Salvation in Christianity , or release , is to save the soul from sin and its consequences.
The variation of the view of salvation is one of the major fault lines that separates Christian denominations, becoming the point of dispute between the Eastern Orthodox, Roman Catholic and Protestant, and in Protestantism, particularly in the Calvinist-Arminian debate. The line of error includes conflicting definitions of depravity, predestination, redemption, and the sharpest, justification.
Video Salvation in Christianity
Summary
According to Christian belief, the salvation of sin in general and original sin is especially made possible by the life, death, and resurrection of Jesus, which in the context of salvation is called "redemption." Christian soteriology ranges from exclusive salvation to the concept of universal reconciliation. While some differences extend like Christianity itself, the overwhelming majority agree that Christian salvation is made possible by the work of Jesus Christ, the Son of God, dying on the cross.
The essence of the Christian faith is the reality and hope of salvation in Jesus Christ. The Christian faith is faith in the God of salvation revealed in Jesus of Nazareth. The Christian tradition has always equated this salvation with the transcendent, the eschatological fulfillment of human existence in a life free from sin, limitation, and mortality and united with the triune God. This is probably the the non-negotiable item of the Christian faith. What has been the subject of debate is the relationship between our salvation and our activity in the world.
Maps Salvation in Christianity
Safety paradigm
Various theories of redemption have been put forward for how Christian salvation can be understood. Over the centuries, Christians have had different ideas about how Jesus saved people, and different perspectives still exist in different Christian denominations. The main paradigms of salvation that have been proposed are:
Moral Transformation
The view of moral transformation is a major understanding of salvation among Christians during the first three centuries AD, and continues to be held by some denominations like the Eastern Orthodox today. In this view, Jesus saves humanity from sinfulness through his life and teachings, thereby transforming their character into righteous people. This salvation is considered inadequate, for God generously sent Jesus to save people when they were not right and not in any way worthy of such help. In the paradigm of moral transformation, one is saved from sin faithfully following the teachings of Jesus, and the example he set about the way of life. As a result, one becomes righteous in the sight of God, and can expect a positive final judgment by God. Perfection is not required, and forgiveness is forgiven after repentance. In this view, the crucifixion of Jesus is understood primarily as martyrdom.
The view of moral transformation has been criticized and rejected by many Protestant Christians, for various reasons. Critics believe that the view of moral transformation contradicts the various passages of Scripture (especially those of Paul concerning 'faith' and 'deed'), belittling the seriousness of sin and denying the value of the atonement of Jesus' death.
Christus Victor
In the view of Christus Victor , people need salvation from the power of evil. Jesus attained salvation for the people by defeating the power of evil, especially Satan. This view has been dated in the writings of the Fathers of the Church until the 4th century AD, though remained popular for several centuries. Some perspectives on this idea exist, which can be roughly divided into Satan's conquest and salvation from the power of Satan. In the conquest of Satan's version, writers such as Eusebius of Caesarea describe Jesus defeating Satan in the great spiritual battle that took place between his death and resurrection. By winning this battle, Jesus overthrows Satan and saves people from his power. Christus Victor's view is not widely held in the West.
Ransom from Satan
The redemption theory contains the idea that Satan has power over sinful souls in the afterlife, but that Christ saves people from his power. Often, Christ's death plays an important role in this salvation. The view seems to have appeared in the third century, in the writings of Origen and other theologians. In one version of the idea, Satan seeks to take the soul of Jesus after his death, but in doing so extends his authority, as Jesus never sinned. As a result, Satan loses his authority completely, and all humanity gains freedom. In another version, God made a covenant with Satan, offering to trade the soul of Jesus in exchange for everyone's soul, but after trade, God raised Jesus from the dead and left Satan without anything. Another version states that the deity of Jesus is covered by human form, so Satan tries to take the soul of Jesus without realizing that his divinity will destroy the power of Satan. Another idea is that Jesus came to teach how not to sin and Satan, who was angry with this, tried to take his soul. The ransom theory is not widely held in the West.
