The lives of the younger generation continue to be attacked by the spirit of an increasingly secular and immoral era, and especially students. This study aims to provide an eschatological picture ...that boils down to ethical and moral values required to foster student spirituality. This study used a quantitative approach with instruments in the form of a questionnaire. Respondents were students of a state religious institute in the Sumatra region, with a sample size of 100 people being utilized. The data was analyzed using simple linear regression. From field tests, it was found that understanding values in eschatology affects students' spirituality by 74.3%, while 25.7% is influenced by other factors. The Apostle Paul's eschatology influenced his ethical actions and he was obedient to God, living according to God's will, living a life pleasing to God, and doing holy things with the hope of living forever with God in His eternal Kingdom. Spirituality, is a multifaceted quality involving a deep search for answers to life’s “big questions” and of course the end-times and eschatology are the greatest issue for Christians and critical aspects to learn about if spirituality is to be enhanced in students.
Transhumanism is one of the main “ideologies of the future” that has emerged in recent decades. Its program for the enhancement of the human species during this century pursues the ultimate goal of ...immortality, through the creation of human brain emulations. Therefore, transhumanism offers its fol- lowers an explicit eschatology, a vision of the ultimate future of our civilization that in some cases coincides with the ultimate future of the universe, as in Frank Tipler’s Omega Point theory. The essay aims to analyze the points of comparison and opposition between transhumanist and Christian eschatologies, in particular considering the “incarnationist” view of Parousia. After an introduction concern- ing the problems posed by new scientific and cosmological theories to traditional Christian eschatology, causing the debate between “incarnationists” and “escha- tologists,” the article analyzes the transhumanist idea of mind-uploading through the possibility of making emulations of the human brain and perfect simulations of the reality we live in. In the last section the problems raised by these theories are analyzed from the point of Christian theology, in particular the proposal of a transhuman species through the emulation of the body and mind of human beings. The possibility of a transhumanist eschatology in line with the incarnationist view of Parousia is refused.
Az amerikai nemzeti önmeghatározás szerves része a küldetéstudat, az Isten kiválasztott népeként feladatot kapott nemzet történelmi fejlődésútja, mely először a puritán kivándorlásban nyilvánul meg. ...A különlegességtudat, a vallásos háttér és az óhaza hibáinak meghaladása mellett leginkább a forradalomban kikristályosodott és alkotmányba foglalt szabadság- és demokráciaeszményekből és azok terjesztéséből táplálkozik. Ezek szorosan összeforrottak az idők folyamán, Woodrow Wilson a küldetést már úgy definiálta, hogy Amerikának „a világot biztonságossá kell tennie a demokrácia számára”. Azonban a puritánokról és szerepükről alkotott véleménykülönbségek mellett abban konszenzus van, hogy a John Winthrop által 1630-ban meghirdetett politikai-társadalmi rendszer és erkölcsi normák az amerikai történelmi fejlődés meghatározó alapkövei, a winthropi „város a hegyen” pedig az amerikai különlegességtudat, az „excepcionalizmus” elsődleges kifejeződése.
The article highlights one of the most important aspects of the modernizing potential of Falsafa (hellenizing philosophy of classical Islam), associated with the significance of the soteriological ...concept developed within its framework for the soteriological concept that began in the 19th century reconstruction of theological discourse. On the example of the activity of Jamaladdin al-Afghani (d. 1897), Muhammad Abduh (d. 1905), Rashid Rida (d. 1935) and other reformers, it is shown how thinkers inspired by the ideals of scientific rationality and socio-cultural progress overcame the eschatologism of traditional theology, applying to the intellectualistically and presentistically oriented soteriological teachings of the Muslim peripatetics, primarily Ibn Sina (Avicenna; d. 1037) and Ibn Rushd (Averroes; d. 1198). In fact, denying the normativity of hadiths (reports of proper prophetic sayings) as a source of creed-aqida, modernists exclude from the traditional list of obligatory dogmas all principles based on hadiths, including traditions on the nearness of the end of the world and the signs that precede it. The article pays special attention to the reformist rehabilitation of Falsafa’s theses, previously qualified as heterodox: the immateriality of the soul, the unresuscitatability of the earthly body, the otherness of the otherworldly corporeality, the intellectual-imaginative nature of the afterlife, the universality of final salvation (apokatastasis).
