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Journal articles on the topic 'Soteriology'

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Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Lasewa, Selvie. "Analisis Teologis Terhadap Berbagai Pandangan Soteriologi Dintinjau Dari Kebenaran Alkitab." EULOGIA: Jurnal Teologi dan Pendidikan Kristiani 3, no. 2 (November 27, 2023): 107–23. http://dx.doi.org/10.62738/ej.v3i2.57.

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The aim of the research is to provide a theological understanding of various Soteriological views. Soteriology is a science that studies the eternal salvation of humans. All humans have sinned, so humans need a way of salvation and a person who can save. Every church denomination must have teachings about how to obtain a guarantee of eternal salvation. Even though the doctrine about salvation in each church or religious denomination is not the same, still everyone, regardless of religion or whatever church denomination, all people must have certainty of salvation. It is very important to know and understand the various theories that state the certainty of salvation, and what responses and answers are correct and in accordance with Biblical truth to serve as the basis of the Christian faith in terms of obtaining certainty of salvation. The research method used in this study is qualitative. The method used is the analytical method, with the data collection technique being document data from literature review to study and analyze soteriology, so that the conclusion is drawn that true soteriology must be in accordance with Biblical truth. Keywords: Analysis, Soteriology, Theology, Various Views Tujuan penelitian untuk memberikan pemahaman secara teologis tentang berbagai pandangan Soteriologi. Soteriologi adalah ilmu yang mempelajari tentang keselamatan kekal manusia. Semua manusia telah berbuat dosa maka manusia memerlukan jalan keselamatan dan pribadi yang dapat menyelamatkan. Dalam setiap denominasi gereja pasti memiliki ajaran tentang bagaimana memperoleh jaminan keselamatan kekal, meskipun doktrin tentang keselamatan dalam setiap denominasi gereja atau agama tidak sama, tetapi tetap saja semua orang baik beragama apapun atau denominasi gereja manapun semua manusia harus memiliki kepastian keselamatan. Merupakan suatu hal yang sangat penting untuk mengetahui dan memahami berbagai teori yang menyatakan tentang kepastian keselamatan, dan bagaimana tanggapan dan jawaban yang benar dan sesuai dengan kebenaran Alkitab untuk dijadikan sebagai dasar Iman Kristen dalam hal memperoleh kepastian keselamatan. Metode penelitian yang digunakan dalam kajian ini adalah kualitatif. Metode yang digunakan yaitu metode analisis, dengan teknik pengumpulan data adalah data dokumen dari kajian kepustakaan untuk mengkaji dan menganalisis tentang soteriologi, sehingga ditarik kesimpulan bahwa Soteriologi yang sejati harus sesuai dengan kebenaran yang Alkitabiah.Kata Kunci : Analisis, Teologis, Berbagai Pandangan, Soteriologi

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2

Pandey, Dylfard Edward, and Lasino Lasino. "Soteriologi Alkitab di tengah Eksklusivisme, Inklusivisme, dan Pluralisme." EULOGIA: Jurnal Teologi dan Pendidikan Kristiani 2, no. 2 (November 27, 2022): 104–17. http://dx.doi.org/10.62738/ej.v2i2.41.

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Salvation in Christianity has an exclusive nature and this raises problems not only with the views of other religions on this matter but also within the Christian religion itself. One of the fundamental problems faced by exclusive biblical soteriology is dealing with inclusivism and pluralism. In conducting the research, the author uses qualitative research methods with a thorough and accurate library research approach. the results of the study show that biblical soteriology can deal with exclusivism, inclusivism, and pluralism without losing its unique exclusivity. AbstrakKeselamatan dalam kekristenan memiliki sifat yang eksklusif dan hal ini menimbulkan persoalan bukan hanya pandangan agama-agama lain terhadap hal ini bahkan juga di kalangan agama Kristen sendiri. Salah satu persoalan mendasar yang dihadapi oleh Soteriologi Alkitab yang bersifat Eksklusif adalah berhadapan dengan inkusivisme dan pluralisme. Dalam melakukan penelitian penulis menggunakan metode penelitian kulaititatif dengan pendekaan riset pustaka yang teliti dan akurat. hasil dari penelitian menunjukkan soteriologi Alkitab dapat berhadapan dengan ekslusivisme, inklusivism dan pluralisme tanpa kehilangan sifat ekslusifnya yang unik.Sifat eksklusif soteriologi Alkitab tidak dapat dipisahkan dari Yesus Kristus karena berkaitan dengan finalitas keselamatan dan holistik serta ketiadaan alternatif yang memadai.

