Journal articles: 'Repentance'

1

Bjorling, Fiona, Josephine Woll, Denise Youngblood, Julian Graffy, and Natasha Synessios. "Repentance." Modern Language Review 98, no. 4 (October 2003): 1068. http://dx.doi.org/10.2307/3738039.

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Duffaud, Patricia. "Repentance." Wasafiri 37, no. 1 (January 2, 2022): 104–5. http://dx.doi.org/10.1080/02690055.2022.2000105.

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Gabrielian, Vatche. "Repentance." Public Voices 1, no. 3 (April 11, 2017): 73. http://dx.doi.org/10.22140/pv.474.

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Slocum, Sheryl. "Repentance." Anglican Theological Review 100, no. 4 (September 2018): 795. http://dx.doi.org/10.1177/000332861810000411.

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Youngblood, Denise J., and Tengiz Abuladze. "Repentance." American Historical Review 95, no. 4 (October 1990): 1133. http://dx.doi.org/10.2307/2163490.

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Moreau Defarges, Philippe. "Repentance." Le Débat 112, no. 5 (2000): 131. http://dx.doi.org/10.3917/deba.112.0131.

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Olga Sitarz. "Active repentance as an instrument of criminal and penal policy." Archives of Criminology, no. XXXI (January 1, 2009): 159–72. http://dx.doi.org/10.7420/ak2009g.

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The object of the analysis are the institution known in the criminal law as active repentance and other similar normative institutions, which are sometimes referred to by scientists as active repentance in its broad sense or as quasi-active repentance. I was interested in the behavior of the perpetrator after commitment of an offence as a factor affecting the extent of perpetrator’s criminal liability in the context of criminal and penal policy (legally permissible modification of criminal responsibility in individual cases). Even a brief review of the institutions of active repentance in the Polish criminal law (regulated in the general and specific chapters of the Penal Code) allows to state that there is no uniformity, consistency, and rationality in shaping of this substantial instrument of criminal and penal policy. Sometimes one may have an impression that the issue of active repentance was regulated quite accidentally, not as a part of the comprehensive, rational criminal policy pursued by the entire criminal justice system. Since the key question is whether the established and accepted objectives and functions of punishment and / or criminal law can be achieved without a punishment, therefore the first part of the article is devoted to theories and functions of the penalty in conjunction with the reasons and functions attributed to active repentance. The different functions of an active repentance – to increase the efficiency – require some specific element in the design of this institution to be taken into consideration. These variables may be: if the benefits gained by the repentant are facultative or mandatory, the extent of the benefits, additional requirements imposed on the offender related to his conduct, an indication of a shorter or longer time limit to meet the statutory requirements and / or conditions related to repentant’s motivation, directory of the deeds in which the perpetrator can use the benefits arising from his active repentance, and indirectly also the place and method of regulation. Whether these variables should include consent of the victim, with all its consequences, probably also needs to be taken into consideration. Referring to the presented features of active repentance, by operating with the indicated variables, one can attempt to construct a variety of models of active repentance appropriate for performance of specific functions. Assuming its preventive function, active repentance should be provided for the widest range of crimes possible. Preferably, active repentance should be described clearly and precisely in the general part of the Criminal Code. Benefits provided for the accused person should be as wide as possible and always obligatory. Effective preventive function enforces the need to spread this instrument, especially the profits associated with it.

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Pomerants, Grigorii. "Without Repentance." Russian Studies in Literature 34, no. 3 (July 1998): 72–81. http://dx.doi.org/10.2753/rsl1061-1975340372.

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Lee, ChoongJae. "Metánoia (Repentance)." Journal of Reformed Theology 13, no. 2 (October 25, 2019): 149–65. http://dx.doi.org/10.1163/15697312-01302001.

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Abstractμετάνοια (repentance) is a major theme in Matthew, manifested in Jesus’s first words in Matthew 4:17, which also summarize Jesus’s teaching and ministry. The essence of μετάνοια is a change of one’s mind (or will, or heart) and conduct, and thus a turn of one’s whole life to Jesus the Son of God and the kingdom of heaven. While μετάνοια is directly mentioned elsewhere in the Gospels, the μετάνοια theme is constantly taught and illustrated in various ways in Matthew.

