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{{Short description|Concept in religion and theology}}
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'''Salvation''' (from [[Latin]]: ''salvatio'', from ''salva'', 'safe, saved') is the state of being saved or protected from harm or a dire situation.<ref>{{Cite web |title=Definition of salvation {{!}} Dictionary.com |url=https://www.dictionary.com/browse/salvation |access-date=2023-05-19 |website=dictionary.com |language=en}}</ref> In [[religion]] and [[theology]], ''salvation'' generally refers to the deliverance of the [[soul]] from [[sin]] and its consequences.<ref name=":0">"Salvation." ''[[Oxford English Dictionary]]'' (2nd ed.). Oxford University Press. 1989. "The saving of the soul; the deliverance from sin and its consequences."</ref><ref name="EBS">{{cite encyclopedia |title=salvation – religion |encyclopedia=Encyclopædia Britannica |url=http://www.britannica.com/EBchecked/topic/520007/salvation}}</ref> The academic study of salvation is called ''[[soteriology]]''.
In [[religion]], '''salvation''' is the concept that [[God]] or other [[Higher Power]], as part of [[Divine Providence]], saves [[human]]ity from [[spiritual death]] or [[Damnation|Eternal Damnation]] by providing for them an [[eternity|eternal life]] (cf. [[afterlife]]). The world's religions agree that humanity needs salvation from its present condition. However, they hold irreconcilable positions on ''what it means'' from an eternal perspective to become saved, ''the actual way'' to get saved, and ''the resources needed'' to attain salvation.<ref name=Comparative>Valea, Ernest. "Salvation and eternal life in world religions." Comparative Religion. Ernest Valea holds a BD in theology (London University, 2006) and is currently engaged in PhD research on Buddhist-Christian dialogue with the University of Wales. Web: <http://www.comparativereligion.com/salvation.html#15> 25 Dec 2009 </ref>


== Meaning ==
The theological study of salvation is called ''[[soteriology]]''. It covers the means by which salvation is effected or achieved, and its results.<ref>http://www.bartleby.com/61/31/S0573100.html</ref> Salvation may also be called "deliverance" or "[[redemption]]" from sin and its effects.
{{See also|Redemption (theology)}}


In [[Abrahamic religions]] and theology, ''salvation'' is the saving of the [[soul]] from [[sin]] and its consequences.<ref name=":0" /> It may also be called ''deliverance'' or [[Redemption (theology)|''redemption'']] from sin and its effects.<ref>Graves Jr., Wilfred. 2011. ''In Pursuit of Wholeness: Experiencing God's Salvation for the Total Person''. Shippensburg, PA: Destiny Image. pp. 9, 22, 74–75.</ref> Depending on the religion or even denomination, salvation is considered to be caused either only by the [[Divine grace|grace]] of God (i.e. unmerited and unearned), or by faith, good deeds (works), or a combination thereof. Religions often emphasize that man is a sinner by nature and that the penalty of sin is death (physical death, spiritual death: spiritual separation from God and eternal punishment in hell).
Some religions claim that salvation can be attained by using only inner human resources such as meditation, accumulation of wisdom, asceticism, rituals, or good deeds. Other religions teach that humans can be saved only through the grace granted by an external personal agent (God, a ''[[bodhisattva]]'', an ''[[avatar]]'', etc.) One’s duty is to recognize the impossibility of being saved by one's own efforts, and therefore accept grace unconditionally.<ref name=Comparative/>

The pantheistic religions of the East regard salvation as an impersonal merging with the Absolute. In contrast, the three largest monotheistic religions of the world─Judaism, Christianity and Islam─associate salvation with freedom from the bondage of sin and the reestablishment of personal communication with the creator. There are some basic differences among those monotheistic religions on how sin is to be overcome by humans, on the identity of Jesus Christ and the role he plays in salvation, and what one's attitude toward him should be.<ref name=Comparative/>

==Etymology==
The word "salvation" in the [[Christian]] sense originates from O.Fr. ''salvaciun'', from L.L. ''salvationem'' (nom. ''salvatio'', a Church L. translation of Gk. ''soteria''), noun of action from ''salvare'' "to save". In the general, non-religious sense, from c.1374.<ref>http://www.etymonline.com/index.php?term=salvation</ref>


==Judaism==
==Judaism==
{{See also|Atonement in Judaism}}
World religions scholar and author Ernest Valea provides a succinct summary of salvation according to [[Judaism]].<ref name=Comparative/> In the [[Book of Genesis]], first book of the Old Testament, God called a man named Abraham to leave his father's household in Mesopotamia for an unknown land. God promised Abraham that he would become the ancestor of a blessed nation. Although the odds seemed strongly against Abraham, he trusted God completely. Because of his attitude called faith, God took him outside and said, "Look up at the heavens and count the stars─if indeed you can count them." Then he said to him, "So shall your offspring be." Abraham believed the Lord, and he credited it to him as righteousness.{{Bibleref2c|Gen|15:5-6}} Israel is the nation born out of Abraham. Through Israel God intended to make himself known in the world and correct wrong patterns in addressing him. Although all nations had priests, offerings and temples, God considered all of that ritualism to be wrong and in need of correction.<ref name=Comparative/>


In contemporary [[Judaism]], redemption ([[Hebrew language|Hebrew]]: {{Script/Hebrew| גְּאוּלָּה}} {{Transliteration|he|ISO|ge'ulah}}), refers to [[God in Judaism|God]] redeeming the [[Israelites|people of Israel]] from their various exiles.<ref>{{cite web |url=http://www.kolel.org/pages/reb_on_the_web/redemption.html |title=Reb on the Web |publisher=Kolel: The Adult Centre for Liberal Jewish Learning |access-date=November 1, 2010 |archive-date=July 21, 2015 |archive-url=https://web.archive.org/web/20150721211633/http://www.kolel.org/pages/reb_on_the_web/redemption.html |url-status=dead }}</ref> This includes the [[Jewish eschatology|final redemption]] from the present exile.<ref name="EBJ">{{Cite web |date=1999 |title=Salvation – Afterlife, Divine Plan, Atonement, and Cosmic Struggle {{!}} Britannica |url=https://www.britannica.com/topic/salvation-religion/Judaism |access-date=2023-05-19 |website=britannica.com |language=en}}</ref>
The [[Book of Exodus]], the second book in the Old Testament, tells how God regained Israel from Egyptian slavery (chapters 1-19), presented to them the law they should live by (chapters 20-24), and prescribed the way to deal with trespasses of the law (sin) through the office of the tabernacle (chapters 25-40) which later was replaced by the Temple in Jerusalem. God instituted the Mosaic Law as a covenant with his people ''after'' redeeming the nation from slavery. God expected the liberated Israelites to obey him and to live according to the demands of the law in order to have a right relationship with God.{{Bibleref2c-nb|Ex|19:5}} It was of primary importance to God that the people obey his law. When the people sinned by trespassing of the law, God provided a means of atonement as a solution for repairing their failures in fulfilling God's demands. They were to bring sacrifices to the tabernacle, and later to the temple, to atone for their trespasses and as a reminder of their total dependence on God.


Judaism holds that adherents do not need personal salvation as Christians believe. Jews do not subscribe to the doctrine of [[original sin]].<ref>{{Cite web |last=admin |date=2017-12-20 |title=How Does a Jew Attain Salvation? |url=http://www.beingjewish.com/toshuv/salvation.html |access-date=2023-05-19 |language=en-US}}</ref> Instead, they place a high value on individual morality as defined in the law of God—embodied in what Jews know as the [[Torah]] or The Law, given to [[Moses]] by God on [[biblical Mount Sinai]].
In the Old Testament, according to Valea, the condition for maintaining a proper relation with God was obeying and conforming to the standards he had revealed. Sacrifices were not necessary for God, but for the sake of sinful people as the solution for trespassing God's law. The Israelites learned that any trespasses of the Mosaic law is a sin, and any send demands a sacrifice in order that God, the giver of the law, could forgive the sinner. The sacrificial system was added to the covenant with Israel (in Exodus 20-24), as a "further grace." The punishment for sin had to be borne by an innocent animal as a substitute for the sinner.


In Judaism, salvation is closely related to the idea of [[redemption (theology)|redemption]], a saving from the states or circumstances that destroy the value of human existence. God, as the universal spirit and Creator of the World, is the source of all salvation for humanity, provided that an individual honours God by observing His precepts. So redemption or salvation depends on the individual. Judaism stresses that salvation cannot be obtained through anyone else or by just invoking a deity or believing in any outside power or influence.<ref name="Malekar">[[Ezekiel Isaac Malekar|Malekar, Ezekiel Isaac]]. 20 November 2004. "[https://archive.today/20130629121921/http://articles.timesofindia.indiatimes.com/2004-11-20/edit-page/27150861_1_redemption-salvation-jews The Speaking Tree: Concept of Salvation In Judaism]." ''The Times of India''. Accessed: 4 May 2013</ref>
Valea says this way of dealing with sins is considered "absurd" in the Eastern religions. To them, nothing can act as a substitute sacrifice in the context where karma operates. Each sinner must pay for one's own sins either in this life or in further lives. But in Judaism, sins are forgiven only through the blood of the animal sacrificed in the ritual performed by the priest. The animal became the substitute for the individual sinner to fulfill God's justice.


{{Blockquote|The Jewish concept of Messiah visualises the return of the prophet Elijah as the harbinger of one who will redeem the world from war and suffering, leading mankind to universal brotherhood under the fatherhood of one God. The Messiah is not considered as a future divine or supernatural being but as a dominating human influence in an age of universal peace, characterised by the spiritual regeneration of humanity.
==Christianity==
{{Main|Christian soteriology|Religious exclusivism}}


In Judaism, salvation is open to all people and not limited to those of the Jewish faith; the only important consideration being that the people must observe and practise the ethical pattern of behaviour as summarised in the Ten Commandments. When Jews refer to themselves as the chosen people of God, they do not imply they have been chosen for special favours and privileges but rather they have taken it upon themselves to show to all peoples by precept and example the ethical way of life.<ref name=Malekar/>}}
{{quotation|At the heart of Christian faith is the reality and hope of salvation in Jesus Christ. 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, eschatological fulfillment of human existence in a life freed from sin, finitude, and mortality and united with the triune God. This is perhaps ''the'' non-negotiable item of Christian faith. What has been a matter of debate is the relation between salvation and our activities in the world.|Anselm Kyongsuk Min<ref name="Min">Min, Anselm Kyongsuk. ''Dialectic of Salvation: Issues in Theology of Liberation.'' Albany, N.Y.: State University of New York Press, 1989. ISBN 9780887069086</ref>{{rp|p.79|date=June 2009}}}}


When examining Jewish intellectual sources throughout history, there is clearly a spectrum of opinions regarding death versus the [[afterlife]]. Possibly an over-simplification, one source says salvation can be achieved in the following manner: Live a holy and righteous life dedicated to [[Yahweh]], the God of Creation. Fast, worship, and celebrate during the appropriate holidays.<ref>"How do I achieve salvation according to Judaism?"{{cite web |url=http://religions.findthedata.org/q/2/1475/How-do-I-achieve-salvation-according-to-Judaism |title=How do I achieve salvation according to Judaism? |access-date=2013-05-04 |url-status=dead |archive-url=https://archive.today/20130704012232/http://religions.findthedata.org/q/2/1475/How-do-I-achieve-salvation-according-to-Judaism |archive-date=2013-07-04 }} Accessed: 4 May 2013</ref>
[[Image:Folio 32r - The Sons of Core Thank God for Their Salvation.jpg|thumb|right|250px|<center>Sons of Core]]The Christian perspective on salvation is that no one can merit the grace of God by performing rituals, good deeds, asceticism or meditation, because grace is the result of one's initiative. To be forgiven and brought back into a personal relationship with God, it is not enough that the grace of God exists as potential solution. It must be claimed personally by the sinful person. The recognition of one’s sinful state, followed by acceptance of the atoning sacrifice of Christ, is called ''repentance.'' Repentance in the New Testament has a wider meaning than simply regretting the mistakes of the past. "When the Holy Spirit descended at Pentecost, repentance meant to be sorry for rejecting Jesus Christ as Savior,{{bibleref2c|Acts|2:22-37}} accompanied by a subsequent change of mentality. The same change in attitude toward Jesus is required today. Christianity teaches that he is not a mere man, a prophet, a guru or something similar, but the savior of the world, the only "name under heaven given to men by which we must be saved."{{bibleref2c|Acts|4:12}} Only then can the atoning death of Christ become an actual solution for one’s sins.<ref name=Comparative/>


By origin and nature, Judaism is an ethnic religion. Therefore, salvation has been primarily conceived in terms of the destiny of Israel as the elect people of Yahweh (often referred to as "the Lord"), the [[God in Judaism|God of Israel]].<ref name="EBJ" />
According to Christian theologian [[Frank Stagg (theologian)|Frank Stagg]], salvation is rooted in the ''grace of God.'' "For bankrupt sinners with no ground of their own upon which to stand, with nothing of their own upon which to stand, with nothing of their own to hold up to God for [one's] reward, it is their only hope, but it is their sufficient hope."<ref name="Stagg">[[Frank Stagg (theologian)|Stagg, Frank]]. ''New Testament Theology.'' Broadman Press, 1962. ISBN 0805416137</ref>{{Rp|80|date=June 2009}}


In the biblical text of [[Psalms]], there is a description of death, when people go into the earth or the "[[realm of the dead]]" and cannot praise God. The first reference to resurrection is collective in [[Ezekiel]]'s vision of the dry bones, when all the Israelites in exile will be resurrected. There is a reference to individual resurrection in the [[Book of Daniel]].<ref name="Krell">{{Cite web |title=Afterlife and Salvation |url=https://www.patheos.com/library/judaism/beliefs/afterlife-and-salvation |access-date=2023-05-19 |website=patheos.com |language=en}}</ref> It was not until the 2nd century BCE that there arose a belief in an [[afterlife]], in which the dead would be resurrected and undergo divine judgment. Before that time, the individual had to be content that his posterity continued within the holy nation.<ref name="EBJ" />
{{Quotation|The Bible presents salvation in the form of a story that describes the outworking of God's eternal plan to deal with the problem of human sin. The story is set against the background of the history of God's people and reaches its climax in the person and work of Christ. The Old Testament part of the story shows that people are sinners by nature, and describes a series of covenants by which God sets people free and makes promises to them. His plan includes the promise of blessing for all nations through Abraham and the redemption of Israel from every form of bondage. God showed his saving power throughout Israel's history, but he also spoke about a Messianic figure who would save all people from the power, guilt, and penalty of sin. This role was fulfilled by Jesus, who will ultimately destroy all the devil's work, including suffering, pain, and death.{{Bibleref2c|1Jn|3:8||1 Jn 3:8}}|''Macmillan Dictionary of the Bible.''<ref name="Macmillan" />}}


