جستجوی مقالات مرتبط با کلیدواژه « redemption » در نشریات گروه « فلسفه و کلام »

Among the important and controversial issues about Redemption are the two interpretations of Inclusive and dominant End of Redemption. These two interpretations are analyzed based on the degree of effectiveness of the factors involved in Redemption. According to the Inclusive End interpretation, Redemption is a concept that has several components, each of which has independent value; and according to the dominant End interpretation, Redemption has only one constituent component, and other components are the introduction or means of achieving that true Redemption. This article seeks to explore the views of Ayatollah Javadi Amoli on the nature of Redemption and the explanation of transcendental Redemption, and to answer the question of whether his view of Redemption is an interpretation of the dominant End or a Inclusive End. The result of this research is that transcendental Redemption in his works is as the existential perfection of the soul, and scientific, practical, rational and religious virtues are an introduction to achieving this Redemption. Therefore, his view is more in line with the dominant interpretation of Redemption. The descriptive-analytical method has been used in presenting and presenting the findings of this research.

In reviewing the Quranic salvation, the first and most significant issue that every reader of the Quran faces is the abundance of verses in which words such as "salvation", "prosperity", "redemption", "happiness", etc. are mentioned, and the salvation of man is considered to be the main goal of the divine messengers. Ibn Sina, who deals with mysticism and Sufism in the final sections of the book Esharat wa Tanbihat (Signs and Punishments), says that mystics, with the help of their perfect souls and passing positions and degrees, and performing austerities with the aim of controlling Nafs Ammarah (inciting soul), have set foot in the holy world and have been drawn to subtle thoughts that are compatible with the sacred. Influenced by the Quran and mysticism, the scholars of intellectual sciences have explored and reflected the idea of salvation in their works. Ibn Sina scrupulously explains the terms of Sufism, the degrees of mystics and their characteristics, and he can be considered as a model for the scholars after him, such as Suhrawardi. Suhrawardi, who himself has deep mystical tendencies, has spoken of salvation everywhere in his relics. In this study, with a comprehensive and wide-ranging view, the idea of salvation in the triad of Quran, mysticism and conclusive argument is examined and compared. With this approach and attitude that the heavenly saying, the mystery of knowledge and wisdom are inseparable, this article mentions the words of the philosophers about the mystics and shows that the Quranic, mystical and argumentative views about salvation are all in harmony.

One of the main theological issues in the divine religions regards redemption and salvation. From the viewpoint of Islam, although God is redeemer, the human might receive the divine redeeming through his own volition and active role. The Qur’ān emphasizes the role of the human on the attainment of salvation, and states that he should seriously obey the divine commands in order to achieve salvation and should use all his faculties – including intellect – to finally attain salvation and redemption. In Christianity, redemption/salvation relies on the belief in Messiah who has provided the human with salvation. Christians believe that the human is the prisoner of sin and death, and cannot redeem himself; therefore, God embodied Himself as Messiah and got sacrificed to compensate for the human sin and to free him from the prison of sin. It is emphasized in the New Testament that having faith in Messiah is the factor for the human redemption. This study provides responses to some questions, including “How the effect of intellect and belief on the human salvation and redemption is expressed in the Qur’ān and the New Testament?” and “Whose teachings and beliefs rely more on intellect: Islam or Christianity?” According to the findings of this study, the majority of teachings in this regard (e.g., Unity, Trinity, and Embodiment) in the New Testament rely only on faith rather than intellectual arguments, while the related qur’ānic beliefs are based on intellect and faith.

Salvation and redemption are one of the most important and far-reaching issue of different religions. After the definition of salvation i.e. man’s desired situation, the first question proposed for study is how to achieve that situation. There is some specific definition of salvation in every religion. All religions have come to rescue mankind from the current undesirable situation taking him into an ideal desirable one. They also study how to attain that desirable situation, yet to come. Indeed, all religions carry a message and call to all human beings in order to help them achieve salvation and redemption, the scale of such a message is the distance between the ongoing situation and the ideal one. Of course, the way how to invite and call people is different in different religions. Having examined Allamah Tabatabaii’s viewpoint through a descriptive-analytic method in their research, the authors go to draw the conclusion that religions are one with Allah without any discrepancy. The true faith is one identical divine tradition to meet man’s innate nature in the course of man’s demand for salvation and happiness. In its core unity, divine faith wears the clothes of multiplicity, since different specific faiths appeared through different prophets due to different capacities and interests of different societies in the course of their development. According to this view, all divine religions provided man with salvation in their particular time. Based on the faith and good deeds of their followers, all religions helped them achieve salvation and redemption.

Salvation, which means salvation in the hereafter, has always been considered by the divine religions. Christian salvation, as a fundamental doctrine, is based on doctrines such as the Trinity, grace, sacrifice, the Cross, holy Spirit, Christ as the incarnate God and savior and giver of new life so that human actions have no role in its creation and destruction. Using a descriptive-analytical method, we found that belief in monotheism is the standard measure of faith that anyone should have faith. Accepting this level of monotheism requires accepting other levels of monotheism as well. Belief in these levels as a whole is a necessary condition for monotheism, and imperfection in some respects hinders ultimate salvation. All levels of monotheism are part of the perfection of monotheism and require righteous deeds.

