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EspañolSALVATION
In theology, 'salvation' can mean three related things:
★ being saved from something, such as suffering or the punishment of sin - also called ''deliverance'';
★ being saved for something, such as an afterlife or participating in the Reign of God - also called ''redemption''
Salvation can also be understood in terms of social liberation, as in liberation theology.
The theological study of salvation is called Soteriology and also covers the means by which salvation is effected or achieved, and its results or effects.
Etymology
Salvation is a 13th century English word c.1225, originally contributed to the Christian sense, from O.Fr. salvaciun, from L.L. salvationem (nom. salvatio, a Church L. translation of Gk. soteria), noun of action from salvare "to save" (see save) [1], meaning deliverance from Gk. ''soter'' saviour + ''-logy'', Soteriology.
Soteriology
Soteriology is the study of salvation. Soter, meaning ''saviour'', and ''logos'' meaning ''word'', ''reason'' or ''principle.'' Many religions give emphasis to salvation of one form or another, and as such have their own soteriologies. Some soteriologies are primarily concerned with relationships to, or unity with, gods; others more strongly emphasize cultivation of knowledge or virtue. Soteriologies also differ in what sort of salvation they promise.
Soteriologies
Christian soteriology focuses on how Jesus Christ saves people from their sins, reconciling them with the Triune God. Islamic soteriology focuses on how humans can repent of and atone for their sins so as not to occupy a state of loss. Sikhism advocates the pursuit of salvation through disciplined, personal meditation on the name and message of God, meant to bring one in union with God. Hinduism, which teaches that we are caught in a cycle of death and rebirth called samsara, contains a slightly different sort of soteriology devoted to the attainment of moksha, meaning ''liberation.'' For some this liberation is also seen as a state of closeness to Brahman. Jainism emphasizes penance and asceticism meant to lead to a liberation and ascendance of the soul. Buddhism is in a real sense devoted primarily to soteriology, i.e. liberation from suffering, ignorance, rebirth. Epicureanism is primarily concerned with temperance and simple life as a means to the absence of pain or ''freedom'' from ''anxiety'' (αταραξία) and Stoicism is concerned with the cultivation of virtues such as fortitude and detachment to improve spiritual well-being. Shinto and Tenrikyo similarly emphasize working for a good life by cultivating virtue or virtuous behavior, and many practitioners of Judaism also emphasize morality in this life over concern with the afterlife. In Falun Dafa () salvation refers to cultivation practice, or ''xiu lian'', a process of giving up human attachments and assimilating to the Buddha Fa( Fǒ, Fǎ), or the fundamental characteristic of the universe, Truthfulness-Compassion-Forbearance ( zhen, shan, ren).
Christianity
Salvation Related Passages in Christian Scriptures
The New Testament contains 138 verses that, in English translation, use the words "salvation" (45), "save" (41) or "saved" (52). The following are some of the New Testament passages most cited in this regard. Interpretation of them varies.
★ 'Belief in Jesus': "For God so loved the world that he gave his only begotten Son, that whosoever believeth in him shall not perish but have everlasting life" (). "And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved" ().
★ 'God's love': "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." () "God, being rich in mercy, for his great love wherewith he loved us, even when we were dead through our trespasses, made us alive together with Christ (by grace have ye been saved)." () "When the kindness of God our Saviour, and his love toward man, appeared ..." ()
★ 'Sin separates mankind from God.' "For all have sinned, and come short of the glory of God"() "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." ()
★ 'God gives eternal life' because Jesus Christ atoned for our sin: "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." ()
★ 'Saved (from sin) by asking Him for forgiveness just as we forgive others': "For if ye forgive men their trespasses, your heavenly Father will also forgive you: ''But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.''" ()
★ 'Confession and believing': "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." — "For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." () "For whosoever shall call upon the name of the Lord shall be saved." ()
★ 'Saved by baptism (you must also believe to be saved)': "He that
★ believeth
★ and is baptized shall be saved..." (). "Which sometime were disobedient, when once the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: 1 Peter 3:20-21; "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:" ()
★ 'Must be born again': "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." and " Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." ()
★ 'What must we do?': On the day of Pentecost, Peter stood up in front of the crowd of 3000 and preached about the death and resurrection of Jesus (Acts 2). When the crowd was convicted and asked Peter what they needed to do he replied, "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." ()
★ 'Saved by God's grace': "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast." (). The word grace is further clarified and defined in () : " 5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; 6 Which he shed on us abundantly through Jesus Christ our Saviour; 7 That being justified by his grace, we should be made heirs according to the hope of eternal life."