The salvation of the individual Jew was connected to the salvation of the entire people. This belief stemmed directly from the teachings of the [[Torah]]. In the Torah, God taught his people [[sanctification]] of the individual. However, he also expected them to function together (spiritually) and be accountable to one another. The concept of salvation was tied to that of restoration for Israel.<ref>{{cite web|url=http://www.yashanet.com/studies/romstudy/rom2.htm|title=Jewish views of salvation, faith and freedom|access-date=2013-05-04|archive-date=2021-06-14|archive-url=https://web.archive.org/web/20210614201805/http://www.yashanet.com/studies/romstudy/rom2.htm|url-status=dead}}</ref>
According to the New Testament, this salvation is a gift from God that anyone may receive by exercising faith in Christ and repenting for their sin.{{Bibleref2c|Acts|20:21}}


{{Blockquote|During the Second Temple Period, the Sadducees, High Priests, denied any particular existence of individuals after death because it wasn't written in the Torah, while the Pharisees, ancestors of the rabbis, affirmed both bodily resurrection and immortality of the soul, most likely based on the influence of Hellenistic ideas about body and soul and the Pharisaic belief in the Oral Torah. The Pharisees maintained that after death, the soul is connected to God until the messianic era when it is rejoined with the body in the land of Israel at the time of resurrection.<ref name=Krell/>}}
Some of the benefits of this salvation are that people become "new creations in Christ,"{{Bibleref2c|2cor|5:17||2 Cor 5:17}} their sins are forgiven, they receive eternal life and become children of God. They also receive the Holy Spirit, who enables them to live a new life based on God's requirements and to spread the gospel to others.{{Bibleref2c|Acts|1:8}} {{Bibleref2c-nb|Acts|2:38}}


== Christianity ==
In Christianity, the human problem is [[sin]] that causes suffering in this life but may lead to eternal suffering in the next life. According to Christian teachings, God is good, perfect, and just, and so sin by its nature prevents a right relationship with God. Therefore, sinners cannot enjoy the full benefits of knowing God in this life, such as peace, comfort and help in times of trouble. They also cannot spend eternity in God's presence, meaning that their soul will either be annihilated at death or will suffer eternally in the state or place known as Hell.<ref name=CDOS>"Christian Doctrines of Salvation." Religion facts. June 20, 2009. http://www.religionfacts.com/christianity/beliefs/salvation.htm</ref>
{{Main|Salvation in Christianity}}
[[File:Heusler Allegory of Salvation.JPG|thumb|''Allegory of Salvation'' by [[Antonius Heusler]] ({{circa| 1555}}), [[National Museum, Warsaw|National Museum]] in [[Warsaw]].]]


[[Christianity|Christianity's]] primary premise is that the [[Incarnation (Christianity)|incarnation]] and death of [[Jesus Christ]] formed the climax of a divine plan for humanity's salvation. This plan was conceived by [[God in Christianity|God]] before the creation of the world, achieved at the cross, and it would be completed at the [[Last Judgment]], when the [[Second Coming of Christ]] would mark the catastrophic end of the world and the creation of a new world.<ref name="EBC">{{Cite web |date=2023-05-17 |title=Christianity {{!}} Definition, Origin, History, Beliefs, Symbols, Types, & Facts {{!}} Britannica |url=https://www.britannica.com/topic/Christianity |access-date=2023-05-19 |website=britannica.com |language=en}}</ref>
Christianity claims to offer "good news," and this good news is that it is possible to be saved (attain salvation) from sin and its terrible consequences. The solution, then, is salvation from sin, temporal suffering, and eternal suffering.


According to Christianity, eternal life is not the annihilation of soul and personhood, but an embodied existence of perfect and eternal communion with God.<ref name=Comparative/>
For Christianity, salvation is only possible through Jesus Christ. Christians believe that Jesus' death on the cross was the once-for-all sacrifice that atoned for the sin of humanity.<ref name=EBC/>


The Christian religion, though not the exclusive possessor of the idea of redemption, has given to it a special definiteness and a dominant position. Taken in its widest sense, as deliverance from dangers and ills in general, most religions teach some form of it. It assumes an important position, however, only when the ills in question form part of a great system against which human power is helpless.<ref>{{Cite web |title=redemption |url=https://www.ccel.org/s/schaff/encyc/encyc09/htm/iv.vii.lxxxv.htm |access-date=2023-05-19 |website=ccel.org}}</ref>
According to Christian belief, salvation is made possible by the life, death, and resurrection of Christ, which in the context of salvation is referred to as the "[[atonement]]."<ref name="CDOS" /> Jesus died to take away the sin of the world.{{Bibleref2c|Jn|1:29}} His [[resurrection]] vindicates his death and his victory is confirmed by his exaltation to God's throne. For this reason, the New Testament portrays Jesus as the only Saviour of human beings,{{Bibleref2c|Acts|4:12}} and the early church regarded his salvation as a message for everyone, Gentiles as well as Jews.{{Bibleref2c|Acts|13:47}} <ref name="Macmillan">"Salvation." ''Macmillan Dictionary of the Bible.'' London: Collins, 2002. Credo Reference. 19 July 2009. ISBN 0333648056</ref>


[[File:Allegory of Salvation by Wolf Huber (cca 1543).jpg|thumbnail|''Allegory of Salvation'' by [[Wolf Huber]] ({{circa|1543}}), [[Kunsthistorisches Museum]] in [[Vienna]]]]
Salvation is a process that begins when a person first becomes a Christian, continues through that person's life, and is completed when one stands before Christ in judgment. Therefore, according to Catholic apologist James Akin, the faithful Christian can say in faith and hope, "I ''have been'' saved; I ''am being'' saved; and I ''will be'' saved."<ref>Akin, James. "The Salvation Controversy." ''Catholic Answers,'' October 2001</ref>


Christian salvation concepts are varied and complicated by certain theological concepts, traditional beliefs, and dogmas. Scripture is subject to individual and ecclesiastical interpretations. Therefore, Christian soteriology ranges from ''[[exclusive salvation]]''<ref>Newman, Jay. ''Foundations of religious tolerance.'' University of Toronto Press, 1982. ISBN 0802055915</ref>{{rp|p.123}} to ''universal reconciliation''<ref>Parry, Robin A. ''Universal salvation? The Current Debate.'' Wm. B. Eerdmans Publishing, 2004. ISBN 0802827640</ref> concepts. While some of the differences are as widespread as Christianity itself, the overwhelming majority agrees that salvation is made possible by the work of Jesus Christ, the Son of God, dying on the cross.
According to Christian belief, [[sin]] as the human predicament is considered to be universal.<ref>{{Bibleref2|Romans|5:12}}</ref> For example, in {{Bibleref2|Romans|1:18–3:20}} the [[Apostle Paul]] declared everyone to be under sin—Jew and Gentile alike. Salvation is made possible by the life, death, and [[resurrection of Jesus]], which in the context of salvation is referred to as the "[[Atonement in Christianity|atonement]]".<ref name=CDOS>"Christian Doctrines of Salvation". Religion facts. June 20, 2009. http://www.religionfacts.com/christianity/beliefs/salvation.htm {{Webarchive|url=https://web.archive.org/web/20150401055737/http://www.religionfacts.com/christianity/beliefs/salvation.htm |date=2015-04-01 }}</ref> Christian [[soteriology]] ranges from exclusive salvation<ref name="Newman, Jay 1982">Newman, Jay. 1982. ''Foundations of religious tolerance.'' Toronto: University of Toronto Press. {{ISBN|0-8020-5591-5}}</ref>{{rp|p.123}} to [[universal reconciliation]]<ref name="Parry, Robin A. 2004">Parry, Robin A. 2004. ''Universal salvation? The Current Debate.'' [[William B. Eerdmans Publishing Company|William B. Eerdmans Publishing]]. {{ISBN|0-8028-2764-0}}</ref> concepts. While some of the differences are as widespread as Christianity itself, the overwhelming majority agree that salvation is made possible by the work of Jesus Christ, the [[Son of God]], dying on the cross.


{{blockquote|At the heart of Christian faith is the reality and hope of salvation in [[Jesus Christ]]. 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, [[Eschatology|eschatological]] fulfillment of human existence in a life freed from sin, finitude, and mortality and united with the triune God. This is perhaps ''the'' non-negotiable item of Christian faith. What has been a matter of debate is the relation between salvation and our activities in the world.|Anselm Kyongsuk Min|title=''Dialectic of Salvation: Issues in Theology of Liberation'' (2009)<ref name="Min">Min, Anselm Kyongsuk. ''Dialectic of Salvation: Issues in Theology of Liberation.'' Albany, NY: State University of New York Press, 1989. {{ISBN|978-0-88706-908-6}}</ref>{{rp|p.79|date=June 2009}}|source=}}
The ''purpose'' of salvation is debated (compare [[purpose of life]]), but in general most theologians agree that God devised and implemented [[God's plan|His plan]] of salvation because [[Love of God|He loves them]] regards human beings [[Children of God|as His children]]. Since human existence on Earth is said to be "[[servant of sin|[given] to sin]],"{{bibleref2c|Jn|8:34}} salvation also has connotations that deal with the [[liberation]]<ref>[http://www.newadvent.org/cathen/13407a.htm Salvation], [[Catholic Encyclopedia]]</ref> of human beings from sin, and therefore also the inevitable [[suffering]] associated with the [[punishment]] of sin—i.e., "the [[Epistle to the Romans|wages of sin]] is [[Soul death|death]]."{{bibleref2c|Rom.|6:23}}


{{Blockquote|The Bible presents salvation in the form of a story that describes the outworking of God's eternal plan to deal with the problem of human sin. The story is set against the background of the history of God's people and reaches its climax in the person and work of Christ. The Old Testament part of the story shows that people are sinners by nature, and describes a series of covenants by which God sets people free and makes promises to them. His plan includes the promise of blessing for all nations through Abraham and the redemption of Israel from every form of bondage. God showed his saving power throughout Israel's history, but he also spoke about a Messianic figure who would save all people from the power, guilt, and penalty of sin. This role was fulfilled by Jesus, who will ultimately destroy all the devil's work, including suffering, pain, and death.|''Macmillan Dictionary of the Bible.''|title=|source=}}
===Salvation-related Bible passages===
The New International Version of the [[New Testament]] contains 138 verses that with the words "salvation" (45), "save" (41) or "saved" (52). The following are some of the New Testament passages most cited in this regard:
* ''Belief and baptism'':
** "Whoever believes and is baptized will be saved, but whoever does not believe will be condemned."{{bibleref2c|Mk.|16:16}}
** "…all of us who were baptized into Christ Jesus were baptized into his death. We were therefore buried with him through baptism into death so that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life."{{bibleref2c|Rom.|6:3-5}}
* ''Belief in Jesus'':
** "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life."{{Bibleref2c|Jn.|3:16}}
** "Salvation is found in no one else, for there is no other name given under heaven by which we must be saved."{{bibleref2c|Acts|4:12}}
* ''Born again:'' "Jesus replied, 'Very truly I tell you, no one can see the kingdom of God without being born again…Very truly I tell you, no one can enter the kingdom of God without being born of water and the Spirit.'"{{bibleref2c|Jn.|3:3-5}}
* ''Confession and belief:''
** "If you declare with your mouth, 'Jesus is Lord,' and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved."{{Bibleref2c|Rom.|10:9-10}}
** "For whosoever shall call upon the name of the Lord shall be saved."{{Bibleref2c|Rom.|10:13}}
* ''Gift of God through Christ:'' "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord."{{Bibleref2c|Rom.|6:23}}
* ''Forgiving others necessary:'' "If you forgive others when they sin against you, your heavenly Father will also forgive you. But if you do not forgive others their sins, your Father will not forgive your sins.{{Bibleref2c|Matt.|6:14-15}}
* ''God's love'':
** "God demonstrates His own love for us in this: While we were still sinners, Christ died for us."{{Bibleref2c|Rom.|5:8}}
** "But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved."{{Bibleref2c|Eph.|2:4-5}}
** "When the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior…."{{Bibleref2c|Titus|3:4-6}}
* ''Judged by works:'' "And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and everyone was judged according to what they had done."{{bibleref2c|Rev.|20:12-13}} <ref> Some believe there will be the judgment all unsaved people go through called the "Great White Throne Judgment,"{{bibleref2c|Rev.|20:10-15}} but all those who are saved will appear before the “Judgment Seat of Christ," (Bema Seat Judgment).{{bibleref2c|2Cor|5:9-10||2 Cor 5:9-10}} In that judgment, believers will get rewards based on what they have done, whether they are good or bad. If they are not saved, Christ will proclaim, "Depart from me, I never knew ye," and they will be thrown into the Lake of Fire. They do not believe eternal life is a reward that is going to be given out in consequence of works done.{{bibleref2c|1Cor|3:11-14||1 Cor 3:11-14}} Others understand it in the same way as the "Saved by Works" verses, in the sense that those who will not have done good proved they were not saved, because their works did not correspond to their 'saved' status. See also {{bibleref2|Romans|2:6}}.</ref>
* ''Repentance and baptism:'' "Peter replied, 'Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.'"{{bibleref2c|Acts|2:38}}
* ''Salvation and works:'' "You see that people are justified by what they do and not by faith alone."{{bibleref2c|James|2:24}} This verse and the surrounding passage is disputed, centering primarily on the meaning of the word ''justified''.<ref>Most [[Protestant]]s argue the word rendered ''justified'' is not used as "to make righteous" but to be "shown already righteous" (as the word is used in {{bibleref2|Matthew|11:19}}), meaning that a person's good behavior proves they have been saved, as God is [[sanctification|sanctifying]] them, making them a better person, after having saved them. Thus most Protestants distinguish sharply between (and some separate entirely) sanctification and [[justification (theology)|justification]]. [[Catholic Church|Catholics]] and [[Eastern Orthodox]] see justification and sanctification as being integrated together. The [[Council of Trent]], while anathematizing any who would say that a person can, before God, be justified by works done in human strength alone, without the divine grace merited by Jesus Christ (canon 1 of its Decree on justification), declared that the justice granted to Christians is preserved and increased by good works, and accordingly these are more than just the fruit and sign of justification obtained (canon 24).</ref>
* ''Salvation by God's Grace, not by works:''
** "For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast."{{bibleref2c|Eph.|2:8-9}}
** "He saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit whom he poured out on us generously through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs having the hope of eternal life."{{bibleref2c|Titus|3:5-7}}
** "When the kindness of God our Saviour, and his love towards us, appeared, not by works done in righteousness, which we did ourselves, but according to his mercy he ''saved'' us, through the washing of regeneration and renewing of the Holy Spirit, which he poured out upon us richly, through Jesus Christ our Saviour; that, being justified by his grace, we might be made heirs according to the hope of eternal life."{{Bibleref2c|Titus|3:4-7}}
* ''Salvation as an ongoing process:'' "To us who ''are being saved'', (the word of the cross) is the power of God."{{bibleref2c|1Cor|1:18||1 Cor 1:18}}<ref>The original text of this passage in Greek has present-tense {{polytonic|σῳζομένοις}} (''being saved''), not perfect-tense {{polytonic|σεσῳσμένοις}} (''having been saved'') or past-tense (aorist-tense) {{polytonic|σῳθεῖσιν}} (''saved''); ambiguous translations such as "us which ''are saved''" (KJV) obscure this.</ref>
* ''Salvation as yet to be obtained:'' "Since, therefore, we are now justified by (Christ's) blood, much more ''shall we be saved'' by him from the wrath of God."{{Bibleref2c|Rom.|5:9}}
* ''Salvation as a narrow path:'' "Wide is the gate, and broad the way, that leads to destruction, and many go in there: because strait is the gate and narrow is the way that leads to life, and few there be that find it....{{Bibleref2c|Mt.|7:13-14}}
* ''Sin separates humanity from God''.
** "For all have [[sin]]ned and fall short of the glory of God."{{Bibleref2c|Rom.|3:23}}
** "Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned...." {{Bibleref2c|Rom.|5:12}}


