• UNIT 2 SIN AND REPENTANCE IN RELIGIONS

    Key Unit competence: Discuss the consequences of sins and the practice 
    of repentance in different religions
    INTRODUCTORY ACTIVITY 2
    One evening, David was strolling about on the roof of his palace. From the 
    roof he saw a woman bathing; she was very beautiful. David inquired about 
    the woman and came to know that she was called Bathsheba, a wife of Uriah, 
    his soldier. Then, David sent messengers and took her to him. He made 
    unlawful sexual intercourse with her. Bathsheba turned to her house but she 
    had become pregnant. 
    Informed about that “unwanted” pregnancy, he brought Uriah back from the 
    battle and sent him to his own house so as to sleep with his wife. But Uriah 
    refused and remained with David’s servants. On the following day, David 
    invited Uriah to eat and drink with him; and Uriah got drunk. But, in the 
    evening Uriah did not go to sleep in his own house. The next morning, David 
    sent Uriah back to the battle field with a letter instructing to place him where 
    the defenders were strong. The chief-commander did so, and Uriah died.
    Once Bathsheba had finished the mourning period, David married her and 
    bore him a son. But the Lord sent the prophet Nathan to David to tell him 
    that he had done what is evil in the sight of the Lord and he will be severely 
    punished for that. Then David say to Nathan, “I have sinned against the Lord.” 
    Nathan answered David: “For his part, the Lord has removed your sin. You 
    shall not die, but since you have utterly rejected the Lord by this deed, the 
    child born to you will surely die.”
    See 2 Samuel 11-12:1-14
    1. Identify different sins committed in this scenario.
    2. Discuss the source and consequences of sin using this scenario.
    3. What do you think David would have done to please God after sinning 

    against Him? Explain.

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    Every human being on earth has the experience of evil. He may have experienced 
    it as a victim or as the author. In both cases, the reality of evil is energetic and 
    destructive. The media constantly report murder, theft, corruption, sexual 
    abuses against young girls, and infidelity among couples among other cases of 
    evil. Though this happens in the sight of both believers and unbelievers, the evil 
    has different connotations depending on the nature of the law set to prevent 
    from it and punish evildoers. Generally, the term evil denotes every condition, 
    circumstance, or act that affect the happiness of peoples, whether physically, 
    emotionally, socially, politically or economically. 
    When evil occurs in the legal field, it is called a “crime” to denote the open or public 
    violation of the law which a society or state has framed for its own preservation 
    and the protection of its members. But sin differs from “crime” in this respect: 
    it may be in a system which knows no God, but without God there can be no 
    sin” (Upton, C. (1893). Dr. Fairbairn’s “Christ in Modern Theology”. The Jewish 
    Quarterly Review, 6 (1), 152-161). Thus, sin is “a deliberate transgression of 
    the law of God” (John A. Hardon. 1980. Modern Catholic Dictionary. DoubleDay & Company, INC. Garden City, New York, p. 507). This means that a sin is 
    committed whenever a person knows that something is contrary to the law of 
    God and then freely does the action anyway. For instance, what a foolish man 
    does cannot be considered as a sin because he does not have the full use of his/

    her intelligence and free will.

    2.1.1. Meaning and nature of sin

    Sin is old as humanity. In fact, people from all cultures have been asking 
    themselves about the origin of evil. In response, religions have tried to formulate 
    answers so as to make human life more meaningful. For the Abrahamic religions, 
    the enigma of evil is understood within the context of God’s plan of creation. Its 
    history refers to evil and sin just after creation (Genesis 3). 
    The plan of creation wells up from the surabondance of God’s love; a love that 
    brings order in the chaos, a love that creates man in God’s likeness, and that 
    settles Adam and Eve in a garden granted with all gifts. At this point, humanity 
    is at peace with God, other creatures and with themselves until an element 
    of disturbance and discord appears in a sphere originally characterized by 

    harmony and unity. This element is called “sin”. 

