Salvation

In religion, salvation is the belief that, as part of divine providence, a God, or gods, saves people from some or all of the following: # from biological death, by providing for them an eternal life or long-lasting afterlife (cf. afterlife).

Salvation may also be called "deliverance" or "redemption" from sin and its effects.

Those of the world's religions which have the concept of salvation hold varying positions on the way to attain it and on what it means. Some religions claim that salvation can be attained by using only inner human resources such as meditation, accumulation of wisdom, asceticism, rituals, or good deeds. Other religions teach that humans can be saved only through the grace granted by an external personal agent (Gods, bodhisattvas, Avatars, etc.)

The pantheistic religions of the East regard salvation as an impersonal merging with the Absolute. In contrast, the three largest monotheistic religions of the world, Judaism, Christianity and Islam, associate salvation with freedom from the bondage of sin and the re-establishment of personal communication with the creator. There are some basic differences among those monotheistic religions on how sin is to be overcome by humans, regarding the identity of Jesus Christ, who is not present in Judaism, is God in Christianity and a prophet in Islam, and the role he plays in salvation, and what one's attitude toward him should be.

Judaism

There is no concept of evading biological death in Judaism, though certain prophets, having attained heights of kedushah (holiness), are said to have been admitted into Shamayim (Heaven) without dying first. This does not however provide them an eternal life in Olam HaZeh (This World), but does guarantee 'afterlife' in Shamayim, and return during the Techiyat hamaytim (resurrection of the dead) in Olam Ha-Ba (World to Come).

On the other hand, keret (spiritual death) can be avoided through teshuvah (repentance), by learning the Torah (divine law), and practicing it through mitzvot (commandments).

Christianity

According to Christian belief, salvation is made possible by the life, death, and resurrection of Jesus Christ, which in the context of salvation is referred to as the "atonement". However, it has been pointed out that in the words of Jesus in "If there is one theological issue that both Jews and Christians should be able to agree on, it is that "salvation is from the Jews"." It had been expressed in Judaism from the days of Abraham onward that the salvation of all mankind is to come from Israel, i.e. the Jews through their relationship with God. This is the primary sense in which the Jews are "the Chosen People". Christians who believe in the accuracy of the New Testament, would accept that "salvation is from the Jews", since "those are the very words that Jesus spoke to the Samaritan woman at the well".

Christian salvation concepts are varied and complicated by certain theological concepts, traditional beliefs, and dogmas. Scripture is subject to individual and ecclesiastical interpretations. Therefore, Christian soteriology ranges from exclusive salvation to universal reconciliation concepts. While some of the differences are as widespread as Christianity itself, the overwhelming majority agrees that salvation is made possible by the work of Jesus Christ, the Son of God, dying on the cross.

The purpose of salvation is debated (compare purpose of life), but in general most theologians agree that God devised and implemented His plan of salvation because He loves them and regards human beings as His children. Since human existence on Earth is said to be "[given] to sin," salvation also has connotations that deal with the liberation of human beings from sin, and therefore also the inevitable suffering associated with the punishment of sin—i.e., "the wages of sin is death."

}}

Paradigms of salvation

Different theories of atonement have been proposed for how Christian salvation can be understood. Over the centuries, Christians have held different ideas about how Jesus saved people, and different views still exist within different Christian denominations. The main paradigms of salvation that have been proposed are:

Moral transformation

The moral transformation view was the predominant understanding of salvation among Christians during the first three centuries AD, and continues to be held by some denominations such as the Eastern Orthodox today. In this view, Jesus saved people from sinfulness through his life and teachings (see the moral influence theory of atonement), thus transforming their character to become righteous. This salvation is seen as undeserved, since God graciously sent Jesus to save people when they were unrighteous and did not in any way deserve such a favour. In the moral transformation paradigm, a person is saved from sinfulness by faithfully following the teachings of Jesus, and the example he set of how to live. Consequently, a person becomes righteous in God's sight, and can expect a positive final judgment by God. Perfection is not required, and mistakes are forgiven after repentance. In this view, Jesus' crucifixion is understood primarily as a martyrdom.