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10

O'Donovan, Oliver. "Community Repentance?" Transformation: An International Journal of Holistic Mission Studies 14, no. 4 (October 1997): 12–13. http://dx.doi.org/10.1177/026537889701400405.

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11

Zink, Michel. "De la repentance Rutebeuf à la repentance Théophile." Littératures 15, no. 1 (1986): 19–24. http://dx.doi.org/10.3406/litts.1986.1877.

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Imamian, Seyed Hassan, and Sayed Mohammad Shoushtari. "The Position of repentance in abolishing punishment from the perspective of Imami jurisprudence and Iranian law." Kufa Journal of Arts 1, no. 47 (April 27, 2021): 593–608. http://dx.doi.org/10.36317/kaj/2021/v1.i47.244.

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In jurisprudence and law, the offender’s repentance is considered one of the remissions of the penalty, subject to three conditions: 1- That the repentance be genuine, meaning that the offender’s repentance and remorse is proven in his act. 2- Committing a crime is related to the right of God, and if it is mixed with the right of people, repentance alone will not abrogate the punishment. 3. The time of repentance. The offender's repentance is divided into three categories in terms of time: First: Repentance before confession or evidence, in which case it causes the punishment to fall. Second: Repentance after confession, and in this case the ruler chooses between pardoning and enforcing the punishment. Third: Repentance after presenting the evidence, and in this case repentance has no effect on canceling the sentence. It should be noted that repentance does not affect the abolition of the penalty for some crimes, such as apostasy from fitrah. In disciplinary punishments, the ruler has more power and, with interests, can mitigate or pardon the sentence. Most of the Imami jurists have a common view on the repentance of the offender. Based on this well-known view of the jurists, the criminal law of Iran was developed, and in 1392, the laws related to repentance, which were previously scattered, were concentrated in Legal Articles No. 113-119.

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Miss Roshani Saiyyad and Mr. Ashok Kumar Malviya. "A Repentant Shadow of old Mariner in Rime of the Ancient Mariner." Creative Launcher 5, no. 5 (December 30, 2020): 68–72. http://dx.doi.org/10.53032/tcl.2020.5.5.09.

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The present paper is an attempt of Coleridge's psychological, supernatural phenomenon, perspective and uncertainty in human life through the Old Mariner life. Somewhere somebody offence in life needed to recognizance sins and repentance. Before death, need to confession and repentance. Coleridge almost represents his love for creatures and nature in the poem and inscribe the marvellous nature imagery in this poem. Coleridge confluence natural with supernatural elements in Rime of the Ancient Mariner. He presents 'Death' into mariner lives. Coleridge proved that punishment of any sin is an opportunity for Repentant – the way of salvation. This is a mariner who killed albatross merciless and bagged to mercy with Jesus, pray to him. It is the form of mankind. The paper shows mankind's nature, his psychology every aspect of life.

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14

Rinalpi, Rinalpi, and Inong Satriadi. "Taubat Dalam Perspektif Al-Qur’an." Lathaif: Literasi Tafsir, Hadis dan Filologi 2, no. 1 (June 29, 2023): 40. http://dx.doi.org/10.31958/lathaif.v2i1.9150.

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The main problem in this thesis is repentance in the perspective of the Qur'an (study of thematic interpretation). As for the purpose of this study based on the formulation of the problem above, namely To describe and analyze how the Qur'an views the commands of repentance, the reward for repentance, the conditions for receiving repentance, and the causes for repentance. Thematic or maudhu'i interpretation and analysis methods are used in this type of library research. Data processing is done by clarifying verses about repentance from the perspective of the Qur'an, studying thematic interpretations, then processing and exploring the interpretation by referring to the book of Tafsir Muyassar and presenting it in effective sentences. The results of research related to repentance are fourfold: first, the command to repent is in the plural form, which means that it must be done by all humans and the law becomes mandatory. Second, there are seven replies to repentance. Third, the conditions for acceptance of repentance are seven and must be met. Fourth, there are nine reasons why a person repents.

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15

Schnabel, Eckhard J. "Repentance in Paul’s Letters." Novum Testamentum 57, no. 2 (March 19, 2015): 159–86. http://dx.doi.org/10.1163/15685365-12341484.

