{"id":9863,"date":"2016-10-05T10:58:02","date_gmt":"2016-10-05T09:58:02","guid":{"rendered":"https:\/\/pluriel.fuce.eu\/article\/the-apocatastasis-will-save-us-all-the-transition-towards-a-shared-ethical-approach-from-christian-patristic-to-early-islamic-theology-and-philosophy\/?lang=en"},"modified":"2022-12-12T07:52:02","modified_gmt":"2022-12-12T06:52:02","slug":"the-apocatastasis-will-save-us-all-the-transition-towards-a-shared-ethical-approach-from-christian-patristic-to-early-islamic-theology-and-philosophy","status":"publish","type":"article","link":"https:\/\/pluriel.fuce.eu\/en\/article\/the-apocatastasis-will-save-us-all-the-transition-towards-a-shared-ethical-approach-from-christian-patristic-to-early-islamic-theology-and-philosophy\/","title":{"rendered":"The apocatastasis will save us all. The transition towards a shared ethical approach from christian patristic to early islamic theology and philosophy"},"content":{"rendered":"<p><strong>Abstract<\/strong><\/p>\n<p>I intend to deepen through this paper a comparative analysis between Greek cosmology, Christian Patristic and Early Islamic theology. Origen, Gregory of Nyssa, Clement of Alexandria and others, elaborated, for the first time, the apocatastasis as an eschatological theory which concerns the eternity of fire, the purification of souls and the grace of God. The same is deep rooted in Islamic theology and philosophy as religiously anchored within the Koran (3; 28, 102, 155, 176) and Islamic Tradition (Sunna and Hadit): Those who have merited Paradise will enter it; the damned will go to hell. God says also: Let those leave Hell whose hearts contain even the weight of a mustard seed of faith I Then they will be released, although they have already been burned to ashes and plunged into the river of rain-water or into the river of life; and immediately they will be revived.&#8221; It could be possible that the main sources for the apocatastasis, inside early Christian and Islamic theology, adapted terminology and common ideas to both religions (When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all, 1 Corinthians 15; 28). Ambrose of Milan and Gregory of Nazianzus discussed this concept without reaching a common pronouncement, while Basil the Great, who opposed this doctrine, supported that the view of apocatastasis is in contrast with the Justice of God (theodicy). On the other side some Mu&#8217;tazilite theologians, as Abu al-Hudhayl al- &#8216;Allaf (d. 849) is considered as a supporter of Paradise and Hell&#8217;s lethargical life (probably inspired by Qirar Ibn &#8216;Amr, d. 815), and al-Maturidi, in Radd wald al-fussaq, &#8220;The Refutation of the Doctrine of Eternal Damnation of Grave Sinners&#8217; (this essay&#8217;s content is in contrast with the views of the majority of Mu&#8217;tazilite theologians), argued that there are different ahadli of the Prophet in which God&#8217;s justice is expressed as fundamental within Islam, but still relegated to the infinite mercy of Allah: &#8221; &#8216;Umar ibn al-Khattab asks him (Ali ibn Abi Talib) what the Prophet said, and when &#8216;AIi discloses the Prophet&#8217;s words, &#8216;Umar says that no one must know this because then no one would strive for Paradise&#8221;. The metaphysical perception of apocatastasis resolves the issue, because in its light, creation is eternal whether manifest or not: The absoluteness of God as creator is preserved because there is, in a manner of speaking, a moment, a time when the possibility of creation is only inherent and not manifest. There is nothing beside the Absolute and when creation begins anew, it begins ex nihilo, out of nothing.<\/p>\n","protected":false},"featured_media":9763,"template":"","class_list":["post-9863","article","type-article","status-publish","has-post-thumbnail","hentry"],"date_tournage":"","yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.6 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>The apocatastasis will save us all. The transition towards a shared ethical approach from christian patristic to early islamic theology and philosophy - Pluriel<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/pluriel.fuce.eu\/article\/the-apocatastasis-will-save-us-all-the-transition-towards-a-shared-ethical-approach-from-christian-patristic-to-early-islamic-theology-and-philosophy\/?lang=en\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The apocatastasis will save us all. The transition towards a shared ethical approach from christian patristic to early islamic theology and philosophy - Pluriel\" \/>\n<meta property=\"og:description\" content=\"Abstract I intend to deepen through this paper a comparative analysis between Greek cosmology, Christian Patristic and Early Islamic theology. Origen, Gregory of Nyssa, Clement of Alexandria and others, elaborated, for the first time, the apocatastasis as an eschatological theory which concerns the eternity of fire, the purification of souls and the grace of God. 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