Repentance in Christianity

Last updated

Repentance is a stage in Christian salvation where the believer acknowledges and turns away from sin. As a distinct stage in the ordo salutis its position is disputed, with some theological traditions arguing it occurs prior to faith and the Reformed theological tradition arguing it occurs after faith. [1] In Catholic theology, Lutheran theology, Orthodox theology and Anglican theology, repentance plays a key role in Confession and Absolution. [2] [3]

Contents

Origins

In the Hebrew Bible, the term repentance comes from the Hebrew word group that means "turn away from". [4] : 1007  David Lambert believes that "It is in the writings of rabbinic Judaism and early Christianity that it attains the status of a technical term, a basic item of an emerging religious lexicon". [5]

In the New Testament, John the Baptist called for repentance during his speeches. [6] Jesus also called for repentance when he proclaimed the Gospel for Salvation. [7] It was a focal point in the preaching of Peter and Paul the Apostle. [8]

In the New Testament μετανοέω/metanoeo can mean remorse but is generally translated as a turning away from sin (Matthew 3:2). [4] : 1007  Theologically, 'repentance', the turning away from sin is linked to a corresponding turn to faith in God. [4] : 1008 

Emanuel Swedenborg and Jonathan S. Rose explain how repentance in the church as a whole is used to take away the serious evils that God cannot overlook. [9] Swedenborg and Rose explain how "acts of repentance include any and all actions that result in our not willing, and consequently not doing, evil things that are sins against God."[ citation needed ] For repentance to be achievable one must think of it using their will or real self and the thinking must be done by their will. Swedenborg and Rose refer to John the Baptist to describe how he was performing baptism of repentance. John the Baptist would preach repentance along with the other disciples and the Lord himself along with performing the baptisms. If people repented then their sins were forgiven and they were welcomed into the church.[ citation needed ]

Theology

Catholicism

In Roman Catholic theology repentance is fundamental to forgiveness.

Jesus' call to conversion and penance ... does not aim first at outward works ... but at the conversion of the heart, interior conversion (1430). Interior repentance is a radical reorientation of our whole life, a return, a conversion to God with all our heart, an end of sin, a turning away from evil, ... the desire and resolution to change one's life, with hope in God's mercy and trust in the help of his grace (1431).

This is elaborated on by Rev. George Hay who in his catechism answers the question, What are the principal parts of which true repentance is composed?

The principal parts of true repentance are these three: (1.) A sincere regret and sorrow of heart for our having offended so good a God by sin. (2.) A firm and determined resolution of never offending Him again, followed by an effectual change of life and manners. (3.) A voluntary punishing of ourselves for the sins we have committed, in order to repair the injury done to God by sin, and to satisfy, in some measure, His offended justice." [10]

For Catholics, where there is mortal sin, use of the Sacrament of Reconciliation must follow. [11]

Protestantism

Lutheran

Martin Luther's 1534 bible Lutherbibel.jpg
Martin Luther's 1534 bible

The Augsburg Confession (known in Latin as Confessio Augustana) is the primary confession of faith used in the Lutheran Church. It is one of the most important documents of the Protestant Reformation. It divides repentance into two parts:

  • "One is contrition, that is, terrors smiting the conscience through the knowledge of sin;"
  • "The other is faith, which is born of the Gospel, or of absolution, and believes that for Christ's sake, sins are forgiven, comforts the conscience, and delivers it from terrors." [12]

Reformed

John Calvin at 53 in an engraving by Rene Boyvin. Calvin 1562.jpg
John Calvin at 53 in an engraving by René Boyvin.

In the Reformed tradition John Calvin wrote that repentance "may be justly defined to be a true conversion of our life to God, proceeding from a serious fear of God, and consisting in the mortification of the flesh and of the old man, and in the vivification of the Spirit." He further said that "it will be useful to amplify and explain the definition we have given; in which there are three points to be particularly considered".

In the first place, when we call repentance 'a conversion of the life to God', we require a transformation, not only in the external actions, but in the soul itself; which, after having put off the old nature, should produce the fruits of actions corresponding to its renovation....

In the second place, we represented repentance as proceeding from a serious fear of God. For before the mind of a sinner can be inclined to repentance, it must be excited by the knowledge of the Divine judgment.