★ 'Saved by Works': "Ye see then how that by works a man is justified, and not by faith only." (), see also Epistle of James. This passage is disputed as to the meaning of the word justified. Protestants argue here the word justified is not used as "To make righteous" but to be "shown already righteous". This is meant in the sense that a person's good behaviour proves they have been saved, as God is "sanctifying" them, making them a better person, after having saved them. Catholics do not separate justification from sanctification. The Council of Trent (Catholic), while anathemizing any who would say that man can, before God, be justified by the works he does by human strength alone, without the divine grace merited by Jesus Christ (canon 1 of its Decree on justification), declared that the justice granted to Christians is preserved and increased by good works, and accordingly these are more than just the fruit and sign of justification obtained (canon 24). Some conservative Christians argue that all of the alleged "works salvation" scriptures are taken out of context. Controversial Bible Issues, [2], Alleged Works Salvation Scriptures.
★ 'Judged by Works': "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works." (). All Protestants do not agree with this type of interpretation of this verse. Some believe there will be the judgment all unsaved people go through called the "white throne judgment" (Revelation 20:10-15), but for all those who are saved they will appear before the “judgment seat of Christ” (2 Corinthians 5:9-10). In that judgment, believers will get rewards based on what they have done, whether they are good or bad. If they are not saved, Christ will proclaim,"Depart from me, I never knew ye," and they will be thrown into hell. They do not believe eternal life is a reward that is going to be given out in consequence of works done. Others understand it in the same way as the "Saved by Works" verses, in the sense that those who will not have done good proved they were not saved, because their works did not correspond to their 'saved' status. See also .
★ 'Saved by participating in the natural order': "Yet she shall be saved through child-bearing, if they continue in faith and love and sanctification with sobriety"
★ 'Salvation as already achieved': "When the kindness of God our Saviour, and his love towards man, appeared, not by works done in righteousness, which we did ourselves, but according to his mercy he ''saved'' us, through the washing of regeneration and renewing of the Holy Spirit, which he poured out upon us richly, through Jesus Christ our Saviour; that, being justified by his grace, we might be made heirs according to the hope of eternal life" ().
★ 'Salvation as an on-going process': "To us who ''are being saved'', (the word of the cross) is the power of God" (). The original text of this passage in Greek has present-tense (''being saved''), not perfect-tense (''having been saved'') or past-tense (aorist-tense) (''saved''); ambiguous translations such as "us which ''are saved''" (KJV) cover up this fact.
★ 'Salvation as yet to be obtained': "Since, therefore, we are now justified by (Christ's) blood, much more ''shall we be saved'' by him from the wrath of God" ().
In some nine verses, the Book of Ecclesiasticus or Wisdom of Sirach (considered by Orthodox and Catholics to be Scriptural), while not using the words "save" or "salvation", places a heavy emphasis on the importance of 'almsgiving', saying that performing this act can atone for sin, eg. , "Water extinguishes a blazing fire: so almsgiving atones for sin." Similarly, sin is spoken of as being atoned for by 'sacrifice', as in - "On this day atonement shall be made for you, to cleanse you; from all your sins you shall be clean before the Lord."
Sometimes it is necessary to make a distinction between temporal and eternal salvation when considering the scriptures which use the term "salvation." This can be especially important within the Christian faith.
