Concept Of Salvation Research Articles

Toward a ‘Conditional Universalism’

Abstract Moltmann proposes an ‘open universalism’ that overstresses the goodness of God and hence God’s obligation to redeem all of humanity, irrespective of human reciprocity. This leads to his consequent conception of salvation that seems to underplay the traditional understanding of sin and repentance. The purpose of this article is to explore Moltmann’s version of universalism in the light of sin and repentance and to propose that universalism could be a viable doctrine if it is considered not as an automatic rendering but as ‘conditional universalism’ that demands reciprocal response (even post mortem) in terms of human repentance. For this purpose, Gregory of Nyssa’s idea of universalism will be utilized.

MÜSLÜMANLAR NEZDİNDE MEHDİ TASAVVURU: 610-765 YILLARI ARASINDA KÖKEN ve ETKİYE DAİR TESPİTLER

Although the religion of Islam was born in the Hijaz region of Arabian Peninsula, it spread from the Arabian Peninsula to Turkistan, Iran, Anatolia and North Africa in a short time. Muslims who settled in these areas interacted with the cultures of the regions they dominated. As a result of cultural interaction, great developments have been seen in many areas in Islamic society. One of these developments was the similarities in the conception of salvation and the concept of the savior (Mahdi). With this study, it is aimed to shed light on the channels through which the idea of the savior (Mahdi) inherited from culture to culture is transferred to Islamic thought and culture. There are different views on the origins of the Mahdi belief. The common view in the studies carried out is: “The savior Mesîh belief in Judaism and Christianity affects the liberating belief in Islam.” This view constitutes the main problematic of the study.  Our study will have some basic questions and inferences will be made regarding the origins of the Mahdi vision within the scope of these questions. How was the concept of the savior seen in the divine and human religions transmitted to Islam? How does the vision of the savior seen in the philosophical currents (gnostic / wisdom) existing in the geographic basin where Islam is spreading resemble the savior imagination seen in the Islamic sects? How did the religious, cultural and mythological elements taken over by Islam affect the Mahdi imagination in Islam? How did the individual, social, political and psychological conditions seen after the death of the Prophet guide the creation of the vision of salvation and savior for the future among Ahl-i Bayt and his followers?

The Sīmurgh in Chach: bird symbolism in the Rawdat al-fariqayn

ABSTRACT Modern scholarship has largely neglected Abu’l-Raja’ Chachi Khumraki (d. c. 1124 C.E.), although he was well versed in Islamic jurisprudence and esoterism, not to mention his unique interest in classical Persian avian literature, which has not received serious, scholarly attention. To date, no study has discussed the significance of Chachi Khumraki’s bird symbolism. This essay focuses upon his conception of salvation in the Rawdat al-fariqayn (The Garden of the Two Schools)—a mysticojurisprudential manual on Islamic law and on Sufism—analyzing the author’s deployment of the motif of the Sīmurgh in the chapter entitled ‘The Ṣalāt al-khawf [Fear Prayer]’. Further, it argues that the Sīmurgh performs two major functions: First, it attempts to bring together two rivalrous Sunni schools of law, i.e. Hanafism and Shafi‘ism, in medieval Transoxania, and second, it warns against neglecting the inner dimension of Islam, i.e. taṣawwuf (Sufism). Whilst the author acknowledges the importance of practising fiqh, the Sīmurgh narrative attempts to draw the schools’ attention to the fact that the soul will attain salvation only if it eschews the shackles of the nafs al-ammārah bi’l-sū’ (the soul that commands to evil) by means of the teachings of Sufism.

Is the World Redeemable? Contra Redemption

Abstract At this juncture in history what is urgently needed, to state it rather paradoxically, is redemption from visions of redemption. In my brief reflections, I appeal for a studied, indeed resolute retreat from the very concept of redemption, in particular from its contemporary theological and secular iterations.

Is the Human Being Redeemable? Consolation as an Integral Meaning of Rosenzweig’s Understanding of Redemption: A Blumenbergian Reflection

Abstract In this article, I test out Hans Blumenberg’s understanding of consolation as a pattern to interpret Rosenzweig’s “new thinking.” Drawing on Blumenberg’s philosophical anthropology, I explore the connection between the concept of redemption as consolation and the image of the human being that it presupposes. I further examine the function of consolation in concepts and non-conceptual images through a comparison of redemptive consolation in the respective thought of Luther and Rosenzweig.

Is the Human Being Redeemable? A Self-Defeating Question

Abstract Rosenzweig’s pathos with respect to an ultimate redemption raises the question of the desirability of a state in which so much has to be undone in order to retain nothing but the One, the All, the Eternal, and the True. Similar doubts arise concerning Rosenzweig’s portrayal of the ways that this state of redemption is anticipated in life: through prayer, love of neighbor, the communal hymn of the We. How accessible are these to “the human being” as such? Rather than arguing against what appears as a grand remnant of the urge for totality, I invoke here two figures whose concepts of redemption partly resemble Rosenzweig’s, but depart from him in ways that make all the difference: Benjamin and Kafka.