    Meaning of sin

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    Sin is a transgression of a divine law, which can be natural or positive. This law 
    exists to guide human behaviors and consequently foster good relationships 
    between God and humanity and within human communities. Hence, sin does 
    not only oppose the divine law but also menaces the health or survival of the 
    relationships of a person and the community to God. Some scholars speak of 
    sin “less as an infraction of law than as betrayal of a relationship with God, 
    of freedom and the lack thereof experienced in turning from God” (Stephen J. 
    Duffy, “Sin” in The New Dictionary of Catholic Spirituality, p. 889-890). 
    Men and women are called to become holy as their Creator is and pertake in 
    his happiness. For this, they have been given the law and grace. Holiness and 
    happiness consist in living according to the law and openness to grace. Sin is 
    that which is opposed to God’s character, that is, holiness, perfection, love. 
    – Nature of sin
    The Abrahamic Religions believe in God as the Supreme being. His supremacy 
    goes with his perfection in all things including love and holiness. As their 
    Creator, God calls men and women or wants them to be holy as He is and love 
    each other as he loves them. Thus, holiness is the final goal or mark of humans. 
    Achieving not that goal is “sin”. Sin is sinful because it is unlike God. Religions, 
    specially Abrahamic ones, view sin as the infidelity of the divine initiative of 
    love. Essentially it is infidelity, refusal to enter and aintain covenant with God, 
    though this bond is the source of the happy life, prosperity and sustainable 
    development (Duffy: 892).
    In the Scriptures, the word “het” which translates sin, signifies “missing the 
    mark” or “failing” and implies action that does not achieve its goal (Stephen 
    J. Duffy, “Sin” in The New Dictionary of Catholic Spirituality, p. 890). Sin is 
    understood as incompletness for our wrongdoing is a measure of our distance 
    from what we are called to be – People of God for Jews, children of God in Christ 
    for Christians and faithfull servants/followers of God for Muslims. 
    To become who they are called and vowed to be, believers have been given laws 
    by God. For example, Jews have the Decalogue, Christians have the Law of Christ 
    which is rooted in the Decalogue – love of God and neighbour –and Muslims have 
    the Shariah. These laws are meant to guide human conducts which determine 
    the quality and the health of relationships with God and within the community. 
    In the Scriptures, sin presupposes a relationship secured by these obligations. 
    Words related to “pasa” focus on the relationship and on rupturing contractual 
    ties. Sin connotes here the breach of covenant between God and the chosen 
    people and the dissolution of community (Duffy: 891). Sin as a covenant breach 
    through violation of God’s law is less transgression than personal disloyalty, 
    infidelity to the covenant (igihango) that binds humanity and their Creator 
    and Savior. Sin becomes a trouble which implies sorrow, affliction. Concretely, 
    sinners are actually troublemakers for others, in the community and for 

    themselves. 

    2.1.2. Origin of sin

    The root of sin lies in man’s heart. That is why sin is defined as “utterance, a deed, 
    or a desire contrary to the eternal law” ( St. Augustine, Contra Faustum 22:PL 
    42,418; St. Thomas Aquinas, Summa Theologiae, I-II,71,6). The question of the 
    origin of sin has been approached in the history of religions. Two approaches 

    are distinguished: the psychological and the historical

    The psychological origin
    The psychological origin is the refusal to acknowledge the reality of God (Hosea 
    2:8; 4:1,6). Sin wells up from the evil heart (Jeremiah 7:24) as a deliberate, 
    willful act for which humans are accountable (Stephen J. Duffy, “Sin” in The New 
    Dictionary of Catholic Spirituality, p. 891).
    The historical origin
    This approach asks the question of how sin can enter a world governed by 
    God’s saving power. The Hebrew Scripture does not provide solution. However, 
    it distinguishes the origin of evil from the origin of creatures. God is absolutely 
    good. Or God created good all that exists. So, creation is good. Therefore, 
    goodness is primordial; and sin came after to corrupt good creation. Sin enters 
    through the door of human choice. The Lord God gave them this order: “You are 
    free to eat from any of the trees in the garden except the tree of knowledge of 
    good and evil. From that tree you shall not eat; when you eat from it you shall 
    die” (Gen 2:16–17). Adam and Eve had a choice, and they chose not to obey God. 