Roman Catholicism
Roman Catholics believe[1] "Man stands in need of salvation from God,"[2] and "Divine help comes to him in Christ through the law that guides him and the grace that sustains him."[2] It was for our salvation that "God loved us and sent his Son to be the expiation for our sins; the Father has sent his Son as the Savior of the world, and he was revealed to take away sins."[4] "By his death (Jesus, the Son of God) has conquered death, and so opened the possibility of salvation to all men."[5]
Jesus has provided the Church with "the fullness of the means of salvation which [the Father] has willed: correct and complete confession of faith, full sacramental life, and ordained ministry in apostolic succession".[6] Baptism is necessary for salvation.[7] And the sacrament of Penance is necessary for salvation for those who have fallen after Baptism, just as Baptism is necessary for salvation for those who have not yet been reborn."[8] But these are not the only sacraments of importance for salvation: "The Church affirms that for believers the sacraments of the New Covenant are necessary for salvation."[9] This holds especially for the Eucharist: ".Every time this mystery is celebrated, the work of our redemption is carried on and we break the one bread that provides the medicine of immortality, the antidote for death, and the food that makes us live for ever in Jesus Christ."[10]
At the same time, however, the Roman Catholic Church teaches that through the graces Jesus won for humanity by sacrificing himself on the cross, salvation is possible even for those outside the visible boundaries of the Church. Christians and even non-Christians, if in life they respond positively to the grace and truth that God reveals to them through the mercy of Christ may be saved. This may include awareness of an obligation to become part of the Catholic Church. In such cases, "they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it, or to remain in it."[11] Catholics believe that people, even those who are not explicitly Christian, have the moral law written in their hearts, according to Jeremiah 31:33 (prophecy of new covenant): "I will write my law on their hearts." St. Justin wrote that those who have not accepted Christ but follow the moral law of their hearts (logos) follow God, because it is God who has written the moral law in each person's heart. Though he may not explicitly recognize it, he has the spirit of Christ. According to Fr. William Most's article for EWTN (the primary Catholic television network), those who have the spirit of Christ belong to the body of Christ. He writes, "Those who follow the Spirit of Christ, the Logos who writes the law on their hearts, are Christians, are members of Christ, are members of His Church. They may lack indeed external adherence; they may never have heard of the Church. But yet, in the substantial sense, without formal adherence, they do belong to Christ, to His Church."
Because of the freedom with which he is endowed, man can refuse God's offer of salvation in Christ, what the Catechism of the Catholic Church calls "God's plan of love"[12] The Catholic Church thus teaches that salvation to eternal life is God's will for all people, and that God grants it as a free gift, a grace, through the sacrifice of Christ. Man cannot, in the strict sense, merit anything from God.[13] It is God who justifies, that is, who frees from sin by a free gift of holiness (sanctifying grace, also known as habitual or deifying grace). Man can accept the gift God gives. Man can also refuse the gift. Human cooperation is needed, in line with a new capacity to adhere to the divine will that God provides.[14] The faith of a Christian is not without works, otherwise it would be dead.[15] In this sense, "by works a man is justified, and not by faith alone,"[15] and eternal life is, at one and the same time, grace and the reward given by God for good works and merits.[17] Faith, and subsequently works, are a result of God's grace - thus, it is only because of grace that the believer can be said to "merit" salvation.
Eastern Christianity
Eastern Christianity was much less influenced by Augustine, and even less so by either Calvin or Arminius. Consequently, it doesn't just have different answers, but asks different questions; it generally views salvation in less legalistic terms (grace, punishment, and so on) and in more medical terms (sickness, healing etc.), and with less exacting precision. Instead, it views salvation more along the lines of theosis, a seeking to become holy or draw closer to God, a concept that has been developed over the centuries by many different Eastern Orthodox, Oriental Orthodox, and Eastern Catholic Christians. It also stresses Jesus' teaching about forgiveness in : "For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses." See also Sermon on the Mount.
''The Longer Catechism of the Orthodox, Catholic, Eastern Church'', known also as ''The Catechism of St. Philaret'' [3] includes the questions and answers: "155. To save men from what did (the Son of God) come upon earth? From sin, the curse, and death." "208. How does the death of Jesus Christ upon the cross deliver us from sin, the curse, and death? That we may the more readily believe this mystery, the Word of God teaches us of it, so much as we may be able to receive, by the comparison of Jesus Christ with Adam. Adam is by nature the head of all mankind, which is one with him by natural descent from him. Jesus Christ, in whom the Godhead is united with manhood, graciously made himself the new almighty Head of men, whom he unites to himself through faith. Therefore as in Adam we had fallen under sin, the curse, and death, so we are delivered from sin, the curse, and death in Jesus Christ. His voluntary suffering and death on the cross for us, being of infinite value and merit, as the death of one sinless, God and man in one person, is both a perfect satisfaction to the justice of God, which had condemned us for sin to death, and a fund of infinite merit, which has obtained him the right, without prejudice to justice, to give us sinners pardon of our sins, and grace to have victory over sin and death.