Christian faith and unorthodox belief

In his autobiographical account of his theology Augustine Shutte (2016) clarifies how his understanding of the Christian faith has, finally, put him in conflict with orthodoxy. More recently he explains that “in the absolute distinction between creator and creature it is appropriate to see God alone (Father, Word and Spirit) on one side and Jesus and me and you on the other.” This affords us a useful starting point for a discussion of a Christian faith marked by unorthodoxy. As foil for the discussion I take Bart Ehrman’s thesis that the early development of the understanding of Jesus as “uniquely divine” is unjustified, and this undermines Christian faith. I argue in response that the cognitional dimension is only one aspect of religious faith; secondly I unpack the structural side of orthodoxy; and thirdly I introduce Shutte’s concept of salvation in terms of a fundamental human need. The uniqueness of God’s presence in Jesus implies a sectarianism unhelpful in a plural culture.

Geist der Übersetzung: Franz Rosenzweig on the Redemptive Task of Translation

AbstractThis paper examines the relevance of Rosenzweig’s theory of translation to his concept of redemption. Rosenzweig’s statements on the redemptive virtues of translation, in the afterword to his Jehuda Halevi and in “Scripture and Luther,” are well known. However, when considered in connection with the Star of Redemption as well as with the later essays, Rosenzweig’s position appears more complex than what a first reading might suggest, for he seemed to have abandoned his first definition of translation – as an imperfectly redemptive task, nevertheless providing effective understanding between the peoples – to adopt the notion of a true redemption of the tongues, be it at the expense of understanding. In what sense is translation, if at all legitimately, bound to Redemption? The paper argues that the concept of the spirit (Geist) is central to Rosenzweig’s theory of translation, and examines the metamorphoses of this concept from the Star to the later essays. It accounts for the fact that language, in a certain sense, is the true subject of redemption, and allows for new insights into the philosophy of history.

Helpful Models of Theological, Moral, and Spiritual Discernment in Catholicism, Protestantism, and Orthodoxy

This article deals with the theme of the discernment of good and evil from the perspective of three Christian traditions. It is written in a form of a dialogue between three authors, where each represents the voice of one Christian tradition. Dialogue is not just an important part of theological discourse but also an essential element of every kind of discernment since it creates space for a non-fundamentalist approach to truth about God, oneself, and the world. For a better understanding of the conversational flow, which sometimes leads us to associated themes, the article is divided into five parts. Firstly, it speaks about the difference between theological, moral, and spiritual discernment. Secondly, it concentrates on discernment in connection with the different concepts of redemption. Consequently, the article deals with the discernment of good and evil in relationship with the origin of evil. Lastly, it elaborates the present and eschatological aspects of discernment and the role of individuals and community in the process of how Christians discern.

Christianity in Lin Shu's Translation of La Dame aux camélias (Bali Chahuanu Yishi) -- With Discussion on Lin’s Theory on Heaven Veneration and Reflection on Ghosts and Spirits

<p>本文析論林紓譯《巴黎茶花女遺事》筆下的信仰與宗教話語，以之比對《茶花女》原文宗教意涵，再聯繫林紓畏天與鬼神論，說明林紓《遺事》對基督宗教的詮釋和重塑，主要指出：《茶花女》原作與林譯均述及「天」與「上帝」，二者皆言「天意」與「天佑」，但林譯中的「天命」為原文所無，其「天從人願」渴求也與原作「爾旨得成」觀念相悖。《遺事》的「天」賞善罰惡，鑒察人心，但林譯卻刪去了許多原作的基督宗教隱喻，其贖罪思想與原作救贖觀並不相同。另一方面，也正由於林譯的重塑，《遺事》筆下基督宗教上帝（天）的形象和道德觀，與林紓本人「畏天循分」、天佑忠孝的觀念，因而變得相當貼近。林紓認為基督宗教的上帝為「善」，這一認識，是他即使視耶穌教為「迷信」，但在譯作中仍屢作介紹，並始終未曾敵視基督宗教的重要原因。</p> <p> </p><p>The religious discourse in Lin Shu’s Chinese translation of La Dame aux camélias is analysed and compared to the religious meanings conveyed in the original. The results are then connected to Lin’s theory on Heaven veneration and his reflection on ghosts and spirits, in order to explain how he interpreted and recreated Christianity. The major findings are that: Lin’s translation retains two terms from the source text, Heaven (tian) and God (Shangdi), both bearing the meanings of "providence" (tianyi) and "Heaven’s blessings" (tianyou). However, "fate" (tianming) is found to be the translator’s own additions. His translation also projects a wish for "Heaven to have any Earthly wish fulfilled" (tiancongrenyuan), which differs from the concept of "let Thy will be done" expressed in the original French work. The Heaven as depicted in the original and Lin’s translation also rewards the righteous, punishes the evil, searches the heart and examines the mind, but Lin’s translation does not preserve most of the religious metaphors, and presents an idea of redemption which is different from the concept of salvation in the original. Because of Lin’s rewriting, the Christian image of God and moral values reflected in his translation are close to his understanding of Heaven veneration (weitian) and belief that "people embodying loyalty and filial piety will have divine blessings" (tianyouzhongxiao). Even though Lin equates Christian faith with superstition, the Western religion is frequently introduced in his translations as he considered the Christian God to be of good nature. This is why he was never hostile to Christianity.</p> <p> </p>