Satisfaction
In the 11th century, Anselm of Canterbury rejected the ransom view and proposed the theory of satisfaction from redemption. He allegedly described God as a feudal lord (recently, this claim has been criticized as Straw Man) whose honor has been violated by human sins. In this view, people need salvation from the divine punishment that these violations will bring, because there is nothing they can do that can pay the debt of honor. Anselm argues that Christ has infinitely honored God through his life and death and that Christ can repay what man receives from God, thus satisfying the transgression of God's honor and abolishing the need for punishment. When Anselm proposed a view of contentment, it was immediately criticized by Peter Abelard.
Fake replacement and faith
In the sixteenth century, the Protestant Reformers reinterpreted Anselm's satisfaction theory of salvation in the legal paradigm. In the legal system, offenses are required punishment, and no satisfaction can be given to avoid this need. They propose a theory known as the substitution of punishment, in which Christ takes the penalty of human sin in their stead, thus saving people from God's wrath against sin. Thus, the compulsory substitution presents Jesus who saves people from the divine punishment of their past mistakes. However, this safety is not presented automatically. Instead, a person must have faith to receive this free safety gift. In the view of substitution of punishment, salvation is not dependent on human effort or deeds.
The criminal replacement paradigm of salvation is widely held among Protestants, who often regard it as the center of Christianity. However, it has also been heavily criticized. Proponents of the New Perspective on Paul also argue that many of the New Testament books by the Apostle Paul used to support the theory of criminal substitution must be interpreted differently.
Catholicism
The important difference between Catholic and Calvinist understanding of salvation is that, unlike Calvinism, Catholicism believes that, after the Fall, mankind is not entirely corrupt (such as "total depravity", which prevents mankind from the reward of salvation), but is only "hurt by sin, "and" in need of salvation from God, "however," it is the fallen human nature, stripped of the graces that wrap it, wounded in its own natural forces and subject to the dominance of death, transmitted to all men... "
The divine help comes in Christ through the guiding law and the sustaining grace, with which souls train "their own salvation with fear and trembling." The divine aid, that grace, is a gift, a free and improbable gift from God that helps us respond to his invitation to enter into relationships.
Catholics claim to believe that Christ himself is the Savior of mankind. Christ is the incarnate God, bringing redemption from sin, for "... all salvation comes through Christ."
"... he (the Church) declares, and once has to declare Christ the 'way, the truth, and life' (John 14: 6), where man can find the fullness of religious life, where God has reconciled all things to Himself. "
In Catholicism, justification is given by God through the first act of baptism, in which the subject is formally justified and made holy by the justice and holiness of Christ ( formal causa ) , rather than being clearly adjusted by the living faith as under sola fide, and usually from the sacrament of reconciliation after if severe sins are committed. Christ can work separately and before the sacrament of baptism, because the desire for baptism is ultimately enough to be saved, for God is not bound to work through his institutionalized sacraments. However, Christ establishes the penitential sacrament for all members of the sinful Church: especially for those who, from the baptism, have fallen into grave sins, and thus lost the grace of their baptism and the wicked community of fellowship. For them, the sacrament of Atonement offers new possibilities for transforming and restoring the grace of justification. The Fathers of the Church present this sacrament as "the second board [salvation] after shipwreck which is the loss of grace." This is not the only way for sin to be forgiven, for in some cases it can also be forgiven by confessing to God Himself. This is why the Catholic Church teaches that Christians outside the Church can be saved, because in many cases other Christian denominations do not have the institutionalized priesthood of Jesus Christ and thus have no access to the "bond and loss" of the New Testament priests. practice through the sacrament. Severe sin makes justification disappear even if faith (intellectual consent) still exists. The Catholic Church declares in the Council of the Trent Oikumenus that, "If anyone says that a sinner is justified by faith alone, [114] it means nothing else is needed to work together to gain the grace of justification, and that it is not in any way necessary to he is prepared and abandoned by his own act of will, let him be anathema "in canon 9 sessions VI. It is also said in session VII in the IV canon, "If anyone says that the sacraments of the New Law are not necessary for salvation, but are useless, and that, without them, or without desire of them, man obtains God, only through faith , the gift of justification; - though all (the sacrament) is not really necessary for every individual, let him become an unjust curse. "