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Paul rarely uses the terms µετάνοια / µετανοεῖν (“repentance” / “repent”), but word statistics should not be accorded too much weight. Besides using these terms to describe the process of returning to God by regretting one’s transgressions, Paul uses other terms and phrases in order to express the need to, and the reality of, changing mind and heart, outlook and behavior. It can be demonstrated that Paul knows the Jewish doctrine of repentance, that his missionary preaching calls for repentance, that his theological discourse presupposes repentance, that his rhetorical discourse in his letters includes the discourse of repentance, and that his ethical discourse entails exhortations to repentance.

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Shenoda, Sherry. "Topsoil, in Repentance." World Literature Today 96, no. 2 (2022): 48. http://dx.doi.org/10.1353/wlt.2022.0060.

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Julliard, Jacques. "Repentance, ça suffit !" Commentaire Numéro 118, no. 2 (June 1, 2007): 552–53. http://dx.doi.org/10.3917/comm.118.0552.

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Šijaković, Bogoljub. "Guilt and Repentance." Philotheos 2 (2002): 240–46. http://dx.doi.org/10.5840/philotheos2002217.

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Seifert, Josef. "Scheler on Repentance." American Catholic Philosophical Quarterly 79, no. 1 (2005): 183–202. http://dx.doi.org/10.5840/acpq20057919.

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Blumenthal, David. "Repentance and Forgiveness." Journal of Religion & Abuse 7, no. 2 (October 25, 2005): 69–76. http://dx.doi.org/10.1300/j154v07n02_05.

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Cudlipp, Hugb. "The Deathbed Repentance." British Journalism Review 1, no. 2 (January 1990): 4–12. http://dx.doi.org/10.1177/095647489000100202.

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Braybrooke, Marcus. "Book Review: Repentance." Theology 101, no. 802 (July 1998): 312–13. http://dx.doi.org/10.1177/0040571x9810100436.

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23

Tasioulas, John. "Punishment and Repentance." Philosophy 81, no. 02 (April 2006): 279. http://dx.doi.org/10.1017/s0031819106316063.

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Walsh, Kieran. "Rueful Valedictory Repentance." Academic Medicine 87, no. 7 (July 2012): 835. http://dx.doi.org/10.1097/acm.0b013e318257d1a5.

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25

Segerstrom, Paul S. "Demons and repentance." Journal of Economic Theory 45, no. 1 (June 1988): 32–52. http://dx.doi.org/10.1016/0022-0531(88)90252-9.

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Cho, Ha-Youn. "Repentance in Jahoega." Society of Korean Literary Therapy 67 (April 30, 2023): 227–63. http://dx.doi.org/10.20907/kslt.2023.67.227.

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Shafat, Shoval. "Why Repentance Affects Divine Punishment but Not Human Punishment?" Journal of Law, Religion and State 4, no. 1 (December 12, 2015): 96–115. http://dx.doi.org/10.1163/22124810-00401003.

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The aim of the discussion in this article is to explore two different Rabbinic explanations for the status of repentance in human and divine punishment, and to emphasize the essential distinction between them. According to the first explanation the source of accepting repentance is divine mercy upon human beings. Since mercy is not a legitimate consideration in conviction or even in determination of punishment in Jewish criminal law there is no wonder why repentance does not have any role during the criminal procedures in rabbinic court. According to the second explanation the acceptance of repentance by God is similar to the acceptance of flattery and bribe by a Roman corrupted judge. God decides to accept repentance and to forgive the transgressors since it better serves God’s interests. This analogy between repentance and flattery and bribery then explains why rabbinic courts do not take repentance into account.

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Ahmad Zamzamy. "Wacana Pertobatan Muslim Indonesia di Media Digital." Jurnal Spektrum Komunikasi 7, no. 2 (December 23, 2019): 64–72. http://dx.doi.org/10.37826/spektrum.v7i2.43.