Judaism, Ethics, and Time: On Levinas’s Re-Interpretation of Rosenzweig’s Concept of the Kingdom of God

Abstract Since Emmanuel Levinas declared in Totality and Infinity (1961) that Franz Rosenzweig’s The Star of Redemption is “too often present” in his own work “to be cited,” an uninterrupted affinity between the two authors has been assumed. Nevertheless, throughout his æuvre, Levinas frequently underlines the philosophical differences marking his and Rosenzweig’s thought. In this article, I endeavor to demonstrate that the concept of redemption and salvation are wholly incompatible in Rosenzweig’s and Levinas’s philosophies. Whereas Rosenzweig pleads for a Jewish redemptive model that turns towards Judaism’s past, Levinas seeks to mobilize Judaism’s salvific potential in the name of a common human future. It is this conjunction between salvation and futurity that allows Levinas to establish a notion of the Kingdom of God that can redeem humanity from its own catastrophe after the Shoah.

I, You, We: Community and Fraternity in Buber, Rosenzweig, and Levinas

Levinas’s notion of fraternity and his conception of an ideal human society recover themes from late nineteenth and early twentieth-century social and political thought. In this paper I show how Levinas’s thinking can be illuminated by examining the conceptions of community that we find in Martin Buber’s dialogical thinking and in Franz Rosenzweig’s concept of redemption and redemptive community in The Star of Redemption.

Voices from the Past. Rearranging Values in Times of Crisis: The Example of North Indian Vaishnava Hagiographies

This article is focussed on the study of a particular case of shift in religious values embodied in two seventeenth-century North Indian compilations of hagiographical narratives, elaborated within the religious community of Vallabhacharya, namely the collections of the 84 and 252 Vaishnava saints. The sect is presented against the backdrop of the mosaic-shaped Hindu landscape, where new ideas about sainthood and merit had come to challenge the established hierarchies and prevalent practices. The hagiographies, as a typical example of the ‘story with a message’ genre, bring down the lofty theological concepts, expounded in Sanskrit, to down-to-earth examples, voiced in everyday language, thus functioning as a practical guidance for followers of the sect. The article deconstructs the way narratives negotiate the establishing of a new religious value— bhakti—while addressing, at the same time, the devotees’ more traditional concerns, pertaining to the well-being of the forefathers, ritual purity or the concept of salvation, and promoting to them the lifestyle of economically engaged householders against the withdrawal of renouncement.

Yesus Kristus Menurut Orang Papua

This article is pertained to the Papuan Christology that has so far been developed. The writer attempts to reflect and study it based on the Asian Christology. The fundamental question of this study is: Who do you say I am? (cf. Mat 16:15-16). In answering this question, the Papuan Christology becomes the first main point, namely cultural reflection on the concept of salvation and Papuan Christology. The second main point of discussion is that missionary preaching leads Papuans to interpret the western Christology in prayer and liturgy. Based on the analysis of Papuan culture, a number of titles are given to Jesus. From the reciprocal influence between the traditional religion of Papuans about salvation and the missionary preaching on Christian faith the Papuan Christology was born. The present Papuan context requires the study of Christology to respond to the third world challenge. The human right violations in Papua, for instance, is an apparent problem. Thus, a critical study on the Asian Christology has become considerably important. The present synthesis of the Papuan Christology is Jesus the Big Brother Almighty. Jesus Christ was born in Papua as He was born from God the Father all centuries before Him, and due to His Resurrection bound by no time and space as well as His Incarnation as a Human. Jesus as the Big Brother of Papuans fights for some of His Fathers missions in Papua, one of which is that He is sent as a Liberator.