Non-Catholic Safety
In Catholicism, Christ provides the Church with the "fullness of means of salvation" which he wills: true and complete recognition of the Christian faith, full sacramental life, and ministry ordained in apostolic succession. " Although the Catholic Church upholds the extra doctrine of Ecclesiam nulla salus (outside the Church there is no salvation), this does not mean that all the elect are in the fellowship of the Catholic Church seen during their lives, because "Jesus, the Son of God , freely suffering death for us with full and free obedience to the will of God, His Father, on his death he has conquered death, and thus opened the possibility of salvation for all men. "
Regarding Protestants in particular, in Vatican II and the next teaching is stated,
"The Church acknowledges that in many ways he is associated with those who, being baptized, are respected by the Christian name, though they do not recognize the faith as a whole or do not defend the unity of fellowship with Peter's successor (see Gal 4: 6; Rom 8: 15-16) and 26)
Because there are many people who honor the Scriptures, regard them as norms of belief and lifestyle, and which show a genuine passion. They lovingly believe in God the Almighty Father and in Christ, the Son of God and the Savior. (Cf. John 16:13) They are consecrated by baptism, where they are united with Christ. They also recognize and accept other sacraments in their own Churches or ecclesiastical [Protestant] communities... They also share with us in prayer and other spiritual benefits. Likewise we can say that in some way they join us in the Holy Spirit, for to them He also gives us His gifts and mercy where He works among them by His sanctifying power. Some indeed He has strengthened as far as their bloodshed... "
"... those who believe in Christ and are truly baptized are in fellowship with the Catholic Church even though this fellowship is not perfect... it is true that all that is justified by faith in Baptism is a member of the body of Christ, and have the right to be called Christians, and thus are properly accepted as brothers by the children of the Catholic Church... Because the Spirit of Christ does not refrain from using them as a means of salvation that gains their fullness from the fullness of grace and truth entrusted to the Church.... "" It is true and beneficial to acknowledge the riches of Christ and the virtuous works in the lives of others who testify of Christ, sometimes even to their bloodshed, always wonderful in His work and worthy of all praise. "
Catholicism teaches that Protestantism is part of Christianity, the only true "faith" (Catholicism considers all non-Christian religions as "beliefs" because they are not based on God's revelation in history, Dominus Iesus p.Ã, 7)
Regarding Jews and Muslims, the Dogmatic Constitution of the Church, Lumen gentium , states:
"First of all, we must remember the people of [the Jews] to whom the covenants and promises were given and from whom Christ was born according to the flesh, For their father, these people are still dear to God, for God does not repent of the gifts He made or not of the calls He uttered. But the safety plan also included those who acknowledged the Creator. In the first place there were Muslims, who, claiming to hold the faith of Abraham, together with our worship One and merciful God, who at the last day will judge the human race. "
Paragraph 16 of Lumen gentium takes one step further and states:
"God is also not far from those who are in the shadows and images seeking an unknown God, for He is the one who gives to all men life and breath and everything, and as the Savior wants all men to be saved, they can also attain salvation who by their own fault do not know the gospel of Christ or his Church, but sincerely seek God and are moved by grace to do their deeds to do His will as they know by conscience, refuse the help necessary for salvation those who, without blaming their part, have not yet arrived at an explicit knowledge of God and with His mercy strive to live a good life.Whatever good or truth is found among them is seen by the Church in preparation for the Gospel "
However, Judaism and Islam can not be seen by the Church to satisfy themselves. Catholics should call everyone to the Christian faith, for it is Christ who must save them in the end. As mentioned above, any truth found in Judaism and Islam is used as "preparation for the gospel." The Christian faith can not only view "human wisdom, pseudo science", because "all are called and destined for it" because they contain full truth (Redemptoris Missio p.Ã, 11). Lumen gentium goes on to state:
Explicitly, Himself (Jesus Christ) affirms the necessity of faith and baptism and thereby also affirms the needs of the Church, for through baptism through the doors of people entering the Church. Whoever, therefore, knows that the Catholic Church made necessary by Christ, will refuse to enter or remain in it, can not be saved.