    2.1.3. Redemption from sin 

    Sin is the main obstacle on the journey to eternal happiness. Or, religions teach 
    that believers have the promise of the eternal happiness. So believers are 
    convinced that evil cannot triumph over good. Rather, they believe that God is 
    as faithful to his promise as Merciful and powerful that he has the remedy for 
    sins. This remedy is called “redemption”. Redemption is the only cure for of sin. 
    In the monotheistic Religions – Judaism, Christianity, and Islam - redemption 
    is the saving of the soul from sin and its consequences. It may also be called 
    “deliverance” or “justification” or “remission” or “forgiveness”. Salvation is 
    considered to be caused either by the free will and grace of God or by personal 
    efforts through prayer, asceticism, or some combination of the two.
    • Redemption in Judaism
    Jews believe that God entered into a Covenant with humanity through his 
    chosen people, Israel. This covenant entails just conducts towards God and 
    the neighbour. Jews believe that whenever they violated the covenant, that is 
    they sinned through breaking divine laws, they had to face bitter consequences 
    such as exiles, slaveries, domination by foreigner powers, droughts, etc. In such 
    situations, Israel came to know that they believe in a God who saves from sin 
    and its effects that is, slavery both physical or spiritual.
    There are prayers for redemption and there are benedictions in which God is 
    praised as the redeemer of Israel. There are anxious prayers for deliverance 
    from affliction and stress and there are expressions of confident hope and even 

    assurance that redemption will be fulfilled

    The Psalmist sings,
    Out of the depths, I call to you, Lord;
    Lord, hear my cry!
    May your ears be attentive to my cry for mercy.
    If you, Lord, keep accounts of sins,
    Lord, who can stand?
    But with you is forgiveness
    And you are revered (Psalm 130:1-4).
    n
    In the Jewish history, redemption may follow repentance of the sinner 
    (Deuteronomy 30:1-3) or precedes it whereby God redeems the people when 
    they are still immersed in sin (Ezekiel 36). Normally, Redemption is both 
    spiritual and physical; it requires and implies change, conversion. As such, 
    redemption is a process. In Judaism, the redemption is characterized by the 
    following process:
    – A result from sin but it is initiated by God who intervenes to save his 
    people. 
    – Redemption is achieved through personal efforts to overcome sin and 
    also through God’s interventions. 
    – Redemptive process come results in the re-establishment of the 
    kingdom of God on earth, that is, harmonious relationships with 

    oneself, God and others.

    • Redemption in Christianity

    In Christianity, redemption is an element of salvation and deliverance from sin. 
    Redemption is purely a grace, and not a merit. This means that one does not do 
    anything for redemption because it is obtained by the death and resurrection 
    of Jesus Christ for all.
    The redemptive process in Christianity is understood from the purpose of 
    creation. God created mankind so that they share in his eternal happiness. 
    There was a state of serenity in the paradise until sin occurs into the society 
    through the disobedience and pride of Adam and Eve. The sin brought about 
    many consequences including death. This sin turned humanity away the Source 
    of their life. This is the situation that brought in the need for redemption; that 
    is the restoration of the lost union or reconciliation with God. The process of 
    reconciliation engages two parts: God and the sinner. 
    – God never gives up his sinful children because of their sin; rather he is 
    always waiting for them or searching them as it is stated in the Gospel 
    (Luke 15: 8-32). 
    – An individual exercises his/her free will to recover from the fall. 
    • One can make a pro-redemptive response by accepting to 
    transform his follies through his repentance. “I shall get up and go 
    to my father and I shall say to him: Father, I have sinned against 
    heaven and against you” (Luke 15:18).
    • One can also make a counter-redemptive response by shutting 
    himself to the process like Judas in the Gospel.
    – An individual who repents from his sins is forgiven because God is love, 
    and does not hold bitterness and revenge. On the cross, Jesus cried, 
    “Father, forgive them” (Luke 23:34). In that forgiveness asked by the 
    Just man on the cross, the sinner who repents is accepted, forgiven and 
    restored in life and peace by God (Badru D Kateregga & David W Shenk. 
    1985. Islam and Christianity: A Muslim and a Christian n Dialogue. 
    Daystar. Ibadan).
    In short, Christians believe that God frees people from sin and its consequences 
    which include physical enslavements, psychological discrepancies and spiritual 
    blindness. The personal effort is required to make the grace of redemption 
    effective. This effort can be:
    – Following the example of Jesus, who was a man like us except sin
    – Receiving God’s graces through sacraments, rituals and practices 
    such as reading and reflection of the Word of God, ascetic practices, 