It remains for us, in the third place, to explain our position, that repentance consists of two parts—the mortification of the flesh and the vivification of the spirit.... Both these branches of repentance effects our participation of Christ. For if we truly partake of his death, our old man is crucified by its power, and the body of sin expires, so that the corruption of our former nature loses all its vigor.... If we are partakers of his resurrection, we are raised by it to a newness of life, which corresponds with the righteousness of God." [Quotes from A Compend of the Institutes of the Christian Religion by John Calvin edited by Hugh T. Kerr, The Westminster Press-Philadelphia 1939.]

Methodism

In Methodist theology:

Genuine repentance toward God consists in a knowledge of, a sorry for, and a confession and forsaking of sins, brought about by the knowledge of goodness and severity of God through the truth, by the convincing power of the Holy Spirit (Matt. 3:2; Acts 20:21; II Cor. 7:10, 11; I John 1:9; first clause). —Articles of Religion, Immanuel Missionary Church [13]

Free Grace theology

Free grace theology approaches the doctrine of repentance in a different way than most other Christian traditions. Free Grace theologians have generally held one of three views on repentance: [14] [15]

A major number of Free Grace theologians have taught that repentance (metanoia) should be treated as a change of mind not as a turning from sin or sorrow for sin. Thus, in this view repentance is viewed as a synonym for faith. [16] [17] [18]

A second view was suggested by Zane C. Hodges in which repentance is defined as turning from one's sins, but repentance is not a requirement for eternal life, only faith in Christ. Zane Hodges presented this view in his book "Harmony with God", where he argued that repentance is not a condition of salvation, but is a condition of fellowship with God and sanctification. However, repentance may be preached to unbelievers, in which case it makes one more disposed to faith in Christ. In this view, passages such as Luke 13:3 are viewed temporarily and corporately, Zane Hodges argued that Jesus is warning the nation of Israel of the destruction of Judea by the Romans. [19] [20] [21] [22]

Joseph Dillow taught instead that repentance refers to remorse or regret for sin, in his view being a necessary pre-condition of faith. However, Dillow rejected the view that repentance should be viewed as commitment to Christ. [19]

Nondenominational Christianity

In Nondenominational Christianity, especially such churches aligned with evangelicalism, repentance is necessary for salvation and new birth. [23] It is the subject of special invitations during sermons and services. [23] It is also part of Christian life and the process of sanctification. [24]

Latter Day Saint movement

Members of the Church of Jesus Christ of Latter-day Saints believe in repentance much in the same way other Abrahamic religions do. They believe repentance is "a change of mind and heart that gives us a fresh view about God, about ourselves, and about the world" (Gospel Topics). Here are few key points of doctrine:

Related Research Articles

To be born again, or to experience the new birth, is a phrase, particularly in evangelicalism, that refers to a "spiritual rebirth", or a regeneration of the human spirit. In contrast to one's physical birth, being "born again" is distinctly and separately caused by the operation of the Holy Spirit, and it occurs when one is baptized in water. It is a core doctrine of the denominations of the Anabaptist, Moravian, Methodist, Baptist, Plymouth Brethren and Pentecostal Churches along with all other evangelical Christian denominations. All of these Churches strongly believe Jesus's words in the Gospels: "You must be born again before you can see, or enter, the Kingdom of Heaven". Their doctrines also mandate that to be both "born again" and "saved", one must have a personal and intimate relationship with Jesus Christ.

Justificatio sola fide, meaning justification by faith alone, is a soteriological doctrine in Christian theology commonly held to distinguish the Lutheran and Reformed traditions of Protestantism, among others, from the Catholic, Eastern Orthodox, Oriental Orthodox, Assyrian and Anabaptist churches. The doctrine asserts that it is on the basis of faith alone that believers are made right of sin ; and not on the basis of what Paul the Apostle calls "works of the law", which sola fide proponents interpret as including not only moral, legal or ceremonial requirements but any good works or "works of charity."

<span class="mw-page-title-main">Confession (religion)</span> Acknowledgment of ones sins

Confession, in many religions, is the acknowledgment of sinful thoughts and actions. This may occur directly to a god or to fellow people.

<span class="mw-page-title-main">Penance</span> Repentance of sins

Penance is any act or a set of actions done out of repentance for sins committed, as well as an alternate name for the Catholic, Lutheran, Eastern Orthodox, and Oriental Orthodox sacrament of Reconciliation or Confession. It also plays a part in confession among Anglicans and Methodists, in which it is a rite, as well as among other Protestants.