The moral transformation view has been criticised and rejected by many Protestant Christians, for a variety of reasons. Critics believe that the moral transformation view conflicts with various biblical passages (particularly ones by Paul regarding 'faith' and 'works'), underestimates the seriousness of sin and denies the atoning value of Jesus' death.

Christus Victor

In the Christus Victor view, people needed salvation from the powers of evil. Jesus achieved salvation for people by defeating the powers of evil, particularly Satan. This view has been dated in writings of the Church Fathers to the 4th centuries AD, although it remained popular for several centuries. Several perspectives on this idea existed, which can be roughly divided into conquest of Satan and rescue from Satan's power. In the conquest of Satan version, writers such as Eusebius of Caesarea depicted Jesus defeating Satan in a great spiritual battle that occurred between his death and resurrection. By winning this battle, Jesus overthrew Satan and saved people from his dominion. The Christus Victor view is not widely held in the West.

Ransom from Satan

The ransom from Satan view entails the idea that Satan had power over people's souls in the afterlife, but that Christ rescued people from his power. Often, the death of Christ plays an important role in this rescue. The view appears to have arisen during the 3rd century, in the writings of Origen and other theologians. In one version of the idea, Satan attempted to take Jesus' soul after he had died, but in doing so over-extended his authority, since Jesus had not sinned. As a consequence, Satan lost his authority completely, and all humanity gained freedom. In another version, God entered into a deal with Satan, offering to trade Jesus' soul in exchange for the souls of all people, but after the trade, God raised Jesus from the dead and left Satan with nothing. Other versions held that Jesus' divinity was masked by his human form, so Satan tried to take Jesus’ soul without realizing that his divinity would destroy Satan's power. Another idea is that Jesus came to teach how not to sin and Satan, in anger with this tried to take his soul. The Ransom from Satan view is also not widely held in the West.

Satisfaction

In the 11th century, Anselm of Canterbury rejected the ransom view, and proposed instead the satisfaction view. He depicted God as a feudal lord, whose honour had been offended by the sins of humankind. In this view, people needed salvation from the divine punishment that these offences would bring, since nothing they could do could repay the honour debt. Anselm held that Christ had infinitely honoured God through his life and death that Christ could repay what humanity owed God, thus resolving the offence to God's honour (satisfying it) and doing away with the need for punishment. When Anselm proposed the satisfaction view, it was immediately criticised by Peter Abelard.

Penal substitution and faith

In the 16th century, the Protestant Reformers reinterpreted Anselm's satisfaction theory of salvation within a legal paradigm. In the legal system, offences required punishment, and no satisfaction could be given to avert this need. They proposed a theory known as penal substitution, in which Christ takes the penalty of people's sin as their substitute, thus saving people from God's wrath against sin. Penal substitution thus presents Jesus saving people from the divine punishment of their past wrongdoings. However, this salvation is not presented as automatic. Rather, a person must have faith in order to receive this free gift of salvation. In the penal substitution view, salvation is not dependent upon human effort or deeds.

The penal substitution paradigm of salvation is widely held among Protestant Christians, who often consider it central to Christianity. However, it has also be widely critiqued. Advocates of the New Perspective on Paul also argue that many New Testament books by Paul the Apostle used to support the theory of penal substitution should be interpreted differently.

Old Testament

World religions scholar and author Ernest Valea provides a succinct summary of salvation according to the Old Testament. Repentance and baptism: "Peter replied, 'Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.'" Salvation and works: "You see that people are justified by what they do and not by faith alone." This verse and the surrounding passage is disputed, centering primarily on the meaning of the word justified.

Salvation by God's Grace, not by works:

"For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast."

"He saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit whom he poured out on us generously through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs having the hope of eternal life."

"When the kindness of God our Saviour, and his love towards us, 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 ongoing process: "To us who are being saved, (the word of the cross) is the power of God." 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." Salvation as a narrow path: "Wide is the gate, and broad the way, that leads to destruction, and many go in there: because strait is the gate and narrow is the way that leads to life, and few there be that find it....

Sin separates humanity from God.

"For all have sinned and fall short of the glory of God."

"Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned...."