Variant views on salvation are among the main fault lines dividing the various [[Christian denomination]]s: [[Catholic Church|Roman Catholicism]], [[Eastern Orthodoxy]], and [[Protestantism]]. A few examples are found within [[Protestantism]], notably in the [[History of Calvinist–Arminian debate|Calvinist–Arminian debate]], and between [[Catholic Church|Roman Catholicism]] and [[Protestantism]], notably when dealing with [[Sola fide|Sola Fide]] during the [[Reformation|Protestant Reformation]]. The fault lines can include conflicting definitions of [[Total depravity|depravity]], [[Predestination#Christianity|predestination]], [[Atonement in Christianity|atonement]], but most pointedly [[Justification (theology)|justification]].
===Roman Catholicism===<!-- This section is linked from [[Excommunication]] -->
[[File:Are you saved - bumper sticker.png|thumb|A bumper sticker asking if one has found salvation]]
Instead of salvation being conditional upon sin, Roman Catholicism has long attached the belief in Jesus the Christ to the concept of salvation itself, and for non-Christians has asserted various "dispensations" ranging from "eternal hell" to 'salvation conditional upon conversion.' Catholic controversies regarding universalists, such as [[Origen]], are notable events in Church history, and have typically resulted in the proclamation of Catholicism being the "[[one true faith]]," along with dispensationalist concepts.
Salvation, according to most denominations, is believed to be a process that begins when a person first becomes a Christian, continues through that person's life, and is completed when they stand [[Last judgment|before Christ in judgment]]. Therefore, according to Catholic apologist James Akin, the faithful Christian can say in faith and hope, "I ''have been'' saved; I ''am being'' saved; and I ''will be'' saved."<ref>Akin, James. October 2001. "The Salvation Controversy." ''[[Catholic Answers]].''</ref>


Christian salvation concepts are varied and complicated by certain theological concepts, traditional beliefs, and [[dogmas]]. Scripture is subject to individual and ecclesiastical interpretations. While some of the differences are as widespread as Christianity itself, the overwhelming majority agrees that salvation is made possible by the work of Jesus Christ, the Son of God, dying on the cross.
Catholics profess belief that Jesus the Christ brought about [[redemption]] from sin and assert that salvation is possible only in the Roman Catholic Church.
<ref>[http://www.vatican.va/jubilee_2000/magazine/documents/ju_mag_01101998_p-20_en.html Vatican website on Total Salvation]</ref><ref>[http://www.vatican.va/holy_father/john_paul_ii/audiences/alpha/data/aud19950531en.html Vatican website: All Salvation Comes through Christ]</ref><ref>"The most Holy Roman Church firmly believes, professes and preaches that none of those existing outside the Catholic Church, not only pagans, but also Jews and heretics and schismatics, can have a share in life eternal; but that they will go into the eternal fire which was prepared for the devil and his angels, unless before death they are joined with Her; and that so important is the unity of this ecclesiastical body that only those remaining within this unity can profit by the sacraments of the Church unto salvation, and they alone can receive an eternal recompense for their fasts, their almsgivings, their other works of Christian piety and the duties of a Christian soldier. No one, let his almsgiving be as great as it may, no one, even if he pour out his blood for the Name of Christ, can be saved, unless he remain within the bosom and the unity of the Catholic Church." Pope Eugene IV, Papal Bull ''Cantate Domino''; cf. Session 11 of the [[Council of Florence]]</ref> This doctrine remains, but is not always articulated in such clear language. Modern teaching usually uses language similar to the following: Jesus was a divine [[sacrifice]] who brought about "redemption for all mankind" (cf. [[Redemptoris Missio]]).


The purpose of salvation is debated, but in general most [[Christian theology|Christian theologians]] agree that God devised and implemented his plan of salvation because [[Love of God|he loves them]] and regards human beings as his children. Since human existence on Earth is said to be "given to sin,"<ref>{{bibleverse|Jn|8:34}}</ref> salvation also has connotations that deal with the [[liberty|liberation]]<ref>{{cite web|url=http://www.newadvent.org/cathen/13407a.htm|title=CATHOLIC ENCYCLOPEDIA: Salvation}}</ref> of human beings from sin, and the [[suffering|sufferings]] associated with the [[punishment]] of sin—i.e., "the [[Epistle to the Romans|wages of sin]] are [[Soul death|death]]."<ref>{{bibleverse|Rom.|6:23}}</ref>
Roman Catholics believe<ref>In his Apostolic Letter ''Fidei Depositum'' of 11 October 1992, [[Pope John Paul II]] declared: "The ''[[Catechism of the Catholic Church]]'', which I approved June 25th last and the publication of which I today order by virtue of my Apostolic Authority, is a statement of the Church's faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition, and the Church's Magisterium. I declare it to be a sure norm for teaching the faith."[http://www.usccb.org/catechism/text/fideidepositum.htm ''Fidei Depositum'', 3]</ref> "Man stands in need of salvation from God,"<ref name="CCC 1949">[http://www.usccb.org/catechism/text/pt3sect1chpt3.htm CCC 1949]</ref> and "Divine help comes to him in Christ through the law that guides him and the grace that sustains him."<ref name="CCC 1949" /> It was for our salvation that "God loved us and sent his Son to be the expiation for our sins; the Father has sent his Son as the Savior of the world, and he was revealed to take away sins."<ref>[http://www.usccb.org/catechism/text/pt1sect2chpt2art3.htm#p1 CCC 456-457]</ref> "By his death (Jesus, the Son of God) has conquered death, and so opened the possibility of salvation to all men."<ref>[http://www.usccb.org/catechism/text/pt1sect2chpt3art11.htm CCC 1019]</ref>


Christians believe that salvation depends on the [[Grace (Christianity)|grace]] of God. Stagg writes that a fact assumed throughout the Bible is that humanity is in, "serious trouble from which we need deliverance…. The fact of sin as the human predicament is implied in the mission of Jesus, and it is explicitly affirmed in that connection." By its nature, salvation must answer to the plight of humankind as it actually is. Each individual's plight as a sinner is the result of a fatal choice involving the whole person in bondage, guilt, estrangement, and death. Therefore, salvation must be concerned with the total person. "It must offer [[redemption (theology)|redemption]] from bondage, forgiveness for guilt, reconciliation for estrangement, renewal for the marred image of God."<ref>Stagg, Frank. 1962. ''New Testament Theology''. Broadman Press. {{ISBN|0-8054-1613-7}}. pp. 11–13, 80.</ref>
Roman Catholicism teaching on justification is the principal cause of division from Protestantism, and holds a soul is justified "by reason of a perfect act of charity elicited by a well disposed sinner or by virtue of the Sacrament either of Baptism or of Penance."<ref>http://www.newadvent.org/cathen/13407a.htm Trent; Sessions VI, v-vi</ref> This condition can be appropriated by proxy, in recognition of the faith of a qualified sponsor, and is held to be effected by an actual change in the recipient's heart, that of the infused love of God, so that the justified are not only reputed to be righteous, "but we are truly called and are just, receiving justice within us".<ref>Council of Trent Session VI; Chapter VII ''In what the justification of the sinner consists, and what are its causes''</ref>


== Latter-Day Saints ==
A further teaching is that this justification can be increased by doing works enabled by the grace of God dispensed through Roman Catholic sacraments, and which grace includes that of the merits of saints.<ref>Indulgetiarum Doctrina 4</ref> Such works of faith are also held to help merit eternal life. Regarding those who cooperated with such grace, Trent concludes that,"nothing further is wanting to the justified, to prevent their being accounted to have, by those very works which have been done in God, fully satisfied the divine law according to the state of this life, and to have truly merited eternal life."<ref>Trent, The Sixth Session; ''Decree on justification'', chapter XVI.</ref> Canon 32 similarly states, "If anyone says that the good works of the one justified are in such manner the gifts of God that they are not also the good merits of him justified; or that the one justified by the good works that he performs by the grace of God and the merit of Jesus Christ, whose living member he is, does not truly merit an increase of grace, eternal life, and in case he dies in grace, the attainment of eternal life itself and also an increase of glory, let him be anathema."<ref>Trent, ''Canons Concerning Justification'', Canon 32.</ref></blockquote>
{{Main|Plan of salvation (Latter Day Saints)}}


According to doctrine of [[the Church of Jesus Christ of Latter-day Saints]], the plan of salvation is God's plan to save, redeem, and exalt all humankind who chose, either in this life, or in the world of spirits of the dead, to accept the grace of Jesus Christ by exercising faith in Him, repenting of their sins, and by making and keeping sacred covenants (including [[baptism]]). Since the vast majority of God's children depart this life without that opportunity, Christ's gospel is preached to the unbelieving spirits in spirit prison (1 Peter 3: 19) so that they might be judged by the same standards as the living and live by following God in their spirit form (1 Peter 4: 6). If they accept Christ, sincerely repent of their sins, and accept ordinances done on their behalf, they can, by the grace of Christ, receive salvation on the same terms as the living. For this reason, members of the Church of Jesus Christ of Latter-day Saints do vicarious work for the dead in sacred temples. The elements of this plan are drawn from various sources, including the [[Bible]],<ref>See for example {{Bibleverse|Matthew|13:43|KJV}}, {{bibleverse|John|14:2|KJV}}, {{Bibleverse|2 Corinthians|12:2|KJV}}, {{Bibleverse|1 Corinthians|15:40–41|KJV}}, {{Bibleverse|Genesis|2:4–5|KJV}}, {{Bibleverse|Genesis|2:7|KJV}}, {{Bibleverse|Job|38:4|KJV}}, {{Bibleverse|Ecclesiastes|12:7|KJV}}, {{Bibleverse|Jeremiah|1:5|KJV}}, {{Bibleverse|Zechariah|12:1|KJV}}, and {{Bibleverse|Hebrews|12:9|KJV}}</ref> [[Book of Mormon]], [[Doctrine & Covenants]], [[Pearl of Great Price (Mormonism)|Pearl of Great Price]], and numerous statements made by the leadership of The Church of Jesus Christ of Latter-day Saints (LDS Church).
Jesus has provided the Church with "the fullness of the means of salvation which [the Father] has willed: correct and complete confession of faith, full sacramental life, and ordained ministry in apostolic succession".<ref>[http://www.usccb.org/catechism/text/pt1sect2chpt3art9p3.htm CCC 830]</ref> [[Baptism]] is necessary for salvation,<ref>[http://www.usccb.org/catechism/text/pt2sect2.htm#chpt1 CCC 1256-1257, 1277]</ref> and is sufficient for those who die as children and those permanently deprived of their use of reason.<ref>{{CathEncy|wstitle=Salvation}}</ref> The [[Sacrament of Penance (Catholic Church)|sacrament of Penance]] is necessary for salvation for those who have fallen after Baptism, just as Baptism is necessary for salvation for those who have not yet been reborn."<ref>[http://www.usccb.org/catechism/text/pt1sect2chpt3art10.htm CCC 980]</ref> But these are not the only sacraments of importance for salvation: "The Church affirms that for believers the sacraments of the New Covenant are necessary for salvation."<ref>[http://www.usccb.org/catechism/text/pt2sect1chpt1art2.htm CCC 1129]</ref> This holds especially for the [[Eucharist]]. "Every time this mystery is celebrated, the work of our redemption is carried on and we break the one bread that provides the medicine of immortality, the antidote for death, and the food that makes us live for ever in Jesus Christ."<ref>[http://www.usccb.org/catechism/text/pt2sect2chpt1art3.htm CCC 1405]</ref>


==Islam==
At the same time, however, the Roman Catholic Church teaches that through the graces Jesus won for humanity by sacrificing himself on the cross, salvation is possible even for those outside the visible boundaries of the Church. Christians and even non-Christians, if in life they respond positively to the grace and truth that God reveals to them through the mercy of Christ may be saved. This may include awareness of an obligation to become part of the Catholic Church. In such cases, "they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it, or to remain in it."<ref>[http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html ''Lumen gentium'', 14]</ref> Catholics believe that people, even those who are not explicitly Christian, have the moral law written in their hearts, according to {{Bibleref2|Jeremiah|31:33}} (prophecy of new covenant): "I will write my law on their hearts." St. Justin wrote that those who have not accepted Christ but follow the moral law of their hearts (logos) follow God, because it is God who has written the moral law in each person's heart. Though he may not explicitly recognize it, he has the spirit of Christ. St. Thomas Aquinas, the premier theologian in the Catholic Church, explains this paradox as follows. If a person lives according to the natural law written on his heart, God will send him a means of knowing the truth by either natural or supernatural means; that is, he will send a missionary to teach him the faith or even an angel, if necessary.<ref>''Questions and Answers on Salvation,'' Question 41d, Fr. Michael Müller, C.Ss.R.</ref>
{{See also|Islam|Jannah}}


In Islam, salvation refers to the eventual entrance to [[Paradise]]. Islam teaches that people who die disbelieving in Islam do not receive salvation. Those who die believing in the one God and His message (Islam) receive salvation.<ref>{{Cite book |last1=Ankerberg |first1=John |url=https://books.google.com/books?id=B_hndUQ1_40C&dq=salvation+islam&pg=PA37 |title=The Facts on Islam |last2=Weldon |first2=John |last3=Burroughs |first3=Dillon |date=2008-08-01 |publisher=Harvest House Publishers |isbn=978-0-7369-3906-5 |pages=37 |language=en}}</ref>
The Church expressly teaches that "it is necessary to hold for certain that they who labor in ignorance of the true religion, if this ignorance is invincible, will not be held guilty of this in the eyes of God" (Singulari Quadam), that "outside of the Church, nobody can hope for life or salvation unless he is excused through ignorance beyond his control" (Singulari Quidem), that "they who labor in invincible ignorance of our most holy religion and who, zealously keeping the natural law and its precepts engraved in the hearts of all by God, and being ready to obey God, live an honest and upright life, can, by the operating power of divine light and grace, attain eternal life" (Quanto Conficiamur Moerore).


