said: "O Adam! dwell thou and thy wife in the Garden and
eat of the bountiful things therein as (where and when) ye will;
but approach not this tree, or ye run into harm and
transgression." (35)
Then did Satan make them slip from the (Garden) and get them
out of the state (of felicity) in which they had been. We said:
"Get ye down all (ye people) with enmity between yourselves.
On earth will be your dwelling place and your means of
livelihood for a time." (36)
Then learnt Adam from his Lord words of inspiration and his
Lord turned toward him; for He is Oft-Returning Most Merciful.
(37)
We said: "Get ye down all from here; and if, as is sure, there
comes to you guidance from Me" whosoever follows My
guidance on them shall be no fear, nor shall they grieve. (38)
Cain and Abel in the Qur'an Qur’an 5:27-32
Recite to them the truth of the story of the two sons of Adam.
Behold! They each presented a sacrifice (to Allah): it was
accepted from one, but not from the other. Said the latter: "Be
sure I will slay thee." "Surely" said the former, "Allah doth
accept of the sacrifice of those who are righteous. (27)
"If thou dost stretch thy hand against me, to slay me, it is not
for me to stretch my hand against thee to slay thee: for I do fear
Allah, the Cherisher of the worlds. (28)

"For me, I intend to let thee draw on thyself my sin as well as
thine, for thou wilt be among the companions of the Fire and
that is the reward of those who do wrong." (29)
The (selfish) soul of the other led him to the murder of his
brother: he murdered him and became (himself) one of the lost
ones. (30)
Then Allah sent a raven, who scratched the ground, to show him
how to hide the shame of his brother. "Woe is me!" said he:
"Was I not even, able to be as this raven and to hide the shame
of my brother?" Then he became full of regrets.― (31)
On that account: We ordained for the Children of Israel that if
anyone slew a person―unless it be for murder or for spreading
mischief in the land― it would be as if he slew the whole
people: and if anyone saved a life it would be as if he saved the
life of the whole people. Then although there came to them Our
Messengers with clear Signs, yet even after that many of them
continued to commit excesses in the land. (32)
The Garden of Adam and Eve
According to Islamic Tradition, Adam’s wife is known by the
Arabic name Hawa (Eve), although this name does not appear
anywhere in the Holy Qur'an. The Holy Qur'an confirms that
Hawa was created out of Adam but is silent on the detailed
procedure used in her creation. It states:
“O mankind! reverence your Guardian-Lord Who created you
from a single person, created, of like nature, his mate and from
them twain scattered (like seeds) countless men and women;―
fear Allah, through Whom ye demand your mutual (rights) and
(reverence) the wombs (that bore you): for Allah ever watches
over you.` (4: 1)
“He created you (all) from a single person: then created, of like
nature, his mate; and He sent down for you eight head of cattle

in pairs: He makes you, in the wombs of your mothers, in
stages, one after another in three veils of darkness. Such is
Allah your Lord and Cherisher: to Him belongs (all) dominion.
There is no god but He: then how are ye turned away (from your
true Center)? (39: 6)
“This similitude of Jesus before Allah is as that of Adam: He
created him from dust, then said to him: "Be" and he was. (3:
59)
(Qur’an 76:1-3).
“Has there not been over Man a long period of Time, when he
was nothing--(not even) mentioned?― (1)
Verily We created Man from a drop of mingled sperm, in order
to try him: so We gave him (the gifts), of Hearing and Sight.
(2)
We showed him the Way: whether he be grateful or ungrateful
(rests on his will). (3)
Qur'an does not say that Hawa was created from Adam's rib, but
says that she was made "of like nature" to him.
Qur'an, 23:12-14)
Man We did create from a quintessence (of clay); (12)
Then We placed him as (a drop of) sperm in a place of rest
firmly fixed; (13)
Then We made the sperm into a clot of congealed blood; then of
that clot We made a (foetus) lump; then We made out of that
lump bones and clothed the bones with flesh; then We
developed out of it another creature: so blessed be Allah, the

Best to create! (14)
We have indeed created man in the best of moulds, (95: 4)
Qur’an 15: 26-34
We created man from sounding clay, from mud moulded into
shape; (26)
And the Jinn race, We had created before, from the fire of a
scorching wind. (27)
Behold! Thy Lord said to the angels: "I am about to create man,
from sounding clay from mud moulded into shape; (28)
"When I have fashioned him (in due proportion) and breathed
into him of My spirit, fall ye down in obeisance unto him."
(29)
So the angels prostrated themselves, all of them together: (30)
Not so Iblis: he refused to be among those who prostrated
themselves. (31)
(Allah) said: "O Iblis! what is your reason for not being among
those who prostrated themselves?" (32)
(Iblis) said: "I am not one to prostrate myself to man, whom,
thou didst create from sounding clay, from mud moulded into
shape." (33)
(Allah) said: "Then get thee out from here; for thou art rejected,
accursed. (34)
Qur’an 2:35-39