Protestants
Some Protestants hold to a similar Catholic "faith plus works" salvation theology. Others believe that the Bible proclaims a rigidly Sola Fide ("faith in Jesus Christ alone")-based salvation without works. There is a complementary Protestant doctrine that the Bible proclaims salvation by "grace alone" (see Five solas). Especially in some interpretations of Calvinism this is extended to mean that God saves people (or condemns them) by freely granting or withholding his grace. This view does not exclude faith or works, as one must have faith to be saved (though it is viewed as God-given), and true believers will do good works.
Calvinism
The 'TULIP' acronym is a summary of the Five points of Calvinism: 'T'otal Depravity, 'U'nconditional Election, 'L'imited Atonement, 'I'rresistible Grace, 'P'erseverance of the Saints; ''Double Predestination'' and ''best-of-all-possible worlds'' are often added.[4] Salvation is appointed to the elect before the foundation of the world, and the entire process of being born again or ''adoption'' is done by the Holy Spirit alone, because the belief that ''faith'' is impossible by the unregenerated and is a ''works-based'' religion. "Even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love 5 he predestined us [2] for adoption as sons through Jesus Christ, according to the purpose of his will,"; "And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified." . Paul's allusion to God as the ''potter'' molding men as the ''clay'' into whatever he wishes without consent is the clearest explanation in See also ;; ; (''many'' not ''all''); .
Arminianism
Like Calvinists, Arminians agree that individuals are born sinners and are in need of salvation. They also agree that one is saved by accepting Jesus Christ's gift of salvation. However, they argue that the believer has free will and that one can lose one's salvation if one does not maintain it by continued faith in Jesus. Arminians distinguish between loss of faith and sin and believe that sin alone cannot result in the loss of salvation. However, John Wesley taught that that continued backsliding could inevitably lead to loss of faith, and consequently salvation, if left uncorrected.
Arminian belief suggests an emphasis on maintaining faith by outward signs such as through communion with fellow believers. In that sense, it is similar to Catholicism in that Catholics do not overtly recognize the salvation of any who are not in communion with the Catholic Church. Arminianism may lend respectability to faithful churchgoers who have not accepted salvation while disparaging some who have but who have "lost their faith" by disagreeing with church leadership.
The Arminian emphasis on free will, or more properly, free choice is important in salvation. If one has free choice, it is important for each individual to choose to accept the gift of salvation. The fact that an individual is baptized or associates with saved people does not mean that he has accepted salvation. Calvin wrote of predestination as though some groups were predestined to be saved while others were not. Such belief implies that being part of an allegedly predestined group saves one.
Free choice is also an important Protestant concept in establishing the authority of the believer. It allows one to decide on one's own what the Scriptures say. One does not have to accept what the Pope or Calvin or another church authority says.
Those in the Reformed Protestant camp frequently attach the label "Semipelagianism" to Arminian ideas. Many Arminians disagree with this generalization and consider it a libel against Jacobus Arminius, John Wesley, and the many other Arminians who maintain original sin and total depravity.
Historical Baptists
Historical Baptists testify to direct apostolic succession, claiming a lineage to the original apostles (and the churches they founded). Accordingly, this lineage supersedes parallel (but much older) claims to apostolic succession made by bodies such as the Roman Catholic and Eastern Orthodox Churches. To them, the gospel is the glad tidings of the eternal salvation of sinners through Jesus Christ. [EPH 1:13; ACT 13:32-33, 38-39] This gospel calls men to faith and obedience. [ROM 16:25-26] Faith and good works performed in obedience to the gospel are evidences that one is in possession of eternal life. They are the effects, not the cause, of eternal life. [JOH 5:24; 1JO 5:1; 1JO 2:29] They are what brings one into a temporal salvation to fellowship with God and other believers rather than bringing eternal salvation. The gospel is the means whereby men come to know that they have eternal life. [1JO 5:13; 2TI 1:10] By believing and obeying the gospel a man can gain assurance of his election and be delivered from ignorance, spiritual immaturity, and deception. [1TH 1:4-6; 1TI 4:16; EPH 4:11-15]
Universalism
Universalists agree with both Calvinists and Arminians that men are born in sin and in need of salvation. They also believe that one is saved by Jesus Christ. However, they emphasize that judgment upon sinners is of limited duration, and that God uses judgment to bring sinners to repentance. [5].
