Concluding discussion of the progress and completion of history, life after death, and resurrection in the world religions
Islam understands the Last Judgment primarily as repayment for good or evil deeds. Therefore, it sees the human person, on one hand, as a creator of history, but on the other hand, stresses that only God is the Creator and Finisher of historical reality. This tension between predestination and freed...
| Κύριος συγγραφέας: | |
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| Τύπος μέσου: | Εκτύπωση Άρθρο |
| Γλώσσα: | Αγγλικά |
| Έλεγχος διαθεσιμότητας: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Έκδοση: |
2002
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| Στο/Στη: |
A discourse of the world religions ; 4: Progress, apocalypse, and completion of history and life after death of the human person in the world religions
Έτος: 2002, Σελίδες: 121-125 |
| Παράλληλη έκδοση: | Μη ηλεκτρονικά
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| Σύνοψη: | Islam understands the Last Judgment primarily as repayment for good or evil deeds. Therefore, it sees the human person, on one hand, as a creator of history, but on the other hand, stresses that only God is the Creator and Finisher of historical reality. This tension between predestination and freedom, which has never been resolved, also exists in Christianity. A kind of predestination that abolishes human freedom (in the sense of so-called double predestination to salvation or to hell) is to be rejected (question from the audience). God does not predestine anyone to evil or to destruction. We can speak of the predestination of history insofar as God wishes to guide history to its completion; but he allows it to become something in the meantime. (Schenk) |
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| ISBN: | 1402006470 |
| Περιλαμβάνει: | Enthalten in: A discourse of the world religions ; 4: Progress, apocalypse, and completion of history and life after death of the human person in the world religions
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