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3

Zega, Yunardi Kristian. "Jaminan Keselamatan Dalam Injil Yohanes 10:28-29 Dan Implikasinya Bagi Pengajar Pendidikan Agama Kristen." Jurnal Ilmiah Religiosity Entity Humanity (JIREH) 3, no. 1 (June 18, 2021): 76–87. http://dx.doi.org/10.37364/jireh.v3i1.59.

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The doctrine of salvation (soteriology) is one of the most important doctrines in Christianity. The doctrine of soteriology needs to be understood and understood properly and correctly, so as not to lead to misleading interpretations. One of the interesting verses to discuss in the doctrine of soteriology is the assurance of salvation in the Gospel of John 10: 28-29. For this reason, in this article, the author will analyze the Gospel of John 10: 28-29 in order to provide a soteriological understanding that is in accordance with the truths contained in the text. The result of the analysis of this article is that Jesus guarantees the salvation of believers so that they do not perish forever, and God the Father also guarantees this salvation. Therefore, believers will receive the power of the Holy Spirit so that they can practice every truth that God wants in their lives. Thus, every believer can have a correct understanding of the assurance of his safety. This needs to be a concern for Christian educators, whether they teach in families, schools, or churches. Doktrin keselamatan (soteriologi) adalah salah satu doktrin yang sangat penting di dalam Kekristenan. Doktrin soteriologi perlu untuk dapat dimengerti dan dipahami dengan baik dan benar, agar tidak menimbulkan penafsiran yang menyesatkan. Salah satu ayat yang cukup menarik untuk dibahas dalam doktrin soteriologi adalah mengenai jaminan keselamatan dalam Injil Yohanes 10:28-29. Untuk itu, dalam artikel ini, penulis akan menganalisis Injil Yohanes 10:28-29 agar dapat memberikan pemahaman soteriologi yang sesuai dengan kebenaran yang ada di dalam nats tersebut. Hasil dari analisis artikel ini ialah, Yesus memberikan jaminan keselamatan bagi orang-orang percaya agar tidak binasa sampai selama-lamanya, dan Allah Bapa juga ikut menjamin keselamatan tersebut. Oleh sebab itu, orang-orang percaya akan menerima kuasa Roh Kudus sehingga mereka dapat melakukan setiap kebenaran yang dikehendaki Allah di dalam kehidupannya. Dengan demikian, agar setiap orang percaya dapat memiliki pemahaman yang benar mengenai jaminan keselamatannya. Hal ini perlu menjadi perhatian bagi para pendidik Kristen, baik yang mengajar di keluarga, sekolah, maupun gereja.

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4

Silalahi, Haposan. "Dimensi Soteriologi Kata Poieō dalam Matius 7:21." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 7, no. 1 (October 12, 2022): 411–28. http://dx.doi.org/10.30648/dun.v7i1.907.

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Abstract. In Matthew 7:21, Jesus proclaimed that in order to enter the Kingdom of Heaven, one must do the will of God. This statement seems contradictory to Christian soteriology which believes that salvation is solely by grace. Thus, this paper aimed to examine this statement and its suitability with Christian soteriology. This study used a biblical diachronic-historical approach to the text of Matthew 7:21. Through this study, it was found that the statement was addressed to the Matthew community with the aim of providing a standard of living as citizens of the Kingdom of God and not a condition for obtaining salvation.Abstrak. Dalam Matius 7:21, Yesus memproklamirkan bahwa untuk dapat masuk kedalam Kerajaan Sorga, harus melakukan/poieō kehendak Tuhan. Pernyataan tersebut nampak kontradiktif dengan soteriologi Kristen yang meyakini keselamatan semata-mata oleh karena anugerah. Dengan demikian, tulisan ini bertujuan mengkaji pernyataan tersebut dan kesesuaiannya dengan soteriologi Kristen. Kajian ini menggunakan pendekatan diakronis-historis biblical terhadap teks Matius 7:21. Melalu kajian tersebut diperoleh hasil bahwa pernyataan tersebut ditujukan kepada komunitas Matius dengan tujuan memberikan standar hidup sebagai warga Kerajaan Allah dan bukan merupakan syarat memperoleh keselamatan.

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5

Tantlevsky, I. "Aristotle’s “Soteriology”." Voprosy filosofii, no. 2 (February 2019): 148–59. http://dx.doi.org/10.31857/s004287440002597-1.