Emerging Church, Liberal Theology, and Liberation Theology
Within the emerging church and various branches of liberal or progressive Christianity, there are a number of different views on the meaning of salvation. This is largely related to post-modern views on Christianity as a dialogue rather than a set of doctrines. Salvation can mean a salvific personal and/or social deliverance from the effects of structural (social) or personal sins. In this context, salvation could mean anything from participation in a glorious afterlife--which is generally a less-commonly held belief in these circles--to a kind of liberation similar to that in Hinduism or Buddhism, to the repair of interpersonal relationships, to societal deliverance into a future perfect world (ie. the New Jerusalem or the Reign of God), and even to such concepts as gay liberation, women's liberation, the raising up of the oppressed and marginalized, or the equal distribution of goods. Any or all of these views are likely to be held and debated within the emerging church.
Christian Science and Salvation
The Christian Science textbook defines "Salvation" as follows: "Life, Truth and Love understood and demonstrated as supreme over all; sin, sickness, and death destroyed." (Science and Health with Key to the Scriptures p. 593, by Mary Baker Eddy.)
New Church
In the New Church salvation is seen as the process of spiritual rebirth, rather than an instantaneous event. Christ is not seen as an atoning sacrifice to appease an angry Father, but is seen as Jehovah, God Himself, come to subdue the Hells, make His Human Divine, and redeem people's freedom to believe in Him and follow the path of salvation He has laid out. This path is seen in the model of His life on earth. It is still believed that a person is saved by Divine grace, but that one has the choice and must stop doing evil actions in order to receive this grace.
"He who would be saved, must confess his sins, and do repentance. To confess sins is to know evils, to see them in oneself, to acknowledge them, to make oneself guilty and condemn oneself on account of them. Done before God, this is to confess sins. To do repentance is to desist from sins after one has thus confessed them and from a humble heart has sought forgiveness, and then to live a new life according to the precepts of charity and faith, He who merely acknowledges generally that he is a sinner, making himself guilty of all evils, without examining himself,--that is without seeing his sins,--makes a confession but not the confession of repentance. Inasmuch as he does not know his evils, he lives as before" (The New Jerusalem and Its Heavenly Doctrine, para. 159-162).
The Church of Jesus Christ of Latter-day Saints
The Church of Jesus Christ of Latter-day Saints defines the term salvation in two distinct ways, based on the teachings of their modern-day prophet Joseph Smith, as recorded in the Doctrine and Covenants. The general Christian belief that salvation means returning to the presence of God and Jesus Christ is similar to the way the word is used in the Book of Mormon, wherein the prophet Amulek teaches that through the "great and last sacrifice" of the Son of God, "he shall bring salvation to all those who shall believe on his name; ... to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance. And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety, while he that exercises no faith unto repentance is exposed to the whole law of the demands of justice;" (Alma 34:14-16) Amulek teaches that the garments of the righteous "should be made white through the blood of the Lamb," and teaches the importance of sincere prayer, service to others, and thanksgiving as aspects of preparing to meet God and be saved. (Alma 34:32,38,39) The Book of Mormon prophet Nephi teaches the importance of following the example of Jesus Christ by being baptized, receiving the baptism of fire by the Holy Ghost, and pressing "forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life." (2 Nephi 31:13,16,20) Latter-day Saints also believe that those who did not have a chance to be baptized in their mortal life will be able to get that chance through baptism for the dead, as Joseph Smith taught in D & C 128
Joseph Smith describes a miraculous catching away with Sidney Rigdon in which they beheld three degrees of glory typified by the sun, moon, and stars in Doctrine and Covenants 76. In the experience they learned that all are saved except the sons of perdition. (D&C 76:14) Of all those saved there are three categories all related to levels of response to the testimony of Jesus Christ. The sun/celestial people (Paragraph 70)are those who meet the qualifications made known starting at paragraph 51. The moon/terrestrial people received not the testimony of Jesus while in the flesh but in the afterlife. These people consist of those who are not professed followers of Christ but "honorable men of the earth" and those who profess but are not valiant in testimony. (Paragraphs 71 - 79) The lowest glory stars/telestial are hypocrites. They have strong competitive religious affiliations; they say they are of Paul,Apollos, Cephas, Christ, John, Moses, Isaiah etc. They identify with Christianity and Judaism but do not receive the testimony of Jesus or the prophets. Joseph Smith affirms that he and Sidney were commanded to make these things known, having been commanded to do so while in the heavenly experience. D & C 76:71-112)