<span class="mw-page-title-main">Westminster Confession of Faith</span> Presbyterian creedal statement

The Westminster Confession of Faith, or simply the Westminster Confession, is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the "subordinate standard" of doctrine in the Church of Scotland and has been influential within Presbyterian churches worldwide.

The five solae of the Protestant Reformation are a foundational set of Christian theological principles held by theologians and clergy to be central to the doctrines of justification and salvation as taught by the Calvinism and Lutheranism branches of Protestantism, as well as in some branches of Pentecostalism. Each sola represents a key belief in these Protestant traditions that is distinct from the theological doctrine of the Catholic Church, although they were not assembled as a theological unit until the 20th century. The Reformers are known to have only clearly stated two of the five solae. Even today there are differences as to what constitutes the solae, how many there are, and how to interpret them to reflect the Reformers' beliefs.

<span class="mw-page-title-main">Justification (theology)</span> Concept of Christian theology

In Christian theology, justification is the event or process by which sinners are made or declared to be righteous in the sight of God.

The means of grace in Christian theology are those things through which God gives grace. Just what this grace entails is interpreted in various ways: generally speaking, some see it as God blessing humankind so as to sustain and empower the Christian life; others see it as forgiveness, life, and salvation.

<span class="mw-page-title-main">Absolution</span> Traditional theological term for the forgiveness experienced by Penance

Absolution is a theological term for the forgiveness imparted by ordained Christian priests and experienced by Christian penitents. It is a universal feature of the historic churches of Christendom, although the theology and the practice of absolution vary between Christian denominations.

<span class="mw-page-title-main">Imputed righteousness</span> Doctrine in Christianity; faithful humans are accepted by God

Imputed righteousness is a concept in Christian theology proposing that the "righteousness of Christ...is imputed to [believers]—that is, treated as if it were theirs—through faith." It is on the basis of Jesus' righteousness that God accepts humans. This acceptance is also referred to as justification.

The Confession of Faith of the Evangelical United Brethren Church is one of five established Doctrinal Standards of the United Methodist Church, along with the Articles of Religion, the General Rules of United Societies, the Standard Sermons of John Wesley, and John Wesley's Explanatory Notes on the New Testament. The United Methodist Church adopted the Confession of Faith in 1968 when the Methodist Church merged with the Evangelical United Brethren Church to form the United Methodist Church. The Confession of Faith covers much of the same ground as the Articles of Religion, but it is shorter and the language is more contemporary. The Confession of Faith also contains an article on the Judgment and Future State which had not been present in the Methodist Articles of Religion.

<span class="mw-page-title-main">Sinner's prayer</span> Evangelical Christian term referring to any prayer of repentance

The Sinner's prayer is an evangelical Baptist term referring to any prayer of repentance, prayed by individuals who feel sin in their lives and have the desire to form or renew a personal relationship with God through Jesus Christ. It is a popular prayer in evangelical circles. It is not intended as liturgical like a creed or a confiteor said or chanted within the Catholic Mass, but rather, is intended to be an act of initial conversion to Christianity; at the same time, it is roughly analogous to the Catholic Act of Contrition, though the theology behind each is markedly different, due to the intrinsically different views of salvation between Catholicism and Protestantism. While some Christians see reciting the Sinner's prayer as the moment defining one's salvation, others see it as a beginning step of one's lifelong faith journey.

Baptismal regeneration is the name given to doctrines held by the Catholic, Eastern Orthodox, Oriental Orthodox, Lutheran, Anglican churches, and other Protestant denominations which maintain that salvation is intimately linked to the act of baptism, without necessarily holding that salvation is impossible apart from it. Etymologically, the term means "being born again" "through baptism" (baptismal). Etymology concerns the origins and root meanings of words, but these "continually change their meaning, ... sometimes moving out of any recognisable contact with their origin ... It is nowadays generally agreed that current usage determines meaning." While for Reformed theologian Louis Berkhof, "regeneration" and "new birth" are synonymous, Herbert Lockyer treats the two terms as different in meaning in one publication, but in another states that baptism signifies regeneration.