This article is to study the bases and the interaction of social and intellectual levels of Jewish theology. Based on the hypothesis of this research, Jewish theology and theosophy can’t be analyzed without their relation to the sociopolitical aspect. So, along with Jewish belief and claim on their being Yahweh's chosen people, they have been struggling with various problems and sufferings (straggling, expulsion, slavery, etc.). It may be for this reason that against other monotheistic religions that have concentrated on salvation, Jews theological and theosophical literature talks about emancipation and salvation. This emancipation has individual and collective dimensions. The collective dimension which links Jewish theology with social and objective life, is conjugated with pragmatic Messianism. Not only is this based on a prospect for Messiah’s advent (the redeemer messiah of the Jewish), but mostly contains serious pragmatic dimension for preparing the context for the advent and the ultimate emancipation to be realized. The theoretical and methodological framework of this study is based on the theory of (critical) discourse analysis, especially the interpretation which is provided by Norman Fairclough.

Faith and practice are most important factors for salvation in Islam and Christianity. More over the concepts of redemption in Christianity and the intercession in Shia have also been counted as elements of salvation. There are some similarities between them, which may be led to the misunderstanding that redemption and intercession are the same; whereas the definition and function of these two doctrines are different in the religious traditions of both religions. The doctrine of redemption is the essential part of Christian theology, especially in soteriology. If this doctrine is put under question, the whole structure of Christian theology will be disintegrated. But doctrine of intercession is complementary part in Shia. In this article at first, the doctrine of redemption is explained. Considering that the understanding of the concept of redemption is based on other doctrines, including anthropology, soteriology and Christology in Christian theology, at first the relationship between redemption and these concepts will be discussed. It will be declared that Christians believe that Adam's sin had grave consequences for humanity, in a way that it becomes the source of human sinfulness. In Christian point of view God was incarnated in Jesus and was crucified in order to be redemptive of Adam's sin and in order to save men. Everyone who believes in the death and resurrection of Jesus will be delivered. In the second part of the article, the question of intercession according to Shia will be discussed. It will be suggested that the nature of man is pure in Islam and man himself can reach salvation by faith and good practice. In addition, mercy of God and the intercession of Imams will help sinful persons. But in the third part of the article, some similarities and differences between these doctrines will be pointed out. I will insist mostly on their conceptual and functional differences. Their similarities include: Both doctrines need an intermediate; both of them are considered as act of God and are accomplished by permission of God; both of them are based on grace and mercy of God; both of them are ordained to save men; both of them prerequisite some conditions. The differences between these doctrines include: The doctrine of redemption in Christianity is the main factor for salvation and that is initiative act of God; but in the doctrine of intercession, man himself has the main role for salvation and intercession has a complementary role; redemption changes human nature, but according to Islam nature of human isnt sinful so that it require sanctification; redemption is almost related to Original sin and establishes reconciliation between God and man, but intercession is related to daily sins. Eventually redemption is the essential doctrine in Christianity, but intercession is the secondary doctrine in Shia. Indeed the story of Cross and redemption is the base of Christian theology and other issues are based on it. Consequently if the doctrine of redemption is put under question, the whole Christian theology will be disintegrated. However because there is religious Law in Shia, the concept of intercession has secondary aspect and if there are different views about intercession, it will not make any problem for other theological doctrines in Shia.

Adorno's conception about the roles that art can play in various areas of human's life is absolutely different from the dogmatic thoughts of the traditional culture and philosophy. According to Adorno, the most important function of art consists in its "critical" approach and "redemptionary" character for analyzing and criticizing the structures of domination and suppression in the society. Hence, Adorno's emphasis on the critical theory of art and its role in transforming social consciousness relies on what he calls the "truth content" of art and artwork. Adorno's main motivation for questioning the relation of "art" and "truth" goes back to the social role of art and the epistemological function it would have. In this paper, some of Adorno's central ideas and notions, regarding the "truth content" theme, especially in his Aesthetic Theory will be discussed.

Ibn Sina the great rationalist Muslim philosopher considers man’s happiness the same as his attainment to a perfection of rational faculty and his unity with world of non – material intellects. For him, happiness has different degrees and its mosl complete and highest degree is intellectual happiness. Likewise, he states that complete happiness and wretchedness is only attainable in the hereafter. Against this view point of Ibn Sina which has been formed in the context of rationality based on revelation, the Christian fideist philosopher St. Augustine too regards happiness an knowledge of God and closeness to Him. He also does not consider this kind of happiness attainable in this earthly world and he defers true stability and comfort to the next world. For Augustine, although all human beings are seeking happiness, but true happiness is possible only through Christianity. The study of opposite and conforming position of these two viewpoints shows that each of these two philosophers with their own particular intellectual principles which has mainly been shaped in the religious context of man have emphasised on knowledge as a condition for true happiness.

The innate need to Salvation and deliverance is the basic reason for people to adopt the religions. The divine religions including Islam and Christianity had recognized this need and sought to respond that. The soteriology that is among the very important theological matters in Islamic and Christianity tradition should be consider in comparative. The Christian salvation has differences from that of in Islam.The truth of Islamic Salvation that bears the negative conception is get away from plight, disaster, hardship, and suffering. The strict meaning of it differs from the prosperity and triumph that use in positive conception.Although, From the Islamic views, God is savior but the humankind, with its free will and active part, bring about the conditions to acceptance the God's salvage.The fundament of prevalent Christianity is proclamation to the Jesus salvation that brought to the humankind as a gift. In this creed, that had firmed on the knowledge of God, human and Christ, the humankind who was in bondage of sin and death without any capability itself for salvation.From the God's direct mediation, namely "Christ with his redemption", the atonement of human's sin was paid. Therefore, the humankind will be free from the bondage.