===Catholicism=== Instead of salvation being conditional upon sin, Catholicism has long attached the belief in Jesus the Christ to the concept of salvation itself, and for non-Christians has asserted various "dispensations" ranging from "eternal hell" to 'salvation conditional upon conversion.' Catholic controversies regarding universalists, such as Origen, are notable events in Church history, and have typically resulted in the proclamation of Catholicism being the "one true faith", along with dispensationalist concepts.

Catholics profess belief that Jesus the Christ brought about redemption from sin. Modern teaching usually uses language similar to the following: Jesus was a divine sacrifice who brought about "redemption for all mankind" (cf. Redemptoris Missio).

Catholics believe "Man stands in need of salvation from God," and "Divine help comes to him in Christ through the law that guides him and the grace that sustains him." "By his death (Jesus, the Son of God) has conquered death, and so opened the possibility of salvation to all men."

Catholicism teaching on justification is the principal cause of division from Protestantism, and holds a soul is justified "by reason of a perfect act of charity elicited by a well disposed sinner or by virtue of the Sacrament either of Baptism or of Penance." This condition can be appropriated by proxy, in recognition of the faith of a qualified sponsor, and is held to be effected by an actual change in the recipient's heart, that of the infused love of God, so that the justified are not only reputed to be righteous, "but we are truly called and are just, receiving justice within us".

A further teaching is that this justification can be increased by doing works enabled by the grace of God dispensed through Catholic sacraments, and which grace includes that of the merits of saints. Such works of faith are also held to help merit eternal life. Regarding those who cooperated with such grace, Trent concludes that,"nothing further is wanting to the justified, to prevent their being accounted to have, by those very works which have been done in God, fully satisfied the divine law according to the state of this life, and to have truly merited eternal life." Canon 32 similarly states, "If anyone says that the good works of the one justified are in such manner the gifts of God that they are not also the good merits of him justified; or that the one justified by the good works that he performs by the grace of God and the merit of Jesus Christ, whose living member he is, does not truly merit an increase of grace, eternal life, and in case he dies in grace, the attainment of eternal life itself and also an increase of glory, let him be anathema."

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". Baptism is necessary for salvation, and is sufficient for those who die as children and those permanently deprived of their use of reason. 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." 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." 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."

At the same time, however, the 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. Separated 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." Catholics believe that people, even those who are not explicitly Christian, have the moral law written in their hearts, according to (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. St. Thomas Aquinas, the premier theologian in the Catholic Church, explains this paradox as follows. If a person lives according to the natural law written on his heart, God will send him a means of knowing the truth by either natural or supernatural means; that is, he will send a missionary to teach him the faith or even an angel, if necessary.

The Church expressly teaches that "it is necessary to hold for certain that they who labor in ignorance of the true religion, if this ignorance is invincible, will not be held guilty of this in the eyes of God" (Singulari Quadam), that "outside of the Church, nobody can hope for life or salvation unless he is excused through ignorance beyond his control" (Singulari Quidem), that "they who labor in invincible ignorance of our most holy religion and who, zealously keeping the natural law and its precepts engraved in the hearts of all by God, and being ready to obey God, live an honest and upright life, can, by the operating power of divine light and grace, attain eternal life" (Quanto Conficiamur Moerore).

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 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 humanity, 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.

Orthodox theology teaches prevenient grace, meaning that God makes the first movement toward man, and that salvation is impossible from our own will alone. However, man is endowed with free will, and an individual can either accept or reject the grace of God. Thus an individual must cooperate with God's grace to be saved, though he can claim no credit of his own, as any progress he makes is possible only by the grace of God.

Besides, the Orthodox Church supposes that the person has salvation not only by his good deeds, but also by his patient suffering of various griefs, illnesses, misfortunes, failures (-31, -38, -11, -3, ) .