The Catholic Church holds the possibility of non-Christians being rescued from hell. As Pope John Paul II said in its encyclical Redemptoris Missio ,
"The universality of salvation means that it is given not only to those who explicitly believe in Christ and have entered the Church.Because salvation is offered to all people, it must be made concretely for all, but it is clear that today, as in the past, many people have no opportunity to know or receive the revelation of the gospel or to enter the Church The social and cultural conditions in which they live do not allow this, and often they have been raised in other religious traditions For such people salvation in Christ can be accessed by grace , when having a mysterious relationship with the Church, does not make them formally part of the Church but enlightens them in a way that is accommodated in their spiritual and material situation.The gift comes from Christ, this is the result of the Sacrifice and communicated by the Holy Spirit. people to reach to salvation through his free cooperation. "
The number of unsaved Christians is only known by God and must come through Christ's atonement for the sins of the world - a redemption specifically called "mysterious" (above, Dominus Iesus p.Ã, 21). Nevertheless, Catholics have been urged in many pope's recent encyclicals not to forget the ad gentes mission, for the evangelization of the non-Christian world remains essential to the Church's mission because of Jesus' great encouragement: "Who even those who believe and are baptized will be saved, but those who do not believe will be condemned "(Mark 16:16, Dominus Iesus pp. 21-22). Those who fail to preach the exclusivity of Christianity as the fullness of God's revelation and the only way to be saved are teaching against the teachings of Christ and the Church (Dominus Iesus p.Ã, 5-9).
Saint Anselm
Shortly after 1100, Anselm, appointed archbishop of Canterbury, wrote a classic treatise on redemption. In it he puts forward the "satisfaction theory" of redemption in salvation. Humanity's violation of rebellion against God is an offense that demands restitution or satisfaction. Fallen humans are unable to make adequate satisfaction. However, like God's love that God will not simply leave us to the consequences of our sins. Anselm writes, "This debt is so great that, although no one but man has to settle the debt, there is no other but God who can do it, so whoever does it must be God and man." The suffering of Christ, the God-man who is the only son of God, pays for what humanity has to honor God, and we are thus reconciled with God. So God takes human nature on himself so that perfect man can make perfect satisfaction and restore mankind. His basic work was seen later in Calvinism and Arminianism.
Eastern Christianity
Eastern Christianity is less influenced by the theological writings of Augustine. It poses different questions, and generally considers less safety in forensic terms (eg pardon), more in therapeutic terms (healing from illness, injury, etc.). It sees more safety along the lines of prophecy or
The longer catechism of the Orthodox Church, Catholic, East , also known as the Catechism St. Philaret , including questions and answers:
155. To save mankind from what (the Son of God) came to earth? From sin, curse, and death.
208. How does the death of Jesus Christ on the cross liberate us from sin, condemnation, and death? In order for us to be more believable in this mystery, the Word of God teaches us about it, as much as we can, by comparing Jesus Christ with Adam. Adam is naturally the head of all humanity, one with him by natural descent from him. Jesus Christ, in whose Divinity God is united with maturity, gracefully makes himself the supreme Chief of Man, which he unites for himself through faith. Therefore, as in Adam we have fallen under sin, curse, and death, so we are freed from sin, condemnation, and death in Jesus Christ. His voluntary suffering and death on the cross for us, because of infinite value and service, such as the death of one without sin, God and man in one person, is the perfect satisfaction for the justice of God, which has condemned us to the sin of death, and unlimited rewards, which have given him the right, without prejudice to justice, to give us sinners the forgiveness of our sins, and the grace to win over sin and death.
Orthodox theology teaches partial grace, which means that God makes the first movement towards humanity, and that salvation is not possible from our own will. However, human beings are blessed with free will, and an individual can accept or reject God's grace. So an individual must cooperate with God's grace to be saved, and he can not claim his own credit, because every progress he makes is made possible only through God's grace.
The Orthodox Church further taught that a person dwells in Christ and makes his salvation sure not only by the act of love but also by the sufferer who suffers from sadness, sickness, misfortune and failure (Luke 16:19, Mark 8:31 -38, Hebrews 12: 1 -3, Galatians 6: 14 ).
Protestantism
The Protestant Christian Perspective on salvation is that no one can obtain the grace of God by performing rituals, good works, meditations or meditation, because grace is the result of God's initiative without regard to anything to the person who started the work. Broadly speaking, Protestants held on the five solae of the Reformation, claiming that salvation was attained by grace alone at Christ himself through Faith alone for Glory of God himself as told in Bible alone .
