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Religion and circumcision

May 15, 2023

This article is about religious circumcision. For the history of circumcision, see History of circumcision. For the Early Christian controversy, see Circumcision controversy in early Christianity. For prevalence of male circumcision, see Prevalence of circumcision.

Religious circumcision generally occurs shortly after birth, during childhood, or around puberty as part of a rite of passage. Circumcision is most prevalent in the religions of Judaism and Islam. Circumcision for religious reasons is most prominently practiced by members of the Jewish and Islamic faiths.

Abrahamic religions

Judaism

Main article: Brit milah

According to the Torah and Halakha (Jewish religious law), ritual circumcision of all male Jews and their slaves (Genesis 17:10–13) is a commandment from God that Jews are obligated to perform on the eighth day of birth,[1][2] and is only postponed or abrogated in the case of threat to the life or health of the child.[1] Jews believe that Gentiles (i. e. non-Jews) are neither required nor obligated to follow this commandment, since it is considered binding exclusively for the Jewish people;[3] according to the Jewish law, only the Seven Laws of Noah apply to non-Jews.[3][4]

In the Hebrew Bible

 
Abraham circumcises his own penis - Circumcision of Abraham, from the Bible of Jean de Sy, ca. 1355-1357
See also: Covenant (biblical) § Abrahamic covenant

There are numerous references to circumcision in the Hebrew Bible. Circumcision was enjoined upon the biblical patriarch Abraham, his descendants and their slaves as "a token of the covenant" concluded with him by God for all generations, an "everlasting covenant" (Genesis 17:13), thus it is commonly observed by two (Judaism and Islam) of the Abrahamic religions.

The penalty of non-observance was kareth (Hebrew: "cutting off") from the people (Genesis 17:10–14, 21:4; Leviticus 12:3). Non-Israelites had to undergo circumcision before they could be allowed to take part in the feast of Passover (Exodus 12:48). (See also Mosaic Law directed at non-Jews and Conversion to Judaism).

It was "a reproach" for an Israelite to be uncircumcised (Joshua 5:9). The name arelim ("uncircumcised") became an opprobrious term, especially a pejorative name for the Philistines, who might have been of Greek origin, in the context of the fierce wars recounted in the First Book of Samuel (14:6, 31:4). When the general (and future king) David wanted to marry King Saul's daughter, the King required a grisly "dowry" of a hundred Philistine foreskins]]. David went further: "and David arose and went, he and his men, and slew of the Philistines two hundred men; and David brought their foreskins, and they gave them in full number to the king, that he might be the king's son-in-law. And Saul gave him Michal his daughter to wife" (1 Samuel 18:25).

"Uncircumcised" is used in conjunction with tame ("impure") for heathen (Isaiah 52:1). The word arel ("uncircumcised") is also employed for "impermeable" (Leviticus 26:41, "their uncircumcised hearts"; compare Jeremiah 9:25; Ezekiel 44:7–9); it is also applied to the first three years' fruit of a tree, which is forbidden (Leviticus 19:23). "The Philistines, more than any other nation, are regularly[5] called uncircumised"[6] in the Hebrew Bible.

However, the Israelites born in the wilderness after the Exodus from Egypt apparently did not carry out the practice of circumcision. According to Joshua 5:2–9, "all the people that came out" of Egypt were circumcised, but those "born in the wilderness" were not. In any case, we are told that Joshua, before the celebration of the Passover, had them circumcised at Gilgal.

The Hebrew Bible contains several narratives in which circumcision is mentioned. There is the circumcision and massacre of the Shechemites (Genesis 34:1–35:5), the hundred foreskin dowry (1 Samuel 18:25–27) and the story of the Lord threatening to kill Moses, and being placated by Zipporah's circumcision of their son (Exodus 4:24–26), and the circumcision at Gilgal of Joshua 5.

There is another sense in which the term "circumcise" is used in the Hebrew Bible. In the Book of Deuteronomy (10:16) it is written: "Circumcise the foreskin of your heart," (also quoted in Jeremiah 4:4, New JPS Tanakh translates as: "Cut away, therefore, the thickening about your hearts") along with Jeremiah 6:10: To whom shall I speak, and give warning, that they may hear? behold their ear is uncircumcised, and they cannot hearken: ... (the New JPS Tanakh translates: "Their ears are blocked"). Jeremiah 9:25–26 says that circumcised and uncircumcised will be punished alike by the Lord; for "all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart." The New JPS Tanakh translation adds the note: "uncircumcised of heart: I.e., their minds are blocked to God's commandments." Non-Jewish tribes that practiced circumcision were described as being "circumcised in uncircumcision."(Jeremiah 9:24)

Intertestamental period

Main article: Intertestamental period

The deuterocanonical books and biblical apocrypha reveal the cultural clash between Jews and Greeks, and between Judaizers and Hellenizers.[7][8] Both Greeks and Romans valued the foreskin positively, and when they took part in athletic sports or trained in the gymnasium, they did it in the nude.[9][10][7][8] They insisted that the glans had to remain covered,[9][11][10][12] as they strongly disapproved of the custom of circumcision,[9][10][8][12] which was regarded as a cruel and barbaric genital mutilation.[9][10][13][12] The Books of the Maccabees reveal that many Jewish men chose to undergo epispasm,[10][8] the ancient practice of foreskin restoration by stretching the residual skin,[9][10][7][12] so that they could conform to Greek culture and take part in these sports (1 Macc 1:11–15); some also left their sons uncircumcised (1 Macc 2:46). This relatively peaceful period came to an end when Antiochus IV Epiphanes attacked first Egypt and then sacked and looted Jerusalem (1 Macc 1:16–64). Epiphanes determined to force everyone to live the Greek way and abandon the Jewish way. Among other things, he banned circumcision.[7][8]

Although many Hellenized Jews were prepared to conform to Greek culture,[10][8] observant Jews saw circumcision as a mark of Jewish loyalty and many who kept to the Mosaic Law defied the edict of Antiochus Epiphanes prohibiting circumcision (1 Macc 1:48, 1:60, and 2:46). Jewish women showed their loyalty to the Law, even at the risk of their lives, by themselves circumcising their sons. "For example, two women were brought in for having circumcised their children. They publicly paraded them around the city, with their babies hanging at their breasts, and then hurled them down headlong from the wall (2 Macc 6:10)." At the same time, the Zealots forcibly circumcised the uncircumcised boys within the borders of Israel (1 Macc 2:46).

The Book of Jubilees, part of the Ethiopian Orthodox biblical canon, written in the time of John Hyrcanus, reveals the hostility directed against those who abandoned circumcision (xv. 26–27): "Whosoever is uncircumcised belongs to 'the sons of Belial,' to 'the children of doom and eternal perdition'; for all the angels of the Presence and of the Glorification have been so from the day of their creation, and God's anger will be kindled against the children of the covenant if they make the members of their body appear like those of the Gentiles, and they will be expelled and exterminated from the earth".

According to the Gospel of Thomas saying 53, Jesus says:

His disciples said to him, "is circumcision useful or not?" He said to them, "If it were useful, their father would produce children already circumcised from their mother. Rather, the true circumcision in spirit has become profitable in every respect." SV

Parallels to Thomas 53 are found in Paul's Romans 2:29, Philippians 3:3, 1 Cor 7:19, Gal 6:15, and Col 2:11–12.

Paul's many references in his letters are to make this argument to Jewish and Gentile followers alike: Romans 2:29, Philippians 3:3, 1 Cor 7:19, Gal 6:15, and Col 2:11–12. Paul's point was to overturn many Jewish laws, not just circumcision, because what you ate, who you ate with and other technical observations of the law were no longer required in Christ's new kingdom on earth.

The Jewish Encyclopedia in the article "Gentiles", section "Gentiles May Not Be Taught the Torah", states:

R. Emden, in his appendix to 'Seder 'Olam' (pp. 32b–34b, Hamburg, 1752), gives it as his opinion that the original intention of Jesus, and especially of Paul, was to convert only the Gentiles to the seven moral laws of Noah and to let the Jews follow the Mosaic law—which explains the apparent contradictions in the New Testament regarding the laws of Moses and the Sabbath.[14]

In rabbinic literature

Some rabbinical sources indicate that even before the covenant of Abraham, the aposthia of Shem may have been an inspiration for circumcision, although the aposthia of Shem is not specifically mentioned in the text of Genesis.[15][16] During the Babylonian exile, Sabbath and circumcision became the characteristic symbols of the Jewish people. However, the Talmud orders that a boy must not be circumcised if he had two brothers, from the same mother as him, who have died as a result of their circumcisions;[17] this may be due to a concern about haemophilia.[17]

Contact with Hellenistic culture, especially at the games of the arena, made this distinction obnoxious to Jewish Hellenists seeking to assimilate into Greek culture.[9][10][7] The consequence was their attempt to appear like the Greeks by epispasm[9][10][7][8] ("making themselves foreskins"; 1 Macc 1:15; Josephus, Ant. xii 5, § 1; Assumption of Moses, viii.; 1 Cor 7:18;, Tosef.; Talmud tractes Shabbat xv. 9; Yevamot 72a, b; Yerushalmi Peah i. 16b; Yevamot viii. 9a). 1 Macc 2:46 records that after Antiochus IV Epiphanes effectively banned traditional Jewish religious practice, including circumcision, the Maccabean rebels "forcibly circumcised all the uncircumcised boys they found within the borders of Israel." Circumcision was again banned by Emperor Hadrian (117-138 CE). His anti-circumcision law is considered by many to be one of the main causes of the Jewish Bar Kokhba revolt (132-135 CE).[citation needed]

Around 140 CE Rabbinic Judaism made its circumcision requirements stricter.[18][19] Jewish circumcision includes the removal of the inner preputial epithelium, in a procedure that is called priah(Hebrew: פריעה), which means: 'uncovering'. This epithelium is also removed on modern medical circumcisions,[20] to prevent post operative penile adhesion and its complications.[citation needed] According to rabbinic interpretation of the traditional Jewish sources, the periah has been performed, as part of Jewish circumcision, since the Israelites first inhabited the Land of Israel,[21] and without it the mitzvah is not performed at all.[22] However, the editors of the Oxford Dictionary of the Jewish Religion, note that periah was probably added by the rabbis, in order to "prevent the possibility of obliterating the traces of circumcision".[23] Jewish law states that circumcision is a mitzva aseh ("positive commandment" to perform an act) and is obligatory for Jewish-born males and for non-circumcised Jewish male converts. It is only postponed or abrogated in the case of threat to the life or health of the child.[1] It is usually performed by a mohel on the eighth day of life in a ceremony called a brit milah (or bris milah, colloquially simply bris), which means "Covenant of circumcision" in Hebrew. According to Jewish law, the foreskin should be buried after a brit milah.[24] The rite is considered of such importance that in Orthodox communities, the body of an uncircumcised Jewish male will sometimes be circumcised before burial.[25] Although 19th century Reform leaders described it as "barbaric", the practice of circumcision "remained a central rite"[26] and the Union for Reform Judaism has, since 1984, trained and certified over 300 practicing mohalim under its "Berit Mila Program".[27] Humanistic Judaism argues that "circumcision is not required for Jewish identity."[28] The Jewish circumcision consists of three procedures, the first being the amputation of the foreskin. The second is the priah, or peeling back of the epithelium after the foreskin has been amputated. According to Shaye J. D. Cohen, in Why Aren't Jewish Women Circumcised?: Gender and Covenant in Judaism, pg 25, the Torah only commands circumcision (milah).[29] David Gollaher has written that the rabbis added the procedure of periah to discourage men from trying to restore their foreskins: "Once established, periah was deemed essential to circumcision; if the mohel failed to cut away enough tissue, the operation was deemed insufficient to comply with God's covenant" and "Depending on the strictness of individual rabbis, boys (or men thought to have been inadequately cut) were subjected to additional operations."[30] In addition to milah (the actual circumcision) and priah, mentioned above, the Talmud mentions a third step, metzitzah, or squeezing some blood from the wound and oral suction by mouths of mohalim.

The book Abot De-Rabbi Natan (The Fathers According to Rabbi Nathan) contains a list of persons from the Israelite Scriptures that were born circumcised:
Adam, Seth, Noah, Shem, Jacob, Joseph, Moses, the wicked Balaam, Samuel, David, Jeremiah and Zerubbabel.[31] To be born without a foreskin was regarded as the privilege of the most saintly of people, from Adam, "who was made in the image of God," and Moses to Zerubbabel (see Midrash Ab. R. N., ed. Schechter, p. 153; and Talmud, Sotah 12a). Uncircumcision being considered a blemish, circumcision was to remove it, and to render Abraham and his descendants "perfect" (Talmud Ned. 31b; Midrash Genesis Rabbah xlvi.)

Rabbinic literature holds that one who removes his circumcision has no portion in the world to come (Mishnah Ab. iii. 17; Midrash Sifre, Num. xv. 31; Talmud Sanhedrin 99).

According to the Midrash Pirke R. El. xxix., it was Shem who circumcised Abraham and Ishmael on the Day of Atonement; and the blood of the covenant then shed is ever before God on that day to serve as an atoning power. According to the same midrash, Pharaoh prevented the Hebrew slaves from performing the rite, but when the Passover time came and brought them deliverance, they underwent circumcision, and mingled the blood of the paschal lamb with that of the Abrahamic covenant, wherefore (Ezek. xvi. 6) God repeats the words: "In thy blood live!"

During the nineteenth and twentieth centuries many Jewish reformers, doctors in Central and Eastern Europe proposed to replace circumcision with a symbolic ceremony, while others sought to ban or abolish circumcision entirely,[32] as it was perceived as a dangerous, barbaric and pagan ritual of genital mutilation[32] that could transmit infectious diseases to newborns.[32] The first formal objection to circumcision within Judaism occurred in 1843 in Frankfurt.[32][33] The Society for the Friends of Reform, a group that criticised traditional Jewish practices, said that brit milah was not a mitzvah but an outworn legacy from Israel's earlier phases, an obsolete throwback to primitive religion.[33] With the expanding role of medicine came further opposition; certain aspects of Jewish circumcision such as periah and metzitzah (drawing the blood from the circumcision wound through sucking or a cloth) were deemed unhygienic and dangerous for the newborns.[32][33] Later evidence that syphilis and tuberculosis – two of the most feared infectious diseases in the 19th century – were spread by mohalim,[32] caused various rabbis to advocate metzitzah to be done using a sponge or a tube.[33]

Converts to Judaism

According to the Hebrew Bible, conversion to Judaism for non-Israelites necessitated circumcision (Exodus 12:48). In the 1st century CE, there was a controversy between the Shammaites and the Hillelites regarding a convert born without a foreskin: the former demanding the spilling of a drop of blood of the covenant; the latter declaring it to be unnecessary.

Flavius Josephus in Jewish Antiquities , chapter 2 recorded the story of King Izates of Adiabene who decided to follow the Law of Moses at the advice of a Jewish merchant named Ananias. He was going to get circumcised, but his mother, Helen, who herself embraced the Jewish customs, advised against it on the grounds that the subjects would not stand to be ruled by someone who followed such "strange and foreign rites". Ananias likewise advised against it, on the grounds that worship of God was superior to circumcision (Robert Eisenman in James the Brother of Jesus claims that Ananias is Paul the Apostle who held similar views) and that God would forgive him for fear of his subjects. So Izates decided against it. However, later, "a certain other Jew that came out of Galilee, whose name was Eleazar", who was well versed in the Law, convinced him that he should, on the grounds that it was one thing to read the Law and another thing to practice it, and so he did. Once Helen and Ananias found out, they were struck by great fear of the possible consequences, but as Josephus put it, God looked after Izates. As his reign was peaceful and blessed, Helen visited the Jerusalem Temple to thank God, and since there was a terrible famine at the time, she brought much food and aid to the people of Jerusalem.

On the other hand, the emperor Hadrian (117-138 CE) forbade circumcision. His successor Antoninus Pius (138-161 CE) upheld the decree, but around 140 included an exemption for Jews who circumcised their sons, although not their servants, slaves, or converts.[9][13] Even before that, in 95 CE, Flavius Clemens, a nephew of the emperors Titus and Domitian, suffered the penalty of death for undergoing circumcision, and embracing the Jewish faith with his wife Domitilla (see Grätz, "Gesch." iv. 403 et seq., 702).

It can be thus understood why during Early Christian times there existed groups of God-fearers, who were Gentiles who shared religious ideas and practices with Jews, to one degree or another, but refused to circumcise, and were not recognized as Jews.[34][35][36] It is possible that the view of them is echoed in the Midrash: "If thy sons accept My Godhead [by undergoing circumcision] I shall be their God and bring them into the land; but if they do not observe My covenant in regard either to circumcision or to the Sabbath, they shall not enter the land of promise" (Midrash Genesis Rabbah xlvi.). "The Sabbath-keepers who are not circumcised are intruders, and deserve punishment," (Midrash Deut. Rabbah i.)

The uncompromising Jewish stance that the seal of circumcision might not find its substitute in "the seal of baptism" — led the Apostle Paul to urge the latter in opposition to the former (Romans 2:25–29, 4:11–12, and elsewhere), just as he was led to adopt the antinomistic or antinational view, which had its exponents in Alexandria.