Narrated Anas, that The Prophet said:
===Eastern Christianity===
Eastern Christianity was much less influenced by [[Augustine of Hippo|Augustine]], and even less so by either [[John Calvin|Calvin]] or [[Arminius]]. Consequently, it doesn't just have different answers, but asks different questions; it generally views salvation in less legalistic terms (grace, punishment, and so on) and in more medical terms (sickness, healing etc.), and with less exacting precision. Instead, it views salvation more along the lines of [[theosis]], a seeking to become holy or draw closer to God, a concept that has been developed over the centuries by many different [[Eastern Orthodox Church|Eastern Orthodox]], [[Oriental Orthodoxy|Oriental Orthodox]], and [[Eastern Catholic Churches|Eastern Catholic]] Christians. It also stresses Jesus' teaching about [[forgiveness]] in {{bibleref2|Matthew|6:14-15}}: "For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses." See also [[Sermon on the Mount]].


{{blockquote|Whoever said "None has the right to be worshipped but Allah and has in his heart good (faith) equal to the weight of a barley grain will be taken out of Hell. And whoever said: "None has the right to be worshipped but Allah and has in his heart good (faith) equal to the weight of a wheat grain will be taken out of Hell. And whoever said, "None has the right to be worshipped but Allah and has in his heart good (faith) equal to the weight of an atom will be taken out of [[Jahannam|Hell]].|{{Href|bukhari|44|b=yl}}}}
''The Longer Catechism of the Orthodox, Catholic, Eastern Church'', known also as ''The Catechism of St. Philaret'' <ref>{{cite url |url=http://www.pravoslavieto.com/docs/eng/Orthodox_Catechism_of_Philaret.htm |title=The Longer Catechism of the Orthodox, Catholic, Eastern Church |accessdate=14 FEB 2009}}</ref> includes the questions and answers: "155. To save men from what did (the Son of God) come upon earth? From sin, the curse, and death." "208. How does the death of Jesus Christ upon the cross deliver us from sin, the curse, and death? That we may the more readily believe this mystery, the Word of God teaches us of it, so much as we may be able to receive, by the comparison of Jesus Christ with Adam. Adam is by nature the head of all humanity, which is one with him by natural descent from him. Jesus Christ, in whom the Godhead is united with manhood, graciously made himself the new almighty Head of men, whom he unites to himself through faith. Therefore as in Adam we had fallen under sin, the curse, and death, so we are delivered from sin, the curse, and death in Jesus Christ. His voluntary suffering and death on the cross for us, being of infinite value and merit, as the death of one sinless, God and man in one person, is both a perfect satisfaction to the justice of God, which had condemned us for sin to death, and a fund of infinite merit, which has obtained him the right, without prejudice to justice, to give us sinners pardon of our sins, and grace to have victory over sin and death.


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


{{blockquote|Whoever seeks a way other than Islam, it will never be accepted from them, and in the Hereafter they will be among the losers.|{{qref|3|85|c=y}}}}
===Protestants===
Broadly speaking, [[Protestants]] hold to the [[five solas|five ''sola''s]] of the [[Protestant Reformation|Reformation]] which declare salvation to be by ''faith'' alone through ''grace'' alone in ''Christ'' alone.''
* Some Protestants understand this to mean that God saves solely by grace and that works follow as a necessary consequence of saving grace (see [[Lordship salvation]]).
* Others rigidly believe that salvation is accomplished by faith alone without any reference to works whatsoever (see [[Free Grace theology]]).
* Still others believe that salvation is by faith alone but that salvation can be forfeited if it is not accompanied by continued faith and the works that naturally follow from it.
* Karl Barth notes a range of alternative themes: ''forensic'' (we are guilty of a crime, and Christ takes the punishment), ''financial'' (we are indebted to God, and Christ pays our debt) and ''cultic'' (Christ makes a sacrifice on our behalf). For various cultural reasons, the oldest themes (honor and sacrifice) prove to have more depth than the more modern ones (payment of a debt, punishment for a crime). But in all these alternatives, the understanding of atonement has the same structure. Human beings owe something to God that we cannot pay. Christ pays it on our behalf. Thus God remains both perfectly just (insisting on a penalty) and perfectly loving (paying the penalty himself). A great many Christians would define such a substitutionary view of the atonement as simply part of what orthodox Christians believe.<ref name="Placher">Placher, William C. "How does Jesus save? Christian Century, 00095281, 6/2/2009, Vol. 126, Issue 11</ref>


For those who have not been granted Islam or to whom the message has not been brought:<ref>{{qref|5|69|b=y}}, {{qref|22|17}}</ref>
{{Quotation|Debates about how Christ saves us have tended to divide Protestants into conservatives who defended some form of substitutionary atonement theory and liberals who were more apt to accept a kind of moral influence theory. Both those approaches were about 900 years old. Recently, new accounts of Christ's salvific work have been introduced or reintroduced, and the debates have generally grown angrier, at least from the liberal side. Those who defended substitutionary atonement were always ready to dismiss their opponents as heretics; now some of their opponents complain that a focus on substitutionary atonement leads to violence against women and to child abuse.|William C. Placher<ref name="Placher" />}}


{{blockquote|Indeed, the believers, Jews, Christians, and Sabians—whoever ˹truly˺ believes in Allah and the Last Day and does good will have their reward with their Lord. And there will be no fear for them, nor will they grieve.|{{qref|2|62|c=y}}}}
====Anselm====
Shortly after 1100, [[Anselm]], appointed as archbishop of Canterbury, wrote a classic treatise about substitutionary atonement. In it he puts forward the "satisfaction theory" of the Atonement. Man's offense of rebellion against God is one that demands a payment or satisfaction. Fallen man is incapable of making adequate satisfaction. Nevertheless, such is God's love that God will not simply abandon us (at least not all of us) to the consequences of our sins. Anselm wrote, "This debt was so great that, while none but man must solve the debt, none but God was able to do it; so that he who does it must be both God and man." The suffering of Christ, the God-man who is God's only son, pays off what human beings owe to God's honor, and we are thereby reconciled to God.


===Tawhid===
So God took human nature upon Himself so that a perfect man might make perfect satisfaction and so restore the human race. The success of his work may be gauged by the fact that many Christians today not only accept his way of explaining the Atonement, but are simply unaware that there is any other way.<ref name="Placher" />
{{See also|Tawhid|Shirk (Islam)}}


Belief in the "One God", also known as the ''[[Tawhid]]'' ({{Langx|ar|التَوْحيدْ|label=none}}) in Arabic, consists of two parts (or principles):
====Calvinism====
[[Calvinism|Calvinists]] are theologically conservative Protestant Christians whose foundational approach to Christian life and thought somewhat parallel those articulated by John Calvin, a French Protestant Reformer of the 16th century. They adhere to Lordship salvation.<ref name="Steele">David N. Steele, C. C. Thomas, S.L. Quinn. ''The Five Points of Calvinism: Defined, Defended, Documented'' (2nd ed.) P & R Publishing, 2004. ISBN 978-0875528274 pp.5-7</ref> They believe in [[Predestination (Calvinism)|Predestination of the "elect"]] before the foundation of the world. All of the elect necessarily [[perseverance of the saints|persevere in faith]] because God keeps them from falling away. Thus, the Calvinist system is called ''[[monergism]]'' because God alone acts to bring about salvation. Calvinists further understand the doctrines of salvation to include the [[calvinism|five points of Calvinism]], typically arranged to form the acrostic "TULIP."<ref>The TULIP acrostic first appeared in Loraine Boettner's ''The Reformed Doctrine of Predestination.'' The names appearing in parentheses, while not forming an acrostic, are offered by Theologian Roger Nicole in Steele's book cited herein, ''The Five Points of Calvinism: Defined.''</ref> All five contrast sharply with [[Arminianism]]:<ref name="Steele" />
* '''T'''otal Inability (Radical and Pervasive Depravity). Because of the [[fall]], man is unable of himself to savingly believe the [[gospel]]. The sinner is dead, blind, and deaf to the things of God; his heart is deceitful and desperately corrupt. His will is not free, it is in bondage to his evil nature, therefore, he will not—indeed he cannot—choose good over evil in the spiritual realm. Consequently, it takes much more than the Spirit's assistance to bring a sinner to Christ—it takes regeneration by which the Spirit makes the sinner alive and gives him a new nature. Faith is not something man contributes to salvation but is itself a part of God's gift of salvation—it is God's gift to the sinner, not the sinner's gift to God.<ref name="Steele" />
* '''U'''nconditional (Sovereign, Divine) Election. God's choice of certain individuals unto salvation before the foundation of the world rested solely in His own sovereign will. His choice of particular sinners was not based on any foreseen response of obedience on their part, such as faith, repentance, etc. On the contrary, God gives faith and repentance to each individual whom He selected. These acts are the result, not the cause of God's choice. Election therefore was not determined by or conditioned upon any virtuous quality or act foreseen in man. Those whom God sovereignly elected He brings through the power of the Spirit to a willing acceptance of Christ. Thus God's choice of the sinner, not the sinner's choice of Christ, is the ultimate cause of salvation.<ref name="Steele" />
* '''L'''imited (Definite) Atonement (Particular Redemption). Christ's redeeming work was intended to save the elect only and actually secured salvation for them. His death was substitutionary endurance of the penalty of sin in the place of certain specified sinners. In addition to putting away the sins of His people, Christ's redemption secured everything necessary for their salvation, including faith which unites them to Him. The gift of faith is infallibly applied by the Spirit to all for whom Christ died, therefore guaranteeing their salvation.<ref name="Steele" />
* '''I'''rresistible (Effectual, Saving) Grace. In addition to the outward general call to salvation which is made to everyone who hears the gospel, the Holy Spirit extends to the elect a special inward call that inevitably brings them to salvation. The internal call (which is made only to the elect) cannot be rejected; it always results in conversion. By means of this special call the Spirit irresistibly draws sinners to Christ. He is not limited in His work of applying salvation by man's will, nor is He dependent upon man's cooperation for success. The Spirit graciously causes the elect sinner to cooperate, to believe, to repent, to come freely and willingly to Christ. God's grace, therefore, is invincible; it never fails to result in the salvation of those to whom it is extended.<ref name="Steele" />
* '''P'''erseverance (of God) with the Saints. All who are chosen by God, redeemed by Christ, and given faith by the Spirit are eternally saved. They are kept in faith by the power of Almighty God and thus persevere to the end.<ref name="Steele" />


# ''Tawḥīdu r-Rubūbiyya'' ({{langx|ar|تَوْحيدُ الرُبوبِيَّة}}): Believing in the attributes of God and attributing them to no other but God. Such attributes include Creation, having no beginning, and having no end. These attributes are what make a God. Islam also teaches no less than 99 names for God, and each of these names defines one attribute. One breaks this principle, for example, by believing in an Idol as an intercessor to God. The idol, in this case, is thought of having powers that only God should have, thereby breaking this part of Tawheed. No intercession is required to communicate with, or worship, God.<ref>{{qref|2|186|b=y}}</ref>
====Arminianism====
# ''Tawḥīdu l-'ulūhiyya'' ({{langx|ar|تَوْحيدُ الأُلوهيَّة}}) : Directing worship, prayer, or deed to God, and God only. For example, worshiping an idol or any saint or prophet is also considered Shirk.
Arminianism is a school of soteriological thought within Protestant Christianity. It is based on the theological ideas of the Dutch Reformed theologian [[Jacobus Arminius]] (1560-1609). Like Calvinists, [[Arminians]] agree that all people are born sinful and are in need of salvation. However, they believe that each person can successfully resist God's offer of salvation. Some believe that a person can lose his or her salvation if one does not maintain it by continued faith in Jesus. The Arminian emphasis on [[free will]], or more properly free choice, is important in salvation. If one has free choice, each individual can choose to accept or reject the gift of salvation. The fact that an individual is [[baptism|baptized]] or associates with other Christians does not mean that he or she has accepted salvation.