Free grace theology is a Christian soteriological view which holds that the only condition of salvation is faith, excluding good works and perseverance, holding to eternal security. Free Grace advocates believe that good works are not the condition to merit, to maintain, or to prove salvation, but rather are part of discipleship and the basis for receiving eternal rewards. This soteriological view distinguishes between salvation and discipleship – the call to believe in Christ as Savior and to receive the gift of eternal life, and the call to follow Christ and become an obedient disciple, respectively. Free grace theologians emphasize the absolute freeness of salvation and the possibility of full assurance that is not grounded upon personal performance. Norman Geisler has divided this view into a moderate form and a more radical form. The moderate form being associated with Charles Ryrie, and the more strong form with Zane Hodges.

In Christian theology, good works, or simply works, are a person's (exterior) actions and deeds that align with the moral teachings, emphasizing compassion, charity, kindness and adherence to biblical principles, in contrast to inner qualities such as grace or faith. Rooted in the belief that faith should manifest in positive actions, the concept underscores the importance of living out one's faith through generosity. Adherents emphasize the significance of engaging in altruism as a demonstration of their devotion to God. These actions, guided by the moral and ethical teachings of the Bible, are viewed as tangible expressions of love, obedience and righteousness within the framework of the Christian worldview. The concept of good works is intricately linked to the theological belief in salvation through faith rather than a means of earning salvation, as Christians seek to manifest their gratitude for God's grace by actively participating in acts of service to others. This theological perspective places significance on the transformative power of good works in fostering a life reflective of Christian values. Christians are often encouraged to love their neighbors, care for the unfortunate, and promote moral values in their communities.

<span class="mw-page-title-main">Wesleyan theology</span> Protestant Christian theological tradition

Wesleyan theology, otherwise known as Wesleyan–Arminian theology, or Methodist theology, is a theological tradition in Protestant Christianity based upon the ministry of the 18th-century evangelical reformer brothers John Wesley and Charles Wesley. More broadly it refers to the theological system inferred from the various sermons, theological treatises, letters, journals, diaries, hymns, and other spiritual writings of the Wesleys and their contemporary coadjutors such as John William Fletcher.

<span class="mw-page-title-main">Confession (Lutheran Church)</span>

In the Lutheran Church, Confession is the method given by Christ to the Church by which individual men and women may receive the forgiveness of sins; according to the Large Catechism, the "third sacrament" of Holy Absolution is properly viewed as an extension of Holy Baptism. Unlike Roman Catholicism, the practice of private confession in the Lutheran Church is voluntary, not obligatory.

Lutheranism is a major branch of Protestantism, identifying primarily with the theology of Martin Luther, the 16th-century German monk and reformer whose efforts to reform the theology and practices of the Catholic Church launched the Protestant Reformation.

The Lutheran sacraments are "sacred acts of divine institution". They are also defined as “an outward and visible sign of an inward and spiritual grace.”.

<span class="mw-page-title-main">Sacrament</span> Christian rite recognized as of particular importance and significance

A sacrament is a Christian rite that is recognized as being particularly important and significant. There are various views on the existence, number and meaning of such rites. Many Christians consider the sacraments to be a visible symbol of the reality of God, as well as a channel for God's grace. Many denominations, including the Roman Catholic, Lutheran, Presbyterian, Anglican, Methodist, and Reformed, hold to the definition of sacrament formulated by Augustine of Hippo: an outward sign of an inward grace, that has been instituted by Jesus Christ. Sacraments signify God's grace in a way that is outwardly observable to the participant.