Protestantism

The Protestant Christian perspective on salvation is that no one can merit the grace of God by performing rituals, good works, asceticism or meditation, because grace is the result of one's initiative without any regard whatsoever to any merit in the one towards whom the good is being initiated. To be forgiven and brought back into a personal relationship with God, it is not enough that the grace of God exists as potential solution. It must be claimed personally by the sinful person by their own initiative. The recognition of one’s sinful state, followed by a complete turning away from that sinful lifestyle and attitude, is called repentance. Repentance in the New Testament has a wider meaning than simply regretting the mistakes of the past. "When the Holy Spirit descended at Pentecost, repentance meant to be sorry for rejecting Jesus Christ as Savior, accompanied by a subsequent change of mentality. The same change in attitude toward Jesus is required today. This repentance followed by a complete turning toward and believing in the atoning death and sacrifice of Jesus on the cross for one's sins is what results in salvation. Christianity teaches that Jesus is not a mere man, a prophet, a guru or something similar, but the savior of the world, the only "name under heaven given to men by which we must be saved." Only then can the atoning death of Christ become an actual solution for one’s sins.

According to the New Testament, this salvation is a gift from God that anyone may receive by exercising faith in Christ and repenting for their sin.

Some of the benefits of this salvation are that people become "new creations in Christ," their sins are forgiven, they receive eternal life and become children of God. They also receive the Holy Spirit, who enables them to live a new life based on God's requirements and to spread the gospel to others.

In Christianity, the human problem is sin that causes suffering in this life but may lead to eternal suffering in the next life. According to Christian teachings, God is good, perfect, and just, and so sin by its nature prevents a right relationship with God and provokes God to anger at all humanity who consistently rebel against His law and commandments. Therefore, people who have not accepted salvation cannot enjoy the full benefits of knowing God in this life, such as peace and comfort in times of trouble. They also cannot spend eternity in God's presence, and will consequently suffer the eternal wrath of God's righteous punishment and judgement in a place called Hell.

Christianity claims to offer "good news," and this good news is that it is possible to be saved (attain salvation) from sin and the wrath of God's holy and righteous judgement. The solution, then, is salvation from sin, temporal suffering, and suffering under the eternal wrath of God.

According to Christianity, eternal life is not the annihilation of soul and personhood, but an embodied existence of perfect and eternal communion with God.

Anselmian

Anselmiam is a school of soteriological thought within Protestant Christianity. Its reasoning process is also used by some atheist groups.

Shortly after 1100, Anselm, appointed as archbishop of Canterbury, wrote a classic treatise about substitutionary atonement. In it he puts forward the "satisfaction theory" of the Atonement in salvation. Man's offense of rebellion against God is one that demands a payment or satisfaction. Fallen man is incapable of making adequate satisfaction. Nevertheless, such is God's love that God will not simply abandon us (at least not all of us) to the consequences of our sins. Anselm wrote,

"This debt was so great that, while none but man must solve the debt, none but God was able to do it; so that he who does it must be both God and man."

The suffering of Christ, the God-man who is God's only son, pays off what human beings owe to God's honor, and we are thereby reconciled to God. So God took human nature upon Himself so that a perfect man might make perfect satisfaction and so restore the human race. Anselm is called the founder of scholasticism, and he is noted as the originator of the ontological argument for the existence of God. His foundational work is seen later in Calvinism and Arminianism. They believe in Predestination of the "elect" before the foundation of the world. All of the elect necessarily persevere in faith because God keeps them from falling away. Thus, the Calvinist system is called monergism because God alone acts to bring about salvation. Calvinists further understand the doctrines of salvation to include the five points of Calvinism, typically arranged to form the acrostic "TULIP." All five contrast sharply with Arminianism: Atonement is intended for all: Jesus's death was for all people, Jesus draws all people to himself, and all people have opportunity for salvation through faith. Jesus's death satisfies God's justice: The penalty for the sins of the elect is paid in full through Jesus's work on the cross. Thus Christ's atonement is intended for all, but requires faith to be effected. Arminius states that "Justification, when used for the act of a Judge, is either purely the imputation of righteousness through mercy… or that man is justified before God… according to the rigor of justice without any forgiveness." Stephen Ashby clarifies: "Arminius allowed for only two possible ways in which the sinner might be justified: (1) by our absolute and perfect adherence to the law, or (2) purely by God's imputation of Christ's righteousness." Grace is resistible: God takes initiative in the salvation process and His grace comes to all people. This grace (often called prevenient or pre-regenerating grace) acts on all people to convince them of the Gospel, draw them strongly towards salvation, and enable the possibility of sincere faith. Picirilli states that "indeed this grace is so close to regeneration that it inevitably leads to regeneration unless finally resisted." The offer of salvation through grace does not act irresistibly in a purely cause-effect, deterministic method but rather in an influence-and-response fashion that can be both freely accepted and freely denied.