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6

O’Collins, Gerald. "Revisiting soteriology." Pacifica: Australasian Theological Studies 26, no. 3 (October 2013): 311–25. http://dx.doi.org/10.1177/1030570x13505436.

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7

Moloney SJ, Raymond. "Lonergan’s Soteriology." Irish Theological Quarterly 78, no. 1 (January 18, 2013): 19–37. http://dx.doi.org/10.1177/0021140012465036.

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The issue of redemption is no marginal concern in the writings of Bernard Lonergan. Though the places where he tackles the subject directly are not numerous, the issue itself pervades his work as an aspect of his views on the nature of history. His principal treatment of the classical themes of soteriology is found in three of the 17 theses of his Christology, De Verbo incarnato. It is the aim of this article to bring to the attention of scholars the distinctive approach of these three theses, leaving to another occasion a broader treatment of the significance of the redemption in his work generally.

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8

Bernabé, Alberto. "Orphic soteriology." Cadmo - Revista de História Antiga, no. 26 (2017): 15–34. http://dx.doi.org/10.14195/0871-9527_26_1.

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9

Kim, Sung Tae. "Jonathan Edwards’ Soteriology : Critical Review of Dispositional Soteriology." Journal of Historical Theology 38 (June 2021): 139–65. http://dx.doi.org/10.26427/jht.38.5.

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10

Yung Han Kim. "Judaistic Christian Soteriology in Modern version and Reformed Soteriology." Korea Reformed Theology 28, no. ll (October 2010): 8–34. http://dx.doi.org/10.34271/krts.2010.28..8.

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11

Purba, Eduward. "Memahami Penolakan Soteorologi Gnostik oleh Gereja Perdana." DIEGESIS: Jurnal Teologi Kharismatika 2, no. 2 (November 25, 2019): 91–99. http://dx.doi.org/10.53547/diegesis.v2i2.60.

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Gnostics are synchronic character ideas from a variety of Hellenistic types of beliefs and philosophies that try to influence early Christian salvation theology. The infiltration effort has opportunities because of: the cultural context of the missionary and recipient of the gospel, the decline of the Church of Jewish background, the emergence of Jewish Diaspora, the use of Hellenic terms in the New Testament and by the Early Church. This research is qualitative research literature. Researchers collected data by determining the qualifications of Gnostic library sources, both from Gnostic sources themselves and from Christian theologians. The steps taken are recording findings, combining all findings, both theories or new findings of Gnostic soteriology, analyzing findings, and finally criticizing Gnostic ideas. The results found that gnosis was the first condition in Gnostic soteriology that produced catharsis as a way of releasing divine sparks from the body with variations in business such as fasting, monasticism, torturing oneself until the legalization of murder. So, in the Gnostic idea, the principle of traditional Christian salvation has no place at all. In conclusion, ownership of gnosis by understanding the importance of releasing the spirit or divine spark from the body is a major condition in Gnostic soteriology. On this basis, the early Church rejected this gnostic idea because it was considered very speculative and heretical. AbstrakGnostik merupakan gagasan berkarakter sinkritis dari variasi tipe keyakinan dan filsafat Helenistik yang berusaha memengaruhi teologi keselamatan Kristen perdana. Usaha infiltrasi memiliki peluang karena konteks budaya pekabar dan penerima Injil, kemunduran jemaat berlatarbelakang Yahudi, kemunculan Yahudi diaspora, penggunaan istilah-istilah Helenis da-lam Perjanjian Baru dan oleh gereja perdana. Penelitian ini merupakan penelitian kualitatif literatur. Peneliti mengumpulkan data dengan menentukan kualifikasi sumber pustaka Gnostik, baik dari sumber Gnostik sendiri dan dari teolog Kristen. Langkah yang dilakukan yaitu men-catat temuan, memadukan segala temuan, baik teori atau temuan baru tentang soteriologi Gnostik, menganalisis temuan, terakhir mengkritisi gagasan Gnostik. Hasil yang ditemukan bahwa gnosis syarat pertama dalam soteriologi Gnostik yang menghasilkan katarsis sebagai cara melepaskan percikan ilahi dari tubuh dengan variasi usaha seperti puasa, monastik, menyiksa diri sampai legalisasi pembunuhan. Sehingga dalam gagasan Gnostik, prinsip keselamatan Kristen tradisional tidak memiliki tempat sama sekali. Kesimpulannya, bahwa kepemilikan gnosis dengan memahami pentingnya melepaskan roh atau percikan Ilahi dari tubuh merupakan syarat utama dalam soteriologi Gnostik. Atas dasar ini gereja perdana menolak gagasan Gnostik ini karena dianggap sangat spekulatif dan sesat.