Currently, the issue of circumcising converts remains controversial in Reform and Reconstructionist Judaism[37][38] and it is not mandatory in either movement.[39]

Normative position

Subject to overriding medical considerations, the circumcision must take place eight days after the birth of the child, even when this falls on Shabbat.[40] The child must be medically fit for a circumcision to be performed, and Jewish law prohibits parents having their son circumcised if medical doctors hold that the procedure may unduly threaten the child's health (e.g. because of hemophilia). If by reason of the child's debility or sickness the ceremony is postponed, it cannot take place on Shabbat.[41]

It is the duty of the father to have his child circumcised; and if he fails in this, the beth din of the city must see that the rite is performed.[42] According to traditional Jewish law, in the absence of a grown free Jewish male expert, a woman, a slave, or a child, that has the required skills, is also authorized to perform the circumcision, provided that she or he is Jewish.[43] However, most streams of non-Orthodox Judaism allow women to be mohalot (Hebrew: מוֹהֲלוֹת, plural of מוֹהֶלֶת mohelet, feminine of mohel), without restriction. In 1984, Deborah Cohen became the first certified Reform mohelet; she was certified by the Berit Mila program of Reform Judaism.[44]

However important it may be in Judaism, circumcision is not a sacrament, unlike a Christian baptism.[45] Circumcision does not affect a Jew's Jewish status; a Jew by birth is a full Jew, even if not circumcised.[45][46] Even so, the punishment for not being circumcised in rabbinic Judaism is believed to be kareth, "being cut off"; meaning premature death at the hand of G-d (Mo'ed Katan 28a) and a severe spiritual punishment, the "soul's being cut off," and not being granted a share in the world to come (Hilchot Teshuvah 8:1,5).

Christianity

Main article: Circumcision controversy in early Christianity
Further information: Paul the Apostle and Jewish Christianity and Christian views on the Old Covenant
 
"Scène de la circoncision de Jésus", a sculpture in the Cathedral of Chartres.

While the circumcision of Jesus was recorded as having been performed in accordance with Torah requirements in Luke 2:21, circumcision was controversial during the period of early Christianity (before 325). The first Council of Jerusalem (c. 50) declared that circumcision was not necessary for new Gentile converts[47][48] (a record of the council is found in Acts 15); covenant theology largely views the Christian sacrament of baptism as fulfilling the Israelite practice of circumcision, both being signs and seals of the covenant of grace.[49][50]

In Western Christianity, the Catholic Church at the Council of Florence condemned the practice of circumcision for Christians, with Catholic Christian moralists preaching against the practice;[51] the Lutheran churches have historically taught that Christians should not be circumcised.[52] The Catholic Church currently maintains a neutral position on the practice of cultural circumcision, as the church has a policy of inculturation.[53]

Circumcision is considered a customary practice among Oriental Christian denominations such as the Coptic, Ethiopian, and Eritrean Orthodox churches, as well as some other African churches.[54] The Ethiopian Orthodox Church calls for circumcision, with near-universal prevalence among Orthodox men in Ethiopia.[55] Some Christian churches in South Africa oppose circumcision, viewing it as a pagan ritual, while others, including the Nomiya church in Kenya,[54][56] require circumcision for membership.

While circumcision is not observed by the majority of Christians in most parts of the Christian world and mainstream Christian denominations don't require circumcision,[57][58] it is still practiced among some Christian communities.[59][60][61][62]

 
Ethiopian Orthodox children wearing traditional circumcision costumes

Circumcision is also widely practiced among Christian communities in the Anglosphere countries, Oceania, South Korea, the Philippines, the Middle East, and Africa,[63] As of 2007, fifty-five percent of newborn males in the United States were circumcised, a significant decline from years past.[64] Countries like Australia and Canada have much lower rates of circumcision, and the United Kingdom is considering an outright ban.[65][66] Circumcision is rare for Christians in the countries of Europe, East Asia, parts of Africa, as well as in India and until recently in Southern Africa. Christians in the East and West Indies (excluding the Philippines) do not practice it either. Circumcision is near universal among Christian countries of Oceania,[67] and in North, East and West Africa. And it is common among Christians in countries such as Cameroon,[55] Democratic Republic of the Congo,[55] Ethiopia,[55] Eritrea,[55] Ghana,[55] Liberia,[55] Nigeria[55] and Kenya,[55] and is also widely practiced among Christians from Philippines, South Korea, Egypt,[68] Syria, Lebanon, Jordan, Palestine, Israel, and North Africa.

According to the Acts of the Apostles, chapter 15, the Jewish Christian leaders of the early Church at the Council of Jerusalem rejected circumcision as a requirement for Gentile converts,[47][48] possibly the first act of differentiation of Early Christianity from its Jewish roots[69] (See also: List of events in early Christianity). The rite of circumcision was especially execrable in Classical civilization[70][9][11][10][8][7][12] because it was the custom to spend an hour a day or so exercising nude in the gymnasium and in Roman baths, therefore Jewish men did not want to be seen in public deprived of their foreskins.[9][10][8][12] Hellenistic and Roman culture both found circumcision to be cruel and repulsive.[70][9][10][8]

Paul the Apostle, who called himself "Apostle to the Gentiles",[71][72] attacked the practice but not consistently; for example, in one case he personally circumcised Timothy "because of the Jews" that were in town (Timothy had a Jewish Christian mother but a Greek father Acts 16:1–3).[73] The 19th-century American Catholic priest and biblical scholar Florentine Bechtel SJ noted in the Catholic Encyclopedia entry on Judaizers (1910):

Paul, on the other hand, not only did not object to the observance of the Mosaic Law, as long as it did not interfere with the liberty of the Gentiles, but he conformed to its prescriptions when occasion required (1 Corinthians 9:20). Thus he shortly after circumcised Timothy (Acts 16:1–16:3), and he was in the very act of observing the Mosaic ritual when he was arrested at Jerusalem (Acts 21:26).[74]

He also appeared to praise its value in Romans 3:1–2, hence the topic of Paul the Apostle and Judaism is still debated.

 
Rembrandt: The Apostle Paul, circa 1657 (National Gallery of Art, Washington, D.C.)

Paul argued that circumcision no longer meant the physical, but a spiritual practice[70][48][75][76][77][78] (Rom 2:25–29). And in that sense, he wrote 1 Cor 7:18: "Is any man called being circumcised? let him not become uncircumcised"—probably a reference to the practice of epispasm.[10][12][75][77][79] Paul was already circumcised ("on the eighth day", Phil 3:4–5) when he was "called". He added: "Is any called in uncircumcision? let him not be circumcised", and went on to argue that circumcision did not matter:[48][75][76][77][78] "Circumcision is nothing and uncircumcision is nothing. Keeping God's commands is what counts" (1 Cor 7:19).

Later he more explicitly denounced the practice,[80][81] rejecting and condemning those who promoted circumcision to Gentile Christians.[48][75][76][77][78] He accused those Judaizers who advocated circumcision of turning from the Spirit to the flesh.[48][75][76][77][78] In the Epistle to the Galatians, Paul warned Gentile Christians that the advocates of circumcision were "false brothers" (Gal 2:4),[80] and wrote: "Are you so foolish, that, whereas you began in the Spirit, you would now be made perfect by the flesh?" (Gal 3:3); he also wrote: "Listen! I, Paul, am telling you that if you let yourselves be circumcised, Christ will be of no benefit to you" (Gal 5:2). He accused circumcision advocates of wanting to make a good showing in the flesh (Gal 6:12–13), and of glorying or boasting of the flesh (Gal 6:12–14).[48][75][78] Paul in his letters fiercely criticized the Judaizers that demanded circumcision for Gentile converts, and opposed them;[48][75][76][77][78] he stressed instead that faith in Christ constituted a New Covenant with God,[48][75][76][77] a covenant which essentially provides the justification and salvation for Gentiles from the harsh edicts of the Mosaic Law, a New Covenant that did not require circumcision[70][48][75][76][77][78] (see also Justification by faith, Pauline passages supporting antinomianism, Abrogation of Old Covenant laws).

Simon Peter, who for Catholic Christians is the first Pope, condemned circumcision for converts according to Acts 15. Paul, the Apostle to the Gentiles, charged that the advocates of circumcision were "false brothers" (Gal 2:4). Some Biblical scholars think that the Epistle to Titus, generally attributed to Paul, may state that circumcision should be discouraged among Christians (Titus 1:10–16), although others believe this is merely a reference to Jews. Circumcision was so closely associated with Jewish men that Jewish Christians were referred to as "those of the circumcision" (Titus 1:10)[citation needed] or conversely Christians who were circumcised were referred to as Jewish Christians or Judaizers. These terms (circumcised/uncircumcised) are generally interpreted to mean Jews and Greeks, who were predominate, however it is an oversimplification as 1st century Iudaea Province also had some Jews who no longer circumcised (see Hellenistic Judaism), and some Greeks (see proselytes or Judaizers) and others such as Egyptians, Ethiopians, and Arabs who did.

The Lutheran Church and the Greek Orthodox Church celebrate the Circumcision of Christ on 1 January,[82] while Orthodox churches following the Julian calendar celebrate it on 14 January. All Orthodox churches consider it a "Great Feast".[83] In much of Western Christianity, the Feast of the Circumcision of Christ has been replaced by other commemorations,[84] such as the Solemnity of Mary, Mother of God in the Roman Catholic Church or the Feast of the Holy Name of Jesus in the Lutheran Churches.[85] There are, however, notable exceptions, such as among most Traditionalist Catholics, who reject Novus Ordo and other changes following Vatican II to varying degrees, thereby maintaining the feast as a Holy day of obligation.[citation needed]

Roman Catholic Church

Historically, the Roman Catholic Church denounced religious circumcision for its members in the Cantate Domino, written during the 11th Council of Florence in 1442, warning of loss of salvation for converts who observe it.[51][86] This decision was based on the belief that baptism had superseded circumcision (Col 2:11–12),[87] and may also have been a response to Coptic Christians, who continued to practice circumcision.[88]

Origen stated in his work Contra Celsum that circumcision "was discontinued by Jesus, who desired that His disciples should not practise it."[89]

Pope Pius XII taught that circumcision is only "[morally] permissible if, in accordance with therapeutic principles, it prevents a disease that cannot be countered in any other way."[90]

On another instance, he stated:

Furthermore, Christian doctrine establishes, and the light of human reason makes it most clear, that private individuals have no other power over the members of their own bodies than that which pertains to their natural ends: and they are not free to destroy or mutilate their members, or in any other way render themselves unfit for their natural functions, except when no other provision can be made for the good of the whole body.[91]

The Church has been viewed as maintaining a neutral position on the practice of cultural circumcision, due to its policy of inculturation,[53][92] though Catholic scholars, including John J. Dietzen, David Lang, and Edwin F. Healy, argue that the church condemns it as "elective male infant circumcision not only violates the proper application of the time-honored principle of totality, but even fits the ethical definition of mutilation, which is gravely sinful."[51]

Catholic moralists such as Fr. John J. Dietzen, a priest and columnist, have argued that makes the practice of elective and neonatal circumcision immoral.[93] John Paul Slosar and Daniel O'Brien, however, argue that the therapeutic benefits of neonatal circumcision are inconclusive, but that recent findings that circumcision may prevent disease puts the practice outside the realm of paragraph 2297.[53] They also argue that statements regarding mutilation and amputation in the "Respect for bodily integrity" paragraph are made within the context of kidnapping, hostage taking or torture, and that if circumcision is defined as an amputation, any removal of tissue or follicle, regardless of its effect on functional integrity, could be considered a violation of moral law.[53] The proportionality of harm versus benefit of medical procedures, as defined by Directives 29 and 33 of the Ethical and Religious Directives for Catholic Health Care Services (National Conference of Catholic Bishops),[94] have also been interpreted to support[53] and reject[95] the practice of circumcision. These arguments represent the conscience of the individual writers, and not the official stance of the Church. The most recent statement from the Church was that of Pope Emeritus Benedict XVI:

The Church of Antioch sent Barnabas on a mission with Paul, which became known as the Apostle's first missionary journey . . . Together with Paul, he then went to the so-called Council of Jerusalem where after a profound examination of the question, the Apostles with the Elders decided to discontinue the practice of circumcision so that it was no longer a feature of the Christian identity (cf. Acts 15: 1-35). It was only in this way that, in the end, they officially made possible the Church of the Gentiles, a Church without circumcision; we are children of Abraham simply through faith in Christ.[96]

With the exception of the commemoration of the circumcision of Jesus in accordance with Jewish practice, circumcision has not been part of Catholic practice. According to an epistle of Cyprian of Carthage, circumcision of the flesh was replaced by circumcision of the spirit.[clarification needed (what is "circumcision of the spirit?")][97]

The Latter Day Saint movement

Passages from scriptures connected with the Latter Day Saint movement (Mormons) explain that the "law of circumcision is done away" by Christ and thus unnecessary from a religious standpoint.[98][99]

Druze faith

Circumcision is widely practiced by the Druze,[100] the procedure is practiced as a cultural tradition, and has no religious significance in the Druze faith.[101] There is no special date for this act in the Druze faith: male Druze infants are usually circumcised shortly after birth,[102] however some remain uncircumcised until the age of ten or older.[103] Some Druses do not circumcise their male children, and refuse to observe this "common Muslim practice".[104]

Islam

Main article: Khitan (circumcision)

The origin of circumcision in Islam is a matter of religious and scholarly debate.[105][106] It is mentioned in some hadith and the sunnah, but it is not found anywhere in the Quran.[105][106][107][108] In the time of the Islamic prophet Muhammad, circumcision was carried out by Pagan Arabian tribes,[106][107][108] and circumcision by the Jewish tribes of Arabia for religious reasons.[106] This has also been attested by the Muslim scholar al-Jahiz,[108] as well as by the Roman Jewish historian Flavius Josephus.[106][108]

The four schools of Islamic jurisprudence have different opinions and attitudes towards circumcision.[107]Some state that it is recommendable, others that it is permissible but not binding, while others regard it as a legal obligation.[106] According to Shafi‘i and Hanbali jurists male circumcision is obligatory for Muslims,[106][107] while Hanafi jurists consider circumcision to be recommendable exclusively for Muslim males on the seventh day after birth.[106] Some Salafis have argued that circumcision is required in Islam to provide ritual cleanliness based on the covenant with Abraham.[109]

Whereas Jewish circumcision is closely bound by ritual timing and tradition, in Islam there is no fixed age for circumcision.[105][108][110] Therefore, there is a wide variation in practice among Muslim communities, with children often being circumcised in late childhood or early adolescence.[110] It depends on family, region, and country.[110] The age when boys get circumcised, and the procedures used, tend to change across cultures, families, and time.[110] In some Muslim-majority countries, circumcision is performed on Muslim boys after they have learned to recite the whole Quran from start to finish.[111] In Malaysia and other regions, the boy usually undergoes the operation between the ages of ten and twelve, and is thus a puberty rite, serving to introduce him into the new status of an adult.[citation needed] The procedure is sometimes semi-public, accompanied with music, special foods, and much festivity.[citation needed]

There is no equivalent of a Jewish mohel in Islam. Circumcisions are usually carried out in health facilities or hospitals, and performed by trained medical practitioners.[110] The circumciser can be either male or female,[110] and is not required to be a Muslim,[111] and is not required of, converts to Islam.[112]

Indian religions

See also: Indian religions

There is no reference to circumcision in the Hindu holy books,[113] and both Hinduism and Buddhism appear to have a neutral view on circumcision.[114] However, Hinduism discourages non-medical circumcision, as according to them, the body is made by the almighty God, and nobody has right to alter it without the concern of the person who is going for it.[115] Certain Hindu gurus consider it to be directly against nature and God's design.[116][117]

Sikh infants are not circumcised.[118] Sikhism does not require circumcision of either males or females, and criticizes the practice.[119] For example, Bhagat Kabir criticizes the practise of circumcision in the following hymn of Guru Granth Sahib.

Because of the love of woman, circumcision is done; I don't believe in it, O Siblings of Destiny. If God wished me to be a Muslim, it would be cut off by itself. If circumcision makes one a Muslim, then what about a woman? She is the other half of a man's body, and she does not leave him, so he remains a Hindu. Give up your holy books, and remember the Lord, you fool, and stop oppressing others so badly. Kabeer has grasped hold of the Lord's Support, and the Muslims have utterly failed.

— Bhagat Kabir, Guru Granth Sahib 477[120]

Africa

Main article: Circumcision in Africa

In West Africa, infant circumcision had religious significance as a rite of passage or otherwise in the past; today in some non-Muslim Nigerian societies it is medicalised and is simply a cultural norm.[121] In many West African traditional societies circumcision has become medicalised and is simply performed in infancy without ado or any particular conscious cultural significance.[citation needed] Among the Urhobo of southern Nigeria it is symbolic of a boy entering into manhood. The ritual expression, Omo te Oshare ("the boy is now man"), constitutes a rite of passage from one age set to another.[122]

In East Africa, specifically in Kenya among various so-classified Bantu and Nilotic peoples, such as the Maragoli and Idakho of the Luhya super-ethnic group, the Kikuyu, Kalenjin and Maasai, circumcision is a rite of passage observed collectively by a number of boys every few years, and boys circumcised at the same time are taken to be members of a single age set.[123]

Authority derives from the age-group and the age-set. Prior to circumcision a natural leader or Olaiguenani is selected; he leads his age-group through a series of rituals until old age, sharing responsibility with a select few, of whom the ritual expert (Oloiboni) is the ultimate authority. Masai youths are not circumcised until they are mature, and a new age-set is initiated together at regular intervals of twelve to fifteen years. The young warriors (Il-Murran) remain initiates for some time, using blunt arrows to hunt small birds which are stuffed and tied to a frame to form a head-dress. Traditionally, among the Luhya, boys of certain age-sets, typically between 8 and 18 years of age would, under the leadership of specific men engage in various rites leading up to the day of circumcision. After circumcision, they would live apart from the rest of society for a certain number of days. Not even their mothers nor sisters would be allowed to see them.