Some Protestants, like Lutherans and Reformed, understand this to mean that God saves solely by grace and who works to follow as a necessary consequence of saving grace. Others, like Methodists (and other Arminians), believe that salvation is by faith alone, but that salvation can be lost if it is not accompanied by sustained faith and works that naturally follow from it. Most Protestants believe that salvation is achieved only by the grace of God, and once salvation is secured in that person, good deeds will be the result of this, allowing good work to often operate as a marker of salvation. A few rigidly believe that salvation is achieved by faith without reference to any work, including works that can follow salvation (see Free Grace theology).
Karl Barth notes a variety of alternative themes: forensics (we are guilty of evil, and Christ takes punishment), financially (we are indebted to God, and Christ pays our debt) and < i> cult (Christ makes sacrifices on our behalf). For various cultural reasons, the oldest themes (honor and sacrifice) prove more profound than the more modern (debt payments, crime penalties). But in all these alternatives, the understanding of redemption has the same structure. People owe something to God that we can not pay. Christ paid for it on our behalf. Thus God is perfect (imposing punishment) and very loving (paying his own penalty). Many Christians will define a substitutionary view of redemption as a simple part of what orthodox Christians believe.
According to Christian Frank Stagg, salvation is rooted in God's grace. "For sinners who go bankrupt on their own basis to stand up, with nothing of their own being able to stand, nothing of their own to hold on to God for a reward, it is their only hope , but that is their enough hope. "
"The debate about how Christ saves us tends to break Protestants into conservatives that defend some form of substitution and liberal redemption theory that is more likely to accept a kind of moral influence theory.The two approaches are around 900. Recently, new accounts of the work of Christ's rescue have been introduced or are reintroduced, and the debate has generally been increasingly angry, at least from the liberal side.The defenders of substitution are always ready to fire their opponents as heretics, now some of their opponents complain that the focus on substitute redemption leads to violence against women and child abuse. "
Lutheranism
Lutherans believe that God has justified all sinners, that is, he has declared them "innocent" for Christ's sake. Lutheran churches believe that this is the main message in the Bible that forms the basis for the existence of churches. In Lutheranism, it is a message relevant to people of all races and social levels, of all times and places, because "the effect of one of the offenses is the curse of all" (Romans 5:18). Everyone needs the forgiveness of sins before God, and the Bible states that all have been justified, because "the result of one act of righteousness is the justification that brings life to all men" (Romans 5:18).
Lutheranism teaches that individuals receive this free gift of forgiveness and salvation not on the basis of their own work, but only through faith ( Sola fide ):
Keeping faith is the knowledge, acceptance, and trust of the promise of the gospel. Even faith itself is seen as the gift of God, created in the hearts of Christians by the work of the Holy Spirit through the Word and the Baptism. Faith is seen as a tool that receives the gift of salvation, not something that causes salvation. Thus, the Lutheran rejects the common "decision theology" among modern evangelists.
Calvinism
Calvinists believe in the predestination of the elect before the foundation of the world. All the elect should stand in faith because God keeps them from falling. Calvinists understand the doctrine of salvation to include the five points of Calvinism, usually set in English to form the "TULIP" acrostic.
- "Total Damage:" This doctrine, also called "total incompetence," affirms that as a consequence of the fall of man into sin, everyone born into the world is enslaved to serve sin. People do not naturally tend to love God with their whole heart, mind, or strength, but all tend to serve their own interests over the people of their neighbors and to reject God's rules. Thus, everyone by their faculties can not morally choose to follow God and be saved because they will not do so because of their own natural needs. (The term "total" in this context refers to sin affecting every part of a person, not that everyone is as bright as possible.) This doctrine comes from Augustine's explanation of Original Sin.
- "Unconditional election:" This doctrine affirms that God has chosen from the eternity of the people he will bring to himself not based on the virtues, service, or faith predicted on those people; on the contrary, it is unconditionally grounded only at the mercy of God. God has chosen from eternity to give mercy to those whom he has chosen and to withhold the compassion of those who are not elected. Those who are elected receive salvation through Christ alone. Those who are not chosen receive the justified wrath for their sins against God.