    charitable works, selfless service, silence and meditation

    – Striving to love and even loving their enemies;

    – Forgiving and forgiving even those who sin against them.

     Redemption in Islam

    In the Islam, redemption or salvation is understood as referring to the rescue 
    from sin and its consequences. It offers deliverance from fires of hell which is the 
    consequence of sin. Contrary to Christianity, Islam teaches that human beings 
    are born without sin and are naturally inclined to worship God alone (without 
    any intermediaries). To retain this state of sinlessness humankind must only 
    follow God’s commandments and strive to live a righteous life. However, Islam 
    recognises that human beings are also given freewill and are thus capable of 
    making mistakes and committing sins; they are even capable of committing 
    great evil. Redemption is therefore required because humankind is imperfect 
    and in need of God’s forgiveness and love And whenever their imperfection 
    leads them to fall in sin, human beings experience the need of redemption of 
    God, the Merciful. In such situation, Muslims are guided as follows, 
    “And whoever does evil or wrongs himself but afterwards seeks God’s 
    forgiveness, he will find God Oft Forgiving, Most Merciful.” (Quran 4:10) 
    “And O my people! Ask forgiveness of your Lord and then repent to 
    Him, He will send you (from the sky) abundant rain, and add strength 
    to your strength, so do not turn away as criminals, disbelievers in the 
    Oneness of God.” (Quran 11:52)
    Muslims believe that sin pushes them away from the mercy of God; however 
    sincere repentance brings a person back to God. Thus, the redemptive process 
    in Islam all consists in repentance and seeking God’s forgiveness. In other 
    words, no matter what sins a person may have committed if he resolutely turns 
    to God, seeking forgiveness his salvation is assured. 
    In the redemptive process, in Islam, the individual plays a central role for he or 
    she is the one to expiate himself his/her sin through repentance, prayers, fasts, 
    sharing wealth with the poor and other charitable works. Although, redemption 
    can be achieved through personal expiation, others may also intercede for their 
    brother or sister.
    In short, redemption is achieved through: 
    – Being of sincere faith and doing virtuous actions according to the 
    Shariah.
    – Avoiding actions that would lead to the loss of faith in Allah according 
    to the Shariah
    – Sincere repentance and turning to a merciful God in repentance if any 
    sin is committed.
    – Carrying out other good deeds, such as prayer and charity, for 

    redemption.

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    Every sin despises the commandment of love of God and of the neighbour. 
    However, some sins are bigger than others considering their matter, 
    circumstances, intention of the author and consequences on the relationship 

    with God and others. Categories of sins vary following religions.

    2.2.1. Judaism

    According to Jewish beliefs, human being are born free of sin. Nevertheless, 
    individuals are endowed with the capacity to choose between good and evil. It 
    is thus the use of that capacity which can bring about sin. A sin is a sin when 
    it strays away from making good, correct choices. Committing transgressions 
    against laws or ommiting not to act when a situation calls for it, affects God, the 

    other and oneself. There are three kinds of sin in Judaism:

     Sin agaist God: e.g.: idolatry, making a promise and fail to keep it, etc.
    – Sin against another person: e.g.: stealing from them, killing, lying, 
    harming, etc.
    – Sin against oneself: e.g.: addiction, despair, suicide, etc.
    2.2.2. Christianity
    The Christian tradition distinguishes original sin and actual sin. The latter 

    includes mortal sins and venial sins.