The Xhosa Tribe from the Eastern Cape in South Africa has a circumcision ritual. The ceremony is part of a transition to manhood. It is called the Abakwetha - "A Group Learning". A group of normally five aged between 16 and 20 go off for three months and live in a special hut (sutu). The circumcision is the climax of the ritual. Nelson Mandela describes his experiences undergoing this ritual in his biography, Long Walk to Freedom.[124][125] Traditional circumcisions are often performed in unsterile conditions where no anesthetic is administered; improper treatment of the wound can lead to sepsis and dehydration, which has in the past lead to initiate deaths.[126][127]

Among some West African animist groups, such as the Dogon and Dowayo, circumcision represents a removal of "feminine" aspects of the male, turning boys into fully masculine males.[67]

Ancient Egypt

 
Ancient Egyptian carved scene of circumcision, from the inner northern wall of the Temple of Khonspekhrod at the Precinct of Mut, Luxor, Egypt. Eighteenth dynasty, Amenhotep III, c. 1360 BC.

Sixth Dynasty (2345 - 2181 BC) tomb artwork in Egypt is thought to be the oldest documentary evidence of circumcision, the most ancient depiction being a bas-relief from the necropolis at Saqqara (ca. 2400 B.C) with the inscription reading "Hold him and do not allow him to faint". In the oldest written account, by an Egyptian named Uha, in the 23rd century B.C, he describes a mass circumcision and boasts of his ability to stoically endure the pain: "When I was circumcised, together with one hundred and twenty men ... there was none thereof who hit out, there was none thereof who was hit, and there was none thereof who scratched and there was none thereof who was scratched."[128]

Circumcision in ancient Egypt was thought to be a mark of passage from childhood to adulthood. The alteration of the body and ritual of circumcision was supposed to give access to ancient mysteries reserved solely for the initiated.[129] The content of those mysteries are unclear but are likely to be myths, prayers, and incantations central to Egyptian religion. The Egyptian Book of the Dead, for example, tells of the sun god Ra performing a self-circumcision, whose blood created two minor guardian deities. Circumcisions were performed by priests in a public ceremony, using a stone blade. It is thought to have been more popular among the upper echelons of the society, although it was not universal and those lower down the social order are known to have had the procedure done.[130]

Asia

In early 2007 it was announced that rural aidpost orderlies in the East Sepik Province of Papua New Guinea are to undergo training in the circumcision of men and boys of all ages with a view to introducing the procedure as a means of prophylaxis against HIV/AIDS, which is becoming a significant problem in the country.[citation needed]

Neither the Avesta nor the Zoroastrian Pahlavi texts mention circumcision, traditionally, Zoroastrians do not practice circumcision.[131] Circumcision is not required in Yazidism, but is practised by some Yazidis due to regional customs.[132]

Circumcision is forbidden in Mandaeism,[133] and the sign of the Jews given to Abraham by God, circumcision, is considered abhorrent by the Mandaeans.[134] According to the Mandaean doctrine a circumcised man cannot serve as a Mandaean priest.[135]

Circumcision in South Korea is largely the result of American cultural and military influence following the Korean War.

The origin of circumcision (tuli) in the Philippines is uncertain. One newspaper article speculates that it is due to the influence of Western colonisation,[136] however, Antonio de Morga's 17th-century History of the Philippine Islands documents its existence in pre-Colonial Philippines, owing it to Islamic influence.[137]

Circumcision is not a religious practice of the Bahá'í Faith, and leaves that decision up to the parents.[138]

Oceania

Circumcision is part of initiation rites in some Pacific Islander, and Australian aboriginal traditions in areas such as Arnhem Land,[139] where the practice was introduced by Makassan traders from Sulawesi in the Indonesian Archipelago.[140] Circumcision ceremonies among certain Australian aboriginal societies are noted for their painful nature, including subincision for some aboriginal peoples in the Western Desert.[141]

In the Pacific, ritual circumcision is nearly universal in the Melanesian islands of Fiji and Vanuatu;[142] participation in the traditional land diving on Pentecost Island is reserved for those who have been circumcised.[citation needed] Circumcision is also commonly practised in the Polynesian islands of Samoa, Tonga, Niue, and Tikopia. In Samoa, it is accompanied by a celebration.

See also

References

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  2. ^ Goodman, J. (January 1999). "Jewish circumcision: an alternative perspective". BJU International. Wiley-Blackwell. 83 (Supplement 1): 22–27. doi:10.1046/j.1464-410x.1999.0830s1022.x. PMID 10349411. S2CID 29022100.
  3. ^ a b Moses Maimonides (2012). "Hilkhot M'lakhim (Laws of Kings and Wars)". Mishneh Torah. Translated by Brauner, Reuven. Sefaria. p. 10:7–9. Retrieved 20 August 2020.
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  5. ^ Judges 14:3, 15:8, Samuel I 14:6, 17:26,36, 31:14, Samuel II 1:20
  6. ^ Samuel I 13:6 commentary, The Rubin Edition, ISBN 1-57819-333-8, p. 83
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  8. ^ a b c d e f g h i j Fredriksen, Paula (2018). When Christians Were Jews: The First Generation. London: Yale University Press. pp. 10–11. ISBN 978-0-300-19051-9.
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  10. ^ a b c d e f g h i j k l m Rubin, Jody P. (July 1980). "Celsus' Decircumcision Operation: Medical and Historical Implications". Urology. Elsevier. 16 (1): 121–124. doi:10.1016/0090-4295(80)90354-4. PMID 6994325. Retrieved 13 February 2020.
  11. ^ a b Neusner, Jacob (1993). Approaches to Ancient Judaism, New Series: Religious and Theological Studies. Scholars Press. p. 149. Circumcised barbarians, along with any others who revealed the glans penis, were the butt of ribald humour. For Greek art portrays the foreskin, often drawn in meticulous detail, as an emblem of male beauty; and children with congenitally short foreskins were sometimes subjected to a treatment, known as epispasm, that was aimed at elongation.
  12. ^ a b c d e f g Schultheiss, Dirk; Truss, Michael C.; Stief, Christian G.; Jonas, Udo (1998). "Uncircumcision: A Historical Review of Preputial Restoration". Plastic and Reconstructive Surgery. Lippincott Williams & Wilkins. 101 (7): 1990–8. doi:10.1097/00006534-199806000-00037. PMID 9623850. Retrieved 13 February 2020.
  13. ^ a b Schäfer, Peter (2003). The History of the Jews in the Greco-Roman World: The Jews of Palestine from Alexander the Great to the Arab Conquest. Routledge. p. 146. ISBN 1-134-40316-X.
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  16. ^ Amin Ud, Din M. (2012). "Aposthia-a motive of circumcision origin". Iran. J. Public Health. 41 (9): 84. PMC 3494220. PMID 23193511.
  17. ^ a b   This article incorporates text from a publication now in the public domain: Singer, Isidore; et al., eds. (1901–1906). "Morbidity". The Jewish Encyclopedia. New York: Funk & Wagnalls.
  18. ^ Gollaher, David (February 2001). "1, The Jewish Tradition". Circumcision: A History Of The World's Most Controversial Surgery. Basic Books. pp. 1–30. ISBN 978-0-465-02653-1.[permanent dead link]
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  20. ^ Circumcision Policy Statement of The American Academy of Pediatrics notes that "There are three methods of circumcision that are commonly used in the newborn male", and that all three include "bluntly freeing the inner preputial epithelium from the epithelium of the glans", to be later amputated with the foreskin.
  21. ^ Talmud Bavli, Tractate Yebamoth, 71b: Rabbah b. Isaac stated in the name of Rab: The commandment of uncovering the corona at circumcision was not given to Abraham; for it is said, At that time the Lord said unto Joshua: 'Make thee knives of flint etc.' But is it not possible [that this applied to] those who were not previously circumcised; for it is written, For all the people that came out were circumcised, but all the people that were born etc.? — If so, why the expression. 'Again!' Consequently it must apply to the uncovering of the corona.
  22. ^ Mishnah, Tractate Shabbos, 19:6, and The Jerusalem Talmud there.
  23. ^ Werblowsky, R.J. Zwi & Wigoder, Geoffrey (1997) The Oxford Dictionary of the Jewish Religion. Oxford: Oxford University Press.
  24. ^ Shulchan Aruch, Yoreh Deah, 265:10.
  25. ^ Lamm, Maurice (2000) [1969]. "6: Special Situations". The Jewish way in death and mourning. Middle Village, New York: Jonathan David Publishers, Inc. pp. 215–216. ISBN 978-0-8246-0423-3. LCCN 99088942. The custom is to circumcise male infants who have not undergone circumcision until then, usually during taharah.
  26. ^ adapted from Shamash (2007). "The Origins of Reform Judaism". Jewish Virtual Library. Retrieved 2007-11-03.
  27. ^ Berit Mila Program of Reform Judaism 2012-05-20 at the Wayback Machine, Union for Reform Judaism website. Retrieved January 23, 2010.
  28. ^ Hilary Leila Kreiger (21 November 2002). . The Jerusalem Post. Archived from the original on 23 September 2010. Retrieved 5 September 2012.
  29. ^ Shaye J. D. Cohen (2005). Why Aren't Jewish Women Circumcised? Gender and Covenant In Judaism. University of California Press. pp. 283–. ISBN 978-0-520-92049-1.
  30. ^ Circumcision | title=A History Of The World’s Most Controversial Surgery | author= David Gollaher | publisher =Basic Books 2000 | pg =pg 17
  31. ^ The Fathers According to Rabbi Nathan, Translated from the Hebrew by Judah Goldin, Yale Judaica Series 10, Chapter 2, p 23.
  32. ^ a b c d e f

    In the first half of the nineteenth century, various European governments considered regulating, if not banning, berit milah on the grounds that it posed potential medical dangers. In the 1840s, radical Jewish reformers in Frankfurt asserted that circumcision should no longer be compulsory. This controversy reached Russia in the 1880s. Russian Jewish physicians expressed concern over two central issues: the competence of those carrying out the procedure and the method used for metsitsah. Many Jewish physicians supported the idea of procedural and hygienic reforms in the practice, and they debated the question of physician supervision during the ceremony. Most significantly, many advocated carrying out metsitsah by pipette, not by mouth. In 1889, a committee on circumcision convened by the Russian Society for the Protection of Health, which included leading Jewish figures, recommended educating the Jewish public about the concerns connected with circumcision, in particular, the possible transmission of diseases such as tuberculosis and syphilis through the custom of metsitsah by mouth. Veniamin Portugalov, who—alone among Russian Jewish physicians—called for the abolition of circumcision, set off these discussions. Portugalov not only denied all medical claims regarding the sanitary advantages of circumcision but disparaged the practice as barbaric, likening it to pagan ritual mutilation. Ritual circumcision, he claimed, stood as a self-imposed obstacle to the Jews’ attainment of true equality with the other peoples of Europe.

    — Epstein, Lisa, "Circumcision", The YIVO Encyclopedia of Jews in Eastern Europe, Yale University Press.
  33. ^ a b c d Gollaher, David (February 2001). "1, The Jewish Tradition". Circumcision: A History Of The World's Most Controversial Surgery. New York City: Basic Books. pp. 1–30. ISBN 978-0-465-02653-1.[permanent dead link]
  34. ^

    Proselytes ad God-fearers.-Many scholars see a parallel between the "God-fearers" in rabbinic literature and the "God-fearers" in the NT. In rabbinic literature the ger toshab was a Gentile who observed the Noachian commandments but was not considered a convert to Judaism because he did not agree to circumcision. ... some scholars have made the mistake of calling the ger toshab a "proselyte" or "semiproselyte." But the ger toshab was really a resident alien in Israel. Some scholars have claimed that the term "those who fear God" (yir᾿ei Elohim/Shamayim) was used in rabbinic literature to denote Gentiles who were on the fringe of the synagogue. They were not converts to Judaism, although they were attracted to the Jewish religion and observed part of the law.