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12

Goodliff, Andy. "Can the Christian gospel speak to the experience of young people today?" Journal of Youth and Theology 3, no. 2 (February 17, 2004): 41–54. http://dx.doi.org/10.1163/24055093-90000216.

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Soteriology is at the heart of all Christian ministry. Soteriology underpins all effective Christian youth ministry. In this article, Andy Goodliff explores traditional and contemporary models of soteriology in an attempt to find a theological language that speaks to young people today.

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13

Simon, Derek J. "Salvation and Liberation in the Practical-Critical Soteriology of Schillebeeckx." Theological Studies 63, no. 3 (September 2002): 494–520. http://dx.doi.org/10.1177/004056390206300303.

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[The practical-critical soteriology of Schillebeeckx understands and orients the experience of salvation in relation to liberating political praxis and social emancipation. Practical-critical soteriology develops the claim that liberation is intrinsic to and constitutive for the experience and interpretation of eschatological salvation. The interaction between liberation and salvation in his soteriology can be described as an interdependent yet fragmented identity amid productive difference. Schillebeeckx's soteriology constructs their identity and difference on the basis of the biblical dialectic regarding the lifepraxis, execution, and Resurrection of Jesus, the eschatological advocate of God's preferential solidarity.]

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14

Choi, Jung Ki. "Balthasar Hubmaier’s Soteriology." Journal of Historical Theology 37 (December 31, 2020): 11–45. http://dx.doi.org/10.26427/jht.37.1.

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15

Okab Lee. "Soteriology of Calvin." Theological Forum 62, no. ll (December 2010): 179–204. http://dx.doi.org/10.17301/tf.2010.62..008.

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16

Puthiran, J. "Buddhism and Soteriology." Con Texte 3, no. 1 (May 26, 2022): 5. http://dx.doi.org/10.28984/ct.v3i1.388.

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This paper argues that research in Buddhism must have a soteriological focus. To demonstrate this, an overview of the Cūḷamālunkya Sutta (MN 63) is presented. This sutta consists of a conversation between the Buddha and one of his students, and it reveals that Buddhism’s topics of inquiry must address how one can be free from suffering. The implication of this conversation – the soteriological focus – seems to suggest that Buddhist research excludes topics in metaphysics, such as addressing the nature of the universe (if it has a beginning or an end, if it is finite or infinite, and so forth), or the nature of the self. Soteriology seems to suggest that ethics is the only focus of research in Buddhism; that is, to know how to be free from suffering, one must study how one should live and conduct oneself. Though this appears to be the case, this paper will show that research in Buddhism is not limited in this manner. Instead of excluding metaphysical research entirely, Buddhism instead excludes research that is done for its own sake; topics must therefore be researched for the sake of soteriology. Thus, the research implication of the Cūḷamālunkya Sutta is not that certain topics are unable to be researched, but rather that a qualification of soteriology is attached to topics of research.

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17

Ward, Pete. "Union With Christ: The Subplot of Evangelical Soteriology." Journal of Youth and Theology 2, no. 1 (February 17, 2003): 84–93. http://dx.doi.org/10.1163/24055093-90000206.

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This paper. explores the shifting patterns An evangelical soteriology. In particular it suggests that continual encounter with God in worship has replaced conversion as the primary focus of evangelical spirituality. At the same time evangelicals have continued to preach a substitutionary soteriology. This soteriology does not adequately fund, interpret, or fuel the contemporary charismatic practice of encounter with God in worship. It is suggested that ideas of Union with Christ might be used to offer a more robust and functional doctrine of salvation.

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18

Hyun Jin, Cho. "Jonathan Edwards' Dispositional Soteriology." Korea Reformed Theology 30, no. ll (May 2011): 128–53. http://dx.doi.org/10.34271/krts.2011.30..128.

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19

VANHAELEMEERSCH, Ph. "A Soteriology called śūnyatā." Orientalia Lovaniensia Periodica 27 (April 1, 1996): 79–106. http://dx.doi.org/10.2143/olp.27.0.583538.