    – Original sin

    God is good and as such he could not create mankind with the sinful state. This 
    state was characterized by qualities including immortality and the happiness 
    of the paradise all grounded in the union with God. However, mankind was 
    created with the possibility to sin due to the gift of freedom he was endowed 
    with. And, the first humans actually chose to reject God and oppose him through 
    disobedience. The sin they committed was personal at their own level but it 
    was also original sin for the following reasons: 
    – It was committed by the first humans, that is, the ancestors of all 
    mankind.
    – Its consequences – referred to by the term “fall” - namely the mortal 
    and sinful state, would affect both the parents and all subsequent 
    generations. 
    – Every human sin is of the same nature as the first sin of Adam and Eve.
    – The effect of the first sin serves as the best measurements of the evil 
    character of all sin.
    The original sin is then described as an infection which propagates itself from 
    father to son through the act of generation, which being an act of organic trouble 
    caused by the sin, is a sin itself and determines the transmission ipso facto of 
    the sin to the new creature. 
    The original sin is nothing but the sin of the first humans, resulting in the fallen 
    condition into which all are born. It is the “reverse side” of the Good News that 
    Jesus is the Savior of all men that all need salvation and that salvation is offered 

    through Christ (CCC no 389).

    Actual sin
    This is simply the violation of the divine law. It consists of evil acts, whether of 
    thought, word or deed. The Bible gives examples of sin: “immorality, impurity, 
    licentiousness, idolatry, sorcery, hatreds, rivalry, jealousy, outbursts of fury, acts 
    of selfishness, dissensions, factions, occasions of envy, drinking bouts, orgies, 
    and the like (Galatians 5: 19-21). The actual sin can be mortal (death-dealing) 
    or venial (slight) sin. 
    • Mortal sin 
    The mortal sin destroys charity in the heart of man by a grave violation of God’s 
    law; it turns man away from God. For a sin to be mortal, three conditions must 
    together be met: grave matter, committed with full knowledge and deliberate 
    consent.” (CCC 1857). According to Christianity, seven mortal sin are the 
    following, pride, greed, gluttony, lust, sloth, anger and envy
    The grave matter is specified by the Ten Commandments: “Do not kill, do not 
    commit adultery, do not steal, do not bear false witness, do not defraud, Honor 
    your father and your mother.” (Mark 10:19). The gravity of sins is more or 
    less great: murder is graver than theft. One must also take into account who 
    is wronged: violence against parents is in itself graver than violence against a 
    stranger (CCC 1858).
    • Venial sin 
    Venial sin allows charity to subsist, even though it offends and wounds it. One 
    commits venial sin when, in a less serious matter, he does not observe the 
    standard prescribed by the moral law, or when he disobeys the moral law in a 
    grave matter, but without full knowledge or without complete consent. Venial 
    sin weakens charity however it does not deprive the sinner of sanctifying grace, 
    friendship with God, charity, and consequently eternal happiness.(CCC 1863).
    2.2.3. Islam
    In Islam, some sins are more heavier than others; and major and minor sins are 
    identified. The major sins are those which can be punished by the fires of hell 
    at the day of Judgement. For Muslims, for whom the earthly life is just a prelude 
    to life after death, sins are categorized in great sins and little ones. According to 
    Lislam pour les Nuls (2008), sins are ranked in four levels of importance:
    – First level 
    The greatest sins are unbelief in God (kufr) and idolatry which consists in 
    associating other things to God, or worshipping many gods. These sins are 
    often considered as unforgivable and can take someone in hell for eternity, or 
    thanks to the grace of God, for long time.
    – Second level
    Sins against life and family. Example: murder, adultery, etc.
    – Third level
    Sins regarding unlawful acquisition of goods. The sins of the second and third 
    levels may take a Muslim in the hell at its first level which is the painfull for 
    some times. However, whoever would have shown himself a sincere believer 
    during his lifetime, he will end up being welcomed in heaven.
    Fourth level
    This category comprises all other remaining sins including alcohol 
    consummation and lying. Though they are also considered as sins, Muslims 
    believe that they impede them from heaven.
    n
    Sin refers to the transgressions of divine laws. Those laws have been 
    summarized by religious leaders and Prophets namely Jesus as the love of God 
    and neighbours. Love requires a relationship and implies healthy, harmonious, 
    and strong ones. Love brings about life, harmony, unity, joy, trust, respect, and 
    happiness in relationships. Lacking love weakens a relationship and even can 
    rupture it. More concretely, opposing the law of love for God and neighbour 
    turns from God and neighbour and takes away all that they are for us and can 
    give us. Simply, sin consists in opposing love in us for God, for others and even 

    for ourselves. 