    — Geoffrey W. Bromiley, The International Standard Bible Encyclopedia (1986, Fully Revised Edition), p. 1010, Vol. 3, Eerdmans, Grand Rapids: Michigan, ISBN 0-8028-3783-2.
  35. ^ Louis H. Feldman (1992). ""Sympathizers" with Judaism". In Attridge, Harold W.; Hata, Gohei (eds.). Eusebius, Christianity, and Judaism. Detroit: Wayne State University Press. pp. 389–395. ISBN 0-8143-2361-8.
  36. ^ Sim, David C. & MacLaren, James S. (2013). "Chapter 1, Paragraph 3: God-Fearers". Attitudes to Gentiles in Ancient Judaism and Early Christianity. Bloomsbury Publishing. pp. 15–23. ISBN 978-0-56763-766-6.
  37. ^ Glickman, Mark (November 12, 2005). . Union for Reform Judaism. Archived from the original on October 15, 2007. Retrieved 2007-11-03.
  38. ^ Cohen, Rabbi Howard (May 20, 2002). . Jewish Reconstructionist Federation. Archived from the original on November 13, 2007. Retrieved 2007-11-03.
  39. ^ Epstein, Lawrence (2007). . Calgary Jewish Community Council. Archived from the original on December 27, 2008. Retrieved 2007-11-03.
  40. ^ Tractate Shabbat. xix. 1.
  41. ^ Talmud Shabbat 137a.
  42. ^ Talmud Kid. 29a.
  43. ^ Talmud Avodah Zarah 27a; Menachot 42a; Maimonides' Mishneh Torah, Milah, ii. 1; Shulkhan Arukh, Yoreh De'ah, 264:1
  44. ^ Retrieved 2 February 2015
  45. ^ a b Kohler, Kaufmann; Hirsch, Emil G.; Jacobs, Joseph; Friedenwald, Aaron; Broydé, Isaac (1906). "Circumcision". Jewish Encyclopedia. Kopelman Foundation. Retrieved 4 January 2020. Unlike Christian baptism, circumcision, however important it may be, is not a sacrament which gives the Jew his religious character as a Jew. An uncircumcised Jew is a full Jew by birth (Ḥul. 4b; 'Ab. Zarah 27a; Shulḥan 'Aruk, Yoreh De'ah, 264, 1). ... In 1847 Einhorn, as chief rabbi of Mecklenburg, became involved in a controversy with Franz Delitzsch of Rostock, who denounced him for acting contrary to Jewish law in naming and consecrating an uncircumcised child in the synagogue. Einhorn, in an "opinion" published a second time in his "Sinai", 1857, pp. 736 et seq., declared, with references to ancient and modern rabbinical authorities, that a child of Jewish parents was a Jew even if uncircumcised, and retained all the privileges, as well as all the obligations, of a Jew. This view he also expressed in his catechism, his prayer-book, and his sermons, emphasizing the spiritual character of the Abrahamic covenant—"the seal of Abraham placed upon the spirit of Israel as God's covenant people."
  46. ^ Talmud Hul. 4b; Avodah Zarah 27a; Shulkhan Arukh, Yoreh De'ah, 264, 1.
  47. ^ a b Bokenkotter, Thomas (2004). A Concise History of the Catholic Church (Revised and expanded ed.). Doubleday. pp. 19–21. ISBN 0-385-50584-1.
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  49. ^ Clark, R. Scott (17 September 2012). "Baptism and Circumcision According to Colossians 2:11–12". The Heidelblog. Retrieved 24 December 2020.
  50. ^ Crowther, Jonathan (1815). A Portraiture of Methodism. p. 224.
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  52. ^ Sicard, Sigvard von (1970). The Lutheran Church on the Coast of Tanzania 1887-1914: With Special Reference to the Evangelical Lutheran Church in Tanzania, Synod of Uzaramo-Uluguru. Gleerup. p. 157.
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  54. ^ a b Customary in some Coptic and other churches:
    • "The Coptic Christians in Egypt and the Ethiopian Orthodox Christians—two of the oldest surviving forms of Christianity—retain many of the features of early Christianity, including circumcision. Circumcision is not prescribed in other forms of Christianity... Some Christian churches in South Africa oppose the practice, viewing it as a pagan ritual, while others, including the Nomiya church in Kenya, require circumcision for membership and participants in focus group discussions in Zambia and Malawi mentioned similar beliefs that Christians should practice circumcision since Jesus was circumcised and the Bible teaches the practice."
    • "The decision that Christians need not practice circumcision is recorded in Acts 15; there was never, however, a prohibition of circumcision, and it is still practiced by Coptic Christians." "circumcision" 2007-08-08 at the Wayback Machine, The Columbia Encyclopedia, Sixth Edition, 2001-05.
  55. ^ a b c d e f g h i "Male circumcision: Global trends and determinants of prevalence, safety and acceptability" (PDF). World Health Organization. 2007.
  56. ^ Mattson, CL; Bailey, RC; Muga, R; Poulussen, R; Onyango, T (2005). "Acceptability of male circumcision and predictors of circumcision preference among men and women in Nyanza province Kenya". AIDS Care. 17 (2): 182–194. doi:10.1080/09540120512331325671. PMID 15763713. S2CID 22917530.
  57. ^ Pitts-Taylor, Victoria (2008). Cultural Encyclopedia of the Body [2 volumes]. ABC-CLIO. p. 394. ISBN 9781567206913. For most part, Christianity does not require circumcision of its followers. Yet, some Orthodox and African Christian groups do require circumcision. These circumcisions take place at any point between birth and puberty.
  58. ^ Meyer, Barbara U. (12 March 2020). Jesus the Jew in Christian Memory: Theological and Philosophical Explorations. Cambridge University Press. p. 117. ISBN 978-1-108-49889-0. In his cultural accounts of circumcision, Boyarin clearly presupposes an alienated attitude to circumcision in Western countries. They show that the Christian memory of Jesus' circumcision is significantly weaker than the growing awareness of his Jewishness. In contemporary political debates – as in Canada or in North-European countries and especially in Germany – circumcision is typically described as an "archaic" rite, with those practicing it presented as forced to do so by some "ancient" law or custom.
  59. ^ Gruenbaum, Ellen (2015). The Female Circumcision Controversy: An Anthropological Perspective. University of Pennsylvania Press. p. 61. ISBN 9780812292510. Christian theology generally interprets male circumcision to be an Old Testament rule that is no longer an obligation ... though in many countries (especially the United States and Sub-Saharan Africa, but not so much in Europe) it is widely practiced among Christians
  60. ^ Hunting, Katherine (2012). Essential Case Studies in Public Health: Putting Public Health Into Practice. Jones & Bartlett Publishers. p. 23-24. ISBN 9781449648756. Neonatal circumcision is the general practice among Jews, Christians, and many, but not all Muslims.
  61. ^ R. Wylie, Kevan (2015). ABC of Sexual Health. John Wiley & Sons. p. 101. ISBN 9781118665695. Although it is mostly common and required in male newborns with Moslem or Jewish backgrounds, certain Christian-dominant countries such as the United States also practice it commonly.
  62. ^ R. Peteet, John (2017). Spirituality and Religion Within the Culture of Medicine: From Evidence to Practice. Oxford University Press. p. 97-101. ISBN 9780190272432. male circumcision is still observed among Ethiopian and Coptic Christians, and circumcision rates are also high today in the Philippines and the US.
  63. ^ "Circumcision protest brought to Florence". Associated Press. March 30, 2008. However, the practice is still common among Christians in the United States, Oceania, South Korea, the Philippines, the Middle East and Africa. Some Middle Eastern Christians actually view the procedure as a rite of passage.
  64. ^ Owings, Maria. "Products - Health E Stats - Trends in Circumcision Among Male Newborns Born in U.S. Hospitals: 1979–2010". www.cdc.gov. The Centers for Disease Control. Retrieved 1 May 2019.
  65. ^ "Why are Australian men no longer getting circumcised?". Australian Broadcasting Corporation. ABC. 4 October 2018. Retrieved 1 May 2019.
  66. ^ McCrae, Niall. "The case that could end ritual male circumcision in the UK". The Conversation. Retrieved 1 May 2019.
  67. ^ a b . The Non-European Components of European Patrimony (NECEP) Database. 2006. Archived from the original on 2006-01-16. Retrieved 2006-09-03.
  68. ^ Thomas Riggs (2006). "Christianity: Coptic Christianity". Worldmark Encyclopedia of Religious Practices: Religions and denominations. Thomson Gale. ISBN 978-0-7876-6612-5.
  69. ^ Jewish Encyclopedia: Baptism: "According to rabbinical teachings, which dominated even during the existence of the Temple (Pes. viii. 8), Baptism, next to circumcision and sacrifice, was an absolutely necessary condition to be fulfilled by a proselyte to Judaism (Yeb. 46b, 47b; Ker. 9a; 'Ab. Zarah 57a; Shab. 135a; Yer. Kid. iii. 14, 64d). Circumcision, however, was much more important, and, like baptism, was called a 'seal' (Schlatter, "Die Kirche Jerusalems," 1898, p. 70). But as circumcision was discarded by Christianity, and the sacrifices had ceased, Baptism remained the sole condition for initiation into religious life. The next ceremony, adopted shortly after the others, was the imposition of hands, which, it is known, was the usage of the Jews at the ordination of a rabbi. Anointing with oil, which at first also accompanied the act of Baptism, and was analogous to the anointment of priests among the Jews, was not a necessary condition."
  70. ^ a b c d Adams, Gregory; Adams, Kristina (2012). "Circumcision in the Early Christian Church: The Controversy That Shaped a Continent". In Bolnick, David A.; Koyle, Martin; Yosha, Assaf (eds.). Surgical Guide to Circumcision. London: Springer-Verlag. pp. 291–298. doi:10.1007/978-1-4471-2858-8_26. ISBN 978-1-4471-2857-1.
  71. ^ Black, C. Clifton; Smith, D. Moody; Spivey, Robert A., eds. (2019) [1969]. "Paul: Apostle to the Gentiles". Anatomy of the New Testament (8th ed.). Minneapolis: Fortress Press. pp. 187–226. doi:10.2307/j.ctvcb5b9q.17. ISBN 978-1-5064-5711-6. OCLC 1082543536. S2CID 242771713.
  72. ^ Galatians 1:15–16, 2:7–9; Romans 11:13; 1 Timothy 2:7; 2 Timothy 1:11.
  73. ^ McGarvey on Acts 16: "Yet we see him in the case before us, circumcising Timothy with his own hand, and this 'on account of certain Jews who were in those quarters.'"
  74. ^ Bechtel, Florentine. Herbermann, Charles, ed. (1913). "Judaizers" . Catholic Encyclopedia. New York: Robert Appleton Company.
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  76. ^ a b c d e f g Thiessen, Matthew (2016). "Gentile Sons and Seed of Abraham". Paul and the Gentile Problem. New York: Oxford University Press. pp. 105–115. ISBN 978-0-19-027175-6.
  77. ^ a b c d e f g h Bisschops, Ralph (January 2017). "Metaphor in Religious Transformation: 'Circumcision of the Heart' in Paul of Tarsus" (PDF). In Chilton, Paul; Kopytowska, Monika (eds.). Language, Religion and the Human Mind. New York: Oxford University Press. pp. 1–30. doi:10.1093/oso/9780190636647.003.0012. ISBN 978-0-19-063664-7. Retrieved 13 February 2020.
  78. ^ a b c d e f g Fredriksen 2018, pp. 157-160.
  79. ^ Catholic Encyclopedia: Circumcision: "To this epispastic operation performed on the athletes to conceal the marks of circumcision St. Paul alludes, me epispastho (1 Cor 7:18)."
  80. ^ a b Dunn, James D. G. (Autumn 1993). Reinhartz, Adele (ed.). "Echoes of Intra-Jewish Polemic in Paul's Letter to the Galatians". Journal of Biblical Literature. Society of Biblical Literature. 112 (3): 459–477. doi:10.2307/3267745. ISSN 0021-9231. JSTOR 3267745.
  81. ^ Thiessen, Matthew (September 2014). Breytenbach, Cilliers; Thom, Johan (eds.). "Paul's Argument against Gentile Circumcision in Romans 2:17-29". Novum Testamentum. Leiden: Brill Publishers. 56 (4): 373–391. doi:10.1163/15685365-12341488. eISSN 1568-5365. ISSN 0048-1009. JSTOR 24735868.
  82. ^ . www.goarch.org. Archived from the original on February 13, 2008.
  83. ^ "The Circumcision (Obrezanie) of the Lord". www.holytrinityorthodox.com.
  84. ^ "The Online Book of Common Prayer". www.bcponline.org.
  85. ^ "Year A 2019/2020" (PDF). Evangelical Lutheran Church in America. p. 5. Retrieved 24 December 2020.
  86. ^ Eugenius IV, Pope (1990) [1442]. . In Norman P. Tanner (ed.). Decrees of the ecumenical councils. 2 volumes (in Greek and Latin). Washington, D.C.: Georgetown University Press. ISBN 978-0-87840-490-2. LCCN 90003209. Archived from the original on 2009-04-25. Retrieved 2007-04-25. [The Holy Roman Church] firmly believes, professes and teaches that the legal prescriptions of the Old Testament or the Mosaic law, which are divided into ceremonies, holy sacrifices and sacraments, because they were instituted to signify something in the future, although they were adequate for the divine cult of that age, once our Lord Jesus Christ who was signified by them had come, came to an end and the sacraments of the new Testament had their beginning. Whoever, after the Passion, places his hope in the legal prescriptions and submits himself to them as necessary for salvation and as if faith in Christ without them could not save, sins mortally. It does not deny that from Christ's passion until the promulgation of the Gospel they could have been retained, provided they were in no way believed to be necessary for salvation. But it asserts that after the promulgation of the gospel they cannot be observed without loss of eternal salvation. Therefore it denounces all who after that time observe circumcision, the [Jewish] sabbath and other legal prescriptions as strangers to the faith of Christ and unable to share in eternal salvation, unless they recoil at some time from these errors. Therefore it strictly orders all who glory in the name of Christian, not to practise circumcision either before or after baptism, since whether or not they place their hope in it, it cannot possibly be observed without loss of eternal salvation.
  87. ^ "CATHOLIC ENCYCLOPEDIA: Circumcision". www.newadvent.org.
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  90. ^ Pope Pius XII, Discorsi e messaggi radiodiffusi, t. XIV, Rome 1952, s. 328-329
  91. ^ Pope Pius XII, "The Intangibility of the Human Person," September 14, 1952, in The Human Body: Papal Teachings, pp. 199-207.
  92. ^ "Frequently Asked Questions: The Catholic Church and Circumcision".
  93. ^ Father John J. Dietzen. The Morality of Circumcision. The Tablet, Brooklyn, N.Y., 30 October 2004, p. 33.
  94. ^ "Ethical and Religious Directives for Catholic Health Care Services" (Fourth ed.). U.S. Conference of Catholic Bishops. 2001. Retrieved 2008-04-11. Directive 29 All persons served by Catholic health care have the right and duty to protect and preserve their bodily and functional integrity. The functional integrity of the person may be sacrificed to maintain the health or life of the person when no other morally permissible means is available. Directive 33 The well-being of the whole person must be taken into account in deciding about any therapeutic intervention or use of technology. Therapeutic procedures that are likely to cause harm or undesirable side-effects can be justified only by a proportionate benefit to the patient.
  95. ^ Fadel, P. (2003). "Respect for bodily integrity: a Catholic perspective on circumcision in Catholic hospitals". American Journal of Bioethics. 3 (2): 23–25. doi:10.1162/152651603766436379. PMID 12859800. S2CID 41776096.
  96. ^ Benedict XVI, General Audience, Wednesday, 31, January 2007.
  97. ^ Translated by Robert Ernest Wallis. From Ante-Nicene Fathers, Vol. 5. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Epistle 58. Buffalo, NY: Christian Literature Publishing Co., 1886. Revised and edited for New Advent by Kevin Knight.
  98. ^ Book of Moroni 8:8 and Doctrine and Covenants Section 74
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  100. ^ Ubayd, Anis (2006). The Druze and Their Faith in Tawhid. Syracuse University Press. p. 150. ISBN 9780815630975. Male circumcision is standard practice, by tradition, among the Druze
  101. ^ Jacobs, Daniel (1998). Israel and the Palestinian Territories: The Rough Guide. Rough Guides. p. 147. ISBN 9781858282480. Circumcision is not compulsory and has no religious significance.
  102. ^ Dana, Nissim (2003). The Druze in the Middle East: Their Faith, Leadership, Identity and Status. University of Michigan Press. p. 56. ISBN 9781903900369.
  103. ^ Dana, Nissim (2003). The Druze in the Middle East: Their Faith, Leadership, Identity and Status. University of Michigan Press. p. 56. ISBN 9781903900369.
  104. ^ Brenton Betts, Robert (2013). The Sunni-Shi'a Divide: Islam's Internal Divisions and Their Global Consequences. Potomac Books, Inc. p. 56. ISBN 9781612345239. There are many references to the Druze refusal to observe this common Muslim practice, one of the earliest being the rediscoverer of the ruins of Petra, John Burckhardt. "The Druses do not circumcise their children
  105. ^ a b c Aldeeb Abu-Sahlieh, Sami A. (1994). "To Mutilate in the Name of Jehovah or Allah: Legitimization of Male and Female Circumcision". Medicine and Law. World Association for Medical Law. 13 (7–8): 575–622. PMID 7731348.; Aldeeb Abu-Sahlieh, Sami A. (1995). "Islamic Law and the Issue of Male and Female Circumcision". Third World Legal Studies. Valparaiso University School of Law. 13: 73–101. Retrieved 13 February 2020.
  106. ^ a b c d e f g h Kueny, Kathryn (2004). "Abraham's Test: Islamic Male Circumcision as Anti/Ante-Covenantal Practice". In Reeves, John C. (ed.). Bible and Qurʼān: Essays in Scriptural Intertextuality. Symposium Series (Society of Biblical Literature). Vol. 24. Leiden: Brill Publishers. pp. 161–2, 169–173. ISBN 90-04-12726-7.
  107. ^ a b c d Bosworth, C. E.; van Donzel, E. J.; Lewis, B.; Pellat, Ch., eds. (1986). "Khitan". Encyclopaedia of Islam. Vol. 5. Leiden: Brill Publishers. pp. 20–22. ISBN 90-04-07819-3.
  108. ^ a b c d e Šakūrzāda, Ebrāhīm; Omidsalar, Mahmoud (October 2011). "Circumcision". Encyclopædia Iranica. Vol. V/6. New York: Columbia University. pp. 596–600. Retrieved 13 February 2020.
  109. ^ Gauvain, Richard (2013). Salafi Ritual Purity: In the Presence of God. Routledge Islamic studies series. Abingdon, Oxfordshire: Routledge. p. 335. ISBN 978-0-7103-1356-0.
  110. ^ a b c d e f Anwer, Abdul Wahid; Samad, Lubna; Baig-Ansari, Naila; Iftikhar, Sundus (January 2017). "Reported Male Circumcision Practices in a Muslim-Majority Setting". BioMed Research International. Hindawi Publishing Corporation. 2017: 4957348. doi:10.1155/2017/4957348. PMC 5282422. PMID 28194416.
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  113. ^ Tandavan, Doctor (February 1989). . Hinduism Today. Archived from the original on 2003-07-07. Retrieved 2010-08-02.
  114. ^ London School of Hygiene & Tropical Medicine; WHO; UNAIDS (2007). "Male circumcision: Global trends and determinants of prevalence, safety and acceptability" (PDF). p. 4.
  115. ^ Clarence-Smith 2008, pp. 14–22.
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  120. ^ "Sri Granth: Sri Guru Granth Sahib". www.srigranth.org.
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  128. ^ Gollaher, p. 2.
  129. ^ Cf. the old Hebrew classic, Midrash Rabba (Exodus Rabba 30:9), where Aquila of Sinope said to Hadrian the king, "I wish to become a proselyte." When the king retorted, "Go and study their Divine Law, but do not be circumcised." Aquila then said to him,"Even the wisest man in your kingdom, and an elder who is aged one-hundred, cannot study their Divine Law if he isn’t circumcised, for thus is it written: 'He makes known his words unto Jacob, even his precepts and judgments unto Israel. He has not done the like of which to any other nation' (Ps. 147:19-20). Unto whom, then, [has he done it]? Unto the sons of Israel!”
  130. ^ Gollaher, p. 3.
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Works cited:

Clarence-Smith, William G. (2008). (PDF). Finnish Journal of Ethnicity and Migration. 3 (2). Archived from the original on 2009-03-06.{{cite journal}}: CS1 maint: bot: original URL status unknown (link)

  • Glick, Leonard B. Marked in Your Flesh: Circumcision from Ancient Judea to Modern America. New York: Oxford University Press, 2005. (ISBN 0-19-517674-X)

  This article incorporates text from a publication now in the public domain: Singer, Isidore; et al., eds. (1901–1906). The Jewish Encyclopedia. New York: Funk & Wagnalls. {{cite encyclopedia}}: Missing or empty |title= (help) The rabbinic literature and Converts to Judaism are sections are an evolution of the corresponding article which gives the following Bibliography:

  • Pocock, Specimen Historiœ Arabum, pp. 319 et seq.;
  • Millo, Histoire du Mahométisme, p. 350;
  • Hoffmann, Beschneidung, in Ersch and Gruber, Encyc.;
  • Steinschneider, Die Beschneidung der Araber und Muhammedaner, in Glassberg, Die Beschneidung;
  • Jolly, Etude Critique du Manuel Opératoire des Musulmans et des Israélites, Paris, 1899.

