Problem Of Salvation Research Articles

The problem of salvation: a clue from Robert Oppenheimer

The article begins by looking at whether God will save all (universalism) or whether he requires a response on the part of man to effect that salvation. Tom Torrance’s writing seems to suggest that both may be true. It is suggested that this paradox can be resolved, however, if, accepting the thesis in the scientific sphere by Robert Oppenheimer and in the theological sphere by John Macquarrie, we argue that both can be accepted as true and as complementary descriptions of salvation.

Challenging the New Atheism: Pragmatic Confrontations in the Philosophy of Religion

Challenging the New Atheism: Pragmatic Confrontations in the Philosophy of Religion

Many ways to God, many ways to salvation (A conversation on Isaiah 56:1–8 with Islamic tradition)

Salvation is the objective of every religious tradition. Christian tradition claims Jesus as the particular redeemer, as he is viewed as the only one who reveals God, truly and fully. Thus, Jesus can be seen as the only way to Salvation. The question then arises, what about other people who do not follow Jesus, instead they follow prophet Muhammad or some other religious figures whom they believe that God has sent to save them? How then, the relationship between Christianity and other religions? By the study on Isaiah, this article is an interreligious conversation on the problem of salvation both in Christianity and Islam. One of the theological points of Isaiah is salvation, and it is also the Christian message. Isaiah is analysed from a hermeneutical approach and then the Qur’anic perspective is presented in conversation with Isaiah.Contribution: This article speaks for multidiscipline, inter-discipline and transdisciplinary approaches of religious studies in the global theological field. From a multidisciplinary theological perspective, it reflects on the textual and hermeneutical studies within the Abrahamic religions as revealed in the Judaistic scriptures, the Old and New Testament, and the Qur’an.

Existential challenges of modernity and vector for their solution

This article reviews the challenges and problems of modernity, as well as discusses the ideas and vectors for their solution. The first problem is demotes as the crisis of modern culture and the need to preserve life on the planet. It is associated with the nature and development of European sociality, which generated the ecological crisis, pandemic, and other problems. The author argues that the culture of modernity ceases and is about to be replaced by another culture (future culture). The second problem delineates “social theodicy”, i.e. development of attitude towards increasing evil. The main aspects of this phenomenon are discussed. The third problem pointed by the author, is the problem of salvation and righteous life. In this regard are examined two different models that determine cultural life: semantic view of life of the entire society, and scenarios of individual life. Comparison is conducted on the scenarios of individual life of the Middle Ages and Modern Age; the uncertainty of the latter is underlined (if not readiness for Parousia, then what: engagement in implementation of the project of modernity, but pursuing which purpose – enrichment, success, happiness, fulfillment of duty?). The pattern of the individual scenario of future culture is outlined. Within its framework, a person must solve the following dilemma –on the one hand, human is finite and mortal, while on the other, as a human of history and culture – infinite and immortal. The solution to this dilemma is offered. In conclusion, the author discusses the anchors that the person of the transitional era can rely on: critical and reflexive thinking, family ties, identity, creativity and art.

О ПОЭМЕ В. ЕРОФЕЕВА «МОСКВА - ПЕТУШКИ»

Some aspects of the poetics of Erofeev’s poem in prose are concerned, in particular the transformation of the image of a «small man», the protagonist’s association with the Son of man, the problem of salvation, the significance of the subtext of «The Arabian Nights».