- "Unlimited atonement:" Also called "special redemption" or "definite redemption," this doctrine affirms that Jesus' redemptive redemption is certain and definite in its purpose and what has been accomplished. This implies that only the sins of the elect are redeemed by Jesus' death. Calvinists do not believe, however, that the atonement is limited to its value or strength, but rather to that of the limited atonement in the sense that it is designed for some and not all. Therefore, Calvinists argue that redemption is sufficient for all and efficient for the elect. This doctrine is driven by the Calvinistic concept of God's sovereignty in salvation and their understanding of the nature of redemption.
- "An unbearable gift:" This doctrine, also called "blessings of blessing," affirms that God's grace of salvation is effectively applied to those whom he has decided to be saved (ie, the chosen) and, in the timing of God, overcome their resistance to obey the call of the gospel, bringing them to saving faith. This means that when God is sovereign to save a person, that person will surely be saved. The doctrine states that this deliberate influence of the Holy Spirit of God can not be resisted, but that the Holy Spirit, "graciously causes the chosen sinner to cooperate, to believe, to repent, to come freely and willingly to Christ."
- "The perseverance of the saints:" The perseverance (or preservation) of the saints (the word "saint" is used to refer to all those separated by God, and not from those who are very holy, canonized, or in heaven ). The doctrine asserts that because God is sovereign and his will can not be frustrated by man or anything else, those whom God calls into fellowship with him will continue to believe until the end. Those who seem to fall have never had the right faith to start or will return.
Arminianism
Arminianism is a school of soteriological thought in Protestant Christianity, held by Christian denominations like the Methodist Church. This is based on the theological ideas of Dutch Reformed theologian Jacobus Arminius (1560-1609). Like the Calvinists, the Arminians agree that all people are born in a state of sin and need salvation. The Arminian Classics emphasize that God's free grace (or preventing grace) allows humans to freely respond to or reject the salvation offered through Christ. The Arminian Classics believe that a person's saving relationship with Christ depends on faith, and thus, one can sever those saving relationships with Christ through persistent distrust. Arminian holds the following belief:
- Total damage: Arminius declares "In this state of [fallen], the free will of man toward true goodness is not only hurt, weak, bent and weak, but also imprisoned, destroyed, and And his strength not only weakens and does not useful unless they are aided by grace, but lacks any power except as excited by divine grace. "
- The atonement is for all: Jesus' death is for all people, Jesus draws everyone to himself, and everyone has an opportunity for salvation through faith.
- The death of Jesus satisfies God's justice: The punishment for the sins of the elect is fully paid through Jesus' work on the cross. Thus, the redemption of Christ is meant for all, but it requires faith to be done. Arminius declared that "Justification, when used for the action of Judges, is merely the imputation of righteousness by mercy... or that man is justified before God... in accordance with rigorous justice without forgiveness." Stephen Ashby explains: "Arminius permits only two possible ways in which sinners are justified: (1) by our absolute and perfect obedience to the law, or (2) purely by the Lord's indictment of the righteousness of Christ."
- Grace can survive: God takes initiative in the process of salvation and his grace comes to everyone. This gift (often called pre-regenerating) acts upon everyone to convince them of the gospel, drawing them firmly to salvation, and enabling the possibility of sincere faith. Picirilli stated that "this grace is indeed so close to the regeneration that surely leads to regeneration unless it is eventually rejected." The offer of salvation by grace does not act unbearably in purely deterministic causality, but in a freely acceptable and freely acceptable mode of influence-and-response.
- Humanity has a free will to respond or to refuse: The free will is limited by the sovereignty of God, but God's sovereignty allows all the elect to accept the gospel of Jesus through faith, while allowing all to resist.
- The election is conditional: Arminius defines election as "the decision of God with him, of himself, of eternity, He decides to justify in Christ, the believers, and receive them for eternal life." The only God who determines who will be saved and his will is that all who believe in Jesus through faith will be justified. According to Arminius, "God does not regard anyone in Christ unless they are engaged to him by faith."
- God determines the person chosen for a glorious future: Predestination is not a predetermination of who will believe, but rather the early determination of the future legacy of the believer. Hence the chosen people have been determined for the status of the child through adoption, glorification, and eternal life.
- The righteousness of Christ is counted on the believer: Justification is sola fide. When individuals repent and believe in Christ (saving faith), they are born again and brought into union with Christ, where Christ's death and righteousness counts to them for their justification before God.