External links

May 15, 2023
religion, circumcision, this, article, about, religious, circumcision, history, circumcision, history, circumcision, early, christian, controversy, circumcision, controversy, early, christianity, prevalence, male, circumcision, prevalence, circumcision, this, . This article is about religious circumcision For the history of circumcision see History of circumcision For the Early Christian controversy see Circumcision controversy in early Christianity For prevalence of male circumcision see Prevalence of circumcision This article may require copy editing for grammar style cohesion tone or spelling You can assist by editing it April 2023 Learn how and when to remove this template message This article uncritically uses texts from within a religion or faith system without referring to secondary sources that critically analyze them Please help improve this article by adding references to reliable secondary sources with multiple points of view June 2018 Learn how and when to remove this template message Religious circumcision generally occurs shortly after birth during childhood or around puberty as part of a rite of passage Circumcision is most prevalent in the religions of Judaism and Islam Circumcision for religious reasons is most prominently practiced by members of the Jewish and Islamic faiths Contents 1 Abrahamic religions 1 1 Judaism 1 1 1 In the Hebrew Bible 1 2 Intertestamental period 1 2 1 In rabbinic literature 1 2 2 Converts to Judaism 1 2 3 Normative position 1 3 Christianity 1 3 1 Roman Catholic Church 1 3 2 The Latter Day Saint movement 1 4 Druze faith 1 5 Islam 2 Indian religions 3 Africa 4 Ancient Egypt 5 Asia 6 Oceania 7 See also 8 References 9 External linksAbrahamic religions EditJudaism Edit Main article Brit milah According to the Torah and Halakha Jewish religious law ritual circumcision of all male Jews and their slaves Genesis 17 10 13 is a commandment from God that Jews are obligated to perform on the eighth day of birth 1 2 and is only postponed or abrogated in the case of threat to the life or health of the child 1 Jews believe that Gentiles i e non Jews are neither required nor obligated to follow this commandment since it is considered binding exclusively for the Jewish people 3 according to the Jewish law only the Seven Laws of Noah apply to non Jews 3 4 In the Hebrew Bible Edit This section possibly contains original research Please improve it by verifying the claims made and adding inline citations Statements consisting only of original research should be removed November 2018 Learn how and when to remove this template message Abraham circumcises his own penis Circumcision of Abraham from the Bible of Jean de Sy ca 1355 1357 See also Covenant biblical Abrahamic covenant There are numerous references to circumcision in the Hebrew Bible Circumcision was enjoined upon the biblical patriarch Abraham his descendants and their slaves as a token of the covenant concluded with him by God for all generations an everlasting covenant Genesis 17 13 thus it is commonly observed by two Judaism and Islam of the Abrahamic religions The penalty of non observance was kareth Hebrew cutting off from the people Genesis 17 10 14 21 4 Leviticus 12 3 Non Israelites had to undergo circumcision before they could be allowed to take part in the feast of Passover Exodus 12 48 See also Mosaic Law directed at non Jews and Conversion to Judaism It was a reproach for an Israelite to be uncircumcised Joshua 5 9 The name arelim uncircumcised became an opprobrious term especially a pejorative name for the Philistines who might have been of Greek origin in the context of the fierce wars recounted in the First Book of Samuel 14 6 31 4 When the general and future king David wanted to marry King Saul s daughter the King required a grisly dowry of a hundred Philistine foreskins David went further and David arose and went he and his men and slew of the Philistines two hundred men and David brought their foreskins and they gave them in full number to the king that he might be the king s son in law And Saul gave him Michal his daughter to wife 1 Samuel 18 25 Uncircumcised is used in conjunction with tame impure for heathen Isaiah 52 1 The word arel uncircumcised is also employed for impermeable Leviticus 26 41 their uncircumcised hearts compare Jeremiah 9 25 Ezekiel 44 7 9 it is also applied to the first three years fruit of a tree which is forbidden Leviticus 19 23 The Philistines more than any other nation are regularly 5 called uncircumised 6 in the Hebrew Bible However the Israelites born in the wilderness after the Exodus from Egypt apparently did not carry out the practice of circumcision According to Joshua 5 2 9 all the people that came out of Egypt were circumcised but those born in the wilderness were not In any case we are told that Joshua before the celebration of the Passover had them circumcised at Gilgal The Hebrew Bible contains several narratives in which circumcision is mentioned There is the circumcision and massacre of the Shechemites Genesis 34 1 35 5 the hundred foreskin dowry 1 Samuel 18 25 27 and the story of the Lord threatening to kill Moses and being placated by Zipporah s circumcision of their son Exodus 4 24 26 and the circumcision at Gilgal of Joshua 5 There is another sense in which the term circumcise is used in the Hebrew Bible In the Book of Deuteronomy 10 16 it is written Circumcise the foreskin of your heart also quoted in Jeremiah 4 4 New JPS Tanakh translates as Cut away therefore the thickening about your hearts along with Jeremiah 6 10 To whom shall I speak and give warning that they may hear behold their ear is uncircumcised and they cannot hearken the New JPS Tanakh translates Their ears are blocked Jeremiah 9 25 26 says that circumcised and uncircumcised will be punished alike by the Lord for all the nations are uncircumcised and all the house of Israel are uncircumcised in heart The New JPS Tanakh translation adds the note uncircumcised of heart I e their minds are blocked to God s commandments Non Jewish tribes that practiced circumcision were described as being circumcised in uncircumcision Jeremiah 9 24 Intertestamental period Edit Main article Intertestamental period The deuterocanonical books and biblical apocrypha reveal the cultural clash between Jews and Greeks and between Judaizers and Hellenizers 7 8 Both Greeks and Romans valued the foreskin positively and when they took part in athletic sports or trained in the gymnasium they did it in the nude 9 10 7 8 They insisted that the glans had to remain covered 9 11 10 12 as they strongly disapproved of the custom of circumcision 9 10 8 12 which was regarded as a cruel and barbaric genital mutilation 9 10 13 12 The Books of the Maccabees reveal that many Jewish men chose to undergo epispasm 10 8 the ancient practice of foreskin restoration by stretching the residual skin 9 10 7 12 so that they could conform to Greek culture and take part in these sports 1 Macc 1 11 15 some also left their sons uncircumcised 1 Macc 2 46 This relatively peaceful period came to an end when Antiochus IV Epiphanes attacked first Egypt and then sacked and looted Jerusalem 1 Macc 1 16 64 Epiphanes determined to force everyone to live the Greek way and abandon the Jewish way Among other things he banned circumcision 7 8 Although many Hellenized Jews were prepared to conform to Greek culture 10 8 observant Jews saw circumcision as a mark of Jewish loyalty and many who kept to the Mosaic Law defied the edict of Antiochus Epiphanes prohibiting circumcision 1 Macc 1 48 1 60 and 2 46 Jewish women showed their loyalty to the Law even at the risk of their lives by themselves circumcising their sons For example two women were brought in for having circumcised their children They publicly paraded them around the city with their babies hanging at their breasts and then hurled them down headlong from the wall 2 Macc 6 10 At the same time the Zealots forcibly circumcised the uncircumcised boys within the borders of Israel 1 Macc 2 46 The Book of Jubilees part of the Ethiopian Orthodox biblical canon written in the time of John Hyrcanus reveals the hostility directed against those who abandoned circumcision xv 26 27 Whosoever is uncircumcised belongs to the sons of Belial to the children of doom and eternal perdition for all the angels of the Presence and of the Glorification have been so from the day of their creation and God s anger will be kindled against the children of the covenant if they make the members of their body appear like those of the Gentiles and they will be expelled and exterminated from the earth According to the Gospel of Thomas saying 53 Jesus says His disciples said to him is circumcision useful or not He said to them If it were useful their father would produce children already circumcised from their mother Rather the true circumcision in spirit has become profitable in every respect SV 2 Parallels to Thomas 53 are found in Paul s Romans 2 29 Philippians 3 3 1 Cor 7 19 Gal 6 15 and Col 2 11 12 Paul s many references in his letters are to make this argument to Jewish and Gentile followers alike Romans 2 29 Philippians 3 3 1 Cor 7 19 Gal 6 15 and Col 2 11 12 Paul s point was to overturn many Jewish laws not just circumcision because what you ate who you ate with and other technical observations of the law were no longer required in Christ s new kingdom on earth The Jewish Encyclopedia in the article Gentiles section Gentiles May Not Be Taught the Torah states R Emden in his appendix to Seder Olam pp 32b 34b Hamburg 1752 gives it as his opinion that the original intention of Jesus and especially of Paul was to convert only the Gentiles to the seven moral laws of Noah and to let the Jews follow the Mosaic law which explains the apparent contradictions in the New Testament regarding the laws of Moses and the Sabbath 14 In rabbinic literature Edit Some rabbinical sources indicate that even before the covenant of Abraham the aposthia of Shem may have been an inspiration for circumcision although the aposthia of Shem is not specifically mentioned in the text of Genesis 15 16 During the Babylonian exile Sabbath and circumcision became the characteristic symbols of the Jewish people However the Talmud orders that a boy must not be circumcised if he had two brothers from the same mother as him who have died as a result of their circumcisions 17 this may be due to a concern about haemophilia 17 Contact with Hellenistic culture especially at the games of the arena made this distinction obnoxious to Jewish Hellenists seeking to assimilate into Greek culture 9 10 7 The consequence was their attempt to appear like the Greeks by epispasm 9 10 7 8 making themselves foreskins 1 Macc 1 15 Josephus Ant xii 5 1 Assumption of Moses viii 1 Cor 7 18 Tosef Talmud tractes Shabbat xv 9 Yevamot 72a b Yerushalmi Peah i 16b Yevamot viii 9a 1 Macc 2 46 records that after Antiochus IV Epiphanes effectively banned traditional Jewish religious practice including circumcision the Maccabean rebels forcibly circumcised all the uncircumcised boys they found within the borders of Israel Circumcision was again banned by Emperor Hadrian 117 138 CE His anti circumcision law is considered by many to be one of the main causes of the Jewish Bar Kokhba revolt 132 135 CE citation needed Around 140 CE Rabbinic Judaism made its circumcision requirements stricter 18 19 Jewish circumcision includes the removal of the inner preputial epithelium in a procedure that is called priah Hebrew פריעה which means uncovering This epithelium is also removed on modern medical circumcisions 20 to prevent post operative penile adhesion and its complications citation needed According to rabbinic interpretation of the traditional Jewish sources the periah has been performed as part of Jewish circumcision since the Israelites first inhabited the Land of Israel 21 and without it the mitzvah is not performed at all 22 However the editors of the Oxford Dictionary of the Jewish Religion note that periah was probably added by the rabbis in order to prevent the possibility of obliterating the traces of circumcision 23 Jewish law states that circumcision is a mitzva aseh positive commandment to perform an act and is obligatory for Jewish born males and for non circumcised Jewish male converts It is only postponed or abrogated in the case of threat to the life or health of the child 1 It is usually performed by a mohel on the eighth day of life in a ceremony called a brit milah or bris milah colloquially simply bris which means Covenant of circumcision in Hebrew According to Jewish law the foreskin should be buried after a brit milah 24 The rite is considered of such importance that in Orthodox communities the body of an uncircumcised Jewish male will sometimes be circumcised before burial 25 Although 19th century Reform leaders described it as barbaric the practice of circumcision remained a central rite 26 and the Union for Reform Judaism has since 1984 trained and certified over 300 practicing mohalim under its Berit Mila Program 27 Humanistic Judaism argues that circumcision is not required for Jewish identity 28 The Jewish circumcision consists of three procedures the first being the amputation of the foreskin The second is the priah or peeling back of the epithelium after the foreskin has been amputated According to Shaye J D Cohen in Why Aren t Jewish Women Circumcised Gender and Covenant in Judaism pg 25 the Torah only commands circumcision milah 29 David Gollaher has written that the rabbis added the procedure of periah to discourage men from trying to restore their foreskins Once established periah was deemed essential to circumcision if the mohel failed to cut away enough tissue the operation was deemed insufficient to comply with God s covenant and Depending on the strictness of individual rabbis boys or men thought to have been inadequately cut were subjected to additional operations 30 In addition to milah the actual circumcision and priah mentioned above the Talmud mentions a third step metzitzah or squeezing some blood from the wound and oral suction by mouths of mohalim The book Abot De Rabbi Natan The Fathers According to Rabbi Nathan contains a list of persons from the Israelite Scriptures that were born circumcised Adam Seth Noah Shem Jacob Joseph Moses the wicked Balaam Samuel David Jeremiah and Zerubbabel 31 To be born without a foreskin was regarded as the privilege of the most saintly of people from Adam who was made in the image of God and Moses to Zerubbabel see Midrash Ab R N ed Schechter p 153 and Talmud Sotah 12a Uncircumcision being considered a blemish circumcision was to remove it and to render Abraham and his descendants perfect Talmud Ned 31b Midrash Genesis Rabbah xlvi Rabbinic literature holds that one who removes his circumcision has no portion in the world to come Mishnah Ab iii 17 Midrash Sifre Num xv 31 Talmud Sanhedrin 99 According to the Midrash Pirke R El xxix it was Shem who circumcised Abraham and Ishmael on the Day of Atonement and the blood of the covenant then shed is ever before God on that day to serve as an atoning power According to the same midrash Pharaoh prevented the Hebrew slaves from performing the rite but when the Passover time came and brought them deliverance they underwent circumcision and mingled the blood of the paschal lamb with that of the Abrahamic covenant wherefore Ezek xvi 6 God repeats the words In thy blood live During the nineteenth and twentieth centuries many Jewish reformers doctors in Central and Eastern Europe proposed to replace circumcision with a symbolic ceremony while others sought to ban or abolish circumcision entirely 32 as it was perceived as a dangerous barbaric and pagan ritual of genital mutilation 32 that could transmit infectious diseases to newborns 32 The first formal objection to circumcision within Judaism occurred in 1843 in Frankfurt 32 33 The Society for the Friends of Reform a group that criticised traditional Jewish practices said that brit milah was not a mitzvah but an outworn legacy from Israel s earlier phases an obsolete throwback to primitive religion 33 With the expanding role of medicine came further opposition certain aspects of Jewish circumcision such as periah and metzitzah drawing the blood from the circumcision wound through sucking or a cloth were deemed unhygienic and dangerous for the newborns 32 33 Later evidence that syphilis and tuberculosis two of the most feared infectious diseases in the 19th century were spread by mohalim 32 caused various rabbis to advocate metzitzah to be done using a sponge or a tube 33 Converts to Judaism Edit According to the Hebrew Bible conversion to Judaism for non Israelites necessitated circumcision Exodus 12 48 In the 1st century CE there was a controversy between the Shammaites and the Hillelites regarding a convert born without a foreskin the former demanding the spilling of a drop of blood of the covenant the latter declaring it to be unnecessary Flavius Josephus in Jewish Antiquities book 20 chapter 2 recorded the story of King Izates of Adiabene who decided to follow the Law of Moses at the advice of a Jewish merchant named Ananias He was going to get circumcised but his mother Helen who herself embraced the Jewish customs advised against it on the grounds that the subjects would not stand to be ruled by someone who followed such strange and foreign rites Ananias likewise advised against it on the grounds that worship of God was superior to circumcision Robert Eisenman in James the Brother of Jesus claims that Ananias is Paul the Apostle who held similar views and that God would forgive him for fear of his subjects So Izates decided against it However later a certain other Jew that came out of Galilee whose name was Eleazar who was well versed in the Law convinced him that he should on the grounds that it was one thing to read the Law and another thing to practice it and so he did Once Helen and Ananias found out they were struck by great fear of the possible consequences but as Josephus put it God looked after Izates As his reign was peaceful and blessed Helen visited the Jerusalem Temple to thank God and since there was a terrible famine at the time she brought much food and aid to the people of Jerusalem On the other hand the emperor Hadrian 117 138 CE forbade circumcision His successor Antoninus Pius 138 161 CE upheld the decree but around 140 included an exemption for Jews who circumcised their sons although not their servants slaves or converts 9 13 Even before that in 95 CE Flavius Clemens a nephew of the emperors Titus and Domitian suffered the penalty of death for undergoing circumcision and embracing the Jewish faith with his wife Domitilla see Gratz Gesch iv 403 et seq 702 It can be thus understood why during Early Christian times there existed groups of God fearers who were Gentiles who shared religious ideas and practices with Jews to one degree or another but refused to circumcise and were not recognized as Jews 34 35 36 It is possible that the view of them is echoed in the Midrash If thy sons accept My Godhead by undergoing circumcision I shall be their God and bring them into the land but if they do not observe My covenant in regard either to circumcision or to the Sabbath they shall not enter the land of promise Midrash Genesis Rabbah xlvi The Sabbath keepers who are not circumcised are intruders and deserve punishment Midrash Deut Rabbah i The uncompromising Jewish stance that the seal of circumcision might not find its substitute in the seal of baptism led the Apostle Paul to urge the latter in opposition to the former Romans 