===Sin and repentance===
The five points of Arminianism:
{{See also|Repentance|Repentance in Islam|Islamic views on sin}}
* ''Free-Will or Human Ability.'' The serious effects of [[The Fall]] did not leave humanity in a state of total spiritual helplessness. God graciously enables every sinner to repent and believe, but He does not interfere with individual freedom, and eternal destiny depends on how it is used. Free will permits choice in spiritual matters. The sinner has the power to either cooperate with God's Spirit and be regenerated or to resist God's grace and perish. The lost sinner needs the Spirit's assistance, but does not have to be regenerated by the Spirit before one can believe. Faith is an individual act, precedes the new birth, and is the sinner's contribution to salvation.<ref name="Steele" />
* ''Conditional Election.'' God's choice of certain individuals unto salvation before the foundation of the world was based upon His foreseeing that they would respond to His call. He selected only those whom He knew would of themselves freely believe the gospel. Election therefore was determined by or conditioned upon what each individual would do. The faith which God foresaw and upon which He based His choice was not given to the sinner by God (it was not created by the regenerating power of the Holy Spirit) but resulted solely from the will of each person. It is left entirely up to each as to who would believe, and therefore as to who would be elected by God for salvation. God chose those whom He knew would, of their own free will, choose Christ. Thus the sinner's choice of Christ, not God's choice of the sinner, is the ultimate cause of salvation.<ref name="Steele" />
* ''Universal Redemption or General Atonement.'' Christ's redeeming work made it possible for everyone to be saved but did not actually secure the salvation of anyone. Although Christ died for all, only those who believe on Him are saved. His death on the cross enabled God to pardon sinners on the condition that they believe, but it did not actually absolve anyone's sins. Christ's redemption becomes effective only if the individual chooses to accept it.<ref name="Steele" />
* ''The Holy Spirit Can Be Effectually Resisted.'' The Spirit calls inwardly all those who are called outwardly by the gospel invitation; He does all that He can to bring every sinner to salvation. But because of free will, one can successfully resist the Spirit's call. The Spirit cannot regenerate the sinner until without belief through faith. Thus, free will limits the Spirit in the application of Christ's saving work. The Holy Spirit can only draw to Christ those who allow Him to have His way with them. Until the sinner responds, the Spirit cannot give life. God's grace, therefore, is not invincible; it can be, and often is, resisted and thwarted.<ref name="Steele" />
* ''Falling from Grace.'' Those who believe and are truly saved can lose their salvation by failing to keep up their faith, etc. This point is still a subject of some debate among Arminians, some of whom have held that believers are eternally secure in Christ—that a sinner once regenerated can never be lost.<ref name="Steele" />


Islam also stresses that in order to gain salvation, one must also avoid sinning along with performing good deeds. Islam acknowledges the inclination of humanity towards sin.<ref name="qref|3|85|b=y">{{qref|3|85|b=y}}</ref><ref>{{qref|12|51–53|b=y}}</ref> Therefore, Muslims are constantly commanded to seek God's forgiveness and repent. Islam teaches that no one can gain salvation simply by virtue of their belief or deeds, instead it is the Mercy of God, which merits them salvation, as we have to know that by the mercy of god we are doing the good deeds and we are believing in God. However, repentance must not be used to sin any further. Islam teaches that God is Merciful.
====Universalism====
[[Universalism|Universalists]] agree with both Calvinists and Arminians that everyone is born in sin and in need of salvation. They also believe that one is saved by Jesus Christ. However, they emphasize that judgment in hell upon sinners is of limited duration, and that God uses judgment to bring sinners to repentance.<ref>{{cite url |url=http://www.mercifultruth.com |title=Merciful Truth |accessdate=14 FEB 2009}}</ref>


{{blockquote|Allah only accepts the repentance of those who commit evil ignorantly ˹or recklessly˺ then repent soon after—Allah will pardon them. And Allah is All-Knowing, All-Wise.|{{qref|4|17|c=y}}}}
====Churches of Christ====
See also: [[Churches of Christ]]


{{blockquote|Indeed, Allah does not forgive associating others with Him ˹in worship˺, but forgives anything else of whoever He wills. And whoever associates others with Allah has indeed committed a grave sin.|{{qref|4|48|c=y}}}}
Churches of Christ are strongly anti-[[Calvinism|Calvinist]] in their understanding of salvation, and generally present conversion as "obedience to the proclaimed facts of the gospel rather than as the result of an emotional, Spirit-initiated conversion."<ref name="Encyclopedia of the Stone-Campbell Movement: Churches of Christ">Douglas Allen Foster and Anthony L. Dunnavant, ''The Encyclopedia of the Stone-Campbell Movement: Christian Church (Disciples of Christ), Christian Churches/Churches of Christ, Churches of Christ'', Wm. B. Eerdmans Publishing, 2004, ISBN 0802838987, 9780802838988, 854 pages, entry on ''Churches of Christ''</ref>{{rp|215}}


Islam describes a true believer to have [[Love of God]] and [[Taqwa|Fear of God]]. Islam also teaches that every person is responsible for their own sins. The Quran states;
Churches of Christ hold the view that humans of accountable age are lost because of their sins.<ref name="Rhodes 2005">Ron Rhodes, ''The Complete Guide to Christian Denominations'', Harvest House Publishers, 2005, ISBN 0-7369-1289-4</ref>{{rp|124}} These lost souls can be redeemed because Jesus Christ, the Son of God, offered Himself as the atoning sacrifice.<ref name="Rhodes 2005"/>{{rp|124}} Children too young to understand right from wrong, and make a conscious choice between the two, are believed to be innocent of sin.<ref name="Rhodes 2005"/>{{rp|124}}<ref name="Perfect Stranger">Stuart M. Matlins, Arthur J. Magida, J. Magida, ''How to Be a Perfect Stranger: A Guide to Etiquette in Other People's Religious Ceremonies'', Wood Lake Publishing Inc., 1999, ISBN 1896836283, 9781896836287, 426 pages, Chapter 6 - Churches of Christ</ref>{{rp|107}} The age when this occurs is generally believed to be around 13.<ref name="Perfect Stranger"/>{{rp|107}}


{{blockquote|If you disbelieve, then ˹know that˺ Allah is truly not in need of you, nor does He approve of disbelief from His servants. But if you become grateful ˹through faith˺, He will appreciate that from you. No soul burdened with sin will bear the burden of another. Then to your Lord is your return, and He will inform you of what you used to do. He certainly knows best what is ˹hidden˺ in the heart.|{{qref|39|7|c=y}}}}
Churches of Christ generally teach that the process of salvation involves the following steps:<ref name="Who Are the churches of Christ">[[Batsell Barrett Baxter]], ''Who are the churches of Christ and what do they believe in?'' Available on-line in an {{wayback|url=http://www.woodsonchapel.com/coc.php/|date=20080131110444}}, and [http://church-of-christ.org/who.html here], [http://www.cris.com/~mmcoc/coc.html here] and [http://www.scripturessay.com/article.php?cat=&id=6 here]</ref>


Al-Agharr al-Muzani who was from amongst the Companions of Allah's Apostle reported that Ibn 'Umar stated to him that Allah's Messenger said:
#One must be properly taught, and hear ({{Bibleref2|Rom.|10:17}}, {{Bibleref2|Matt.|7:24}})
#One must believe or have faith ({{Bibleref2|Heb.|11:6}}, {{Bibleref2|Mk.|16:15-16}})
#One must repent, which means turning from one's former lifestyle and choosing God's ways ({{Bibleref2|Acts|2:38}}, {{Bibleref2-nb|Ac|17:30}}, {{Bibleref2|Luke|13:3}})
#One must confess belief that Jesus is the son of God ({{Bibleref2|Matthew|10:32-33}}; {{Bibleref2|Acts|8:36-37}})
#One must be baptized for the remission of sins ({{Bibleref2|Acts|2:38}}; {{Bibleref2|1Pe|3:20-21||1 Peter 3:20-21}}; {{Bibleref2|Romans|6:3-5}}; {{Bibleref2|Mark|16:16}}; {{Bibleref2|Acts|22:16}})
#One must remain faithful unto death ({{Bibleref2|Rev.|2:10}}).


{{blockquote|O people, seek repentance from Allah. Verily, I seek repentance from Him a hundred times a day.|{{Href|muslim|2702b|b=yl}}}}
Beginning in the 1960s, many preachers began placing more emphasis on the role of grace in salvation, instead of focusing exclusively implementing all of the New Testament commands and examples.<ref name="Hughes and Roberts, 2001">Richard Thomas Hughes and R. L. Roberts, ''The Churches of Christ'', 2nd Edition, Greenwood Publishing Group, 2001, ISBN 0313233128, 9780313233128, 345 pages</ref>{{rp|152,153}} This was not an entirely new approach, as others had actively "affirmed a theology of free and unmerited grace," but it did represent a change of emphasis with grace becoming "a theme that would increasingly define this tradition."<ref name="Hughes and Roberts, 2001"/>{{rp|153}}


Sin in Islam is not a state, but an action (a bad deed); Islam teaches that a child is born sinless, regardless of the belief of his parents, dies a Muslim; he enters [[heaven]], and does not enter hell.<ref>{{Href|bukhari|1385|b=yl}}</ref>
Because of the belief that baptism is a necessary part of salvation, some Baptists hold that the Churches of Christ endorse the doctrine of [[baptismal regeneration]].<ref name="Foster">Douglas A. Foster, [http://www.acu.edu/sponsored/restoration_quarterly/archives/2000s/vol_43_no_2_contents/foster.html "Churches of Christ and Baptism: An Historical and Theological Overview,"] ''[[Restoration Quarterly]]'', Volume 43/Number 2 (2001)</ref> However, members of the Churches of Christ reject this, arguing that since faith and repentance are necessary, and that the cleansing of sins is by the blood of Christ through the grace of God, baptism is not an inherently redeeming ritual.<ref name="Foster"/><ref name="Understanding Four Views on Baptism">Tom J. Nettles, Richard L. Pratt, Jr., John H. Armstrong, Robert Kolb, ''Understanding Four Views on Baptism'', Zondervan, 2007, ISBN 0310262674, 9780310262671, 222 pages</ref>{{rp|133}}<ref name="Encyclopedia of the Stone-Campbell Movement: Regeneration">Douglas Allen Foster and Anthony L. Dunnavant, ''The Encyclopedia of the Stone-Campbell Movement: Christian Church (Disciples of Christ), Christian Churches/Churches of Christ, Churches of Christ'', Wm. B. Eerdmans Publishing, 2004, ISBN 0802838987, 9780802838988, 854 pages, entry on ''Regeneration''</ref>{{rp|630,631}} One author describes the relationship between faith and baptism this way, "''Faith'' is the ''reason why'' a person is a child of God; ''baptism'' is the ''time at which'' one is incorporated into Christ and so becomes a child of God" (italics are in the source).<ref name="Ferguson 1996">[[Everett Ferguson]], ''The Church of Christ: A Biblical Ecclesiology for Today'', Wm. B. Eerdmans Publishing, 1996, ISBN 0802841899, 9780802841896, 443 pages</ref>{{rp|170}} Baptism is understood as a confessional expression of faith and repentance,<ref name="Ferguson 1996"/>{{rp|179-182}} rather than a "work" that earns salvation.<ref name="Ferguson 1996"/>{{rp|170}}


{{blockquote|Narrated `Aisha: The Prophet said, "Do good deeds properly, sincerely and moderately, and receive good news because one's good deeds will not make him enter Paradise." They asked, "Even you, O Allah's Messenger?" He said, "Even I, unless and until Allah bestows His pardon and Mercy on me."|{{Href|bukhari|6467|b=yl}}}}
===Emerging church, liberal theology, and liberation theology===
Within the [[emerging church]] and various branches of liberal or progressive Christianity, there are a number of different views on the meaning of salvation. This is largely related to post-modern views on Christianity as a dialogue rather than a set of doctrines. Salvation can mean a salvific personal and/or social deliverance from the effects of structural (social) or personal sins. In this context, salvation could mean anything from participation in a glorious afterlife—which is generally a less-commonly held belief in these circles—to a kind of liberation similar to that in Hinduism or Buddhism, to the repair of interpersonal relationships, to societal deliverance into a future perfect world (i.e., the [[New Jerusalem]] or the [[Reign of God]]), and even to such concepts as [[gay liberation]], [[women's liberation]], the raising up of the oppressed and marginalized, or the equal distribution of goods. Any or all of these views are likely to be held and debated within the emerging church.{{Citation needed|Dec. 2009|date=December 2009}}


==Non-Trinitarian==
===Five Pillars===
{{main|Five Pillars of Islam}}
===The Church of Jesus Christ of Latter-day Saints===<!-- This section is linked from [[Alvin Smith (1798-1823)]]. See [[WP:MOS#Section management]] -->


Islam is built on five principles, acts of worship that Islam teaches to be mandatory. Not performing the mandatory acts of worship may deprive Muslims of the chance of salvation.<ref>{{cite book|url=https://books.google.com/books?id=p-NBqOkvfoEC&q=salvation+islam&pg=PA27|title=Fast Facts® on Islam|isbn=9780736934510|last1=Ankerberg|first1=John|last2=Weldon|first2=John|date=21 November 2001|publisher=Harvest House Publishers }}</ref> According to [[Abd Allah ibn Umar ibn al-Khattab|Ibn 'Umar]], Muhammad said that Islam is based on the following five principles:<ref>{{Href|bukhari|8|b=yl}}</ref>
{{See also|Perfection (Latter Day Saints)|Plan of salvation}}


# To [[Shahada|testify]] that none has the right to be worshipped but Allah and Muhammad is Allah's Messenger.
[[The Church of Jesus Christ of Latter-day Saints]] defines the term salvation in two distinct ways, based what they claim to be the teachings of their modern-day "prophet" Joseph Smith, as recorded in the [[Doctrine and Covenants]]. The general Christian belief that salvation means returning to the presence of God and Jesus Christ is similar to the way the word is used in the [[Book of Mormon]], wherein the prophet Amulek teaches that through the "great and last sacrifice" of the Son of God, "he shall bring salvation to all those who shall believe on his name; ... to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance. And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety, while he that exercises no faith unto repentance is exposed to the whole law of the demands of justice;" ([http://scriptures.lds.org/en/alma/34/14-16#14 Alma 34:14-16])
# To offer the [[Salat|compulsory prayers]] dutifully and perfectly.
# To pay [[Zakat]] to poor and needy (i.e. obligatory charity of 2.5% annually of surplus wealth).
# To perform [[Hajj]] (i.e. pilgrimage to Mecca).
# To [[Sawm|observe fast]] during the month of Ramadhan.


== Indian religions ==
==Islam==
{{Main|Moksha|Nirvana|Enlightenment in Buddhism}}
{{See also|Jannah}}


[[Hinduism]], [[Buddhism]], [[Jainism]] and [[Sikhism]] share certain key concepts, which are interpreted differently by different groups and individuals.{{sfn|Sherma|Sarma|2008|p=239}} In these religions one is not liberated from sin and its consequences, but from the ''[[saṃsāra]]'' (cycle of rebirth) perpetuated by passions and delusions and its resulting [[karma]].{{sfn|Tiwari|1983|p=210}} They differ however on the exact nature of this liberation.{{sfn|Tiwari|1983|p=210}}
Islam, like Christianity, claims to be the only valid way to God. Islam states: "Whoever seeks a religion other than Islam, it will never be accepted from him and in the hereafter he will be one of the losers."{{quran|3|85}} Islam teaches that all people are sinners{{quran|16|61}} and that salvation can be attained through observing the [[Five Pillars of Islam|Five Pillars (duties) of Islamic]] practice:<ref name=Comparative/>
#the belief that Allah is the only god and that Muhammad is his messenger;
#performing the five daily prayers;
#fasting throughout the month of Ramadan;
#charity, giving to the poor;
#the pilgrimage to Mecca at least once in a lifetime, if one can afford it.