THE PROBLEM OF UNIVERSAL SALVATION IN THE TEACHING OF RASHID RIDA

The problem of salvation of non-Muslims is a crucial element in the discourse of Islamic modernism. It was no less important for such Islamic thinkers of the classical period as Ibn Qayyim al-Jawziyya and Abu Ḥamid al-Ġazali. The attention of the author of the present paper focuses on understanding the problem of salvation in the teaching of Muhammad Rashid Rida, who was one of the key participants in the modernist movement in Islam. Being a representative of “intellectual salafism”, Rashid Rida proposes a solution for the issue of salvation that comes as an alternative for traditionalist views predominating in Sunni Islam. The present paper serves to prove that Rida’s quite peculiar solution is deeply rooted in Islamic tradition. In particular, it relates to viewpoints of al-Jawziyya and al-Ġazali, which deflect from mainstream. Similar to many other Islamic modernists (we can consider as part of them proponents of Jadidism, such as M. Bigiev, Z. Kamali, R. Fahreddin and others), the main although not the only argument of Rida is based on the Quranic idea of all-embracing Divine grace. In his analysis of Rida’s position, the author notes that the former does not lean towards the liberal variant of Islamic reformism that supposes religious pluralism as one of its basic ideas. Advocating the superiority of Muhammad’s message, the Egyptian thinker adhered to a specific form of soteriological inclusivism that differs from religious pluralism. According to Rida, the main criterion for one’s salvation is whether one was touched upon by undistorted Islamic message or not. Rida was convinced that Gehenna only awaits those non-Muslims who received undistorted Islamic message, clearly understood its Divine source and thenintentionally rejected it. But even they may be redeemed, as God is not obligated to act on his declared threat.

The Antichrist, the Second Coming and the Problem of Salvation in C. S. Lewis’ The Last Battle

The Antichrist, the Second Coming and the Problem of Salvation in C. S. Lewis’ The Last Battle

Buddhahood for the Nonsentient Reconsidered: The Case of Kakitsubata (The Iris) and Other Nō Plays by Konparu Zenchiku

AbstractDonald Shively first considered the topic of “Buddhahood for the nonsentient” (sōmoku jōbutsu) as a theme in Nō plays back in 1957. In subsequent years there have been several major studies published onsōmoku jōbutsuin Japanese and one major study in English. This new research enables a more complex understanding of how popular conceptions ofsōmoku jōbutsuplay themselves out in Nō involving nonsentient beings, and in particular how the concept of Buddhahood for the nonsentient intersects with the possibility of enlightenment for women. The article takes as a case study the Nō playKakitsubata, in which an iris, manifesting as a young woman attains enlightenment and release from her obsessive attachment to her deep purple color, which for her signals that she is the most important and beloved of thekatami(fetishized poetic mementos) associated with Ariwara no Narihira, a Heian poet deified in the medieval period as the Bodhisattva of Song and Dance. In this play, as in others by Konparu Zenchiku, the solution that the playwright presents performatively to this doubled problem of salvation is ambiguous, but may well be representative of the popular understanding of the ontological and soteriological status of both nonsentient beings and women in late medieval culture.

Critical Digital Studies: A Reader (review)