Man has grace enabled free will to respond or resist: Free will is limited by God's sovereignty, but God's sovereignty allows all men the choice to accept the Gospel of Jesus through faith, simultaneously allowing all men to resist.

Election is conditional: Arminius defined election as "the decree of God by which, of Himself, from eternity, He decreed to justify in Christ, believers, and to accept them unto eternal life." God alone determines who will be saved and his determination is that all who believe Jesus through faith will be justified. According to Arminius, "God regards no one in Christ unless they are engrafted in him by faith." Christ's righteousness is imputed to the believer: Justification is sola fide. When individuals repent and believe in Christ (saving faith), they are regenerated and brought into union with Christ, whereby the death and righteousness of Christ are imputed to them for their justification before God. Eternal security is also conditional: All believers have full assurance of salvation with the condition that they remain in Christ. Salvation is conditioned on faith, therefore perseverance is also conditioned. Apostasy (turning from Christ) is only committed through a deliberate, willful rejection of Jesus and renunciation of saving faith. Such apostasy is irremediable.

Universalism

Universalists agree with both Calvinists and Arminians that everyone is born in sin and in need of salvation. They also believe that one is saved by Jesus Christ. However, they emphasize that judgment in hell upon sinners is of limited duration, and that God uses judgment to bring sinners to repentance.

Churches of Christ

Western Churches of Christ are strongly anti-Calvinist in their understanding of salvation, and generally present conversion as "obedience to the proclaimed facts of the gospel rather than as the result of an emotional, Spirit-initiated conversion."

Churches of Christ hold the view that humans of accountable age are lost because of their sins. These lost souls can be redeemed because Jesus Christ, the Son of God, offered Himself as the atoning sacrifice. The age when this occurs is generally believed to be around 13.

# One must be properly taught, and hear (, ) # One must believe or have faith (, ) # One must repent, which means turning from one's former lifestyle and choosing God's ways (, , ) # One must confess belief that Jesus is the son of God (; ) # One must be baptized for the remission of sins (; ; ; ; ) # One must remain faithful unto death ().

Beginning in the 1960s, many preachers began placing more emphasis on the role of grace in salvation, instead of focusing exclusively implementing all of the New Testament commands and examples. This was not an entirely new approach, as others had actively "affirmed a theology of free and unmerited grace," but it did represent a change of emphasis with grace becoming "a theme that would increasingly define this tradition." However, members of the Churches of Christ reject this, arguing that since faith and repentance are necessary, and that the cleansing of sins is by the blood of Christ through the grace of God, baptism is not an inherently redeeming ritual. One author describes the relationship between faith and baptism this way, "Faith is the reason why a person is a child of God; baptism is the time at which one is incorporated into Christ and so becomes a child of God" (italics are in the source). Baptism is understood as a confessional expression of faith and repentance,

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)

Liberal theology, and liberation theology

Within emerging churches (Liberal Christianity), Progressive Christianity, and other liberation theology groups claim to be various branches of Christianity or Progressive Christianity churches. There are a number of different views on the meaning of salvation within these groups. This is largely related to post-modern views on Christianity as a dialogue rather than a set of doctrines.

Salvation in these churches is a Collective Salvation and 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 (i.e., 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. They declare that one should have an affirmation of Christian faith, within the social order, respecting and interacting equally with all faiths. In addition, the Progressive Christian must have strong ecological concerns and social justice commitments in rebuilding a more perfect social society.

Progressive Christian Hal Taussig declares that one must be participatory in spirit and physical worship, with an intellectual willingness to question the capitalist order and to promote social diversity every where.

Islam

Salvation

"Salvation" in Islam refers to the eventual entrance to heaven. The word does not cover the possible entry to hellfire, or the different levels of hellfire and heaven. The Quran teaches that the only thing guaranteeing no salvation is a disbelief in the “One God”; associating others with God, }} The above verse is referring to the forgiveness in the hereafter. Those who die believing not in the “One God” do not receive salvation.