References

  1. ↑ Bruce Demarest, The Cross and Salvation: The Doctrine of Salvation (Wheaton: Crossway, 1997): 38-39.
  2. ↑ Lang, P. H. D. (1992). "Private Confession and Absolution in the Lutheran Church: A Doctrinal, Historical, and Critical Study". 56 (4). But the absolution is God's work. And in the absolution the essence of the Christian religion is present. namely, the dispensing of grace to man. It is a form of the gospel of Jesus Christ. Indeed, it was "ordained by Christ Himself in the Gospel" (Smalcald Articles, VIII, 1) and is practiced after the example of Christ Himself. Therefore we say in Article XI (60) of the Apology: "Certainly most men in our churches use the sacraments, absolution and the Lord's Supper, frequently . . ." In Article XI11 (4) we say: "Therefore baptism, the Lord's Supper, and absolution, which is the sacrament of repentance, are truly sacraments."{{cite journal}}: Cite journal requires |journal= (help)
  3. ↑ Demarest, The Cross and Salvation, 37.
  4. 1 2 3 T. C. Mitchell, 'Repentance' New Bible Dictionary (Leicester: Inter-Varsity Press, 1996): 1007–8.
  5. ↑ Lambert, David A. (2016-01-01). How Repentance Became Biblical. Oxford University Press. doi:10.1093/acprof:oso/9780190212247.001.0001. ISBN   9780190212247.
  6. ↑ Yung Suk Kim, Biblical Interpretation: Theory, Process, and Criteria, Wipf and Stock Publishers, USA, 2013, p. 91
  7. ↑ Victor I. Ezigbo, Introducing Christian Theologies II: Voices from Global Christian Communities - Volume 2, Lutterworth Press, UK, 2016, p. 109
  8. ↑ Dr. Daniel L. Akin, A Theology for the Church, B&H Publishing Group, USA, 2014, p. 630, 633
  9. ↑ Emanuel, Swedenberg. "True Christianity 2: The New Century Edition Portable".
  10. ↑ Hay, Rev. George (1871). "Chapter 17: Of Repentance"  . Works of the Right Rev. Bishop Hay of Edinburgh. William Blackwood and Sons.
  11. ↑ "Joseph Martos on The History of Penance and Reconciliation".
  12. ↑ "Augsburg Confession - Book of Concord". Bookofconcord.org. Archived from the original on 11 March 2021. Retrieved 15 August 2018.
  13. ↑ Discipline of the Immanuel Missionary Church. Shoals, Indiana: Immanuel Missionary Church. 1986. p. 8.
  14. ↑ Chay, Fred (2017). A Defense of Free Grace Theology: With Respect to Saving Faith, Perseverance, and Assurance. Grace Theology Press. ISBN   978-0-9981385-4-1.
  15. ↑ The Reformed tradition, for instance, sees repentance as "a heartfelt sorrow for sin, a renouncing of it, and a sincere commitment to forsake it and walk in obedience to Christ" (Wayne Grudem, Systematic Theology, p. 713). Defined as such, it is a component of conversion and also of sanctification, and it is a regularly recurring element throughout the Christian's life. This repentance cannot be present in unbelievers at all (unless perhaps God is in the process of converting them) because only those truly regenerated by God can exercise it.
  16. ↑ E.g., Dick Seymour, All About Repentance (1974)[ page needed ]; G. Michael Cocoris, Lordship Salvation, Is it Biblical? (circa 1983)[ page needed ] and Repentance: The Most Misunderstood Word in the Bible (1993)[ page needed ]; Curtis Hutson, Repentance, What does the Bible Teach[ page needed ]; Richard Hill, Why a Turn or Burn Theology is Wrong[ page needed ]; and Ronald R. Shea, The Gospel booklet (1988)[ page needed ]; and numerous articles by John R. Rice and Curtis Hutson in the Sword of the Lord magazine.[ verification needed ]
  17. ↑ Chay, Fred (2017). A Defense of Free Grace Theology: With Respect to Saving Faith, Perseverance, and Assurance. Grace Theology Press. ISBN   978-0-9981385-4-1.
  18. ↑ Bing, Dr Charlie. "Repentance: What's in a Word". www.gracelife.org. Retrieved 2023-04-17.
  19. 1 2 Chay, Fred (2017). A Defense of Free Grace Theology: With Respect to Saving Faith, Perseverance, and Assurance. Grace Theology Press. ISBN   978-0-9981385-4-1.
  20. ↑ Wilkin, Bob (14 December 2018). "Unless You Repent You Will All Likewise Perish (Luke 13:3, 5) – Grace Evangelical Society" . Retrieved 2023-05-12.
  21. ↑ "Harmony with God – Grace Evangelical Society" . Retrieved 2023-06-08.
  22. ↑ "Turn and Live: The Power of Repentance – Grace Evangelical Society" . Retrieved 2023-06-08.
  23. 1 2 Robert H. Krapohl, Charles H. Lippy, The Evangelicals: A Historical, Thematic, and Biographical Guide, Greenwood Publishing Group, USA, 1999, p. 169
  24. ↑ Gordon T. Smith, Transforming Conversion: Rethinking the Language and Contours of Christian Initiation, Baker Academic, USA, 2010, p. 74-75
This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.