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    Consequently, sin corrupts relationships with God and with others and with 
    ourselves. As such, it bears pervasive consequences on vertical (with God) and 
    horizontal relationships (with others).

    2.3.1. Consequences of sin on vertical relations 
    Sin opposes love in us for God. However, God is the source of life and eternal 
    happiness. So, sin distorts life and happiness in God here on earth and in the 
    life to come. The following is an outline of the consequences of sin on vertical 
    relationships:
    – The wage of sin is the spiritual death (Genesis 3:8-19; Romans 6:23; 
    Ezekiel 18:20). God is the creator of all that exists. So, all life depends 
    on Him. As sin breaks the vital relationship with the Creator, it causes 
    death for those whose life totally depends on God.
    – Sin separates one from God (Isaiah 59:1-2). Far away from God, man is 
    unhappy. True happiness, peace and the fullness of life come from God.
    – Sin will keep one from going to Heaven (Revelation 21:8). Man has been 
    created to pertake in eternal happiness which dwells in God in heaven. 
    When one commits sin, he or she chooses to reject God and his gifts. 
    – Mankind does not have the full control of nature (weather, rain, sun, etc.) 
    though they are the stewards. When their activities harm nature, they 
    sin against God and consequences follow, through the environmental 
    crisis.
    – Human nature cannot do all things by itself. For instance, they may 
    invent medicines, but they are unable to heal. Therefore, human 
    nature needs God’s grace whithout which they may not make some 
    achievements. The refusal of the grace, that is sin, keeps one from not 
    developping.
    2.3.2. Horizontal relations
    Sin opposes love in us for others. Or we are social beings. In other words human 
    beings achieve their fulfilment in community. Sin restricts one to live as if he or 
    she does not need other to be himself/herself or happy. The following are some 
    consequences of sin on horizontal relationships:
    – Sins against the love of the neighbour damages relationships at the 
    interpersonal level and the community level as well. For instance, 
    murder causes a loss of an individual’s life but also it affects those 
    whose lives depends on the departed (orphans, widows, etc.)
    – Sins affect harmony and unity with the society. For example, theft 
    causes insecurity within communities.
    – Sins keep individuals and community from true development because 
    they disturb peace which is the major condition for development. For 
    example, a society with many criminals spends much time and money 
    on settling their cases instead of spending them on development 
    projects like health, education, infrastructures, etc.
    – Sin brings other sins. For example, in the case of a murder, people may 
    think of revenge; where goods are unfairly distributed, social injustices 
    such as corruption may multiply.
    – Sins make negatively impact human rights. For example, in the cas 
    defenceless, hepless and even hopeless. For example, the case of adultery 
    allows one of the spouses to claim for divorce (Matthiew 19:10-12). 
    But this situation not only brings about psychological suffering to both 
    the husband and the wife but also children are affected in a terrible 
    way as a result of the breaking of marriage.

    – Etc.