transgression." (35)
livelihood for a time." (36)
Then learnt Adam from his Lord words of inspiration and his
Lord turned toward him; for He is Oft-Returning Most Merciful.
(37)
We said: "Get ye down all from here; and if, as is sure, there
comes to you guidance from Me" whosoever follows My
guidance on them shall be no fear, nor shall they grieve. (38)
Qur’an 7: 19-27
into harm and transgression." (19)
Then began satan to whisper suggestions to them, in order to
reveal to them their shame that was hidden from them (before):
he said "Your Lord only forbade you this tree lest ye should
become angels or such beings as live forever." (20)
And he swore to them both, that he was their sincere adviser.
(21)
So by deceit he brought about their fall: when they tasted of the
tree, their shame became manifest to them, and they began to
sew together the leaves of the Garden over their bodies. And
their Lord called unto them: "Did I not forbid you that tree and
tell you that satan was an avowed enemy unto you?" (22)
They said: "our Lord! we have wronged our own souls: if Thou
forgive us not and bestow not upon us Thy Mercy we shall
certainly be lost." (23)
livelihood― for a time." (24)
He said: "therein shall ye live and therein shall ye die; but from

it shall ye be taken out (at last)." (25)
O ye children of Adam! We have bestowed raiment upon you to
cover your shame, as well as to be an adornment to you, But the
raiment of righteousness,― that is the best. Such are among the
signs of Allah, that they may receive admonition! (26)
O ye Children of Adam! let not satan seduce you in the same
manner as he got your parents out of the Garden, stripping them
of their raiment, to expose their shame: for he and his tribe
watch you from a position where ye cannot see them: We made
the Evil ones friends (only) to those without Faith. (27)
Qur’an 20: 115-123
We had already beforehand, taken the covenant of Adam, but he
forgot: and We found on his part no firm resolve. (115)
When We said to the angels, "Prostrate yourselves to Adam"
they prostrated themselves, but not Iblis: he refused. (116)
Then We said: "O Adam! verily, this is an enemy to thee and
thy wife: so let him not get you both out of the Garden so that
thou art landed in misery. (117)
"There is therein (enough provision) for thee not to go hungry
nor to go naked" (118)
"Nor to suffer from thirst nor from the sun's heat." (119)
(120)
In the result, they both ate of the tree, and so their nakedness

Qur’an 2: 31-38
And He taught Adam all the names, then showed them to the
angels, saying: Inform Me of the names of these, if ye are
truthful. (31)
They said: Be glorified! We have no knowledge saving that
which Thou hast taught us. Lo! Thou, only Thou, art the
Knower, the Wise. (32)
He said: O Adam! Inform them of their names, and when he had
informed them of their names, He said: Did I not tell you that I
know the secret of the heavens and the earth? And I know that
which ye disclose and which ye hide. (33)
And when We said unto the angels: Prostrate yourselves before
Adam, they fell prostrate, all save Iblis. He demurred through
pride, and so became a disbeliever. (34)
And We said: O Adam! Dwell thou and thy wife in the Garden,
and eat ye freely (of the fruits) thereof where ye will; but come
not nigh this tree lest ye become wrong-doers. (35)
But Satan caused them to deflect therefrom and expelled them
from the (happy) state in which they were; and We said: Fall
down, one of you a foe unto the other! There shall be for you on
earth a habitation and provision for a time. (36)
Then Adam received from his Lord words (of revelation), and
He relented toward him. Lo! He is the relenting, the Merciful.

(37)
We said: Go down, all of you, from hence; but verily there
cometh unto you from Me a guidance; and whoso followeth My
guidance, there shall no fear come upon them neither shall they
grieve. (38)
Qur’an: 3:33-34
Lo! Allah preferred Adam and Noah and the Family of Abraham
and the Family of 'Imran above (all His) creatures. (33) They
were descendants one of another. Allah is Hearer, Knower. (34)
Qur’an: 5:27-32
But recite unto them with truth the tale of the two sons of
Adam, how they offered each a sacrifice, and it was accepted
from the one of them and it was not accepted from the other.
(The one) said: I will surely kill thee. (The other) answered:
Allah accepteth only from those who ward off (evil). (27)
Even if thou stretch out thy hand against me to kill me, I shall
not stretch out my hand against thee to kill thee, lo! I fear
Allah, the Lord of the Worlds. (28)
Lo! I would rather thou shouldst bear the punishment of the sin
against me and thine own sin and become one of the owners of
the fire. That is the reward of evil-doers. (29)
But (the other's) mind imposed on him the killing of his brother,
so he slew him and became one of the losers. (30)
Then Allah sent a raven scratching up the ground, to show him
how to hide his brother's naked corpse. He said: Woe unto me!
Am I not able to be as this raven and so hide my brother's naked
corpse? And he became repentant. (31)
For that cause We decreed for the Children of Israel that