- Enduring security is also conditional: All believers have full assurance of salvation provided that they remain in Christ. Salvation is conditioned on faith, therefore perseverance is also conditioned. Apostasy (turning away from Christ) is only done through a deliberate and deliberate rejection of Jesus and a refusal to save faith. Such apostasy can not be fixed.
Five Articles of Violence formulated by the followers of Arminius in 1610 expressed the above beliefs on (i) conditional election, (II) unlimited atonement, (III) total destruction, (IV) total damage and retention, and ( V) the possibility of apostasy. Notice, however, that the fifth article does not completely deny the perseverance of the saints; Arminius, himself, says that "I have never taught that a true believer can... fall away from faith... but I will not hide, that there are passages of Scripture that seem to me to use this aspect, that answer to those whom I have been permitted to see, is not as easy to agree to themselves on all points for my understanding. "Furthermore, the text of the Articles on the Remonstrance says that no believers can be deprived of the hand of Christ, and the problem of falling, "loss of salvation" requires further study before it can be taught with certainty.
Methodism affirms the doctrine of justification by faith, but in Wesleyan-Arminian theology, justification refers to "forgiveness, the forgiveness of sins", not "made completely just and righteous," which Methodists say is done through sanctification. John Wesley, founder of the Methodist Church, taught that keeping the moral law contained in the Ten Commandments, and engaging in the work of piety and compassionate works, "is essential to our sanctification."
Wesley understands faith as a need for salvation, even calling it the "only condition" of salvation, in the sense that it causes justification, the starting point of salvation. At the same time, "as noble and honorable as [faith], it is not the end of commandment." God has given this honor to love alone "(" The Law Established by Faith II, "Ã,§II.1). Faith is "an unspeakable blessing" because "it leads to that goal, rebuilding the law of love in our hearts" ("The Law Stiphed through Faith II," Ã,§II.6) In the end, the laws of love that govern in our hearts, is the expression of complete salvation; it is Christian perfection. --Amy Wagner
Methodist soteriology emphasizes the importance of pursuing holiness in salvation, a concept summarized in a quote by Methodist evangelist Phoebe Palmer stating that "justification will end with me if I refuse to be holy." Thus, for the Methodist, "true faith... can not live without results." Bishop Scott J. Jones in United Methodist Doctrine wrote that in Methodist theology:
Faith is necessary for unconditional safety. Good deeds are only required conditionally, that is, if there is time and opportunity. The thief on the cross in Luke 23: 39-43 is Wesley's example of this. He believed in Christ and was told, "Really, I tell you, today you will be with me in Paradise." This is impossible if good deeds are the true fruit of repentance and unconditional faith is necessary for salvation. The man is dying and lack of time; his movements are limited and he has no chance. In his case, faith alone is necessary. However, for most humans, good deeds are necessary for continuity in faith because these people have time and opportunity for them.
Bishop Jones concludes that "the United Methodist doctrine thus understands correctly, saving faith to be the kind that, giving time and opportunity, will produce good deeds." Any supposed belief that does not really lead to such behavior is not genuine, saving faith. "While" faith is essential to a meaningful relationship with God, our relationship with God is also shaped through our concern for the people, the community, and the creation itself. " Methodism, including the movement of holiness, thus teaches that "justification [made] depends on obedience and progress in sanctification", stressing "profound dependence on Christ not only comes to faith but remains in faith."
Universalism
Universalist Christians agree with the Calvinists and the Arminians that everyone is born in sin and needs salvation. They also believe that a person is saved by Jesus Christ. However, they stress that the judgment in hell on the sinner is of limited duration, and that God uses judgment to bring sinners to repentance.
Christ Church
The Western Churches of Christ are very anti-Calvinist in their understanding of salvation, and generally make repentance "of obedience to the facts of the proclaimed gospel and not as a result of emotional conversion, sparked by the Spirit."
Some churches of Christ hold on to the view that responsible age men are lost because of their sins. These lost souls can be redeemed because Jesus Christ, the Son of God, offers himself as a sacrifice of redemption. Children who are too young to understand right and wrong, and make conscious choices between the two, are believed to be innocent. The current age occurs generally believed to be about 13.