Churches of Christ
See also: Churches of Christ, Church of Christ
Churches of Christ adopt the standard Protestant notions that humans are lost in sin but can be redeemed because Jesus Christ, the Son of God, offered Himself as the atoning sacrifice. However, the means of salvation that these churches practice relies heavily on the role played by the doctrine of baptism. Churches of Christ generally reject original sin, Calvinism, and Arminianism. The Salvation of babies and children is assured by God's grace. Once believers reach an age of accountability, they must believe in the Lord with all their heart (Acts 16:31), repent of all sin (Acts 2:38), confess their faith in Christ (Rom. 10:9), and be buried in Believer's baptism (Acts 2:38; Col. 2:12; Gal. 3:26-27). Churches differ on whether or not this plan constitutes a salvific work, a sign of faith, or a free gift of God's grace, and because they are strongly congregational, there is no statement of uniformity on this matter. However, regardless of the position that agency plays in the equation, the vast majority of churches believe that salvation is achieved purely through belief in and the acceptance of God's grace. While baptism is a commandment of the Bible it is not deemed as a necessity by which one will enter the kingdom of heaven.
Judaism
Rabbinic Judaism teaches that "Every Jew has a share in the world to come (the afterlife)" (TB Sanhedrin 90a), and also that "the righteous people of other (non-Jewish) nations...", those who follow the elementary morals embodied in the Seven Noahide Laws, "...have a share in the world to come" (Tos. Sanhedrin 13, TB ibid. 105a). Although a person who sins may be punished either in this world or the next, punishment in the next world is in most cases limited in duration to 12 months (Mishnah Eduyot 2:10). Complete loss of a share in the afterlife (or, alternatively, eternal punishment; TB Rosh Hashanah 17a) is imposed for only a small number of very serious sins, most of which have to do with heresy. Even then a person can regain his share in the world to come through repentance and atonement. E. P. Sanders describes this overall view of salvation as "covenantal nomism".
Some Jewish denominations disagree with Rabbinic Judaism regarding the nature or importance of the afterlife. For them, the "world to come" may not be a significant focus of religious thought, since they emphasize that Judaism concentrates on the here and now.
See also Jewish Encyclopedia: Salvation, Judaism and Christianity, Jewish principles of faith.
Islam
According to all the traditional schools of jurisprudence, faith (''Iman'') ensures salvation. There are however differing views concerning the formal constituents of the act of faith. "For the Asharis it is centred on internal taṣdīḳ[internal judgment of veracity], for the Māturīdī-Ḥanafīs on the expressed profession of faith and the adherence of the heart, for the Muʿtazilīs on the performance of the 'prescribed duties', for the Ḥanbalīs and the Wahhābīs on the profession of faith and the performance of the basic duties."[18] The common denominator of these various opinions is summed up in bearing witness that God is the Lord, L. Gardet states.
There are traditions in which Muhammad stated that "No one shall enter hell who has an atom of faith in his heart" or that "Hell will not welcome anyone who has in his heart an atom of faith" however these passages are interpreted in different ways. Those who consider performance as an integral part of faith such as Ḵh̲ārid̲j̲īs, consider anyone who does a grave sin to be out of faith, while the majority of Sunnis who view works as merely the perfecting the faith, hold that a believing sinner will be punished with a temporary stay in hell. Still there are disagreements over the possibility of a believing sinner being forgiven immediately (e.g As̲h̲ʿarīs) and in full rather than undergoing temporary punishment. (e.g. Māturīdīs)
Muslims also believe that those who have heard the messages of a prophet of God (Moses, Jesus or Muhammad) but chosen not to follow will receive eternal damnation in hell.
Eastern Religions
Main articles: Moksha
Adherents of Hinduism, Buddhism, Jainism, and Sikhism do not believe in salvation in the sense understood by most Westerners. They have no explicit Hell to be saved from or Heaven to be saved to. They believe in reincarnation after death. According to this belief, one's works or karma allow one to be reborn as a higher or lower being. If one is evil and has a multitude of bad works, one is likely to be reborn as a lower animal, possibly a worm. If one has a multitude of good works or good karma, one is likely to be reborn as a higher being, perhaps a human with higher status or in a higher caste.