    2.3.3. Consequences of sins on oneself
    Sin opposes love in us for even ourselves. In fact, sin may result in physical 
    damage to one’s body, mind and emotion. Some consequences of sin on oneself 
    are as follow:
    – Sin brings about physical, psychological, mental and spiritual sufferings. 
    For example, one may live in a sinful state (like prostitution, killing 
    many people, etc.) for long time and ends up loosing the meaning of 
    life to the extent of madness.
    – Sin makes one lose his or her right place in the community. For example, 
    one may have committed sins and he or she will never be entrusted 
    with social responsibility any more. 
    – Sin brings about lack of self-confidence. In fact, sins definitely lead to 
    guilt and shame even those committed in secrecy.
    – Sin causes distrust. When Adam and eve committed sin, their reaction 
    was to hide from each other and from God (Genesis 3:7-8).
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    nj
    In almost all religious movements, the realization of sin, that is, a transgression 
    against God, has led followers to always trying to realign with a religiously 
    correct set of moral standards. This process of alignment is called “repentance”, 
    or “penitence” or “penance”.
    Repentance is an attitude that motivates believers to resist evil and sin and to 
    undo the harm done by sin. Because of the understanding of God and his laws in 
    religions, repentance is differently understood and practiced in each religious 

    movement

    2.4.1. Meaning of Repentance in Abrahamic Religions

    As sin wells up from the evil heart, its cure touches the heart as well. This 
    healing process, called “conversion” generally begins with repentance, that is, 
    the disposition of heart by which one repents of one’s sins and is converted to 
    God (John A. Hardon. 1980. Modern Catholic Dictionary. Double-Day & Company, 

    INC. Garden City, New York, p. 413).

    • Repentance in Judaism 

    In Judaism, the process of repentance is referred to by two words: “racham” 
    (read nakham), to mean “to regret, to be sorry”, and “schwb” (shoob), to mean 
    “to turn, to return”. The process of repentance itself is called “Teshuvah”, which 
    translates “returning”. It aims at building and maintaining relationships and 
    friendships in time. The fundamental features/conditions of Teshuvah are:
    – Self-examination;
    – recognition of failures against God’s laws, 
    – exhibition of a sincere remorse for the breach of good behavior, 
    – request for forgiveness and reparation as much as possible, 
    – the quest for self-renewal in such a way to be helpful to another human 

    being.

    • Repentance in Christianity
    Christians are followers of Jesus Christ. The latter began his ministry by calling 
    people to repentance (Matthew 4:17; Marc 6:12). In the New Testament, 
    repentance is referred to as “metanoia”, which means to change one’s mind. 
    Repentance is a Change of Mind resulting in a Change of Action. In Christianity, 
    repentance is understood in connection with the doctrines of creation, original 
    sin and Salvation by Jesus Christ:
    – Christians believe that God created the world and established norms 
    to govern it. 
    – Through the gift of free will, humans transgress those norms.
    – Jesus Christ alone has provided redemption from human sinfulness. 
    – Christian life, therefore, is basically penitential: Christians freely 
    acknowledge their sinfulness and their dependence on Jesus.
    Penance or repentance in Christianity is closely related to liturgical celebrations 
    such as the sacrament of penance (or of reconciliation) and other penitential 
    rituals. The fundamental features/conditions of repentance in Christianity are :
    – Contrition or sorrow for one’s sin.
    – Confession of sins either to the minister (e.g.: a priest) or to the 
    community (public confession as done in some protestant churches.
    – Reparation for sins, that is, to undo harm done to and by others. 
    Reparation should be both motivated by justice (what is due to God and 

    God s punishment of sin) and charity (toward ourselves and others).

    • Repentance in Islam 

    Islam means submission to God’s will as it is codified in the Islamic law. These 
    laws are meant to guide relationships between Muslims and God or relationships 
    among people. Repentance is as crucial as obligatory in Islam, because sin is 
    considered as disobedience of divine laws lead away from God. The Arabic word 
    for repentance, is tawbah, literally means, to return. Repentance is understood 
    as referring to humans returning to God away from sins while God in return 
    turns to the sinner in acceptance of the repentance. Repentance is defined as 
    “Going back from desire to sin, with the determination of not returning to it, 
    in exaltation of Allah and out of fear of his punishment” (The Great Ottoman 
    Hanafi, al-Bariqa fi Sharh al-Tariqa). The fundamental features/conditions of 
    repentance in Islam are as follows:
    – To desist from committing sin/leaving the sin
    – To feel sorry for committing sin/remorse over having committed the 
    sin
    – To decide not to ever recommit sin again/resolve never to return to the 
    sin If the sin involves a human s right, a fourth condition is required
    – To absolve oneself from such right by making it up to the indvidual 
    who was wronged by your action/return the rights or property one 
    wrongly took
    Repentance in Islam is grounded in the belief that Allah is Merciful; thus, no sin 
    is too great to repent for ... or little for that matter.
    In conclusion, genuine repentance touches three dimensions in Judaism, 

    Christianity and Islam:

    – Mind: repentance changes one’s mind (metanoia) and begins to think 
    differently.
    – Heart: repentance makes one feeling sorrow and begins to feel 
    differently.