2 25 29 4 11 12 and elsewhere just as he was led to adopt the antinomistic or antinational view which had its exponents in Alexandria Currently the issue of circumcising converts remains controversial in Reform and Reconstructionist Judaism 37 38 and it is not mandatory in either movement 39 Normative position Edit Subject to overriding medical considerations the circumcision must take place eight days after the birth of the child even when this falls on Shabbat 40 The child must be medically fit for a circumcision to be performed and Jewish law prohibits parents having their son circumcised if medical doctors hold that the procedure may unduly threaten the child s health e g because of hemophilia If by reason of the child s debility or sickness the ceremony is postponed it cannot take place on Shabbat 41 It is the duty of the father to have his child circumcised and if he fails in this the beth din of the city must see that the rite is performed 42 According to traditional Jewish law in the absence of a grown free Jewish male expert a woman a slave or a child that has the required skills is also authorized to perform the circumcision provided that she or he is Jewish 43 However most streams of non Orthodox Judaism allow women to be mohalot Hebrew מו ה לו ת plural of מו ה ל ת mohelet feminine of mohel without restriction In 1984 Deborah Cohen became the first certified Reform mohelet she was certified by the Berit Mila program of Reform Judaism 44 However important it may be in Judaism circumcision is not a sacrament unlike a Christian baptism 45 Circumcision does not affect a Jew s Jewish status a Jew by birth is a full Jew even if not circumcised 45 46 Even so the punishment for not being circumcised in rabbinic Judaism is believed to be kareth being cut off meaning premature death at the hand of G d Mo ed Katan 28a and a severe spiritual punishment the soul s being cut off and not being granted a share in the world to come Hilchot Teshuvah 8 1 5 Christianity Edit Main article Circumcision controversy in early Christianity Further information Paul the Apostle and Jewish Christianity and Christian views on the Old Covenant Scene de la circoncision de Jesus a sculpture in the Cathedral of Chartres While the circumcision of Jesus was recorded as having been performed in accordance with Torah requirements in Luke 2 21 circumcision was controversial during the period of early Christianity before 325 The first Council of Jerusalem c 50 declared that circumcision was not necessary for new Gentile converts 47 48 a record of the council is found in Acts 15 covenant theology largely views the Christian sacrament of baptism as fulfilling the Israelite practice of circumcision both being signs and seals of the covenant of grace 49 50 In Western Christianity the Catholic Church at the Council of Florence condemned the practice of circumcision for Christians with Catholic Christian moralists preaching against the practice 51 the Lutheran churches have historically taught that Christians should not be circumcised 52 The Catholic Church currently maintains a neutral position on the practice of cultural circumcision as the church has a policy of inculturation 53 Circumcision is considered a customary practice among Oriental Christian denominations such as the Coptic Ethiopian and Eritrean Orthodox churches as well as some other African churches 54 The Ethiopian Orthodox Church calls for circumcision with near universal prevalence among Orthodox men in Ethiopia 55 Some Christian churches in South Africa oppose circumcision viewing it as a pagan ritual while others including the Nomiya church in Kenya 54 56 require circumcision for membership While circumcision is not observed by the majority of Christians in most parts of the Christian world and mainstream Christian denominations don t require circumcision 57 58 it is still practiced among some Christian communities 59 60 61 62 Ethiopian Orthodox children wearing traditional circumcision costumesCircumcision is also widely practiced among Christian communities in the Anglosphere countries Oceania South Korea the Philippines the Middle East and Africa 63 As of 2007 fifty five percent of newborn males in the United States were circumcised a significant decline from years past 64 Countries like Australia and Canada have much lower rates of circumcision and the United Kingdom is considering an outright ban 65 66 Circumcision is rare for Christians in the countries of Europe East Asia parts of Africa as well as in India and until recently in Southern Africa Christians in the East and West Indies excluding the Philippines do not practice it either Circumcision is near universal among Christian countries of Oceania 67 and in North East and West Africa And it is common among Christians in countries such as Cameroon 55 Democratic Republic of the Congo 55 Ethiopia 55 Eritrea 55 Ghana 55 Liberia 55 Nigeria 55 and Kenya 55 and is also widely practiced among Christians from Philippines South Korea Egypt 68 Syria Lebanon Jordan Palestine Israel and North Africa According to the Acts of the Apostles chapter 15 the Jewish Christian leaders of the early Church at the Council of Jerusalem rejected circumcision as a requirement for Gentile converts 47 48 possibly the first act of differentiation of Early Christianity from its Jewish roots 69 See also List of events in early Christianity The rite of circumcision was especially execrable in Classical civilization 70 9 11 10 8 7 12 because it was the custom to spend an hour a day or so exercising nude in the gymnasium and in Roman baths therefore Jewish men did not want to be seen in public deprived of their foreskins 9 10 8 12 Hellenistic and Roman culture both found circumcision to be cruel and repulsive 70 9 10 8 Paul the Apostle who called himself Apostle to the Gentiles 71 72 attacked the practice but not consistently for example in one case he personally circumcised Timothy because of the Jews that were in town Timothy had a Jewish Christian mother but a Greek father Acts 16 1 3 73 The 19th century American Catholic priest and biblical scholar Florentine Bechtel SJ noted in the Catholic Encyclopedia entry on Judaizers 1910 Paul on the other hand not only did not object to the observance of the Mosaic Law as long as it did not interfere with the liberty of the Gentiles but he conformed to its prescriptions when occasion required 1 Corinthians 9 20 Thus he shortly after circumcised Timothy Acts 16 1 16 3 and he was in the very act of observing the Mosaic ritual when he was arrested at Jerusalem Acts 21 26 74 He also appeared to praise its value in Romans 3 1 2 hence the topic of Paul the Apostle and Judaism is still debated Rembrandt The Apostle Paul circa 1657 National Gallery of Art Washington D C Paul argued that circumcision no longer meant the physical but a spiritual practice 70 48 75 76 77 78 Rom 2 25 29 And in that sense he wrote 1 Cor 7 18 Is any man called being circumcised let him not become uncircumcised probably a reference to the practice of epispasm 10 12 75 77 79 Paul was already circumcised on the eighth day Phil 3 4 5 when he was called He added Is any called in uncircumcision let him not be circumcised and went on to argue that circumcision did not matter 48 75 76 77 78 Circumcision is nothing and uncircumcision is nothing Keeping God s commands is what counts 1 Cor 7 19 Later he more explicitly denounced the practice 80 81 rejecting and condemning those who promoted circumcision to Gentile Christians 48 75 76 77 78 He accused those Judaizers who advocated circumcision of turning from the Spirit to the flesh 48 75 76 77 78 In the Epistle to the Galatians Paul warned Gentile Christians that the advocates of circumcision were false brothers Gal 2 4 80 and wrote Are you so foolish that whereas you began in the Spirit you would now be made perfect by the flesh Gal 3 3 he also wrote Listen I Paul am telling you that if you let yourselves be circumcised Christ will be of no benefit to you Gal 5 2 He accused circumcision advocates of wanting to make a good showing in the flesh Gal 6 12 13 and of glorying or boasting of the flesh Gal 6 12 14 48 75 78 Paul in his letters fiercely criticized the Judaizers that demanded circumcision for Gentile converts and opposed them 48 75 76 77 78 he stressed instead that faith in Christ constituted a New Covenant with God 48 75 76 77 a covenant which essentially provides the justification and salvation for Gentiles from the harsh edicts of the Mosaic Law a New Covenant that did not require circumcision 70 48 75 76 77 78 see also Justification by faith Pauline passages supporting antinomianism Abrogation of Old Covenant laws Simon Peter who for Catholic Christians is the first Pope condemned circumcision for converts according to Acts 15 Paul the Apostle to the Gentiles charged that the advocates of circumcision were false brothers Gal 2 4 Some Biblical scholars think that the Epistle to Titus generally attributed to Paul may state that circumcision should be discouraged among Christians Titus 1 10 16 although others believe this is merely a reference to Jews Circumcision was so closely associated with Jewish men that Jewish Christians were referred to as those of the circumcision Titus 1 10 citation needed or conversely Christians who were circumcised were referred to as Jewish Christians or Judaizers These terms circumcised uncircumcised are generally interpreted to mean Jews and Greeks who were predominate however it is an oversimplification as 1st century Iudaea Province also had some Jews who no longer circumcised see Hellenistic Judaism and some Greeks see proselytes or Judaizers and others such as Egyptians Ethiopians and Arabs who did The Lutheran Church and the Greek Orthodox Church celebrate the Circumcision of Christ on 1 January 82 while Orthodox churches following the Julian calendar celebrate it on 14 January All Orthodox churches consider it a Great Feast 83 In much of Western Christianity the Feast of the Circumcision of Christ has been replaced by other commemorations 84 such as the Solemnity of Mary Mother of God in the Roman Catholic Church or the Feast of the Holy Name of Jesus in the Lutheran Churches 85 There are however notable exceptions such as among most Traditionalist Catholics who reject Novus Ordo and other changes following Vatican II to varying degrees thereby maintaining the feast as a Holy day of obligation citation needed Roman Catholic Church Edit Historically the Roman Catholic Church denounced religious circumcision for its members in the Cantate Domino written during the 11th Council of Florence in 1442 warning of loss of salvation for converts who observe it 51 86 This decision was based on the belief that baptism had superseded circumcision Col 2 11 12 87 and may also have been a response to Coptic Christians who continued to practice circumcision 88 Origen stated in his work Contra Celsum that circumcision was discontinued by Jesus who desired that His disciples should not practise it 89 Pope Pius XII taught that circumcision is only morally permissible if in accordance with therapeutic principles it prevents a disease that cannot be countered in any other way 90 On another instance he stated Furthermore Christian doctrine establishes and the light of human reason makes it most clear that private individuals have no other power over the members of their own bodies than that which pertains to their natural ends and they are not free to destroy or mutilate their members or in any other way render themselves unfit for their natural functions except when no other provision can be made for the good of the whole body 91 The Church has been viewed as maintaining a neutral position on the practice of cultural circumcision due to its policy of inculturation 53 92 though Catholic scholars including John J Dietzen David Lang and Edwin F Healy argue that the church condemns it as elective male infant circumcision not only violates the proper application of the time honored principle of totality but even fits the ethical definition of mutilation which is gravely sinful 51 Catholic moralists such as Fr John J Dietzen a priest and columnist have argued that paragraph number 2297 from the Catholic Catechism Respect for bodily integrity makes the practice of elective and neonatal circumcision immoral 93 John Paul Slosar and Daniel O Brien however argue that the therapeutic benefits of neonatal circumcision are inconclusive but that recent findings that circumcision may prevent disease puts the practice outside the realm of paragraph 2297 53 They also argue that statements regarding mutilation and amputation in the Respect for bodily integrity paragraph are made within the context of kidnapping hostage taking or torture and that if circumcision is defined as an amputation any removal of tissue or follicle regardless of its effect on functional integrity could be considered a violation of moral law 53 The proportionality of harm versus benefit of medical procedures as defined by Directives 29 and 33 of the Ethical and Religious Directives for Catholic Health Care Services National Conference of Catholic Bishops 94 have also been interpreted to support 53 and reject 95 the practice of circumcision These arguments represent the conscience of the individual writers and not the official stance of the Church The most recent statement from the Church was that of Pope Emeritus Benedict XVI The Church of Antioch sent Barnabas on a mission with Paul which became known as the Apostle s first missionary journey Together with Paul he then went to the so called Council of Jerusalem where after a profound examination of the question the Apostles with the Elders decided to discontinue the practice of circumcision so that it was no longer a feature of the Christian identity cf Acts 15 1 35 It was only in this way that in the end they officially made possible the Church of the Gentiles a Church without circumcision we are children of Abraham simply through faith in Christ 96 With the exception of the commemoration of the circumcision of Jesus in accordance with Jewish practice circumcision has not been part of Catholic practice According to an epistle of Cyprian of Carthage circumcision of the flesh was replaced by circumcision of the spirit clarification needed what is circumcision of the spirit 97 The Latter Day Saint movement Edit Passages from scriptures connected with the Latter Day Saint movement Mormons explain that the law of circumcision is done away by Christ and thus unnecessary from a religious standpoint 98 99 Druze faith Edit Circumcision is widely practiced by the Druze 100 the procedure is practiced as a cultural tradition and has no religious significance in the Druze faith 101 There is no special date for this act in the Druze faith male Druze infants are usually circumcised shortly after birth 102 however some remain uncircumcised until the age of ten or older 103 Some Druses do not circumcise their male children and refuse to observe this common Muslim practice 104 Islam Edit Main article Khitan circumcision The origin of circumcision in Islam is a matter of religious and scholarly debate 105 106 It is mentioned in some hadith and the sunnah but it is not found anywhere in the Quran 105 106 107 108 In the time of the Islamic prophet Muhammad circumcision was carried out by Pagan Arabian tribes 106 107 108 and circumcision by the Jewish tribes of Arabia for religious reasons 106 This has also been attested by the Muslim scholar al Jahiz 108 as well as by the Roman Jewish historian Flavius Josephus 106 108 The four schools of Islamic jurisprudence have different opinions and attitudes towards circumcision 107 Some state that it is recommendable others that it is permissible but not binding while others regard it as a legal obligation 106 According to Shafi i and Hanbali jurists male circumcision is obligatory for Muslims 106 107 while Hanafi jurists consider circumcision to be recommendable exclusively for Muslim males on the seventh day after birth 106 Some Salafis have argued that circumcision is required in Islam to provide ritual cleanliness based on the covenant with Abraham 109 Whereas Jewish circumcision is closely bound by ritual timing and tradition in Islam there is no fixed age for circumcision 105 108 110 Therefore there is a wide variation in practice among Muslim communities with children often being circumcised in late childhood or early adolescence 110 It depends on family region and country 110 The age when boys get circumcised and the procedures used tend to change across cultures families and time 110 In some Muslim majority countries circumcision is performed on Muslim boys after they have learned to recite the whole Quran from start to finish 111 In Malaysia and other regions the boy usually undergoes the operation between the ages of ten and twelve and is thus a puberty rite serving to introduce him into the new status of an adult citation needed The procedure is sometimes semi public accompanied with music special foods and much festivity citation needed There is no equivalent of a Jewish mohel in Islam Circumcisions are usually carried out in health facilities or hospitals and performed by trained medical practitioners 110 The circumciser can be either male or female 110 and is not required to be a Muslim 111 and is not required of converts to Islam 112 Indian religions EditSee also Indian religions There is no reference to circumcision in the Hindu holy books 113 and both Hinduism and Buddhism appear to have a neutral view on circumcision 114 However Hinduism discourages non medical circumcision as according to them the body is made by the almighty God and nobody has right to alter it without the concern of the person who is going for it 115 Certain Hindu gurus consider it to be directly against nature and God s design 116 117 Sikh infants are not circumcised 118 Sikhism does not require circumcision of either males or females and criticizes the practice 119 For example Bhagat Kabir criticizes the practise of circumcision in the following hymn of Guru Granth Sahib Because of the love of woman circumcision is done I don t believe in it O Siblings of Destiny If God wished me to be a Muslim it would be cut off by itself If circumcision makes one a Muslim then what about a woman She is the other half of a man s body and she does not leave him so he remains a Hindu Give up your holy books and remember the Lord you fool and stop oppressing others so badly Kabeer has grasped hold of the Lord s Support and the Muslims have utterly failed Bhagat Kabir Guru Granth Sahib 477 120 Africa EditMain article Circumcision in Africa In West Africa infant circumcision had religious significance as a rite of passage or otherwise in the past today in some non Muslim Nigerian societies it is medicalised and is simply a cultural norm 121 In many West African traditional societies circumcision has become medicalised and is simply performed in infancy without ado or any particular conscious cultural significance citation needed Among the Urhobo of southern Nigeria it is symbolic of a boy entering into manhood The ritual expression Omo te Oshare the boy is now man constitutes a rite of passage from one age set to another 122 In East Africa specifically in Kenya among various so classified Bantu and Nilotic peoples such as the Maragoli and Idakho of the Luhya super ethnic group the Kikuyu Kalenjin and Maasai circumcision is a rite of passage observed collectively by a number of boys every few years and boys circumcised at the same time are taken to be members of a single age set 123 Authority