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Nowadays, the phenomenon of Hijrah that occurs in digital media. This phenomenon of Hijrah is more widely covered and broadcast by artists and young people. The word “Hijrah” is more often echoed than the word repentance, especially in digital media. Therefore, the question arises of why the discourse of repentance is not used and how the position of the word repentance in digital media. This article is to study “Hijrah”, a word or language that is chosen and used and what it's content. Repentance in this writing only focuses on the scope of Indonesian Muslim circles. Method of this research using discourse media analysis with Foucault's approach. The data collection uses documentation, literature studies, and observations. The results reveal that the word repentance is still used with real understanding. Then came the word Hijrah whose meaning was almost equalized and could be confused with the meaning of the word repentance. The word Hijrah is becoming more popularly used than the word repentance. The word Hijrah appears with a load of interests and is inseparable from power. The choice of the word repentance or the word Hijrah depends on who the user is. Examples of users are from the state or government, the media, industry, the general public, and Islamic groups. Finally, the word Hijrah is more often used than the word repentance in digital media until now.

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Uthman, Yusuf Olawale Owa-Onire. "Effective Repentance: Its Concept, Islamic Standpoint, And Way Of Its Application." At-tadzkir: Islamic Education Journal 2, no. 1 (January 31, 2023): 16–24. http://dx.doi.org/10.59373/attadzkir.v2i1.14.

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Sincere repentance needs to earn full consideration, Islam recognizes repentance as a concept that serves a significant purpose in the life of the believers. Spiritually, it is very effective in Islam, especially when it’s connected with the intention of closeness to Almighty God. Therefore, this paper will rapidly showcase the position of perfect repentance through its meaning, condition, benefits, and the perspective of Islam on its notion. Our readers would realize with the result of this research that, oftentimes, the noble religion (Islam) has explained the course of real repentance, in order to enlighten mankind on its benefit. Meanwhile, with repentance, a man will stay closer to God, know the right relationship with a fellow human, and run away from sins and evil. However, the master of repentance (seyyid ul-istigfar) would be addressed to fulfil the real meaning of this special prayer and correct the people’s fallacies connected to it. While in the study, repentance in a meaningful way will be detailed regarding verses of the Qur’an, prophetic tradition, and scholars’ work to derive quality research for this paperwork.

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HÄGERLAND, TOBIAS. "Jesus and the Rites of Repentance." New Testament Studies 52, no. 2 (April 2006): 166–87. http://dx.doi.org/10.1017/s0028688506000105.

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The question as to whether Jesus preached repentance has been discussed in historical Jesus research over the past twenty years, apparently without any scholarly consensus being at hand. This article seeks to eliminate some unnecessary confusion from the debate by investigating early Jewish conceptions of repentance and suggesting that a distinction should be maintained between moral and ritual repentance. It argues that Jesus, while most probably expecting moral repentance of his followers, did not uphold the customary rites of repentance. The article suggests some reasons for Jesus' avoidance of traditional penitential prayers and practices, which may account for the instances of strong criticism against him indicated by the synoptic Gospels.

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Shields, Mary E. "Circumcision of the Prostitute: Gender, Sexuality, and the Call To Repentance in Jeremiah 3:1- 4:41." Biblical Interpretation 3, no. 1 (1995): 61–74. http://dx.doi.org/10.1163/156851595x00041.

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AbstractThe move from accusation to promise in Jer. 3:1—4:4 is mirrored by a move from female imagery to male imagery. The passage begins with marriage imagery: God as the husband, and Israel as the wife who acts like a harlot. Sister imagery is used next to portray the "rivalry" in prostitution between Judah and the northern kingdom. When the chapter begins to move to the possibility of repentance, however, the imagery changes to father-son imagery, God being the father and Israel being the repentant and obedient son. The last shift in imagery, that of circumcision, as a sign both of human repentance and of God's promise, occurs in Jer. 4:1-4. In addition to shifts in imagery, there are also shifts in mode of address, from feminine direct address to masculine direct address. Equally significant as the shift in imagery, the direct address is used rhetorically to pressure the audience into identifying in one way as opposed to another (e.g., to identify as the proper sons to God as father rather than as unfaithful wife to God as husband). This article explores these shifts in gender imagery and direct address, focusing on the ways in which gender and sexuality are constructed in this chapter, and how they in turn construct the call to repentance.

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Maina, Muhammed Bukar, Babakura Muhammed Abba, Musa Maiva Isa, and Nura Khalil Umar. "COMMUNITY PERSPECTIVE OF BOKO HARAM REPENTANT TERRORIST IN MAIDUGURI METROPOLITANS COUNCIL BORNO, NIGERIA." FUDMA JOURNAL OF SCIENCES 6, no. 4 (September 3, 2022): 238–44. http://dx.doi.org/10.33003/fjs-2022-0604-1070.

