Re: Luck and salvation

2007-01-27 Thread Sandra C.
Dear Barbara,

Perhaps this is the quote you are thinking of...

Sandra

He should forgive the sinful, and never despise his low estate, for none 
knoweth what his own end shall be. How often hath a sinner attained, at the 
hour of death, to the essence of faith, and, quaffing the immortal draught, 
hath taken his flight unto the Concourse on high! And how often hath a devout 
believer, at the hour of his soul's ascension, been so changed as to fall into 
the nethermost fire!

 

Baha'u'llah, Gleanings from the Writings of Bahá'u'lláh p. 263-268 - True Seeker



Barbara wrote:



 I don't know where I picked it up, but I recall reading/hearing that at the 
moment of death a person makes a choice to turn toward God or away from God. It 
doesn't matter how they lived their life, at that moment a choice is made. So 
someone who lived a life of service to the Faith can turn away from God, which 
I take to mean regrets leaving this life, and someone who lead a very material 
life can see the light and turn toward God at that moment. 


 
 
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Re: Luck and salvation

2007-01-25 Thread Scott Saylors
This goes back to the Oedipian Chorus saying solemnly Count no man lucky until 
he is dead.
   
  The Bab says more productively and usefully:
  WORSHIP thou God in such wise that if thy worship lead thee to the fire, no 
alteration in thine adoration would be produced, and so likewise if thy 
recompense should be paradise. Thus and thus alone should be the worship which 
befitteth the one True God. Shouldst thou worship Him because of fear, this 
would be unseemly in the sanctified Court of His presence, and could not be 
regarded as an act by thee dedicated to the Oneness of His Being. Or if thy 
gaze should be on paradise, and thou shouldst worship Him while cherishing such 
a hope, thou wouldst make God's creation a partner with Him, notwithstanding 
the fact that paradise is desired by men.
  Fire and paradise both bow down and prostrate themselves before God. That 
which is worthy of His Essence is to worship Him for His sake, without fear of 
fire, or hope of paradise.
  Although when true worship is offered, the worshipper is delivered from the 
fire, and entereth the paradise of God's good-pleasure, yet such should not be 
the motive of his act. However, God's favour and grace ever flow in accordance 
with the exigencies of His inscrutable wisdom.
   (The Bab, Selections from the Writings of the Bab, p. 77)
   
  Regards,
  Scott


 
 
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Re: Luck and salvation

2007-01-25 Thread Barbara Clements
I don't know where I picked it up, but I recall reading/hearing that at the 
moment of death a person makes a choice to turn toward God or away from 
God.  It doesn't matter how they lived their life, at that moment a choice 
is made. So someone who lived a life of service to the Faith can turn away 
from God, which I take to mean regrets leaving this life, and someone who 
lead a very material life can see the light and turn toward God at that 
moment.


How they lived their life comes into play after that in some way that 
determines how near or far someone is from God. Infants and children are in 
a special category and are treated differently.


At least, that is my understanding.

Barbara Clements


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Re: Luck and salvation

2007-01-25 Thread Richard H. Gravelly
How do you define luck?

Richard.
- Original Message -
From: David Friedman [EMAIL PROTECTED]

 I am unable to refute the idea that luck can be involved in one's
salvation.





 
 
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Luck and salvation

2007-01-24 Thread David Friedman
I am unable to refute the idea that luck can be involved in one's salvation. 
 If luck can be involved then the importance of salvation would be 
diminished and it would raise the question of fairness.  We are told in the 
Writings that how we end our life determines our salvation when we get to 
heaven.  One could have lived a generally good life but lose everything if 
they finished badly.  The problem I see is this: Surely some of the people 
who died young through accident or illness would have finished their life 
differently had they lived longer.  Instead of being saved they might have 
got worse and not have found salvation or vice versa.  Also, some of the 
people who lived longer would have died in a different salvific state had 
they died young.  Surely some of the martyrs would have become 
covenant-breakers had they lived longer.  According to the Writings children 
that died before birth receive God's mercy, which obviously means they are 
saved.  This would apply to the Bab's son.  Given that most of the Holy 
Family became covenant-breakers it would be likely that the Bab's son would 
have become a covenant-breaker had he lived.  If luck is a factor in 
salvation then one's salvation at the time of death would not have the 
importance it has in the Writings.  Obviously predestination comes into this 
discussion.


Regards,
David




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Re: Luck and salvation

2007-01-24 Thread smaneck
Dear David, 

Your question reminds me of the old Mutazalite/Asharite [Free will vs. 
Predestination] debate. There is a story associated with al-Asharite's 
breaking away from his Mutazalite teacher. You can read it hear: 

 al-Ashari posed to his teacher the cases of three brothers whose 
fates or final destinations were totally different. The first brother 
lived and died as a believer. The second brother lived and died as a 
non-believer or an infidel. The third brother died when he was still 
small or minor.

The first brother was going to the Paradise because he chose to become 
the faithful or the believer and he did the good deeds. So the case of 
first brother was in line with the Mutazilite concept of free will and 
the Mutazilite concept of God's doing the better and the best things 
for human beings. God surely rewards the believer with the good and 
better life in the Paradise. In this case, the first brother is in the 
Paradise because of his good faith and good deeds.

The second brother is going to be in the Hell because he chose to 
disbelieve and did the evil deeds. He is in Hell because of his choice 
and free will. He chose and did the evil faith and deeds and the 
unavoidable consequence of his choice is the Hell in the hereafter. 
For the second brother, al-Asharite asked his teacher, what was the 
better or best thing that God did to him? God permitted the second 
brother to live and die as an infidel and then to be in the Hell. His 
teacher replied that God punishes the second brother because he 
chooses the evil faith and deeds in his life in this world. God is 
just and His justice makes Him punish the wrong doer and reward the 
good doer.

The third brother is neither in the Paradise nor in the Hell because 
he did not have enough time to become a believer like his first 
brother or to become an infidel like his second brother. Again, al-
Ashari asked his teacher, what was the better and best thing that God 
did to the third brother? His teacher replied that God knows the best 
for him to die when he was still small or minor because if the third 
brother were to grow up, he would become an infidel or a non-believer 
like his second brother. Hence, it is better for the third brother to 
die when he was still small or minor.

Al-Ashari said that why did God prolong the life of the second brother 
even though God knows that he grew up and old and died as an infidel? 
Being an infidel is not good for the second brother. If the Mutazilite 
concept of God's doing the better and the best things for human beings 
was true, as the Mutaziltes claimed, there would be no single infidel 
living in this world since an infidel is not good to live in this 
world. In the hereafter, an infidel is going to be in the Hell. God 
must make all human beings believers because the final rewards for the 
believers are surely the Paradise in the hereafter, if the Mutazilite 
concept of God's doing the better and the best things for human beings 
is an acceptable and reliable concept. In reality, infidels or non-
believers are more than believers living in this world. Hence, the 
Mutazilite concept of God's doing the better and the best things for 
human beings does not agree with human history in this world.


 
 
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Ultimately these are imponderables, we cannot know the answers any 
more than we can understand God's unknowable essence. What we do know 
is His will for us as revealed through His Manifestations. And that is 
what we are responsible for. 

warmest, Susan 

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