derives from the age group and the age set Prior to circumcision a natural leader or Olaiguenani is selected he leads his age group through a series of rituals until old age sharing responsibility with a select few of whom the ritual expert Oloiboni is the ultimate authority Masai youths are not circumcised until they are mature and a new age set is initiated together at regular intervals of twelve to fifteen years The young warriors Il Murran remain initiates for some time using blunt arrows to hunt small birds which are stuffed and tied to a frame to form a head dress Traditionally among the Luhya boys of certain age sets typically between 8 and 18 years of age would under the leadership of specific men engage in various rites leading up to the day of circumcision After circumcision they would live apart from the rest of society for a certain number of days Not even their mothers nor sisters would be allowed to see them The Xhosa Tribe from the Eastern Cape in South Africa has a circumcision ritual The ceremony is part of a transition to manhood It is called the Abakwetha A Group Learning A group of normally five aged between 16 and 20 go off for three months and live in a special hut sutu The circumcision is the climax of the ritual Nelson Mandela describes his experiences undergoing this ritual in his biography Long Walk to Freedom 124 125 Traditional circumcisions are often performed in unsterile conditions where no anesthetic is administered improper treatment of the wound can lead to sepsis and dehydration which has in the past lead to initiate deaths 126 127 Among some West African animist groups such as the Dogon and Dowayo circumcision represents a removal of feminine aspects of the male turning boys into fully masculine males 67 Ancient Egypt Edit Ancient Egyptian carved scene of circumcision from the inner northern wall of the Temple of Khonspekhrod at the Precinct of Mut Luxor Egypt Eighteenth dynasty Amenhotep III c 1360 BC Sixth Dynasty 2345 2181 BC tomb artwork in Egypt is thought to be the oldest documentary evidence of circumcision the most ancient depiction being a bas relief from the necropolis at Saqqara ca 2400 B C with the inscription reading Hold him and do not allow him to faint In the oldest written account by an Egyptian named Uha in the 23rd century B C he describes a mass circumcision and boasts of his ability to stoically endure the pain When I was circumcised together with one hundred and twenty men there was none thereof who hit out there was none thereof who was hit and there was none thereof who scratched and there was none thereof who was scratched 128 Circumcision in ancient Egypt was thought to be a mark of passage from childhood to adulthood The alteration of the body and ritual of circumcision was supposed to give access to ancient mysteries reserved solely for the initiated 129 The content of those mysteries are unclear but are likely to be myths prayers and incantations central to Egyptian religion The Egyptian Book of the Dead for example tells of the sun god Ra performing a self circumcision whose blood created two minor guardian deities Circumcisions were performed by priests in a public ceremony using a stone blade It is thought to have been more popular among the upper echelons of the society although it was not universal and those lower down the social order are known to have had the procedure done 130 Asia EditIn early 2007 it was announced that rural aidpost orderlies in the East Sepik Province of Papua New Guinea are to undergo training in the circumcision of men and boys of all ages with a view to introducing the procedure as a means of prophylaxis against HIV AIDS which is becoming a significant problem in the country citation needed Neither the Avesta nor the Zoroastrian Pahlavi texts mention circumcision traditionally Zoroastrians do not practice circumcision 131 Circumcision is not required in Yazidism but is practised by some Yazidis due to regional customs 132 Circumcision is forbidden in Mandaeism 133 and the sign of the Jews given to Abraham by God circumcision is considered abhorrent by the Mandaeans 134 According to the Mandaean doctrine a circumcised man cannot serve as a Mandaean priest 135 Circumcision in South Korea is largely the result of American cultural and military influence following the Korean War The origin of circumcision tuli in the Philippines is uncertain One newspaper article speculates that it is due to the influence of Western colonisation 136 however Antonio de Morga s 17th century History of the Philippine Islands documents its existence in pre Colonial Philippines owing it to Islamic influence 137 Circumcision is not a religious practice of the Baha i Faith and leaves that decision up to the parents 138 Oceania EditCircumcision is part of initiation rites in some Pacific Islander and Australian aboriginal traditions in areas such as Arnhem Land 139 where the practice was introduced by Makassan traders from Sulawesi in the Indonesian Archipelago 140 Circumcision ceremonies among certain Australian aboriginal societies are noted for their painful nature including subincision for some aboriginal peoples in the Western Desert 141 In the Pacific ritual circumcision is nearly universal in the Melanesian islands of Fiji and Vanuatu 142 participation in the traditional land diving on Pentecost Island is reserved for those who have been circumcised citation needed Circumcision is also commonly practised in the Polynesian islands of Samoa Tonga Niue and Tikopia In Samoa it is accompanied by a celebration See also EditHistory of circumcision Prevalence of circumcisionReferences Edit a b c Glass J M January 1999 Religious circumcision a Jewish view BJU International Wiley Blackwell 83 Supplement 1 17 21 doi 10 1046 j 1464 410x 1999 0830s1017 x PMID 10349410 S2CID 2888024 Goodman J January 1999 Jewish circumcision an alternative perspective BJU International Wiley Blackwell 83 Supplement 1 22 27 doi 10 1046 j 1464 410x 1999 0830s1022 x PMID 10349411 S2CID 29022100 a b Moses Maimonides 2012 Hilkhot M lakhim Laws of Kings and Wars Mishneh Torah Translated by Brauner Reuven Sefaria p 10 7 9 Retrieved 20 August 2020 Singer Isidore Greenstone Julius H 1906 Noachian Laws Jewish Encyclopedia Kopelman Foundation Retrieved 13 July 2020 The Seven Laws Laws which were supposed by the Rabbis to have been binding upon mankind at large even before the revelation at Sinai and which are still binding upon non Jews The term Noachian indicates the universality of these ordinances since the whole human race was supposed to be descended from the three sons of Noah who alone survived the Flood Thus the Talmud frequently speaks of the seven laws of the sons of Noah which were regarded as obligatory upon all mankind in contradistinction to those that were binding upon Israelites only Tosef Ab Zarah ix 4 Sanh 56a et seq Judges 14 3 15 8 Samuel I 14 6 17 26 36 31 14 Samuel II 1 20 Samuel I 13 6 commentary The Rubin Edition ISBN 1 57819 333 8 p 83 a b c d e f g Kohler Kaufmann Hirsch Emil G Jacobs Joseph Friedenwald Aaron Broyde Isaac Circumcision In Apocryphal and Rabbinical Literature Jewish Encyclopedia Kopelman Foundation Retrieved 13 February 2020 Contact with Grecian life especially at the games of the arena which involved nudity made this distinction obnoxious to the Hellenists or antinationalists and the consequence was their attempt to appear like the Greeks by epispasm making themselves foreskins I Macc i 15 Josephus Ant xii 5 1 Assumptio Mosis viii I Cor vii 18 Tosef Shab xv 9 Yeb 72a b Yer Peah i 16b Yeb viii 9a All the more did the law observing Jews defy the edict of Antiochus Epiphanes prohibiting circumcision I Macc i 48 60 ii 46 and the Jewish women showed their loyalty to the Law even at the risk of their lives by themselves circumcising their sons a b c d e f g h i j Fredriksen Paula 2018 When Christians Were Jews The First Generation London Yale University Press pp 10 11 ISBN 978 0 300 19051 9 a b c d e f g h i j k Hodges Frederick M 2001 The Ideal Prepuce in Ancient Greece and Rome Male Genital Aesthetics and Their Relation to Lipodermos Circumcision Foreskin Restoration and the Kynodesme PDF Bulletin of the History of Medicine Johns Hopkins University Press 75 Fall 2001 375 405 doi 10 1353 bhm 2001 0119 PMID 11568485 S2CID 29580193 Retrieved 13 February 2020 a b c d e f g h i j k l m Rubin Jody P July 1980 Celsus Decircumcision Operation Medical and Historical Implications Urology Elsevier 16 1 121 124 doi 10 1016 0090 4295 80 90354 4 PMID 6994325 Retrieved 13 February 2020 a b Neusner Jacob 1993 Approaches to Ancient Judaism New Series Religious and Theological Studies Scholars Press p 149 Circumcised barbarians along with any others who revealed the glans penis were the butt of ribald humour For Greek art portrays the foreskin often drawn in meticulous detail as an emblem of male beauty and children with congenitally short foreskins were sometimes subjected to a treatment known as epispasm that was aimed at elongation a b c d e f g Schultheiss Dirk Truss Michael C Stief Christian G Jonas Udo 1998 Uncircumcision A Historical Review of Preputial Restoration Plastic and Reconstructive Surgery Lippincott Williams amp Wilkins 101 7 1990 8 doi 10 1097 00006534 199806000 00037 PMID 9623850 Retrieved 13 February 2020 a b Schafer Peter 2003 The History of the Jews in the Greco Roman World The Jews of Palestine from Alexander the Great to the Arab Conquest Routledge p 146 ISBN 1 134 40316 X GENTILE JewishEncyclopedia com jewishencyclopedia com Hirsch Emil G Price Ira Maurice Bacher Wilhelm Seligsohn Max Shem Jewish Encyclopedia Kopelman Foundation Retrieved 30 May 2020 Amin Ud Din M 2012 Aposthia a motive of circumcision origin Iran J Public Health 41 9 84 PMC 3494220 PMID 23193511 a b This article incorporates text from a publication now in the public domain Singer Isidore et al eds 1901 1906 Morbidity The Jewish Encyclopedia New York Funk amp Wagnalls Gollaher David February 2001 1 The Jewish Tradition Circumcision A History Of The World s Most Controversial Surgery Basic Books pp 1 30 ISBN 978 0 465 02653 1 permanent dead link Berenbaum Michael Skolnik Fred eds 2007 Circumcision Encyclopaedia Judaica Vol 4 2nd ed Detroit Macmillan Reference p 732 ISBN 978 0 02 866097 4 Circumcision Policy Statement of The American Academy of Pediatrics notes that There are three methods of circumcision that are commonly used in the newborn male and that all three include bluntly freeing the inner preputial epithelium from the epithelium of the glans to be later amputated with the foreskin Talmud Bavli Tractate Yebamoth 71b Rabbah b Isaac stated in the name of Rab The commandment of uncovering the corona at circumcision was not given to Abraham for it is said At that time the Lord said unto Joshua Make thee knives of flint etc But is it not possible that this applied to those who were not previously circumcised for it is written For all the people that came out were circumcised but all the people that were born etc If so why the expression Again Consequently it must apply to the uncovering of the corona Mishnah Tractate Shabbos 19 6 and The Jerusalem Talmud there Werblowsky R J Zwi amp Wigoder Geoffrey 1997 The Oxford Dictionary of the Jewish Religion Oxford Oxford University Press Shulchan Aruch Yoreh Deah 265 10 Lamm Maurice 2000 1969 6 Special Situations The Jewish way in death and mourning Middle Village New York Jonathan David Publishers Inc pp 215 216 ISBN 978 0 8246 0423 3 LCCN 99088942 The custom is to circumcise male infants who have not undergone circumcision until then usually during taharah adapted from Shamash 2007 The Origins of Reform Judaism Jewish Virtual Library Retrieved 2007 11 03 Berit Mila Program of Reform Judaism Archived 2012 05 20 at the Wayback Machine Union for Reform Judaism website Retrieved January 23 2010 Hilary Leila Kreiger 21 November 2002 A cut above the rest The Jerusalem Post Archived from the original on 23 September 2010 Retrieved 5 September 2012 Shaye J D Cohen 2005 Why Aren t Jewish Women Circumcised Gender and Covenant In Judaism University of California Press pp 283 ISBN 978 0 520 92049 1 Circumcision title A History Of The World s Most Controversial Surgery author David Gollaher publisher Basic Books 2000 pg pg 17 The Fathers According to Rabbi Nathan Translated from the Hebrew by Judah Goldin Yale Judaica Series 10 Chapter 2 p 23 a b c d e f In the first half of the nineteenth century various European governments considered regulating if not banning berit milah on the grounds that it posed potential medical dangers In the 1840s radical Jewish reformers in Frankfurt asserted that circumcision should no longer be compulsory This controversy reached Russia in the 1880s Russian Jewish physicians expressed concern over two central issues the competence of those carrying out the procedure and the method used for metsitsah Many Jewish physicians supported the idea of procedural and hygienic reforms in the practice and they debated the question of physician supervision during the ceremony Most significantly many advocated carrying out metsitsah by pipette not by mouth In 1889 a committee on circumcision convened by the Russian Society for the Protection of Health which included leading Jewish figures recommended educating the Jewish public about the concerns connected with circumcision in particular the possible transmission of diseases such as tuberculosis and syphilis through the custom of metsitsah by mouth Veniamin Portugalov who alone among Russian Jewish physicians called for the abolition of circumcision set off these discussions Portugalov not only denied all medical claims regarding the sanitary advantages of circumcision but disparaged the practice as barbaric likening it to pagan ritual mutilation Ritual circumcision he claimed stood as a self imposed obstacle to the Jews attainment of true equality with the other peoples of Europe Epstein Lisa Circumcision The YIVO Encyclopedia of Jews in Eastern Europe Yale University Press a b c d Gollaher David February 2001 1 The Jewish Tradition Circumcision A History Of The World s Most Controversial Surgery New York City Basic Books pp 1 30 ISBN 978 0 465 02653 1 permanent dead link Proselytes ad God fearers Many scholars see a parallel between the God fearers in rabbinic literature and the God fearers in the NT In rabbinic literature the ger toshab was a Gentile who observed the Noachian commandments but was not considered a convert to Judaism because he did not agree to circumcision some scholars have made the mistake of calling the ger toshab a proselyte or semiproselyte But the ger toshab was really a resident alien in Israel Some scholars have claimed that the term those who fear God yir ei Elohim Shamayim was used in rabbinic literature to denote Gentiles who were on the fringe of the synagogue They were not converts to Judaism although they were attracted to the Jewish religion and observed part of the law Geoffrey W Bromiley The International Standard Bible Encyclopedia 1986 Fully Revised Edition p 1010 Vol 3 Eerdmans Grand Rapids Michigan ISBN 0 8028 3783 2 Louis H Feldman 1992 Sympathizers with Judaism In Attridge Harold W Hata Gohei eds Eusebius Christianity and Judaism Detroit Wayne State University Press pp 389 395 ISBN 0 8143 2361 8 Sim David C amp MacLaren James S 2013 Chapter 1 Paragraph 3 God Fearers Attitudes to Gentiles in Ancient Judaism and Early Christianity Bloomsbury Publishing pp 15 23 ISBN 978 0 56763 766 6 Glickman Mark November 12 2005 B rit Milah A Jewish Answer to Modernity Union for Reform Judaism Archived from the original on October 15 2007 Retrieved 2007 11 03 Cohen Rabbi Howard May 20 2002 Bo Defining Boundaries Jewish Reconstructionist Federation Archived from the original on November 13 2007 Retrieved 2007 11 03 Epstein Lawrence 2007 The Conversion Process Calgary Jewish Community Council Archived from the original on December 27 2008 Retrieved 2007 11 03 Tractate Shabbat xix 1 Talmud Shabbat 137a Talmud Kid 29a Talmud Avodah Zarah 27a Menachot 42a Maimonides Mishneh Torah Milah ii 1 Shulkhan Arukh Yoreh De ah 264 1 Berit Mila Program of Reform Judaism Retrieved 2 February 2015 a b Kohler Kaufmann Hirsch Emil G Jacobs Joseph Friedenwald Aaron Broyde Isaac 1906 Circumcision Jewish Encyclopedia Kopelman Foundation Retrieved 4 January 2020 Unlike Christian baptism circumcision however important it may be is not a sacrament which gives the Jew his religious character as a Jew An uncircumcised Jew is a full Jew by birth Ḥul 4b Ab Zarah 27a Shulḥan Aruk Yoreh De ah 264 1 In 1847 Einhorn as chief rabbi of Mecklenburg became involved in a controversy with Franz Delitzsch of Rostock who denounced him for acting contrary to Jewish law in naming and consecrating an uncircumcised child in the synagogue Einhorn in an opinion published a second time in his Sinai 1857 pp 736 et seq declared with references to ancient and modern rabbinical authorities that a child of Jewish parents was a Jew even if uncircumcised and retained all the privileges as well as all the obligations of a Jew This view he also expressed in his catechism his prayer book and his sermons emphasizing the spiritual character of the Abrahamic covenant the seal of Abraham placed upon the spirit of Israel as God s covenant people Talmud Hul 4b Avodah Zarah 27a Shulkhan Arukh Yoreh De ah 264 1 a b Bokenkotter Thomas 2004 A Concise History of the Catholic Church Revised and expanded ed Doubleday pp 19 21 ISBN 0 385 50584 1 a b c d e f g h i j Acts 15 1 2 15 6 10 Galatians 5 2 3 5 6 12 6 12 15 Philippians 3 2 3 1 Corinthians 7 17 21 Romans 2 17 29 3 9 28 5 1 11 Titus 1 10 16 Clark R Scott 17 September 2012 Baptism and Circumcision According to Colossians 2 11 12 The Heidelblog Retrieved 24 December 2020 Crowther Jonathan 1815 A Portraiture of Methodism p 224 a b c Marie Andre 26 December 2016 Circumcision An Acceptable Practice The Catholic Thing Retrieved 23 December 2020 Sicard Sigvard von 1970 The Lutheran Church on the Coast of Tanzania 1887 1914 With Special Reference to the Evangelical Lutheran Church in Tanzania Synod of Uzaramo Uluguru Gleerup p 157 a b c d e Slosar J P D O Brien 2003 The Ethics of Neonatal Male Circumcision A Catholic Perspective American Journal of Bioethics 3 2 62 64 doi 10 1162 152651603766436306 PMID 12859824 S2CID 38064474 a b Customary in some Coptic and other churches The Coptic Christians in Egypt and the Ethiopian Orthodox Christians two of the oldest surviving forms of Christianity retain many of the features of early Christianity including circumcision Circumcision is not prescribed in other forms of Christianity Some Christian churches in South Africa oppose the practice viewing it as a pagan ritual while others including the Nomiya church in Kenya require circumcision for membership and participants in focus group discussions in Zambia and Malawi mentioned similar beliefs that Christians should practice circumcision since Jesus was circumcised and the Bible teaches the practice The decision that Christians need not practice circumcision is recorded in Acts 15 there was never however a prohibition of circumcision and it is still practiced by Coptic Christians circumcision Archived 2007 08 08 at the Wayback Machine The Columbia Encyclopedia Sixth Edition 2001 05 a b c d e f g h i Male circumcision Global trends and determinants of prevalence safety and acceptability PDF World Health Organization 2007 Mattson CL Bailey RC Muga R Poulussen R Onyango T 2005 Acceptability of male circumcision and predictors of circumcision preference among men and women in Nyanza