    – Body: repentance turns one’s body and begins to do things differently

    2.4.2. Steps of genuine repentance

     Repentance is a process that leads the person from the sinful state to the holy 
    state of God. As a process, a certain number of steps must be made so as to feel 
    reconciled with God, others and self. The major stages are : regret, confession 
    and asking forgiveness. In his sermon Hopeful Sorrow (2012), Mae Gbson Wall, 

    identified seven steps of repentance,

    a. Culpability : acknowledging to ourselves that not only did we do the thing 
    that was hurtful, but that we are at fault. It doesn’t count if it includes the 
    words, “they made me do it.” 
    b. Remorse: feeling bad about what we have done.
    c. Confession: bringing the mistakes into the open in acceptance of ouselves 
    as miserable which is very pre-requisite for the self-transformation” of 
    repentance (Psalm 51:3-4).
    d. Apology: seeking forgiveness, acknowledging the hurt we have caused 
    and being are openly sorry to have done so. It is a plea to accept us as 
    the remorseful person we are now rather than to reject us as the hurtful 
    person we were before.” (Psalm 51:7-10).
    e. Restitution/reparation: trying to undo the wrong that was done to the 
    extent that it is possible. (Ps 51:13). “To harm someone is to incur a moral 
    debt,” says Newman, “and it must be repaid in the same currency.” When 
    that is not possible, we must make the best effort we can.
    f. Soul reckoning: turning inward to address our harmful behavior at its 
    roots. What caused us to behave this way? We look to the past in order 
    to create a different future. We cannot mend ourselves if we don’t first 
    understand what caused us to break
    g. Transformation which encompasses both an inner reorientation and a 
    change in outward behavior. The ultimate test of true transformation is if, 

    in the same circumstance, we can resist repeating our behavior

    2.4.3. Effects of genuine repentance

    There is repentance because of sin and its bitter consequences. Sin destroys 
    relationships with God, community, others and with oneself. Without health 
    relationship, life diminishes in the human being to the extent he or she 
    dies. Therefore, repentance aims at bringing about reconciliation as reestablishment of relationships on which the whole life depends. A genuine 
    process of repentance - that is, whith a contrite and sincere heart, and religious 
    disposition definitely results in reconciliation with God, community and others 
    and all its fruits. 
    Some of the fruits of repentance include:
    – The restoration of the sinner in God’s grace and in his friendship.
    – A true spiritual resurrection. Sin is the right way to death. Repentance 
    is that journey from death to life, that is resurrection.
    – Restoration of dignity. Humankind has been created in the likeness of 
    God who is good and perfect. Or sin is evil and distorts our dignity. 
    True repentance restores it.
    – Blessings of life of the children of God and of the servants of God.
    – Peace and serenity of conscience. The consequences of sin are not only 
    spiritual, but also psychological and social. Genuine repentance brings 
    about peace of mind and peace at the world.
    – Strong spiritual consolation. Sin is hurtful and desperate. With 
    repentance one recovers hope and creativity.
    – Re-establishment of fraternal communion with community. 
    – Individual and community development. A genuine repentance totally 
    transforms the sinner’s mind, and behavior. Transformation and 
    development are correlative concepts. 
    – Re-insertion in the community and retrieval of human rights
    – The happiness of being forgiven (la joie du pardon).
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    UNIT 1 INFLUENCE OF RELIGIOUS TEACHING ON THE FORMATION INUNIT 3: THE GREATEST COMMANDMENT