Those who die believing in the “One God”, but disbelieving in his message (Islam), are left to his will; God might forgive them, or might not.

Those who die believing in the “One God” and his message “Islam” receive salvation. Narrated Anas that Mohammad said, }}

A person who becomes a Muslim must testify that "none has the right to be worshiped but Allah" indicating the belief in the One God, and "Mohammad is Allah's Apostle" indicating the belief in God's message.

Islam teaches that if one wishes to enter heaven, and avoid hellfire completely, one must believe in the "One God", and obey him following his message. There is no other way. The Quran states, }}

Belief in the “One God”

Belief in the “One God”, also known as the Tawheed (التَوْحيدْ) in Arabic, is broken into two parts (or principals): #Tawheedo Al Ruboobeeya ( تَوْحيدُ الرُبوبِيَّة): Believing in the attributes of God and attributing them to no other but God. Such attributes include Creation, having no beginning, and having no end. These attributes are what make a God. Islam also teaches 99 names for God, and each of these names defines one attribute. One breaks this principle, for example, by believing in an Idol as an intercessor to God. The idol, in this case, is thought of having powers that only God should have, thereby breaking this part of Tawheed. No intercession is required to communicate with, or worship, God. #Tawheedo Al Ilooheeya (تَوْحيدُ الإِلوهيَّة): Directing worship, prayer, or deed to God, and God only. For example, Worshiping a planet, or God along with a creation, or multiple Gods, breaks this principle, and consequently breaks the Tawheed.

Tawheedo Al Ruboobeeya is seen to “imply” Tawheedo Al Ilooheeya, because it is seen that that who has the attributes of a God deserves to be worshiped.

Some Muslim scholars break the Tawheed into further parts by breaking Tawheedo Al Ruboobeeya into multiple parts putting emphases on some of the attributes of God that they see being vastly ignored, or forgotten, in their respective times. Many scholars, for example, state a third principle, Tawheedo Al Asma'a (تَوْحيدُ الأَسْماءْ) which explicitly states the belief in the names of God. Other scholars state another principal, Tawheedo Al Hukmee (تَوْحيدُ الحُكْم), which explicitly states the belief in the Governance Attribute of God, emphasizing this attribute which is a part of Tawheed seen to be vastly broken by modern governments of Muslim nations which do not follow the Islamic law.

The Test

To avoid hell, one must also avoid sin; belief is not enough; Islam acknowledges the inclination of man towards sin. A Muslim must think of his sin, seek God's forgiveness and repent. However, this repentance must be sincere, and God's mercy must not be taken as a license to sin further. Islam teaches that God is Merciful, but it also teaches that he is wise. The Quran states: }}

Islam teaches that every person, including man, woman and prophet, is responsible for his/her own sins. A Muslim must be aware of his sin, and repent. The Quran states, }}

Al-Agharr al-Muzani, a companion of Mohammad, reported that Ibn 'Umar stated to him that Mohammad said, }}

Sin in Islam is not a state, but an action (a bad deed); Islam teaches that a child who dies young, regardless of the belief of his parents, dies a Muslim; he enters heaven, and does not enter hell.

A Muslim must also think of heaven. The matter is not as simple as entering hellfire or entering heaven. Both hellfire and heaven have levels. A Muslim seeks to enter heaven and aims for the highest level. He does this by increasing his good deeds. In the Quran, whenever those who enter heaven are mentioned, and the virtue of belief is mentioned, it is coupled with the mention of good deeds. Some examples are, }} }} }}

A Muslim does not believe that his good deeds merit him heaven, instead it is God's mercy on the people that lets them into heaven. The levels in heaven (and hell) are only a direct result of God's justice: those who do better, deserve better. Narrated Aisha, that Mohammad said, }}

Those with belief will eventually enter heaven, but only after they are punished for their sins (those that God did not forgive). God forgives sins but it is not a guarantee. Therefore, a Muslim must keep a balance between fear of God, and hope in his mercy. One who does not have this balance is in danger of losing his belief; one who has absolute hope in God's mercy and no fear of his wrath will end up sinning, believing God will forgive him regardless, and one who has absolute fear of God's wrath and no hope in his mercy will also end up sinning, believing himself entering hellfire regardless.