Salvation is always self-attained in [[Indian religions]], and a more appropriate term would be ''[[moksha]]'' ('liberation'){{sfn|Tiwari|1983|p=210}} or ''mukti'' ('release'). This state and the conditions considered necessary for its realization is described in early texts of Indian religion such as the [[Upanishads]] and the [[Pāli Canon]], and later texts such the [[Yoga Sutras of Patanjali]] and the [[Vedanta]] tradition.{{sfn|Sherma|Sarma|2008}} ''Moksha'' can be attained by ''[[sādhanā]]'', literally 'means of accomplishing something'.<ref>V. S. Apte. ''A Practical Sanskrit Dictionary''. p. 979.</ref> It includes a variety of disciplines, such as [[yoga]] and ''dhyana'' ([[meditation]]).
By performing these works, a Muslim hopes that at the judgment day the recorded good deeds will exceed the bad ones, and so he or she will reach the paradise of material and sensual delights.<ref name=Comparative/> {{quran|56|16-41}}


[[Nirvana]] is the profound peace of mind that is acquired with ''moksha''. In [[Buddhism]] and [[Jainism]], it is the state of being free from [[suffering]]. In [[Hindu philosophy]], it is union with the [[Brahman]] ([[King of the gods|Supreme Being]]). The word literally means 'blown out' (as in a candle) and refers, in the Buddhist context, to the blowing out of the fires of desire, aversion, and delusion,<ref name="Gombrich" />{{sfn|Snelling|1987}} and the imperturbable stillness of mind acquired thereafter.<ref name="Gombrich">[[Richard Gombrich]], ''Theravada Buddhism: A Social History from Ancient Benāres to Modern Colombo.'' Routledge</ref>
One must believe in the one God ('Allah' in Arabic). Faith in Allah and belief that salvation is by his grace and mercy is also encouraged. Yet, despite all one's deeds, Allah reserves the absolute right to send the deceased to wherever he pleases, paradise or hell. Those who do not conform their lives to the demands of Islam will surely be thrown into hell, a place of extreme physical pain.<ref name=Comparative/> {{quran|56|42-45,94-95}}


In [[Theravada Buddhism]] the emphasis is on one's own liberation from samsara.{{sfn|Snelling|1987}} The [[Mahayana]] traditions emphasize the ''[[bodhisattva]]'' path,{{sfn|Snelling|1987}} in which "each Buddha and Bodhisattva is a redeemer," assisting the Buddhist in seeking to achieve the redemptive state.<ref name="JE">Joseph Edkins, ''Chinese Buddhism'' (1893), p. 364.</ref> The assistance rendered is a form of self-sacrifice on the part of the teachers, who would presumably be able to achieve total detachment from worldly concerns, but have instead chosen to remain engaged in the material world to the degree that this is necessary to assist others in achieving such detachment.<ref name="JE" />
Islam does not claim any creation taking the responsibility of man's sin; instead, every person, including man, woman and prophet, is responsible for his/her own sins; a person must both believe in one God and do well to get "salvation". In the Quran, whenever entrance to heaven is promised, it is only promised to those who believe and also do good deeds. Those with belief will eventually enter heaven, but only after they are punished for their sins. In one [[hadith]] narrated by Anas, the Prophet Mohammed said,


== Jainism ==
{{quote|Whoever said "None has the right to be worshipped but Allah" and has in his heart good (faith) equal to the weight of a barley grain will be taken out of Hell. And whoever said, "None has the right to be worshipped but Allah" and has in his heart good (faith) equal to the weight of a wheat grain will be taken out of Hell. And whoever said, "None has the right to be worshipped but Allah" and has in his heart good (faith) equal to the weight of an atom will be taken out of Hell.|Prophet Mohammed (Sahih Bukhari Book of Iman)}}
{{Main|Moksha (Jainism)}}


In [[Jainism]], [[Moksha (Jainism)|''salvation'', ''moksha'', and ''nirvana'']] are one and the same.<ref name="pjaini">{{cite book |last=Jaini |first=Padmanabh |title=Collected Papers on Jaina Studies |publisher=Motilal Banarsidass Publ. |year=2000 |isbn=81-208-1691-9 |location=Delhi}} ''"Moksa and Nirvana are synonymous in Jainism".'' p. 168</ref><ref>Michael Carrithers, Caroline Humphrey (1991) ''The Assembly of listeners: Jains in society'' Cambridge University Press. {{ISBN|0521365058}}: ''"Nirvana: A synonym for liberation, release, moksa."'' p. 297</ref> When a soul ([[Atman (Jainism)|''atman'']]) achieves ''moksha'', it is released from the cycle of births and deaths, and achieves its pure self. It then becomes a ''[[siddha]]'' ('one who has accomplished his ultimate objective'). Attaining Moksha requires annihilation of all ''[[Karma in Jainism|karmas]]'', good and bad, because if karma is left, it must bear fruit.
Belief is not enough; a Muslim must also think of his sin, seek God's forgiveness and repent. God forgives sins but it is not a guarantee. Therefore, a Muslim must keep a balance between fear of God, and hope in his mercy. One who does not have this balance is in danger of losing his belief; one who has absolute hope in God's mercy and no fear of his wrath will end up sinning, believing God will forgive him anyway, and one who has absolute fear of God's wrath and no hope in his mercy will also end up sinning, as he sees himself entering hellfire regardless.


== Taoism ==
A Muslim must also think of heaven. The matter is not as simple as entering hellfire or entering heaven. Both hellfire and heaven have levels. A Muslim seeks to enter heaven and aims for the highest level. He does this by increasing his good deeds. However, a Muslim does not believe that his good deeds merit him heaven, instead it is God's mercy on the people that lets them into heaven. The levels in heaven (and hell) are only a direct result of God's justice: those who do better, deserve better.
While early [[Taoism]] had no understanding of the concept of salvation, later in [[History of Taoism|Taoist history]], salvation became a major part of beliefs about it.<ref name=":17">{{Cite book |last=Stark |first=Rodney |title=Discovering God: The Origins of the Great Religions and the Evolution of Belief |publisher=[[HarperOne]] |year=2007 |isbn=978-0-06-117389-9 |edition=1st |location=New York |page=258 |author-link=Rodney Stark}}</ref> Things one could do to be saved was to [[Prayer|pray]], offer [[Sacrifice|sacrifices]], and/or become a ''[[Xian (Taoism)|xian]]'' ({{lang-zh|c=仙|p=Xiān}}) immortal.<ref name=":17" />


== See also ==
Jesus Christ has a different character in the Quran than in the Bible.<ref name=Comparative/> It is said that he was created out of clay, like Adam,{{quran|3|60}} that he was not God{{quran|5|17-72}} but just an apostle,{{quran|4|171}} was not crucified{{quran|4|157-158}} and that he announced the coming of Muhammad.{{quran|61|6}}
{{Portal|Religion}}

{{Div col|colwidth=20em}}
==Eastern religions==
{{Main|Moksha}}

Adherents of [[Hinduism]], [[Buddhism]], [[Jainism]] and [[Sikhism]] do not believe in salvation in the sense understood by most Westerners. They do not focus on [[Hell]] or [[Heaven]] as the end of a soteriological choice, but on knowledge. They believe in [[reincarnation]] (Buddhism [[rebirth (Buddhism)|rebirth]]) after death. According to this belief, one's actions or [[karma]] allow one to be reborn as a higher or lower being. If one is evil and has a multitude of bad actions, one is likely to be reborn as a lower being. If one has a multitude of good actions or [[karma]], one is likely to be reborn as a higher being, perhaps a human with higher status or in a higher caste.

Eventually, however, one is able to escape from [[saṃsāra]], the cycle of death and rebirth, through the attainment of the highest spiritual state. This state is called ''[[moksha]]'' (or ''mukti'') in [[Hinduism]], ''[[Sach Khand|Sac Khand]]'' in [[Sikhism]], ''[[Moksa (Jainism)|moksa]]'' or ''[[Nirvana (Jainism)|nirvana]]'' in [[Jainism]] and often called ''[[nirvāṇa]]'' in [[Buddhism]]. This state is not one of individual happiness but often a merging of oneself with collective existence. Sometimes, as with nirvāṇa, it is a liberation from conditioned existence.

===Hinduism===
In Hinduism, salvation is the ''[[Atman (Hinduism)|Atman]]'s'' liberation from ''[[Saṃsāra]]'', the cycle of death and rebirth and attainment of the highest spiritual state. It is the ultimate goal of Hinduism, where even [[hell]] and [[heaven]] are temporary. This is called ''[[moksha]]'' ([[Sanskrit]]: मोक्ष, "liberation") or ''mukti'' ([[Sanskrit]]: मुक्ति, "release"). Moksha is a final release from one's worldly conception of self, the loosening of the shackles of experiential duality and a re-establishment in one's own fundamental nature, though the nature is seen as ineffable and beyond sensation. The actual state is seen differently depending on school of thought.

[[Brahman]] is the universal substrate and divine ground of all being. Thus [[monism]] is the basis of practically all philosophies in Hinduism, including major sects of [[Vaishnavism]], [[Shaivism]], and [[Shaktism]]. Even the [[Dvaita]] school of [[Vaishnavism]], is wrongly assumed as 'dualist' but it is actually a form of dualist monism. In contrast to the [[Smartha]] sect based on Advaita philosophy which regards identification of ''Atman'' with ''Brahman'' as the means to achieve liberation, practically all forms of Vaishnavism, Shaivism, and Shaktism view union via close association with [[God in Hinduism|God]] through loving devotion.

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

===Buddhism===
Liberation, called [[nirvana]] in Buddhism, is seen as an end to suffering, rebirth, and ignorance. (It should be noted that Buddhism doesn't have a concept{{Citation needed|date=August 2009}} of [[original sin]], or innate personal corruption, as is found in Christianity.) The [[Four Noble Truths]] outline some of [[Buddhism|Buddhist]] soteriology: they describe suffering (''[[dukkha]]'') and its causes, the possibility of its cessation, and the way to its cessation, that is, the [[Noble Eightfold Path]], which includes wisdom ([[pañña]]), morality ([[sīla]]), and concentration ([[samādhi]]). The means of achieving liberation are further developed in other Buddhist teachings. They are expressed in different terms by [[Theravāda]], [[Mahayana]], and [[Vajrayana]] Buddhists.

===Jainism===
{{Main|Moksa (Jainism)|Nirvana (Jainism)}}

{{IAST|Mokṣa}} in [[Jainism]] means liberation, salvation or emancipation of soul. It is a blissful state of existence of a soul, completely free from the [[Karma in Jainism|karmic bondage]], free from [[saṃsāra]], the cycle of birth and death. A liberated soul is said to have attained its true and pristine nature of infinite bliss, infinite knowledge and infinite perception. Such a soul is called [[siddha]] or ''paramatman'' and considered as supreme soul or God. In Jainism, it is the highest and the noblest objective that a soul should strive to achieve. It fact, it is the only objective that a person should have; other objectives are contrary to the true nature of soul. With right faith, knowledge and efforts all souls can attain this state. {{IAST|[[Saman Suttam|Samaṇ Suttaṁ]] <ref>{{cite book | last =Varni | first =Jinendra | coauthors =Ed. Prof. Sagarmal Jain, Translated Justice T.K. Tukol and Dr. K.K. Dixit | title ={{IAST|Samaṇ Suttaṁ}} | publisher =Bhagwan Mahavir memorial Samiti | date =1993 | location =New Delhi }}</ref> compiled by [[Jinendra Varni]] contains the following description of Nirvāṇa}} or {{IAST|mokṣa}} -

<blockquote>
* Where there is neither pain nor pleasure, neither suffering nor obstacle, neither birth nor death, there emancipation.(617)
* Where there are neither sense organs, nor surprise, nor sleep, nor thirst, nor hunger, there is emancipation.(618)
* Where there is neither Karma, nor quasi-Karma nor the worry, nor any type of thinking which is technically called Artta, Raudra, Dharma and Sukla, there is {{IAST|Nirvāṇa}}. (619)''

</blockquote>

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

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

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

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

==Redemption==
: ''For other uses of the word, see [[Redemption]]''

Redemption is a religious concept referring to forgiveness or [[absolution]] for past [[sin]]s and protection from [[eternity|eternal]] [[damnation]], generally through sacrifice. Redemption is common in many [[List of religions|world religions]] and all [[Abrahamic Religions]], especially in [[Christianity]] and [[Islam]] (المغفرة).