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20

Burke, Kevin. "Reflections on Ignatian Soteriology." Lonergan Workshop 19 (2006): 37–50. http://dx.doi.org/10.5840/lw2006193.

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21

Yates, Roy. "From Christology to Soteriology." Expository Times 107, no. 9 (June 1996): 268–70. http://dx.doi.org/10.1177/001452469610700904.

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22

Basinger, David. "Process-Relational Christian Soteriology." Process Studies 18, no. 2 (1989): 114–17. http://dx.doi.org/10.5840/process198918238.

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23

Studebaker, Steven. "Pentecostal Soteriology and Pneumatology." Journal of Pentecostal Theology 11, no. 2 (2003): 248–70. http://dx.doi.org/10.1177/096673690301100206.

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AbstractA profound irony characterizes some examples of Pentecostal theology: the Spirit is made subordinate to Christology in an effort to emphasize the Spirit. Protestant scholasticism is the source of this problem. Historically, Pentecostal theologians adopted the soteriological paradigms of Protestant scholasticism to express their pneumatological concerns. The form of the subordination of the Spirit is the tendency to distinguish salvation into Christocentric and pneumatological categories. (Christ achieves redemp tion, and his work is the objective basis of justification. The Spirit applies the work of Christ, and this work of the Spirit is the subjective sanctifica tion of the believer.) The distinctive doctrine of Pentecostalism, the Baptism in the Spirit, accentuates the bifurcation of the work of Christ and the Spirit by implicitly making the primary work of the Spirit subsequent to and unnecessary for salvation. This essay first illustrates and criticizes the foundational role Protestant scholastic soteriological paradigms play in Pentecostal theology and, second, proposes a redemptive soteriology that synthesizes the work of Christ and the Spirit as a way to transcend the problematic irony of Pentecostal theology.

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Park, Jae-Eun. "Schleiermacher’s Perspective on Redemption." Journal of Reformed Theology 9, no. 3 (2015): 270–94. http://dx.doi.org/10.1163/15697312-00903001.

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This article analyzes the philosophical background of Schleiermacher’s doctrine of redemption. The two philosophical strands of dialectic Neoplatonism and Romanticism form the basis of Schleiermacher’s soteriology, in which Christ’s redemption is seen not just as an act to liberate from sin, but the fulfillment of the coincidentia oppositorum (the coincidence of opposites) between the finite (individual) and the Infinite (the whole) within the dynamic dialectical interrelationship between them. By participating in Christ’s perfect God-consciousness through receptivity to “absolute dependence,” the individual experiences redemption. In its philosophical context, Schleiermacher’s soteriology may be labeled as Christ-Centered Dialectic-Neoplatonic-Romantic-Soteriology.

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Shavrina, Maria Svyatoslavovna. "Modern Approaches to the Study of Islamic Soteriology." Islamovedenie 12, no. 2 (June 2, 2021): 113–24. http://dx.doi.org/10.21779/2077-8155-2021-12-2-113-124.

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The article is dedicated to the research methodology of Islamic soteriology in the field of re-ligious studies. The main focus is on empirical and theoretical research paths. It is noted that Islamic soteriology as an object of study can be considered through sociological tools, religious and technical terminology as well as from the point of view of religious exclusivism, inclusivism and pluralism. Based on the analysis of relevant sources, this paper points out the conceptual series of Islamic sote-riology and highlights key personalities of Muslim theologians whose works contain the issues of salvation. The research demonstrates that the basis of Islamic soteriology study is methodological and ideological pluralism. The author concludes that the pluralism inherent in Islamic thought pro-vides a golden opportunity for modern scholars and Muslim theologians to formulate an optimistic soteriology in the fold of Islam and extrapolate its positive consequences to the area of interreligious dialogue.

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Morgan, Jonathan. "Soteriological Coherence in Athanasius’s Contra Gentes-De Incarnatione." Evangelical Quarterly 88, no. 2 (April 26, 2017): 99–110. http://dx.doi.org/10.1163/27725472-08802001.

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This article seeks to demonstrate the coherence of Athanasius of Alexandria’s soteriology by drawing attention to the interrelationship between his doctrines of sin and redemption. Traditional accounts of Athanasius’s doctrine of salvation often present an incomplete picture by, for example, underemphasizing sin and the effects of the Fall or overemphasizing deification. In fact, Athanasius’s soteriology is balanced and intelligible insofar as he integrates a robust doctrine of sin with a deep and rich soteriology founded upon the Incarnation. Therefore, this study lends further support to the thesis in contemporary studies that Athanasius is a consistent thinker who integrates various doctrines of the Christian faith into a coherent system.