Eventually, however, one is able to escape from the cycle of death and rebirth and achieve 'salvation' through the attainment of the highest spiritual state. This state is called Moksha or Mukti in Hinduism and often called Nirvana in Buddhism. This state is not one of individual happiness, but a merging of oneself with collective existence. In some beliefs, this existence is identified with God.
Hinduism
Salvation is the soul's liberation from the cycle of death and rebirth and attainment of the highest spiritual state. It is the ultimate goal of, where even hell and heaven are temporary. This is called 'Moksha' (Sanskrit: मोक्ष, ''liberation'') or 'Mukti' (Sanskrit: मुक्ति, ''release''). Moksha is a final release from one's worldly conception of self, the loosening of the shackles of experiential duality and a re-establishment in one's own fundamental nature, though the nature is seen as ineffable and beyond sensation. The actual state of salvation is seen differently depending on one's beliefs.
★ In Advaita, a monistic philosophy, which comprises most forms of Shaivism and some forms of Vaishnavism, it is oneness with Brahman, without form or being, something that essentially is without manifestation.
★ In dualist Hinduism, as found mostly in different forms of Vaishnavism, it is union or close association with God.
In Hinduism, moksha occurs when the individual soul (human mind/spirit) or atman recognizes its identity with the Ground of all being - the Source of all phenomenal existence known as Brahman. The religion recognizes several paths to achieve this state, none of which is exclusive. They are the ways of selfless work (Karma Yoga), of self-dissolving love (Bhakti Yoga), of absolute discernment & knowledge(Jnana Yoga), and of 'royal' meditative immersion (Raja Yoga).
Buddhism
Liberation, called Nirvana in Buddhism, is seen as an end to suffering, reincarnation and ignorance. The Four Noble Truths outline some of Buddhist soteriology: they describe suffering (''dukkha'') and its causes, the possibility of its cessation, and the way to its cessation, i.e. the Noble Eightfold Path, which includes morality and meditation. The means of achieving liberation are further developed in other Buddhist teachings. They are expressed in very different terms by Theravada, Mahayana, and Vajrayana Buddhists.
Redemption
:''For other uses of the word, see Redemption''
'Redemption' is a religious concept referring to forgiveness or absolution for past sins and protection from eternal damnation. Redemption is common in many world religions and all Abrahamic Religions, especially in Christianity and Islam. In Christianity redemption is synonymous with salvation.
See also
★ Antinomianism
★ Legalism (theology)
★ Atonement
★ Born Again
★ New Birth
★ Divine filiation
★ Plan of Salvation
★ Predestination
★ Prevenient Grace
★ Sin
★ Spiritism
★ Total Depravity
★ ''Compare:'' moksha
References
1. In his Apostolic Letter ''Fidei Depositum'' of 11 October 1992, Pope John Paul II declared: "The ''Catechism of the Catholic Church'', which I approved June 25th last and the publication of which I today order by virtue of my Apostolic Authority, is a statement of the Church's faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition, and the Church's Magisterium. I declare it to be a sure norm for teaching the faith."''Fidei Depositum'', 3
2. CCC 1949
3. CCC 1949
4. CCC 456-457
5. CCC 1019
6. CCC 830
7. CCC 1256-1257, 1277
8. CCC 980
9. CCC 1129
10. CCC 1405
11. ''Lumen gentium'', 14
12. CCC 1739-1742
13. CCC 2007
14. ''Response of the Catholic Church to the Joint Declaration of the Catholic Church and the Lutheran World Federation on the Doctrine of Justification'', 2–3
15.
16.
17. CCC 1987–2016
18. Encyclopedia of Islam, Iman article
External links
★ "What Must I Do To Be Saved"
★ "Salvation by Faith" by John Wesley (Protestant Christian - Wesleyan/Methodist)
★ "The Scripture Way to Salvation", a sermon by John Wesley (Protestant Christian - Methodist/Wesleyan perspective)
★ "God's Plan of Salvation" (conservative Evangelical perspective)
★ God's Plan of Salvation
★ Salvation in Islam
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