In Christianity, redemption is synonymous with salvation. The Christian religion, though not the exclusive possessor of the idea of redemption, has given to it a special definiteness and a dominant position. Taken in its widest sense, as deliverance from dangers and ills in general, most religions teach some form of it. It assumes an important position, however, only when the ills in question form part of a great system against which human power is helpless.<ref>"Redemption." ''Christian Classics Ethereal Library'' at [[Calvin College]]. July 2, 2009. ''http://www.ccel.org/s/schaff/encyc/encyc09/htm/iv.vii.lxxxv.htm</ref>

==See also==
* [[Antinomianism]]
* [[Antinomianism]]
* [[Atonement]]
* [[Assurance (theology)]]
* [[Born again Christianity]]
* [[Born again]]
* [[Collective salvation]]
* [[Divine filiation]]
* [[Divine filiation]]
* [[Divine illumination]]
* [[Easter]]
* [[Gnosis]]
* [[Henosis]]
* [[Legalism (theology)]]
* [[Legalism (theology)]]
* [[New Birth]]
* [[Penance]]
* [[Perseverance of the saints]]
* [[Plan of salvation]] as used by Mormons (LDS)
* [[Predestination]]
* [[Prevenient grace]]
* [[Prevenient grace]]
* [[Sin]]
* [[Regeneration (theology)]]
* [[Total depravity]]
* [[Steps to Christ]]
{{Div col end}}


==References==
== Citations ==
{{reflist}}
{{Reflist}}


== General and cited references ==
==External links==
{{Refbegin}}
* [http://gbgm-umc.org/umhistory/wesley/sermons/serm-043.stm "The Scripture Way to Salvation"], a sermon by [[John Wesley]] (Protestant Christian - Methodist/Wesleyan perspective)
* {{cite book |last1=Braden |first1=Charles Samuel |title=Man's Quest for Salvation: An Historical and Comparative Study of the Idea of Salvation in the World's Great Living Religions |year=1941 |publisher=Willett, Clark & Company |location=Chicago & New York}}
* [http://www.bible.org/page.asp?page_id=276 "God's Plan of Salvation"] (conservative [[Evangelicalism|Evangelical]] perspective)
* {{cite book |editor1-first=S. G. F. |editor1-last=Brandon |editor1-link=S. G. F. Brandon |title=The Saviour God: Comparative studies in the concept of salvation presented to Edwin Oliver James by colleagues and friends |year=1963 |publisher=[[Barnes & Noble]] |location=New York}}
* {{cite book |last1=Brueggemann |first1=Walter |title=Reverberations of Faith: A Theological Handbook of Old Testament Themes |url=https://books.google.com/books?id=dBJQ71RIpdMC |date=30 September 2002 |publisher=[[Westminster John Knox Press]] |location=Louisville, Kentucky |pages=184–186 |chapter=Salvation |isbn=9780664222314 |chapter-url=https://books.google.com/books?id=dBJQ71RIpdMC&q=Brueggemann+salvation&pg=PA184}} <small>([http://www.wjkbooks.com/Products/0664222315/reverberations-of-faith.aspx Presentation])</small>
* {{cite book |editor1-first=Eric J. |editor1-last=Sharpe |editor1-link=Eric J. Sharpe |editor2-first=John R. |editor2-last=Hinnells |title=Man and his salvation: Studies in memory of S. G. F. Brandon |year=1973 |publisher=[[Manchester University Press]] |location=Manchester |isbn=0-7190-0537-X}}
* {{Citation |last1=Sherma |first1=Rita D. |last2=Sarma |first2=Aravinda |year=2008 |title=Hermeneutics and Hindu Thought: Toward a Fusion of Horizons |publisher=Springer}}
* {{Citation |last=Snelling |first=John |year=1987 |title=The Buddhist handbook. A Complete Guide to Buddhist Teaching and Practice |place=London |publisher=Century Paperbacks}}
* {{Citation |last=Tiwari |first=K.N. |year=1983 |title=Comparative Religion |publisher=Motilal Banarsidass}}
* {{Citation |last=Kumar |first=Santosh |year=2019 |title=Salvation: In the Light of the Cross and the Crescent |publisher=Notion Press |isbn=9781647604974}}
{{Refend}}

==Further reading==
*{{cite book|chapter=[[s:Sermons for all the Sundays in the year/Sermon 3|Sermon III. Third Sunday of Advent: On the means necessary for salvation]] |title=Sermons for all the Sundays in the year|year=1882|publisher=Dublin|first=Alphonus|last=Liguori|author-link=Alphonsus Liguori}}
*{{cite book|chapter=[[s:Sermons (Massillon)/Sermon 1|Sermon I: On Salvation]]|title=Sermons by John-Baptist Massillon|year=1879|publisher=Thomas Tegg & Sons|first=Jean-Baptiste|last=Massillon|author-link=Jean-Baptiste Massillon}}

== External links ==
{{Wikiquote}}
* A. J. Wallace and R. D. Rusk, [https://www.createspace.com/3508977 "Moral Transformation: the Original Christian Paradigm of Salvation"] A recent defence of the moral transformation perspective.
* {{webarchive |url=http://webarchive.loc.gov/all/20011120113909/http://gbgm-umc.org/umhistory/wesley/sermons/serm-043.stm |title="The Scripture Way to Salvation" |date=2001-11-20}}, a sermon by [[John Wesley]] (Methodist / Wesleyan perspective)
* {{Wikisource-inline|links=[[s:Blaise Pascal/On the Conversion of the Sinner|On the Conversion of the Sinner]] by [[Blaise Pascal]]|single=true}}
* [https://web.archive.org/web/20040906170044/http://www.bible.org/page.asp?page_id=276 "God's Plan of Salvation"] (conservative [[Evangelicalism|Evangelical]] perspective)
* [http://www.islamawareness.net/Salvation/salvation1.html Salvation in Islam]
* [http://www.islamawareness.net/Salvation/salvation1.html Salvation in Islam]
* [http://www.biblicalperspectives.com/books/immortality_resurrection/6.htm ''Immortality Or Resurrection?'' Chapter VI Hell: Eternal Torment or Annihilation?] by Samuele Bacchiocchi, Ph. D., Andrews University
* [http://www.biblicalperspectives.com/books/immortality_resurrection/6.htm ''Immortality Or Resurrection?'' Chapter VI Hell: Eternal Torment or Annihilation?] {{Webarchive|url=https://web.archive.org/web/20150216040008/http://www.biblicalperspectives.com/books/immortality_resurrection/6.htm |date=2015-02-16 }} by Samuele Bacchiocchi, Ph.D., Andrews University
* [https://archive.org/details/redemptionafterd0420brig ''Redemption after Death''] by Charles Augustus Briggs: An article in the December 1889 Issue of The Magazine of Christian Literature Vol 1. No. 3.
* {{webarchive |url=https://web.archive.org/web/20000311121352/http://www.columbia.edu/cu/augustine/arch/cdffeeney.txt |title=The Catholic Church's interpretation of its dogma: "Outside the Church there is no salvation" |date=2000-03-11}}


{{Spirituality-related topics}}
[[Category:Theology]]
{{Authority control}}
[[Category:Christian soteriology]]
[[Category:Christian terms]]
[[Category:Religious terminology]]


[[Category:Salvation| ]]
[[ar:الخلاص]]
[[Category:Religious terminology]]
[[bg:Спасение]]
[[ca:Salvació]]
[[cs:Spása]]
[[cy:Iachawdwriaeth]]
[[da:Frelse]]
[[de:Erlösung]]
[[el:Σωτηρία (θεολογία)]]
[[es:Salvación]]
[[eo:Savo]]
[[fr:Rédemption]]
[[hak:Kiu-ên]]
[[ko:구원]]
[[zu:Insindiso]]
[[it:Redenzione (religione)]]
[[he:גאולה]]
[[nl:Verlossing]]
[[ja:救済]]
[[no:Frelse (kristendom)]]
[[pl:Zbawienie]]
[[pt:Salvação]]
[[ro:Mântuire]]
[[ru:Спасение (христианство)]]
[[cu:Съпасє́ниѥ]]
[[sr:Спасење]]
[[fi:Pelastus (uskonto)]]
[[sv:Frälsning]]
[[tl:Kaligtasan]]
[[uk:Спасіння]]
[[vi:Cứu rỗi]]
[[wa:Schapaedje]]
joke lang po ito japeyk

Latest revision as of 03:04, 22 October 2024

For other uses, see Salvation (disambiguation).

Salvation (from Latin: salvatio, from salva, 'safe, saved') is the state of being saved or protected from harm or a dire situation.[1] In religion and theology, salvation generally refers to the deliverance of the soul from sin and its consequences.[2][3] The academic study of salvation is called soteriology.

Meaning

[edit]
See also: Redemption (theology)

In Abrahamic religions and theology, salvation is the saving of the soul from sin and its consequences.[2] It may also be called deliverance or redemption from sin and its effects.[4] Depending on the religion or even denomination, salvation is considered to be caused either only by the grace of God (i.e. unmerited and unearned), or by faith, good deeds (works), or a combination thereof. Religions often emphasize that man is a sinner by nature and that the penalty of sin is death (physical death, spiritual death: spiritual separation from God and eternal punishment in hell).

Judaism

[edit]
See also: Atonement in Judaism

In contemporary Judaism, redemption (Hebrew: גְּאוּלָּה‎ ge'ulah), refers to God redeeming the people of Israel from their various exiles.[5] This includes the final redemption from the present exile.[6]

Judaism holds that adherents do not need personal salvation as Christians believe. Jews do not subscribe to the doctrine of original sin.[7] Instead, they place a high value on individual morality as defined in the law of God—embodied in what Jews know as the Torah or The Law, given to Moses by God on biblical Mount Sinai.

In Judaism, salvation is closely related to the idea of redemption, a saving from the states or circumstances that destroy the value of human existence. God, as the universal spirit and Creator of the World, is the source of all salvation for humanity, provided that an individual honours God by observing His precepts. So redemption or salvation depends on the individual. Judaism stresses that salvation cannot be obtained through anyone else or by just invoking a deity or believing in any outside power or influence.[8]

The Jewish concept of Messiah visualises the return of the prophet Elijah as the harbinger of one who will redeem the world from war and suffering, leading mankind to universal brotherhood under the fatherhood of one God. The Messiah is not considered as a future divine or supernatural being but as a dominating human influence in an age of universal peace, characterised by the spiritual regeneration of humanity. In Judaism, salvation is open to all people and not limited to those of the Jewish faith; the only important consideration being that the people must observe and practise the ethical pattern of behaviour as summarised in the Ten Commandments. When Jews refer to themselves as the chosen people of God, they do not imply they have been chosen for special favours and privileges but rather they have taken it upon themselves to show to all peoples by precept and example the ethical way of life.[8]

When examining Jewish intellectual sources throughout history, there is clearly a spectrum of opinions regarding death versus the afterlife. Possibly an over-simplification, one source says salvation can be achieved in the following manner: Live a holy and righteous life dedicated to Yahweh, the God of Creation. Fast, worship, and celebrate during the appropriate holidays.[9]

By origin and nature, Judaism is an ethnic religion. Therefore, salvation has been primarily conceived in terms of the destiny of Israel as the elect people of Yahweh (often referred to as "the Lord"), the God of Israel.[6]

In the biblical text of Psalms, there is a description of death, when people go into the earth or the "realm of the dead" and cannot praise God. The first reference to resurrection is collective in Ezekiel's vision of the dry bones, when all the Israelites in exile will be resurrected. There is a reference to individual resurrection in the Book of Daniel.[10] It was not until the 2nd century BCE that there arose a belief in an afterlife, in which the dead would be resurrected and undergo divine judgment. Before that time, the individual had to be content that his posterity continued within the holy nation.[6]

The salvation of the individual Jew was connected to the salvation of the entire people. This belief stemmed directly from the teachings of the Torah. In the Torah, God taught his people sanctification of the individual. However, he also expected them to function together (spiritually) and be accountable to one another. The concept of salvation was tied to that of restoration for Israel.[11]

During the Second Temple Period, the Sadducees, High Priests, denied any particular existence of individuals after death because it wasn't written in the Torah, while the Pharisees, ancestors of the rabbis, affirmed both bodily resurrection and immortality of the soul, most likely based on the influence of Hellenistic ideas about body and soul and the Pharisaic belief in the Oral Torah. The Pharisees maintained that after death, the soul is connected to God until the messianic era when it is rejoined with the body in the land of Israel at the time of resurrection.[10]

Christianity

[edit]
Main article: Salvation in Christianity
Allegory of Salvation by Antonius Heusler (c. 1555), National Museum in Warsaw.

Christianity's primary premise is that the incarnation and death of Jesus Christ formed the climax of a divine plan for humanity's salvation. This plan was conceived by God before the creation of the world, achieved at the cross, and it would be completed at the Last Judgment, when the Second Coming of Christ would mark the catastrophic end of the world and the creation of a new world.[12]

For Christianity, salvation is only possible through Jesus Christ. Christians believe that Jesus' death on the cross was the once-for-all sacrifice that atoned for the sin of humanity.[12]

The Christian religion, though not the exclusive possessor of the idea of redemption, has given to it a special definiteness and a dominant position. Taken in its widest sense, as deliverance from dangers and ills in general, most religions teach some form of it. It assumes an important position, however, only when the ills in question form part of a great system against which human power is helpless.[13]

Allegory of Salvation by Wolf Huber (c. 1543), Kunsthistorisches Museum in Vienna

According to Christian belief, sin as the human predicament is considered to be universal.[14] For example, in Romans 1:18–3:20 the Apostle Paul declared everyone to be under sin—Jew and Gentile alike. Salvation is made possible by the life, death, and resurrection of Jesus, which in the context of salvation is referred to as the "atonement".[15] Christian soteriology ranges from exclusive salvation[16]: p.123  to universal reconciliation[17] concepts. While some of the differences are as widespread as Christianity itself, the overwhelming majority agree that salvation is made possible by the work of Jesus Christ, the Son of God, dying on the cross.

At the heart of Christian faith is the reality and hope of salvation in Jesus Christ. 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, eschatological fulfillment of human existence in a life freed from sin, finitude, and mortality and united with the triune God. This is perhaps the non-negotiable item of Christian faith. What has been a matter of debate is the relation between salvation and our activities in the world.

— Anselm Kyongsuk Min, Dialectic of Salvation: Issues in Theology of Liberation (2009)[18]: p.79 

The Bible presents salvation in the form of a story that describes the outworking of God's eternal plan to deal with the problem of human sin. The story is set against the background of the history of God's people and reaches its climax in the person and work of Christ. The Old Testament part of the story shows that people are sinners by nature, and describes a series of covenants by which God sets people free and makes promises to them. His plan includes the promise of blessing for all nations through Abraham and the redemption of Israel from every form of bondage. God showed his saving power throughout Israel's history, but he also spoke about a Messianic figure who would save all people from the power, guilt, and penalty of sin. This role was fulfilled by Jesus, who will ultimately destroy all the devil's work, including suffering, pain, and death.

— Macmillan Dictionary of the Bible.

Variant views on salvation are among the main fault lines dividing the various Christian denominations: Roman Catholicism, Eastern Orthodoxy, and Protestantism. A few examples are found within Protestantism, notably in the Calvinist–Arminian debate, and between Roman Catholicism and Protestantism, notably when dealing with Sola Fide during the Protestant Reformation. The fault lines can include conflicting definitions of depravity, predestination, atonement, but most pointedly justification.