Salvation in Acts 16:16-40: A socio-historical exploration of the Graeco-Roman understanding

This article demonstrates the value of understanding the socio-historical background of a specific text in the task of interpretation and the search for meaning. This is done here by utilising the socio-historical method in the search for meaning and understanding of the concept of salvation in the narrative about the slave girl in Acts 16. Substantial integration of the understanding of words and concepts at the time of writing the text and the cultural and social background is relevant and leads to an in-depth understanding of the Biblical text and is therefore essential for thorough New Testament studies. Through the socio-historical method, the article explores the Graeco-Roman understanding of salvation as a necessary precursor to arrive at the meaning of salvation in Acts 16. Theos upsistos [Most High God] and the Lukan usage of πνeῦμα Πύθωνα [python spirit] are explored in the light of their Graeco-Roman allusion in relation to the girl who was a slave in the narrative of Acts 16. The article argues that Luke’s point in the narrative is to expose, engage, challenge and counter the long-held assumptions about what is the meaning of salvation and how to obtain it. The article contributes an exemplification of the use of the socio-historical method towards the broader and in-depth understanding and credible meaning-making of the Acts 16 text. The article challenges assumptions about the point of the text in the narrative of Acts 16 and opens up possibilities for further interpretation that could be found meaningful to modern-day interpreters of the text.

Religious and Philosophical Motives in the Works of S.A. Yesenin: From Paradise Lost to Rediscovery through Poetic Language

This article undertakes a rational reconstruction of the religious aspect of Yesenin’s work to destroy some stereotypes of the daily and creative life of the poet. It first shows the external religious and metaphorical structure of Yesenin’s poetry. Central to that poetry is the concept of salvation or the image of the Christian idea of the fall, redemption, and salvation. The creation of images of Russia as a lost paradise, sacrificial way, holy foolishness, and redemption through the resurrection of the world, and of the world tree as paradise regained, are tropes making up the system of Yesenin’s poetics. The idea of art as a double vision is introduced as an explanatory principle of the poet’s world view. It is shown that Yesenin’s religious and poetic outlook is a promising object of phenomenological analysis.

Understanding Spurgeon’s Concept of Salvation

Understanding Spurgeon’s Concept of Salvation

Keselamatan Dalam Konsep Rasul Paulus

Salvation in the concept of the Apostle Paul is very worthy to be studied considering the Apostle Paul wrote the most books in the New Testament. In addition, the concept of salvation is a primary doctrine that becomes a dogmatic grip for the church of God. The author conducted a literature study from several relevant sources to discuss this topic. The author examines the view of salvation in general from the letter of the Apostle Paul and then ends more specifically according to Romans. The general letters written by Paul and especially the Romans indicate the Apostle Paul's concept of salvation is theomorphistic, departing from God, by God and for God. The concept is also in harmony with the contents of the Gospels and other books throughout the Bible

YESUS JURU SELAMAT DALAM AGAMA KRISTEN

According to Christians, Jesus Christ is not just sent out by the local congregation. Because it emphasis on meeting with the risen Lord to accept the task personally. So, the apostles were not clergy, but the messenger of Christ to build a church. In summary, the Apostle in Ancient Greek is a term that refers to marine or naval ship goods. Later, the term also includes any person appointed as an envoy. Apostles in the Gospels refer to the twelve disciples who personally commissioned by Jesus to be the vanguard of the person who was sent as a bearer of good news. First, they start from Yarussalem and then to all the other nations in the world. Through Jesus Christ, man was called back from exile and be reconciled to God the Father in Heaven. Humans are freed from moral captivity and egoism is replaced with love and fellowship. It was Jesus Christ the only one who can free people from sin. There is no safety inside of human being rather than Him. Jesus Christ was without sin, holy and immaculate provides freedom from sin, no salvation through any other. Jesus himself said, I am the way and the truth and the life (John 14: 6). This article talks about the concept of salvation in Christianity.

Name Christology, Divine Aseity, and the I Am Sayings in the Fourth Gospel

ABSTRACT This article will examine the representation of divine aseity in the Fourth Gospel, particularly as this is developed through a “divine name” Christology that is intertwined with the I Am sayings. While these are generally understood with reference to the statements of Isa 41:4 and 43:10, rather than Exod 3:14, the ἐγώ εἰμι form has an affinity with reflections on the temporal significance of the divine name disclosed to Moses that are elsewhere attested in Jewish tradition. This recognition opens the possibility that the I Am sayings, even as they identify Jesus with the God of Israel, are intended as reflections on the properly theological “problem” of the incarnation, on what it means for a God who transcends time to be enfleshed and particularized within it. The sayings render the identity of Jesus, as a human being located within time and place and whose substance is affected by these, as participating fully in the transcendent reality of God’s own being. By taking temporal form, the God who transcends time, and whose existence is entirely self-subsistent, unites it to his own being. The author plays upon the apparent paradox in ways that are visible in the text and that are linked to his conceptions of salvation. It is precisely the capacity to unite death to the divine life without the terminal conditions of human contingency that ensures that Jesus can be the source of life for all who receive him.