Reviewed by: Critical Digital Studies: A Reader Timothy Dugdale (bio) Critical Digital Studies: A Reader. Edited by Arthur and Marilouise Kroker. Toronto: University of Toronto Press, 2008. Pp. 583. $90/$39.95. When I was a kid growing up in Canada, there wasn't much on the telly. Hockey Night in Canada and The Galloping Gourmet were easy favorites, but the joker in my deck was a strange news program. A veteran journalist staged mock interviews with a variety of historical figures, usually played by some Shakespeare festival tippler happy to chew the scenery incognito and in the bag. One night Rasputin was the guest and the host quickly put the boots to him. "Sir, please explain how you came to seduce all the ladies in the Russian court and even some of their men?" The guru-cum-swinger [End Page 766] chuckled and stroked his beard. "Well you know, if you throw enough shit against the wall, some of it is bound to stick." Artie Kroker has thrown plenty of shit in his day and enough of it has stuck to enough walls to win him a posh sinecure out on the Pacific Rim. Kroker is arguably Canada's foremost cultural theorist precisely because he effortlessly channels the spirits of two other enmerdeurs of the first order—Marshall McLuhan and Jean Baudrillard. In his breakthrough book, The Postmodern Scene: Excremental Culture and Hyper-Aesthetics, Kroker rebooted McLuhan's seminal oddity, The Mechanical Bride, deep in the ugly heart of Reagan's second term, when Dutch was napping himself into dementia while Ollie North and friends enjoyed an imperial farce in the twilight of the cold war. Kroker rightly saw the psychic weather of Reagan's America for what it was—a wet dream of poisoned Norman Rockwell tableaux articulated through Orwellian happy talk of God and shining cities on hills. His discussion of Eric Fischl's suburban dystopia paintings has never been equaled, by Robert Hughes or even the artist himself. You can open Excremental Culture to any page and find Kroker gloriously foaming at the mouth with a twinkle in his eye as he bites down on anything and everything that signaled The Last Man and The End of Civilization. It was performance art, pure and simple. Almost twenty-five years and many books later, the Kroker at work in this collection is less a protean mad dog than a benevolent ringmaster to a dog's breakfast of essays on digital culture, such as it is. Indeed, thanks to the glacial pace of the academic publishing process, this volume has a certain sad valedictorian quality to it, an uneven time capsule of how the cyber wing of the academy brooded away the very dark eight years of incompetent skullduggery by Bush II. One author suggests tagging Detroit, that vibrant, shambling necropolis of the analog, with the digital graffiti of hypertext. As if. Another discusses the Cyborg Mother in an equally dreary jargon-rich essay that only a mother could love. There is precious little ethnography in here and far too much theory and its attendant gibberish. As in so many collections on digital culture, a number of well-worn themes make an appearance. Some ghosts are factory-installed in communication machines. We install other ghosts, no less problematic, as we shamelessly upload our lives into the machines. The machines speak to one another. We can never be sure what the machines are saying. We are never able to fully break their codes or keep up with their output. Bad men use the machines to do bad things. And people let them. Even though he is Exhibit A of what Allan Bloom called "the Nietzschization of the Left," Kroker still fizzes when shaken. And nothing has him more spooked than the Holy Ghost. "From Pentecostal Inuit and born again Christians in the heartland of the American Empire to the fast currents of Islamic jihad, the problem of salvation is the dominant singularity haunting [End Page 767] the twenty-first century." Soon he is in a white heat, mixing physics and metaphysics. "We live in the universe of the special theory of political relativity, where power accelerating at the speed...

Przynależność do Kościoła a problem zbawienia według Lumen Gentium i Dominus Iesus

Przynależność do Kościoła a problem zbawienia według Lumen Gentium i Dominus Iesus

Depth Psychology and Salvation.

The author of this Christian Existentialist book is too involved with the problem of salvation and too little concerned with depth psychology. His book contains a paucity of clinical data, and multiple assertions are made with little attempt at proof or scientific rigor. His use of symbolism smacks of jungian mysticism and has little relevance for contemporary psychiatry. The marriage of theology and psychoanalysis, inevitably stormy, is not even successfully consummated in this instance. Sigmund Freud, soon after his 80th birthday wrote a letter to his friend Ludwig Binswanger, one of the brilliant founders of the existential psychiatry movement. This letter was in response to Binswanger's critical observation that Freud had persistently ignored an important aspect of man, (his Eigenwelt ). Freud wrote, Naturally, for all that, you have failed to convince me. I have always confined myself to the ground floor and basement

Royce's Early Philosophy of Religion

T HE voluntarism which is so characteristic a part of Royce's mature philosophy had its beginnings in the very earliest stages of Royce's philosophical thinking. But whereas in the later stages it was called to do service to his absolutism, in the early stages it was made the basis of a relativistic, pragmatic philosophy. As such it colored all the various aspects of Royce's early philosophy and particularly his philosophy of religion. The religious consciousness, according to Royce, is primarily concerned with the problem of salvation. It is incumbent upon the philosopher of religion, therefore, to inquire into the nature and possibility of that salvation. Before the metaphysics of salvation can be adequately dealt with, however, it is necessary to enter into a discussion of the epistemological problem. In the year 1878, in his unpublished Thought Diary, Royce wrote: Every man lives in a Present, and contemplates a Past and Future. In this consists his whole life. The Future.and Past are shadows both, the Present is the only real. Yet in the contemplation of the Shadows is the Real wholly occupied; and without the Shadows this Real has for us neither life nor value. No more universal fact of consciousness can be mentioned than this fact which therefore deserves a more honorable place in Philosophy than has been accorded to it.2