A bumper sticker asking if one has found salvation

Salvation, according to most denominations, is believed to be a process that begins when a person first becomes a Christian, continues through that person's life, and is completed when they stand before Christ in judgment. Therefore, according to Catholic apologist James Akin, the faithful Christian can say in faith and hope, "I have been saved; I am being saved; and I will be saved."[19]

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

The purpose of salvation is debated, but in general most Christian theologians agree that God devised and implemented his plan of salvation because he loves them and regards human beings as his children. Since human existence on Earth is said to be "given to sin,"[20] salvation also has connotations that deal with the liberation[21] of human beings from sin, and the sufferings associated with the punishment of sin—i.e., "the wages of sin are death."[22]

Christians believe that salvation depends on the grace of God. Stagg writes that a fact assumed throughout the Bible is that humanity is in, "serious trouble from which we need deliverance…. The fact of sin as the human predicament is implied in the mission of Jesus, and it is explicitly affirmed in that connection." By its nature, salvation must answer to the plight of humankind as it actually is. Each individual's plight as a sinner is the result of a fatal choice involving the whole person in bondage, guilt, estrangement, and death. Therefore, salvation must be concerned with the total person. "It must offer redemption from bondage, forgiveness for guilt, reconciliation for estrangement, renewal for the marred image of God."[23]

Latter-Day Saints

[edit]
Main article: Plan of salvation (Latter Day Saints)

According to doctrine of the Church of Jesus Christ of Latter-day Saints, the plan of salvation is God's plan to save, redeem, and exalt all humankind who chose, either in this life, or in the world of spirits of the dead, to accept the grace of Jesus Christ by exercising faith in Him, repenting of their sins, and by making and keeping sacred covenants (including baptism). Since the vast majority of God's children depart this life without that opportunity, Christ's gospel is preached to the unbelieving spirits in spirit prison (1 Peter 3: 19) so that they might be judged by the same standards as the living and live by following God in their spirit form (1 Peter 4: 6). If they accept Christ, sincerely repent of their sins, and accept ordinances done on their behalf, they can, by the grace of Christ, receive salvation on the same terms as the living. For this reason, members of the Church of Jesus Christ of Latter-day Saints do vicarious work for the dead in sacred temples. The elements of this plan are drawn from various sources, including the Bible,[24] Book of Mormon, Doctrine & Covenants, Pearl of Great Price, and numerous statements made by the leadership of The Church of Jesus Christ of Latter-day Saints (LDS Church).

Islam

[edit]
See also: Islam and Jannah

In Islam, salvation refers to the eventual entrance to Paradise. Islam teaches that people who die disbelieving in Islam do not receive salvation. Those who die believing in the one God and His message (Islam) receive salvation.[25]

Narrated Anas, that The Prophet said:

Whoever said "None has the right to be worshipped but Allah and has in his heart good (faith) equal to the weight of a barley grain will be taken out of Hell. And whoever said: "None has the right to be worshipped but Allah and has in his heart good (faith) equal to the weight of a wheat grain will be taken out of Hell. And whoever said, "None has the right to be worshipped but Allah and has in his heart good (faith) equal to the weight of an atom will be taken out of Hell.

— Sahih al-Bukhari 44

Islam teaches that all who enter into Islam must remain so in order to receive salvation.

Whoever seeks a way other than Islam, it will never be accepted from them, and in the Hereafter they will be among the losers.

— Surah Al Imran 3:85

For those who have not been granted Islam or to whom the message has not been brought:[26]

Indeed, the believers, Jews, Christians, and Sabians—whoever ˹truly˺ believes in Allah and the Last Day and does good will have their reward with their Lord. And there will be no fear for them, nor will they grieve.

— Surah Al-Baqara 2:62

Tawhid

[edit]
See also: Tawhid and Shirk (Islam)

Belief in the "One God", also known as the Tawhid (التَوْحيدْ) in Arabic, consists of two parts (or principles):

  1. Tawḥīdu r-Rubūbiyya (Arabic: تَوْحيدُ الرُبوبِيَّة): Believing in the attributes of God and attributing them to no other but God. Such attributes include Creation, having no beginning, and having no end. These attributes are what make a God. Islam also teaches no less than 99 names for God, and each of these names defines one attribute. One breaks this principle, for example, by believing in an Idol as an intercessor to God. The idol, in this case, is thought of having powers that only God should have, thereby breaking this part of Tawheed. No intercession is required to communicate with, or worship, God.[27]
  2. Tawḥīdu l-'ulūhiyya (Arabic: تَوْحيدُ الأُلوهيَّة) : Directing worship, prayer, or deed to God, and God only. For example, worshiping an idol or any saint or prophet is also considered Shirk.

Sin and repentance

[edit]
See also: Repentance, Repentance in Islam, and Islamic views on sin

Islam also stresses that in order to gain salvation, one must also avoid sinning along with performing good deeds. Islam acknowledges the inclination of humanity towards sin.[28][29] Therefore, Muslims are constantly commanded to seek God's forgiveness and repent. Islam teaches that no one can gain salvation simply by virtue of their belief or deeds, instead it is the Mercy of God, which merits them salvation, as we have to know that by the mercy of god we are doing the good deeds and we are believing in God. However, repentance must not be used to sin any further. Islam teaches that God is Merciful.

Allah only accepts the repentance of those who commit evil ignorantly ˹or recklessly˺ then repent soon after—Allah will pardon them. And Allah is All-Knowing, All-Wise.

— Surah An-Nisa 4:17

Indeed, Allah does not forgive associating others with Him ˹in worship˺, but forgives anything else of whoever He wills. And whoever associates others with Allah has indeed committed a grave sin.

— Surah An-Nisa 4:48

Islam describes a true believer to have Love of God and Fear of God. Islam also teaches that every person is responsible for their own sins. The Quran states;

If you disbelieve, then ˹know that˺ Allah is truly not in need of you, nor does He approve of disbelief from His servants. But if you become grateful ˹through faith˺, He will appreciate that from you. No soul burdened with sin will bear the burden of another. Then to your Lord is your return, and He will inform you of what you used to do. He certainly knows best what is ˹hidden˺ in the heart.

— Surah Az-Zumar 39:7

Al-Agharr al-Muzani who was from amongst the Companions of Allah's Apostle reported that Ibn 'Umar stated to him that Allah's Messenger said:

O people, seek repentance from Allah. Verily, I seek repentance from Him a hundred times a day.

— Sahih Muslim 2702b

Sin in Islam is not a state, but an action (a bad deed); Islam teaches that a child is born sinless, regardless of the belief of his parents, dies a Muslim; he enters heaven, and does not enter hell.[30]

Narrated `Aisha: The Prophet said, "Do good deeds properly, sincerely and moderately, and receive good news because one's good deeds will not make him enter Paradise." They asked, "Even you, O Allah's Messenger?" He said, "Even I, unless and until Allah bestows His pardon and Mercy on me."

— Sahih al-Bukhari 6467

Five Pillars

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Main article: Five Pillars of Islam

Islam is built on five principles, acts of worship that Islam teaches to be mandatory. Not performing the mandatory acts of worship may deprive Muslims of the chance of salvation.[31] According to Ibn 'Umar, Muhammad said that Islam is based on the following five principles:[32]

  1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah's Messenger.
  2. To offer the compulsory prayers dutifully and perfectly.
  3. To pay Zakat to poor and needy (i.e. obligatory charity of 2.5% annually of surplus wealth).
  4. To perform Hajj (i.e. pilgrimage to Mecca).
  5. To observe fast during the month of Ramadhan.

Indian religions

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Main articles: Moksha, Nirvana, and Enlightenment in Buddhism

Hinduism, Buddhism, Jainism and Sikhism share certain key concepts, which are interpreted differently by different groups and individuals.[33] In these religions one is not liberated from sin and its consequences, but from the saṃsāra (cycle of rebirth) perpetuated by passions and delusions and its resulting karma.[34] They differ however on the exact nature of this liberation.[34]

Salvation is always self-attained in Indian religions, and a more appropriate term would be moksha ('liberation')[34] or mukti ('release'). This state and the conditions considered necessary for its realization is described in early texts of Indian religion such as the Upanishads and the Pāli Canon, and later texts such the Yoga Sutras of Patanjali and the Vedanta tradition.[35] Moksha can be attained by sādhanā, literally 'means of accomplishing something'.[36] It includes a variety of disciplines, such as yoga and dhyana (meditation).

Nirvana is the profound peace of mind that is acquired with moksha. In Buddhism and Jainism, it is the state of being free from suffering. In Hindu philosophy, it is union with the Brahman (Supreme Being). The word literally means 'blown out' (as in a candle) and refers, in the Buddhist context, to the blowing out of the fires of desire, aversion, and delusion,[37][38] and the imperturbable stillness of mind acquired thereafter.[37]

In Theravada Buddhism the emphasis is on one's own liberation from samsara.[38] The Mahayana traditions emphasize the bodhisattva path,[38] in which "each Buddha and Bodhisattva is a redeemer," assisting the Buddhist in seeking to achieve the redemptive state.[39] The assistance rendered is a form of self-sacrifice on the part of the teachers, who would presumably be able to achieve total detachment from worldly concerns, but have instead chosen to remain engaged in the material world to the degree that this is necessary to assist others in achieving such detachment.[39]

Jainism

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Main article: Moksha (Jainism)

In Jainism, salvation, moksha, and nirvana are one and the same.[40][41] When a soul (atman) achieves moksha, it is released from the cycle of births and deaths, and achieves its pure self. It then becomes a siddha ('one who has accomplished his ultimate objective'). Attaining Moksha requires annihilation of all karmas, good and bad, because if karma is left, it must bear fruit.

Taoism

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While early Taoism had no understanding of the concept of salvation, later in Taoist history, salvation became a major part of beliefs about it.[42] Things one could do to be saved was to pray, offer sacrifices, and/or become a xian (Chinese: 仙; pinyin: Xiān) immortal.[42]

See also

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Citations

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  1. ^ "Definition of salvation | Dictionary.com". dictionary.com. Retrieved 2023-05-19.
  2. ^ a b "Salvation." Oxford English Dictionary (2nd ed.). Oxford University Press. 1989. "The saving of the soul; the deliverance from sin and its consequences."
  3. ^ "salvation – religion". Encyclopædia Britannica.
  4. ^ Graves Jr., Wilfred. 2011. In Pursuit of Wholeness: Experiencing God's Salvation for the Total Person. Shippensburg, PA: Destiny Image. pp. 9, 22, 74–75.
  5. ^ "Reb on the Web". Kolel: The Adult Centre for Liberal Jewish Learning. Archived from the original on July 21, 2015. Retrieved November 1, 2010.
  6. ^ a b c "Salvation – Afterlife, Divine Plan, Atonement, and Cosmic Struggle | Britannica". britannica.com. 1999. Retrieved 2023-05-19.
  7. ^ admin (2017-12-20). "How Does a Jew Attain Salvation?". Retrieved 2023-05-19.
  8. ^ a b Malekar, Ezekiel Isaac. 20 November 2004. "The Speaking Tree: Concept of Salvation In Judaism." The Times of India. Accessed: 4 May 2013
  9. ^ "How do I achieve salvation according to Judaism?""How do I achieve salvation according to Judaism?". Archived from the original on 2013-07-04. Retrieved 2013-05-04. Accessed: 4 May 2013
  10. ^ a b "Afterlife and Salvation". patheos.com. Retrieved 2023-05-19.
  11. ^ "Jewish views of salvation, faith and freedom". Archived from the original on 2021-06-14. Retrieved 2013-05-04.
  12. ^ a b "Christianity | Definition, Origin, History, Beliefs, Symbols, Types, & Facts | Britannica". britannica.com. 2023-05-17. Retrieved 2023-05-19.
  13. ^ "redemption". ccel.org. Retrieved 2023-05-19.
  14. ^ Romans 5:12
  15. ^ "Christian Doctrines of Salvation". Religion facts. June 20, 2009. http://www.religionfacts.com/christianity/beliefs/salvation.htm Archived 2015-04-01 at the Wayback Machine
  16. ^ Newman, Jay. 1982. Foundations of religious tolerance. Toronto: University of Toronto Press. ISBN 0-8020-5591-5
  17. ^ Parry, Robin A. 2004. Universal salvation? The Current Debate. William B. Eerdmans Publishing. ISBN 0-8028-2764-0
  18. ^ Min, Anselm Kyongsuk. Dialectic of Salvation: Issues in Theology of Liberation. Albany, NY: State University of New York Press, 1989. ISBN 978-0-88706-908-6
  19. ^ Akin, James. October 2001. "The Salvation Controversy." Catholic Answers.
  20. ^ Jn 8:34
  21. ^ "CATHOLIC ENCYCLOPEDIA: Salvation".
  22. ^ Rom. 6:23
  23. ^ Stagg, Frank. 1962. New Testament Theology. Broadman Press. ISBN 0-8054-1613-7. pp. 11–13, 80.
  24. ^ See for example Matthew 13:43, John 14:2, 2 Corinthians 12:2, 1 Corinthians 15:40–41, Genesis 2:4–5, Genesis 2:7, Job 38:4, Ecclesiastes 12:7, Jeremiah 1:5, Zechariah 12:1, and Hebrews 12:9
  25. ^ Ankerberg, John; Weldon, John; Burroughs, Dillon (2008-08-01). The Facts on Islam. Harvest House Publishers. p. 37. ISBN 978-0-7369-3906-5.
  26. ^ Quran 5:69, 22:17
  27. ^ Quran 2:186
  28. ^ Quran 3:85
  29. ^ Quran 12:51–53
  30. ^ Sahih al-Bukhari 1385
  31. ^ Ankerberg, John; Weldon, John (21 November 2001). Fast Facts® on Islam. Harvest House Publishers. ISBN 9780736934510.
  32. ^ Sahih al-Bukhari 8
  33. ^ Sherma & Sarma 2008, p. 239.
  34. ^ a b c Tiwari 1983, p. 210.
  35. ^ Sherma & Sarma 2008.
  36. ^ V. S. Apte. A Practical Sanskrit Dictionary. p. 979.
  37. ^ a b Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benāres to Modern Colombo. Routledge
  38. ^ a b c Snelling 1987.
  39. ^ a b Joseph Edkins, Chinese Buddhism (1893), p. 364.
  40. ^ Jaini, Padmanabh (2000). Collected Papers on Jaina Studies. Delhi: Motilal Banarsidass Publ. ISBN 81-208-1691-9. "Moksa and Nirvana are synonymous in Jainism". p. 168
  41. ^ Michael Carrithers, Caroline Humphrey (1991) The Assembly of listeners: Jains in society Cambridge University Press. ISBN 0521365058: "Nirvana: A synonym for liberation, release, moksa." p. 297
  42. ^ a b Stark, Rodney (2007). Discovering God: The Origins of the Great Religions and the Evolution of Belief (1st ed.). New York: HarperOne. p. 258. ISBN 978-0-06-117389-9.

General and cited references

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Further reading

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