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Vondey, Wolfgang. "Soteriology at the Altar: Pentecostal Contributions to Salvation as Praxis." Transformation: An International Journal of Holistic Mission Studies 34, no. 3 (November 16, 2016): 223–38. http://dx.doi.org/10.1177/0265378816675831.

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The day of Pentecost serves as a central integrative theme for the practices, theological concepts, and biblical narratives nurturing Pentecostal soteriology. The so-called “full gospel” provides the basic contours for ritual reflection among Pentecostals and recognizes salvation as both initial metaphor for Pentecostal theology and principal theological theme. The foundational soteriological plot of Pentecost is appropriated by Pentecostals in diverse contexts through the foundational rite of the altar call and response. A Pentecostal reading of salvation from the biblical account of Pentecost and a subsequent articulation of Pentecostal soteriology cast in the image of Pentecost identifies the Pentecostal contribution to Christian soteriology as a persistent emphasis on salvation as praxis.

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강대훈. "Soteriology in the Gospel of Matthew: Hoon Taek Chung’s Understanding of Matthew’s Soteriology." Korean Evangelical New Testament Sudies 15, no. 4 (December 2016): 605–50. http://dx.doi.org/10.24229/kents.2016.15.4.001.

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29

Whetsel, Zach. "Manifesting the Wisdom of God." Journal of Reformed Theology 12, no. 3 (October 17, 2018): 255–83. http://dx.doi.org/10.1163/15697312-01203010.

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Abstract This article examines the way James Buchanan (1804–1870) utilized the theological concept of the ordo salutis in order to counter challenges of antinomianism and neonomianism to Reformed soteriology. It seeks to place Buchanan in his historical context, while analyzing how his work can serve as a guide to contemporary debates concerning Reformed soteriology.

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최윤배. "A Study of Rhee's Soteriology." Korea Reformed Theology 47, no. ll (August 2015): 158–83. http://dx.doi.org/10.34271/krts.2015.47..158.

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31

Dunn, G. D. "A survey of Tertullian's soteriology." Sacris Erudiri 42 (January 2003): 61–86. http://dx.doi.org/10.1484/j.se.2.300303.

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32

Bloor, Joshua D. A. "New Directions in Western Soteriology." Theology 118, no. 3 (April 21, 2015): 179–87. http://dx.doi.org/10.1177/0040571x14564932.

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Wen, Clement Yung. "Explorations in Majority World Soteriology." Expository Times 131, no. 7 (April 2020): 328. http://dx.doi.org/10.1177/0014524620913161.

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34

Erickson, Millard J. "Evangelical Christology and Soteriology Today." Interpretation: A Journal of Bible and Theology 49, no. 3 (July 1995): 255–66. http://dx.doi.org/10.1177/002096439504900304.

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35

ROOT, MICHAEL. "THE NARRATIVE STRUCTURE OF SOTERIOLOGY." Modern Theology 2, no. 2 (January 1986): 145–58. http://dx.doi.org/10.1111/j.1468-0025.1986.tb00110.x.

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36

Grams, Rollin G. "Contextualisation, Intertextuality, and Paul's Soteriology." Transformation: An International Journal of Holistic Mission Studies 23, no. 1 (January 2006): 3–16. http://dx.doi.org/10.1177/026537880602300102.

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37

Herbst, Thomas. "Johannine Dimensions of Bonaventure's Soteriology." Franciscan Studies 67, no. 1 (2009): 243–66. http://dx.doi.org/10.1353/frc.0.0025.

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Cheng, Hsueh–Li. "Psychology, Ontology and Zen Soteriology." Religious Studies 22, no. 3-4 (September 1986): 459–72. http://dx.doi.org/10.1017/s0034412500018461.

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During the past few decades, Zen (Ch'an) Buddhism has been the most popular Buddhist school in the West and many scholars have expounded the essence of Zen. One of the most well–known expositions is D. T. Suzuki's psychological interpretation. Wu–nien in Zen is identified by him with the unconscious, and satori is seen as the psychological leaping of the unconscious. Other scholars contend that Zen has its ontological roots and should be understood ontologically rather than psychologically. Zen Buddhists are said to be pilgrims of the absolute, and Zen is seen as a search for pure being.