Mandatory acts of worship

There are acts of worship that Islam teaches to be mandatory. Islam is built on five principles. Narrated Ibn 'Umar that Muhammad said,

Not performing the mandatory acts of worship is a sin. See also Shirk. A person who becomes a Muslim must testify that "none has the right to be worshiped but Allah" indicating the belief in the One God, and "Mohammad is Allah's Apostle" indicating the belief in God's message and thereby obeying his commands. The Quran states. }}

Indic religions

Adherents of Hinduism, Buddhism, Jainism and Sikhism do not believe in salvation in the sense understood by most Westerners. They do not focus on Hell or Heaven as the end of a soteriological choice, but on knowledge. They believe in reincarnation (Buddhism rebirth) after death. According to this belief, one's actions or karma allow one to be reborn as a higher or lower being. If one is evil and has a multitude of bad actions, one is likely to be reborn as a lower being. If one has a multitude of good actions or 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 saṃsāra, the cycle of death and rebirth, through the attainment of the highest spiritual state. This state is called moksha (or mukti) in Hinduism, Sac Khand in Sikhism, moksa or nirvana in Jainism and often called nirvāṇa in Buddhism. This state is not one of individual happiness but often a merging of oneself with collective existence. Sometimes, as with nirvāṇa, it is a liberation from conditioned existence.

Hinduism

In Hinduism, salvation is the Atman's liberation from Saṃsāra, the cycle of death and rebirth and attainment of the highest spiritual state. It is the ultimate goal of Hinduism, 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 is seen differently depending on school of thought.

Brahman is the universal substrate and divine ground of all being. Thus monism is the basis of practically all philosophies in Hinduism, including major sects of Vaishnavism, Shaivism, and Shaktism. The Dvaita school of Vaishnavism propounded by Madhwacharya is different. It holds that even in Moksha, the individual soul retains its uniqueness (https://sites.google.com/site/harshalarajesh/) . In contrast to the Smartha sect based on Advaita philosophy which regards identification of Atman with Brahman as the means to achieve liberation, practically all forms of Vaishnavism, Shaivism, and Shaktism view union via close association with God through loving devotion.

Moksha is achieved when the individual Atman unites with the ground of all being - the source of all phenomenal existence — Brahman through practice of Yoga. Hinduism recognizes several paths to achieve this goal, none of which is exclusive. The paths are the way of selfless work (Karma Yoga), of self-dissolving love (Bhakti Yoga), of absolute discernment & knowledge (Jnana Yoga) or of 'royal' meditative immersion (Raja Yoga).

Buddhism

Liberation, called nirvana in Buddhism, is seen as an end to suffering, rebirth, 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, that is, the Noble Eightfold Path, which includes wisdom (pañña), morality (sīla), and concentration (samādhi). The means of achieving liberation are further developed in other Buddhist teachings. They are expressed in different terms by Theravāda, Mahayana, and Vajrayana Buddhists.

The 14th Dalai Lama, Tenzin Gyatso, has used the word 'salvation' thusly, "...according to the Buddhist practice... the ultimate goal is salvation, or the Sanskrit word, moksha, or nirvana, that's the permanent cessation of all suffering." The Dalai Lama believes that, despite the differences which may appear on the surface of the world's greatest religions, that they all share the common goal of the pursuit of happiness for their adherents.

Jainism

in Jainism means liberation, salvation or emancipation of soul. It is a blissful state of existence of a soul, completely free from the karmic bondage, free from saṃsāra, the cycle of birth and death. A liberated soul is said to have attained its true and pristine nature of infinite bliss, infinite knowledge and infinite perception. Such a soul is called siddha or paramatman and considered as supreme soul or God. In Jainism, it is the highest and the noblest objective that a soul should strive to achieve. In fact, it is the only objective that a person should have; other objectives are contrary to the true nature of soul. With right faith, knowledge and efforts all souls can attain this state. | publisher =Bhagwan Mahavir memorial Samiti | year =1993 | location =New Delhi }} compiled by Jinendra Varni contains the following description of Nirvāṇa}} or -