whosoever killeth a human being for other than manslaughter or
corruption in the earth, it shall be as if he had killed all
mankind, and whoso saveth the life of one, it shall be as if he
had saved the life of all mankind. Our messengers came unto
them of old with clear proofs (of Allah's Sovereignty), but
afterwards lo! many of them became prodigals in the earth. (32)
Qur’an: 7: 19-27
And (unto man): O Adam! Dwell thou and thy wife in the
Garden and eat from whence ye will, but come not nigh this tree
lest ye become wrong-doers. (19)
Then Satan whispered to them that he might manifest unto them
that which was hidden from them of their shame, and he said:
Your Lord forbade you from this tree only lest ye should
become angels or become of the immortals. (20)
And he swore unto them (saying): Lo! I am a sincere adviser
unto you. (21)
Thus did he lead them on with guile. And when they tasted of
the tree their shame was manifest to them and they began to
hide (by heaping) on themselves some of the leaves of the
Garden. And their Lord called them, (saying): Did I not forbid
you from that tree and tell you: Lo! Satan is an open enemy to
you? (22)
They said: Our Lord! We have wronged ourselves. If thou
forgive us not and have not mercy on us, surely we are of the
lost! (23)
He said: Go down (from hence), one of you a foe unto the other.
There will be for you on earth a habitation and provision for a
while. (24)
He said: There shall ye live, and there shall ye die, and thence
shall ye be brought forth. (25)

O Children of Adam! We have revealed unto you raiment to
conceal your shame, and splendid vesture, but the raiment of
restraint from evil, that is best. This is of the revelations of
Allah, that they may remember. (26)
O Children of Adam! Let not Satan seduce you as he caused
your (first) parents to go forth from the Garden and tore off
from them their robe (of innocence) that he might manifest their
shame to them. Lo! he seeth you, he and his tribe, from whence
ye see him not. Lo! We have made the devils protecting friends
for those who believe not. (27)
Qur’an: 17:61-64
Behold! We said to the angels: "Bow down unto Adam": they
bowed down except Iblis: he said "Shall I bow down to one
whom Thou didst create from clay?" (61)
He said "Seest Thou? This is the one whom thou hast honoured
above me! If Thou wilt but respite me to the Day of Judgment, I
will surely bring his descendants under my sway all but a few!"
(62) Allah said: "Go thy way; if any of them follow thee, verily
Hell will be the recompense of you (all)― an ample
recompense. (63)
"Lead to destruction those whom thou canst among them, with
thy (seductive) voice; make assaults on them with thy cavalry
and thy infantry; mutually share with them wealth and children;
and make promises to them. But Satan promises them nothing
but deceit. (64)
Qur’an: 17:70
We have honoured the sons of Adam; provided them with
transport on land and sea; given them for sustenance things
good and pure; and conferred on them special favours, above a
great part of Our Creation. (70)
Qur’an: 18:50-51

Behold! We said to the angels "Bow down to Adam": they
bowed down except Iblis. He was one of the Jinns, and he broke
the Command of his Lord. Will ye then take him and his
progeny as protectors rather than Me? And they are enemies to
you! Evil would be the exchange for the wrongdoers! (50)
I called them not to witness the creation of the heavens and the
earth, nor (even) their own creation: nor is it for Me to take as
helpers such as lead (men) astray! (51)
Qur’an: 19:58
Those were some of the prophets on whom Allah did bestow His
Grace― of the posterity of Adam, and of those whom We
carried (in the Ark) with Noah, and of the posterity of Abraham
and Israel― of those whom We guided and chose; whenever the
Signs of (Allah) Most Gracious were rehearsed to them, they
would fall down in prostrate adoration and in tears. (58)
· Angels to prostrate before: 2:34, 7:11
And behold We said to the angels: "Bow down to Adam"; and
they bowed down: not so Iblis: he refused and was haughty: he
was of those who reject Faith. (2: 34)
It is We who created you and gave you shape; then We bade the
angels prostrate to Adam, and they prostrated, not so Iblis; he
refused to be of those who bow down. (7: 11)
· Tree of knowledge: 2:35, 7:19, 20:120-121
transgression." (2:35)
into harm and transgression." (7: 19)