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Ibrahim, Tawfik. "Reformist Revival of Falsafa’s Soteriology." RUDN Journal of Philosophy 27, no. 2 (June 21, 2023): 216–32. http://dx.doi.org/10.22363/2313-2302-2023-27-2-216-232.

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The article highlights one of the most important aspects of the modernizing potential of Falsafa (hellenizing philosophy of classical Islam), associated with the significance of the soteriological concept developed within its framework for the soteriological concept that began in the 19th century reconstruction of theological discourse. On the example of the activity of Jamaladdin al-Afghani (d. 1897), Muhammad Abduh (d. 1905), Rashid Rida (d. 1935) and other reformers, it is shown how thinkers inspired by the ideals of scientific rationality and socio-cultural progress overcame the eschatologism of traditional theology, applying to the intellectualistically and presentistically oriented soteriological teachings of the Muslim peripatetics, primarily Ibn Sina (Avicenna; d. 1037) and Ibn Rushd (Averroes; d. 1198). In fact, denying the normativity of hadiths (reports of proper prophetic sayings) as a source of creed-aqida, modernists exclude from the traditional list of obligatory dogmas all principles based on hadiths, including traditions on the nearness of the end of the world and the signs that precede it. The article pays special attention to the reformist rehabilitation of Falsafa’s theses, previously qualified as heterodox: the immateriality of the soul, the unresuscitatability of the earthly body, the otherness of the otherworldly corporeality, the intellectual-imaginative nature of the afterlife, the universality of final salvation (apokatastasis).

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Nataniel, Demianus. "SOTERIOLOGI MENURUT PAULUS SEBAGAI DASAR TRADISI BAGI PELAKSANAAN PENDIDIKAN AGAMA DALAM KONTEKS PLURALISME DI INDONESIA." Jurnal Abdiel: Khazanah Pemikiran Teologi, Pendidikan Agama Kristen, dan Musik Gereja 3, no. 1 (May 29, 2019): 60–76. http://dx.doi.org/10.37368/ja.v3i1.45.

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Ronald H. Cram said “the radical dialogue is an appropriate religious education model in pluralism context”. He contended that the radical dialogue consists of the hospitality principles that goes beyond tolerance. Unfortunately, his argumentations have not been based on the biblical tradition. In this paper, therefore, I would like to propose soteriology of the cross in Paul’s letters as a supporting tenet for implementing the radical dialogue in religious education, especially in Indonesian pluralism context. Based on the principles of soteriology of the cross in Paul’s letters, Christian comunity in Indonesia will be provoked to implement the radical dialogue. In order to clarify how the principles of soteriology of the cross are approprieated with the concept of the radical dialogue, I will delineate an Indonesian pluralism context succintly and an appropriate model of religious education in the context respectively.

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Daniels, Michael. "Perspectives and vectors in transpersonal development." Transpersonal Psychology Review 13, no. 1 (April 2009): 87–99. http://dx.doi.org/10.53841/bpstran.2009.13.1.87.

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Different perspectives on the spiritual and transpersonal are discussed in relation to historical developments in human thought that occurred during the ‘axial period’ (c.800–200 BCE). Key aspects of post-axial ontology and soteriology are identified, and ‘ascending’ and ‘descending’ currents in post-axial soteriology are compared. It is argued that previous use of the term ‘descending current’ has conflated two distinct approaches: (1) the depth psychological perspective; and (2) the rela-tiona-l-partiri.pa-tory perspective. I suggest that the term ‘descending’ more appropriately applies to the depth psychological perspective while the rela-tiona-l-partiri.pa-tory perspective may be more meaningfully characterised as an ‘extending’ approach. In consequence, three distinct ‘vectors’ of transpersonal development may be distinguished: ascending, descending, and extending. The recognition of these vectors in various transpersonal theories is examined, together’ with the degree to which these theories promote a truly all-vector (AV) integral soteriology (practice).

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Burbank, Ray. "The Holistic Effects of Mystical Union with Christ in the Soteriology of Dhanjibhai Fakirbhai." Mission Studies 41, no. 1 (March 5, 2024): 31–52. http://dx.doi.org/10.1163/15733831-12341943.