Some Churches of Christ, who do not identify as denominations, teach that the process of salvation involves the following steps:
- A person must be taught biblically and listen to expositoraly
- Someone must believe or have confidence
- One must repent of one's sins, which means to move from the previous lifestyle and choose God's way
- One must recognize the conviction that Jesus is the Son of God and the Savior
- One must be baptized for the remission of sins
- Someone must remain faithful to death on Earth
While other Churches of Christ who identify as denominations do not have this view.
Beginning in the 1960s, many preachers began to emphasize the role of grace in salvation, rather than focusing exclusively on applying all of New Order's commandments and examples. This is not a totally new approach, since others actively "affirm the free and unfounded theology of grace," but it does represent a change of emphasis with grace into "a theme that will further define this tradition."
Because of the belief that baptism is an important part of salvation, some Baptists argue that the Churches of Christ support the doctrine of baptismal regeneration. However, members of the Churches of Christ reject this, on the grounds that because faith and repentance are necessary, and that the purification of sin is through the blood of Christ through the grace of God, baptism is not an inherent ritual of redemption. A writer describes the relationship between faith and baptism in this way, " Faith is the reason why a person is a child of God: baptism is the time in which a person is entered into Christ and become a child of God â € "(beveled in the source.) Baptism is understood as a confessional expression of faith and repentance, and not a" work "that produces salvation.
Comparison
Protestant beliefs about safety. This table summarizes the classic view of the three Protestant beliefs about salvation.
The Church of Jesus Christ of Latter-day Saints
The Church of Jesus Christ of Latter-day Saints (LDS Church) defines safety terms based on the teachings of their prophet Joseph Smith, as noted in the Doctrine and Covenants and summarized in the Fourth Articles of Faith (Latter-day Saints).
"We believe that the first principles and ordinances of the gospel are: first, Faith to the Lord Jesus Christ; second, Repentance; third, Baptism by dyeing for the forgiveness of sins; fourth, The laying on of the Holy Spirit Ghost."
The common Christian belief that salvation means returning to the presence of God and Jesus is similar to the way the word is used in the Book of Mormon, where the Prophet Amulek teaches that through the "great and final sacrifice" of the Son of God, "He will bring salvation to all who will believe to his name;... to bring out the stomach of mercy, which transcends justice, and bring the means to the people that they may have faith in repentance, and thus mercy can satisfy the demands of justice, and encompass them in the embrace of salvation, while he who does not exercise faith in repentance is exposed to the whole law of justice demands ".
There are two types of safety, conditional and unconditional. The unconditional safety is similar to what other Christians believe that the redemption of Jesus Christ redeems all humanity from the chain of death and they are resurrected to their perfect frame. They will also be redeemed from the power of Satan, except the children of the destruction of the abomination of evil and those who have become enemies of God, in which they will be returned to their master. All others will receive the level of glory set for their recent encounters. The conditional safety of the saints comes by grace coupled with strict adherence to the principles of the Gospel where those who have upholds the highest standards and are committed to the covenant and ordinance of God will inherit the highest heaven. Full security is achieved with knowledge, truth, truth, and following the principles of truth.
Also see
- Kristology
- Ecclesiology
- Eternal life (Christianity)
- Redeemer (Christianity)
Reference
Further reading
- Atkin, James. The Salvation Controversy . San Diego, Calif.: Catholic Answers, 2001. ISBNÃ, 1-888992-18-2
- Jackson, Gregory Lee. Justification by Faith: Luther versus U.O.J. [ie. "Universal Objective Justification" Lutheran] Pietists . [Glendale, Ariz.]: Martin Chemnitz Press, 2012. ISBNÃ, 978-0-557-66008-7
- the Lutheran World Federation and the Roman Catholic Church. Joint Declaration on the Doctrine of Justification . Ed ed. Grand Rapids, Mich: W. B. Eerdmans Publishing Co., 2000. ISBNÃ, 978-0-8028-4774-4
Other websites
- The Catholic-Catholic Encyclopedia
- Ã, Pohle, Joseph (1913). "Controversy about Grace". At Herbermann, Charles. Catholic Encyclopedia . New York: Robert Appleton Company.
Source of the article : Wikipedia
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