province Kenya AIDS Care 17 2 182 194 doi 10 1080 09540120512331325671 PMID 15763713 S2CID 22917530 Pitts Taylor Victoria 2008 Cultural Encyclopedia of the Body 2 volumes ABC CLIO p 394 ISBN 9781567206913 For most part Christianity does not require circumcision of its followers Yet some Orthodox and African Christian groups do require circumcision These circumcisions take place at any point between birth and puberty Meyer Barbara U 12 March 2020 Jesus the Jew in Christian Memory Theological and Philosophical Explorations Cambridge University Press p 117 ISBN 978 1 108 49889 0 In his cultural accounts of circumcision Boyarin clearly presupposes an alienated attitude to circumcision in Western countries They show that the Christian memory of Jesus circumcision is significantly weaker than the growing awareness of his Jewishness In contemporary political debates as in Canada or in North European countries and especially in Germany circumcision is typically described as an archaic rite with those practicing it presented as forced to do so by some ancient law or custom Gruenbaum Ellen 2015 The Female Circumcision Controversy An Anthropological Perspective University of Pennsylvania Press p 61 ISBN 9780812292510 Christian theology generally interprets male circumcision to be an Old Testament rule that is no longer an obligation though in many countries especially the United States and Sub Saharan Africa but not so much in Europe it is widely practiced among Christians Hunting Katherine 2012 Essential Case Studies in Public Health Putting Public Health Into Practice Jones amp Bartlett Publishers p 23 24 ISBN 9781449648756 Neonatal circumcision is the general practice among Jews Christians and many but not all Muslims R Wylie Kevan 2015 ABC of Sexual Health John Wiley amp Sons p 101 ISBN 9781118665695 Although it is mostly common and required in male newborns with Moslem or Jewish backgrounds certain Christian dominant countries such as the United States also practice it commonly R Peteet John 2017 Spirituality and Religion Within the Culture of Medicine From Evidence to Practice Oxford University Press p 97 101 ISBN 9780190272432 male circumcision is still observed among Ethiopian and Coptic Christians and circumcision rates are also high today in the Philippines and the US Circumcision protest brought to Florence Associated Press March 30 2008 However the practice is still common among Christians in the United States Oceania South Korea the Philippines the Middle East and Africa Some Middle Eastern Christians actually view the procedure as a rite of passage Owings Maria Products Health E Stats Trends in Circumcision Among Male Newborns Born in U S Hospitals 1979 2010 www cdc gov The Centers for Disease Control Retrieved 1 May 2019 Why are Australian men no longer getting circumcised Australian Broadcasting Corporation ABC 4 October 2018 Retrieved 1 May 2019 McCrae Niall The case that could end ritual male circumcision in the UK The Conversation Retrieved 1 May 2019 a b Circumcision amongst the Dogon The Non European Components of European Patrimony NECEP Database 2006 Archived from the original on 2006 01 16 Retrieved 2006 09 03 Thomas Riggs 2006 Christianity Coptic Christianity Worldmark Encyclopedia of Religious Practices Religions and denominations Thomson Gale ISBN 978 0 7876 6612 5 Jewish Encyclopedia Baptism According to rabbinical teachings which dominated even during the existence of the Temple Pes viii 8 Baptism next to circumcision and sacrifice was an absolutely necessary condition to be fulfilled by a proselyte to Judaism Yeb 46b 47b Ker 9a Ab Zarah 57a Shab 135a Yer Kid iii 14 64d Circumcision however was much more important and like baptism was called a seal Schlatter Die Kirche Jerusalems 1898 p 70 But as circumcision was discarded by Christianity and the sacrifices had ceased Baptism remained the sole condition for initiation into religious life The next ceremony adopted shortly after the others was the imposition of hands which it is known was the usage of the Jews at the ordination of a rabbi Anointing with oil which at first also accompanied the act of Baptism and was analogous to the anointment of priests among the Jews was not a necessary condition a b c d Adams Gregory Adams Kristina 2012 Circumcision in the Early Christian Church The Controversy That Shaped a Continent In Bolnick David A Koyle Martin Yosha Assaf eds Surgical Guide to Circumcision London Springer Verlag pp 291 298 doi 10 1007 978 1 4471 2858 8 26 ISBN 978 1 4471 2857 1 Black C Clifton Smith D Moody Spivey Robert A eds 2019 1969 Paul Apostle to the Gentiles Anatomy of the New Testament 8th ed Minneapolis Fortress Press pp 187 226 doi 10 2307 j ctvcb5b9q 17 ISBN 978 1 5064 5711 6 OCLC 1082543536 S2CID 242771713 Galatians 1 15 16 2 7 9 Romans 11 13 1 Timothy 2 7 2 Timothy 1 11 McGarvey on Acts 16 Yet we see him in the case before us circumcising Timothy with his own hand and this on account of certain Jews who were in those quarters Bechtel Florentine Herbermann Charles ed 1913 Judaizers Catholic Encyclopedia New York Robert Appleton Company a b c d e f g h i Dunn James D G ed 2007 Neither circumcision nor uncircumcision but The New Perspective on Paul Collected Essays Wissenschaftliche Untersuchungen zum Neuen Testament Vol 185 Tubingen Mohr Siebeck pp 314 330 ISBN 978 3 16 149518 2 a b c d e f g Thiessen Matthew 2016 Gentile Sons and Seed of Abraham Paul and the Gentile Problem New York Oxford University Press pp 105 115 ISBN 978 0 19 027175 6 a b c d e f g h Bisschops Ralph January 2017 Metaphor in Religious Transformation Circumcision of the Heart in Paul of Tarsus PDF In Chilton Paul Kopytowska Monika eds Language Religion and the Human Mind New York Oxford University Press pp 1 30 doi 10 1093 oso 9780190636647 003 0012 ISBN 978 0 19 063664 7 Retrieved 13 February 2020 a b c d e f g Fredriksen 2018 pp 157 160 Catholic Encyclopedia Circumcision To this epispastic operation performed on the athletes to conceal the marks of circumcision St Paul alludes me epispastho 1 Cor 7 18 a b Dunn James D G Autumn 1993 Reinhartz Adele ed Echoes of Intra Jewish Polemic in Paul s Letter to the Galatians Journal of Biblical Literature Society of Biblical Literature 112 3 459 477 doi 10 2307 3267745 ISSN 0021 9231 JSTOR 3267745 Thiessen Matthew September 2014 Breytenbach Cilliers Thom Johan eds Paul s Argument against Gentile Circumcision in Romans 2 17 29 Novum Testamentum Leiden Brill Publishers 56 4 373 391 doi 10 1163 15685365 12341488 eISSN 1568 5365 ISSN 0048 1009 JSTOR 24735868 April 2020 www goarch org Archived from the original on February 13 2008 The Circumcision Obrezanie of the Lord www holytrinityorthodox com The Online Book of Common Prayer www bcponline org Year A 2019 2020 PDF Evangelical Lutheran Church in America p 5 Retrieved 24 December 2020 Eugenius IV Pope 1990 1442 Ecumenical Council of Florence 1438 1445 Session 11 4 February 1442 Bull of union with the Copts In Norman P Tanner ed Decrees of the ecumenical councils 2 volumes in Greek and Latin Washington D C Georgetown University Press ISBN 978 0 87840 490 2 LCCN 90003209 Archived from the original on 2009 04 25 Retrieved 2007 04 25 The Holy Roman Church firmly believes professes and teaches that the legal prescriptions of the Old Testament or the Mosaic law which are divided into ceremonies holy sacrifices and sacraments because they were instituted to signify something in the future although they were adequate for the divine cult of that age once our Lord Jesus Christ who was signified by them had come came to an end and the sacraments of the new Testament had their beginning Whoever after the Passion places his hope in the legal prescriptions and submits himself to them as necessary for salvation and as if faith in Christ without them could not save sins mortally It does not deny that from Christ s passion until the promulgation of the Gospel they could have been retained provided they were in no way believed to be necessary for salvation But it asserts that after the promulgation of the gospel they cannot be observed without loss of eternal salvation Therefore it denounces all who after that time observe circumcision the Jewish sabbath and other legal prescriptions as strangers to the faith of Christ and unable to share in eternal salvation unless they recoil at some time from these errors Therefore it strictly orders all who glory in the name of Christian not to practise circumcision either before or after baptism since whether or not they place their hope in it it cannot possibly be observed without loss of eternal salvation CATHOLIC ENCYCLOPEDIA Circumcision www newadvent org Jones David Albert 2018 Infant Male Circumcision The Linacre Quarterly National Institutes of Health Search database Search term Clear input 85 1 49 62 doi 10 1177 0024363918761714 PMC 6027118 PMID 29970937 Origen XXII Contra Celsum Against Celus Pope Pius XII Discorsi e messaggi radiodiffusi t XIV Rome 1952 s 328 329 Pope Pius XII The Intangibility of the Human Person September 14 1952 in The Human Body Papal Teachings pp 199 207 Frequently Asked Questions The Catholic Church and Circumcision Father John J Dietzen The Morality of Circumcision The Tablet Brooklyn N Y 30 October 2004 p 33 Ethical and Religious Directives for Catholic Health Care Services Fourth ed U S Conference of Catholic Bishops 2001 Retrieved 2008 04 11 Directive 29 All persons served by Catholic health care have the right and duty to protect and preserve their bodily and functional integrity The functional integrity of the person may be sacrificed to maintain the health or life of the person when no other morally permissible means is available Directive 33 The well being of the whole person must be taken into account in deciding about any therapeutic intervention or use of technology Therapeutic procedures that are likely to cause harm or undesirable side effects can be justified only by a proportionate benefit to the patient Fadel P 2003 Respect for bodily integrity a Catholic perspective on circumcision in Catholic hospitals American Journal of Bioethics 3 2 23 25 doi 10 1162 152651603766436379 PMID 12859800 S2CID 41776096 Benedict XVI General Audience Wednesday 31 January 2007 Translated by Robert Ernest Wallis From Ante Nicene Fathers Vol 5 Edited by Alexander Roberts James Donaldson and A Cleveland Coxe Epistle 58 Buffalo NY Christian Literature Publishing Co 1886 Revised and edited for New Advent by Kevin Knight Book of Moroni 8 8 and Doctrine and Covenants Section 74 Book of Mormon Student Manual 2009 395 400 1 Ubayd Anis 2006 The Druze and Their Faith in Tawhid Syracuse University Press p 150 ISBN 9780815630975 Male circumcision is standard practice by tradition among the Druze Jacobs Daniel 1998 Israel and the Palestinian Territories The Rough Guide Rough Guides p 147 ISBN 9781858282480 Circumcision is not compulsory and has no religious significance Dana Nissim 2003 The Druze in the Middle East Their Faith Leadership Identity and Status University of Michigan Press p 56 ISBN 9781903900369 Dana Nissim 2003 The Druze in the Middle East Their Faith Leadership Identity and Status University of Michigan Press p 56 ISBN 9781903900369 Brenton Betts Robert 2013 The Sunni Shi a Divide Islam s Internal Divisions and Their Global Consequences Potomac Books Inc p 56 ISBN 9781612345239 There are many references to the Druze refusal to observe this common Muslim practice one of the earliest being the rediscoverer of the ruins of Petra John Burckhardt The Druses do not circumcise their children a b c Aldeeb Abu Sahlieh Sami A 1994 To Mutilate in the Name of Jehovah or Allah Legitimization of Male and Female Circumcision Medicine and Law World Association for Medical Law 13 7 8 575 622 PMID 7731348 Aldeeb Abu Sahlieh Sami A 1995 Islamic Law and the Issue of Male and Female Circumcision Third World Legal Studies Valparaiso University School of Law 13 73 101 Retrieved 13 February 2020 a b c d e f g h Kueny Kathryn 2004 Abraham s Test Islamic Male Circumcision as Anti Ante Covenantal Practice In Reeves John C ed Bible and Qurʼan Essays in Scriptural Intertextuality Symposium Series Society of Biblical Literature Vol 24 Leiden Brill Publishers pp 161 2 169 173 ISBN 90 04 12726 7 a b c d Bosworth C E van Donzel E J Lewis B Pellat Ch eds 1986 Khitan Encyclopaedia of Islam Vol 5 Leiden Brill Publishers pp 20 22 ISBN 90 04 07819 3 a b c d e Sakurzada Ebrahim Omidsalar Mahmoud October 2011 Circumcision Encyclopaedia Iranica Vol V 6 New York Columbia University pp 596 600 Retrieved 13 February 2020 Gauvain Richard 2013 Salafi Ritual Purity In the Presence of God Routledge Islamic studies series Abingdon Oxfordshire Routledge p 335 ISBN 978 0 7103 1356 0 a b c d e f Anwer Abdul Wahid Samad Lubna Baig Ansari Naila Iftikhar Sundus January 2017 Reported Male Circumcision Practices in a Muslim Majority Setting BioMed Research International Hindawi Publishing Corporation 2017 4957348 doi 10 1155 2017 4957348 PMC 5282422 PMID 28194416 a b Islam Circumcision of boys Religion amp ethics Islam Bbc co uk 13 August 2009 Retrieved 13 February 2020 Clark M 10 March 2011 Islam For Dummies John Wiley amp Sons p 170 ISBN 978 1 118 05396 6 Archived from the original on 18 January 2016 Tandavan Doctor February 1989 Routine Circumcision is Unnecessary Hinduism Today Archived from the original on 2003 07 07 Retrieved 2010 08 02 London School of Hygiene amp Tropical Medicine WHO UNAIDS 2007 Male circumcision Global trends and determinants of prevalence safety and acceptability PDF p 4 Clarence Smith 2008 pp 14 22 Routine Circumcision is Unnecessary Hinduism Today Archived from the original on 2003 07 07 Retrieved 2021 08 24 Is self harming suicide a sin in Hinduism worldhindunews 19 August 2014 Retrieved 2021 08 24 Guidelines for health Care Providers Interacting with Patients of the Sikh Religion and their Families PDF Metropolitan Chicago Healthcare Council November 2000 Archived from the original PDF on June 16 2007 Retrieved 2007 05 01 Devinder Chahal 2013 John Peppin et al eds Religious Perspectives on Bioethics Taylor amp Francis p 213 ISBN 978 9026519673 Sri Granth Sri Guru Granth Sahib www srigranth org Ajuwon et al Indigenous surgical practices in rural southwestern Nigeria Implications for disease Health Educ Res 1995 10 379 384 Health Educ Res 1995 10 379 384 Retrieved 3 October 2006 Agberia John Tokpabere 2006 Aesthetics and Rituals of the Opha Ceremony among the Urhobo People Journal of Asian and African Studies 41 3 249 260 doi 10 1177 0021909606063880 S2CID 144983114 Masai of Kenya Retrieved 2007 04 06 Eastern Cape The Abakwetha Circumcision Ceremony Xhosa Archived from the original on 2013 06 02 Retrieved 2013 05 31 Mandela Nelson 1995 The Long Walk To Freedom MacDonald Purnell pp 3 36 ISBN 978 0 316 87496 0 Smith David 2012 07 27 South Africa urged to end silence on dangerous circumcision rituals The Guardian Retrieved 20 July 2014 Vincent Louise March 2008 Cutting Tradition the Political Regulationof Traditional Circumcision Rites in South Africa s Liberal Democratic Order Journal of Southern African Studies 34 77 91 doi 10 1080 03057070701832890 S2CID 144451029 Retrieved 20 July 2014 Gollaher p 2 Cf the old Hebrew classic Midrash Rabba Exodus Rabba 30 9 where Aquila of Sinope said to Hadrian the king I wish to become a proselyte When the king retorted Go and study their Divine Law but do not be circumcised Aquila then said to him Even the wisest man in your kingdom and an elder who is aged one hundred cannot study their Divine Law if he isn t circumcised for thus is it written He makes known his words unto Jacob even his precepts and judgments unto Israel He has not done the like of which to any other nation Ps 147 19 20 Unto whom then has he done it Unto the sons of Israel Gollaher p 3 Haberl Charles 2009 The Neo Mandaic Dialect of Khorramshahr Otto Harrassowitz Verlag p 4 ISBN 9783447058742 Parry O H Oswald Hutton 1895 Six months in a Syrian monastery being the record of a visit to the head quarters of the Syrian church in Mesopotamia with some account of the Yazidis or devil worshippers of Mosul and El Jilwah their sacred book London H Cox Drower Ethel Stefana 1937 The Mandaeans of Iraq and Iran Oxford At The Clarendon Press Schmidinger Thomas 2019 Beyond ISIS History and Future of Religious Minorities in Iraq Transnational Press London p 82 ISBN 9781912997152 Deutsch Nathaniel 1999 Guardians of the Gate Angelic Vice regency in the Late Antiquity BRILL p 105 ISBN 9789004109094 Rebollido Rommel G March 21 2005 Passage to manhood General Santos Sun Star Publishing Inc Archived from the original on March 22 2005 Retrieved 2006 07 01 de Morga Antonio 1907 1609 11 History of the Philippine Islands Translated by Alfonso de Salvio Norman F Hall James Alexander Robertson ISBN 978 0 527 65000 1 LCCN unk82042869 Archived from the original on 2006 10 10 Retrieved 2006 07 01 These Borneans are Mahometans and were already introducing their religion among the natives of Luzon and were giving them instructions ceremonies and the form of observing their religion and those the chiefest men were commencing although by piecemeal to become Moros and were being circumcised and taking the names of Moros Hassall Graham 2022 Ch 48 Oceania In Stockman Robert H ed The World of the Baha i Faith Oxfordshire UK Routledge pp 591 602 doi 10 4324 9780429027772 55 ISBN 978 1 138 36772 2 S2CID 244697166 Aaron David Samuel Corn 2001 Ngukurr Crying Male Youth in a Remote Indigenous Community PDF Working Paper Series No 2 University of Wollongong Archived from the original PDF on 2004 06 23 Retrieved 2006 10 18 Migration and Trade Green Turtle Dreaming Archived from the original on 2006 08 19 Retrieved 2006 10 18 In exchange for turtles and trepang the Makassans introduced tobacco the practice of circumcision and knowledge to build sea going canoes Jones IH June 1969 Subincision among Australian western desert Aborigines British Journal of Medical Psychology 42 2 183 190 doi 10 1111 j 2044 8341 1969 tb02069 x ISSN 0007 1129 PMID 5783777 Recent Guest Speaker March 15 Professor Roger Short Australian AIDS Fund Incorporated 2006 Archived from the original on 2006 08 20 Retrieved 2006 07 01 Works cited Clarence Smith William G 2008 Islam and Female Genital Cutting in Southeast Asia The Weight of the Past PDF Finnish Journal of Ethnicity and Migration 3 2 Archived from the original on 2009 03 06 a href Template Cite journal html title Template Cite journal cite journal a CS1 maint bot original URL status unknown link Glick Leonard B Marked in Your Flesh Circumcision from Ancient Judea to Modern America New York Oxford University Press 2005 ISBN 0 19 517674 X This article incorporates text from a publication now in the public domain Singer Isidore et al eds 1901 1906 The Jewish Encyclopedia New York Funk amp Wagnalls a href Template Cite encyclopedia html title Template Cite encyclopedia cite encyclopedia a Missing or empty title help The rabbinic literature and Converts to Judaism are sections are an evolution of the corresponding article which gives the following Bibliography Pocock Specimen Historiœ Arabum pp 319 et seq Millo Histoire du Mahometisme p 350 Hoffmann Beschneidung in Ersch and Gruber Encyc Steinschneider Die Beschneidung der Araber und Muhammedaner in Glassberg Die Beschneidung Jolly Etude Critique du Manuel Operatoire des Musulmans et des Israelites Paris 1899 External links Edit Retrieved from https en wikipedia org w index php title Religion and circumcision amp oldid 1154833258, wikipedia, wiki, book, books, library,

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