(20:120) In the result, they both ate of the tree, and so their
nakedness appeared to them: they began to sew together, for
their covering, leaves from the Garden: thus did Adam disobey
his Lord, and allow himself to be seduced. (20:121)
· Deportation from Garden: 2:36, 7:24
livelihood for a time." (2:36)
livelihood― for a time." (7:24)
He Who has made everything which He has created most Good.
He began the creation of man with (nothing more than) clay (7)
And made his progeny from a quintessence of the nature of a
fluid despised: (8) But He fashioned him in due proportion, and
breathed into him something of His spirit. And He gave you (the
faculties of) hearing and sight and feeling (and understanding):
little thanks do ye give! (32:7-9)
It is He who created you from a single person, and made his
mate of like nature, in order that he might dwell with her (in
love). When they are united, she bears a light burden and carries
it about (unnoticed). When she grows heavy, they both pray to
Allah their Lord (saying): "if Thou givest us a goodly child, we
vow we shall (ever) be grateful." (189) But when He giveth
them a goodly child, they ascribe to others a share in the gift
they have received: but Allah is exalted high above the partners
they ascribe to Him. (7:189-190)
The similitude of Jesus before God is as that of Adam; He
created him from dust, then said to him: "Be". And he was.
(5:27)

Recite to them the truth of the story of the two sons of Adam.
Behold! they each presented a sacrifice (to God): It was
accepted from one, but not from the other. Said the latter: "Be
sure I will slay thee." "Surely," said the former, "God doth
accept of the sacrifice of those who are righteous. (7:11)
Qur’an: 38: 72-85 Breathed by Sprit of God
"When I have fashioned him (in due proportion) and breathed
into him of My spirit, fall ye down in obeisance unto him." (72)
So the angels prostrated themselves, all of them together; (73)
Not so Iblis: he was haughty, and became one of those who
reject Faith. (74)
(Allah) said: "O Iblis! what prevents thee from prostrating
thyself to one whom I have created with My hands? Art thou
haughty? Or art thou one of the high (and mighty) ones?" (75)
(Iblis) said: "I am better than he: Thou createdst me from fire,
and him Thou createdst from clay." (76) (Allah) said: "Then get
thee out from here: for thou art rejected, accursed. (77)
"And My Curse shall be on thee till the Day of Judgement." (78)
(Iblis) said: "O my Lord! Give me then respite till the Day the
(dead) are raised." (79)
(Allah) said: "Respite then is granted thee― (80)
"Till the Day of the Time Appointed." (81)
(Iblis) said: "Then by Thy power, I will put them all in the
wrong― (82)
"Except Thy Servants amongst them, sincere and purified (by
Thy grace)." (83)
(Allah) said: "Then it is just and fitting― and I say what is just
and fitting― (84) "That I will certainly fill Hell with thee and
those that follow thee--every one." (85)
PAGE
2
METHOD PAPER INSTRUCTIONS AND RUBRIC

Instructions:
Provide an essay that explains what the study of theological
anthropology is. Explain what questions the discipline asks.
What is the primary concern of theological anthropology? The
Garascia article and our class notes will be your sources for this
section. Then, explain what comparative theology and
comparative religion are. Explain the differences in perspective
between comparative theology and comparative religion.
An outline of your paper should be:
I. Introduction
II. Theological Anthropology
III. Comparative Studies
IV. Conclusion
This paper should be between 1000 and 1200 words, which is
roughly 3 pages using Times New Roman, double spaced. Feel
free to include subject headers in your paper as outlined above.
The only sources you are to use for this assignment are:
1. Garascia article [Isidore]
2. Wellum Editorial [Isidore]
3. Nostra Aetate [Isidore]
4. Genesis 1–3 [Isidore]
5. Adam & Eve Creation-Qur'anic Verses [Isidore]
6. Logan and Kelly, Anthropology Study [Isidore]
7. Common Word [Isidore]
8. Class Lectures [Isidore]
You do not need to use all of these sources. The minimum
number of sources to use is three. The class notes count as one
source, even if it is different powerpoints. You are required to
use the Garascia article and the class notes from September 1st.
Points will be deducted for using sources not on this list. This is
a descriptive essay.

I simply want to know that you understand what theological
anthropology and comparative studies are because these are the
basis for this course.
You are allowed two thesis statements in this assignment:
1. Theological anthropology is…
2. Comparative theology is, and comparative religion is…
This is how they are different…
Always remember to provide examples!!!
Format:
1. Use 12 point readable font (Times New Roman is always
a good choice)
2. Use black ink only
3. Use ONLY Microsoft word (If you use another format
and I can't open it, it will be considered late until I receive it
in a Word document.)
4. 1 inch margins
5. Double space the paper
6. Stay between 1000–1200 words
7. Provide a number count at the top of the page

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