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Abstract This article addresses the relationship between eschatological and present issues in Christian soteriological debates of the mid-twentieth century, particularly in post- colonial India. It focuses on the writings of Dhanjibhai Fakirbhai. As mystical views of Christian salvation can be criticized for their irrelevancy to secular society, Dhanjibhai presents a contrast to this in a type of mystical soteriology that breaks such critiques and complicates the usual categories of South Asian understandings. According to Dhanjibhai, “salvation” means to be in union with Jesus Christ, a spiritual faith-based relationship that extends into eternity but is also practically experienced in the world today. This article proceeds according to four key features of Dhanjibhai’s writings that demonstrate the holistic effects of union with Christ in his soteriology. I argue that Dhanjibhai alleviates the perceived problems of mystical approaches by presenting a soteriology that envelopes personal, social, and even ecological ramifications of salvation within a contextual evangelical framework.

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Nyambisa, Dominic Onsongo. "The Doctrine of Soteriology from a Comparative Perspective." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 4, no. 1 (October 21, 2021): 1–16. http://dx.doi.org/10.35544/jjeoshs.v4i1.39.

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Although the doctrine of soteriology (salvation) is core to Christianity, it has divided ecclesiology for over five centuries, since the Protestant reformation of the sixteenth century. There is a misunderstanding on the role of grace and works of faith in the process of attaining salvation, especially between the Roman Catholics and the Protestants, particularly the Lutherans. The misunderstandings have been visible in the process of teaching and practice of this doctrine to their respective memberships; and many Christians are in dilemma in regard to work or not to work so as to earn salvation. The teaching on justification that leads to salvation deals with how both grace and works are involved in the process that leads to salvation. The use of the Hegelian dialect, in this article, helps us to find and propose a common way of understanding soteriology. It also guides us in understanding the teachings from the proponents of salvation by grace alone and from those who antagonistically propose that both God’s grace and a believer’s works play a role in God’s salvific plan in an individual. We therefore aim at finding a way of teaching Christians in our contemporary world in matters regarding soteriology from its doctrinal perspectives. It is anticipated that this will help in addressing the rift that obtains in the teaching of the doctrine of soteriology. Hence, this article will strive to shed more light on how one could receive justification in order to be in God’s salvific plan.

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Hide, Kerrie. "The Parable of the Lord and the Servant: A Soteriology for Our Times." Pacifica: Australasian Theological Studies 10, no. 1 (February 1997): 53–69. http://dx.doi.org/10.1177/1030570x9701000107.

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This article presents the soteriology of Julian of Norwich expressed in her Parable of the Lord and the Servant. In focusing on Julian's understanding of salvation four dimensions of the soteriology highlighted in the parable are considered: the experience of the fall, the relationship of the lord to the servant during the fall, the central role of the servant in bestowing grace on creation, and hope for eternal union with God. Each of these soteriological dimensions is then appraised in light of contemporary questions about the meaning of salvation.

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Clifford, Richard, and Khaled Anatolios. "Christian Salvation: Biblical and Theological Perspectives." Theological Studies 66, no. 4 (December 2005): 739–69. http://dx.doi.org/10.1177/004056390506600401.

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[To provide order to the welter of metaphors employed in Christian soteriology, the authors study them within their underlying systems or “models.” The “prophetic” model, in which salvation is effected within history through human instruments, appears in Isaiah and Luke as well as in Irenaeus. In the “liturgical” model, the divine presence is safeguarded by sacrifices; it is found in Leviticus, the Letter to the Hebrews, and also in Athanasius. In the “sapiential” model, sin is willful ignorance and salvation illumination; it is found in Proverbs and John, and echoed in Augustine's soteriology.]

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Scully, Ellen. "The Soteriology of Hilary of Poitiers." Augustinianum 52, no. 1 (2012): 159–95. http://dx.doi.org/10.5840/agstm20125218.

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NOMURA, Nobuo. "Shinran's Soteriology and Its Modern Interpretation." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 44, no. 1 (1995): 150–55. http://dx.doi.org/10.4259/ibk.44.150.

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Solov'ev, E. Iu. "The Existential Soteriology of Merab Mamardashvili." Russian Studies in Philosophy 49, no. 1 (July 2010): 53–73. http://dx.doi.org/10.2753/rsp1061-1967490103.

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Moo, Douglas J., and Timo Eskola. "Theodicy and Predestination in Pauline Soteriology." Journal of Biblical Literature 119, no. 1 (2000): 147. http://dx.doi.org/10.2307/3267992.

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ZELENY, Igor. "An Analysis of Eastern Objective Soteriology." Theological Reflections: Euro-Asian Journal of Theology, no. 14 (September 20, 2013): 66–90. http://dx.doi.org/10.29357/issn.2521-179x.2013.14.66.

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