Where there is neither pain nor pleasure, neither suffering nor obstacle, neither birth nor death, there emancipation.(617)

Where there are neither sense organs, nor surprise, nor sleep, nor thirst, nor hunger, there is emancipation.(618)

Where there is neither Karma, nor quasi-Karma nor the worry, nor any type of thinking which is technically called Artta, Raudra, Dharma and Sukla, there is . (619)''

According to Jainism, moksa or liberation can be attained only in the human birth. Even the demi-gods and heavenly beings have to re-incarnate as humans and practice right faith, knowledge and conduct to achieve liberation. According to Jainism, human birth is quite rare and invaluable and hence a man should make his choices wisely.

Sikhism

Salvation in Sikhism means ending the cycle of death and rebirth and thus merging oneself with the Infinite Formless God. According to Guru Nanak, the founder of Sikhism, the goal of the human is to have union with God and for this Sikhs are to conquer their ego and thus realizing their true nature which is the same as God. There are five spiritual stages through which Sikhs go before reaching the final stage of achieving union with God.

: 1. Dharam Khand: The realm of Righteous action. : 2. Gian Khand: The realm of Knowledge. : 3. Saram Khand: The realm of Spiritual endeavor. : 4. Karam Khand: The realm of Grace. : 5. Sach Khand: The realm of Truth.

According to Sikhism, moksa or liberation can be attained only in the human birth. Even the demi-gods and heavenly beings have to re-incarnate as humans and practice right faith, knowledge and conduct to achieve liberation. According to Sikhism, human birth is quite rare and invaluable and hence a man should make his choices wisely.

Redemption

: For other uses of the word, see Redemption (disambiguation) Redemption is a religious concept referring to forgiveness or absolution for past sins or errors and protection from damnation, eternal or temporary, generally through sacrifice. Redemption is common in many world religions, including Indic religions and all Abrahamic Religions, especially in Christianity and Islam (المغفرة).

In Judaism, (Hebrew ge'ulah), redemption refers to God redeeming the people of Israel from their various exiles. This includes the final redemption from the present exile.

In Christianity, redemption is synonymous with salvation. The Christian religion, though not the exclusive possessor of the idea of redemption, has given to it a special definiteness and a dominant position. Taken in its widest sense, as deliverance from dangers and ills in general, most religions teach some form of it. It assumes an important position, however, only when the ills in question form part of a great system against which human power is helpless.

In some forms of Buddhism, redemption is inherent in the discipline of giving up attachments to desires. Theravada Buddhism teaches that in this quest one can rely on no one and on nothing but oneself: neither gods nor priests, neither church nor sacraments, nor faith nor works are of any avail.. Other disciplines are not so desolate, and "each Buddha and Bodhisattwa is a redeemer", assisting the Buddhist in seeking to achieve the redemptive state. The assistance rendered is a form of self-sacrifice on the part of the teachers, who would presumably be able to achieve total detachment from worldly concerns, but have instead chosen to remain engaged in the material world to the degree that this is necessary to assist others in achieving such detachment.

See also

Antinomianism

Atonement in Christianity

Born again Christianity

Divine filiation

Legalism (theology)

New Birth

Plan of salvation as used by Mormons (LDS)

Predestination

Prevenient grace

Sin

Steps to Christ

Total depravity

References

External links

A. J. Wallace and R. D. Rusk, "Moral Transformation: the Original Christian Paradigm of Salvation" A recent defence of the moral transformation perspective.

"The Scripture Way to Salvation", a sermon by John Wesley (Protestant Christian - Methodist/Wesleyan perspective)

"God's Plan of Salvation" (conservative Evangelical perspective)

Salvation in Islam

Immortality Or Resurrection? Chapter VI Hell: Eternal Torment or Annihilation? by Samuele Bacchiocchi, Ph. D., Andrews University

Redemption after Death by Charles Augustus Briggs: An article in the December 1889 Issue of The Magazine of Christian Literature Vol 1. No. 3.

Category:Theology Category:Christian soteriology Category:Religious terminology Category:Christian terms