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The study assessed people's willingness to accept repentant Boko Haram and the role of Government and Non-Governmental organizations toward public risk-free coexistence campaigns. Primary and secondary roots of data were used for this study. First, a structured questionnaire was used to source data from 382 sampled respondents. The results revealed that most respondents were affected by Boko haram, 74%, while 26% were not. Furthermore, the study also showed that most respondents are not ready to accept Boko Haram Repentance, with 79% because they killed their relatives, burned their social environments, caused hardship, and migrated. Also, they fear that when the Government fails to fulfil their promise, they can rejoin the group because they are not to be trusted. At the same time, with few people, 21% are ready to accept the Boko Haram repentance because they believe peace will be restored. Some of the reasons are some were forced to join the group, some were their relatives, and lastly, some were brainwashed. Finally, the following recommendations were proffered. Firstly Government and NGOs should increase their efforts to enlighten the people to accept Boko Haram because, based on the findings, enlightenment camping is not enough. Secondly, the Government should ensure they fulfilled their promise to Boko Haram repentance after they were integrated because if they fail, they can rejoin the group again.

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Lucci, Diego. "Reconciling Locke’s Consciousness-Based Theory of Personal Identity and His Soteriology." Locke Studies 20 (June 19, 2020): 1–39. http://dx.doi.org/10.5206/ls.2020.7321.

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This article maintains that Locke’s consciousness-based theory of personal identity, which Locke expounded in book 2, chapter 27 of the second edition of An Essay concerning Human Understanding (1694), perfectly fits with his views on the resurrection of the dead, the Last Judgment, and salvation. The compatibility of Locke’s theory of personal identity with his soteriology has been questioned by Udo Thiel and Galen Strawson. These two authors have claimed that Locke’s emphasis on repentance, which he described as necessary to salvation in The Reasonableness of Christianity (1695), clashes with his notion of punishment as annexed to personality and, hence, to consciousness. Pace Thiel and Strawson, I argue that Locke’s theory of personal identity is compatible with his concept of repentance. To this purpose, I first explain Locke’s views on the soul’s death and the resurrection of the dead on Judgment Day, when, according to Locke, we will all be raised from death by divine miracle, but only the repentant faithful will be admitted to eternal bliss while the wicked will be annihilated. Locke’s mortalism, along with his agnosticism on the ontological constitution of thinking substances or souls, played a role in his formulation of a non-substantialist account of personal identity, because it denied the temporal continuity of the soul between physical death and resurrection and it rejected the resurrection of the same body. I then analyze Locke’s consciousness-based theory of personal identity, with a focus on the implications of this theory regarding moral accountability. Finally, I turn my attention to Thiel’s and Strawson’s considerations about Locke’s views on consciousness and repentance. To prove that Locke’s views on salvation are consistent with his theory of personal identity, I clarify Locke’s soteriology, which describes not only repentance, but also obedience, faith, and the conscientious study of Scripture as necessary to salvation.

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Petrova, G. V. "An attempt of semantic analysis of the predicate “to rent”." Cuadernos Iberoamericanos, no. 1 (March 28, 2015): 101–11. http://dx.doi.org/10.46272/2409-3416-2015-1-101-111.

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The present article analyses the predicates of the “repentance” semantic field (arrependimento m, arrepender-se vr, estar arrependido) in Portuguese. Predicates of repentance describe emotional state with negative evaluation, the cause of which is in the past. The cause may describe actions, intentional acts and emotional states of the same subject only, and is conveyed in syntaxes by a noun or a proposition. Predicate of repentance is included into a “history” of human relationships, which has the causality of its own. Predicates of repentance may carry a seme of limitation (beginning), they are not dispositional, neither can they be graduated. The emotional state of repentance seldom manifests itself and is uncontrollable. The subject of repentance is passive. If the subject is active, and semes demonstrate controllability, the verbs change their meaning and switch into the domain of intentional predicates or predicates of behavior (action).

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Husniati, Reva, Cucu Setiawan, and Dian Siti Nurjanah. "Relevansi Taubat dengan Kesehatan Mental dalam Islam." Jurnal Penelitian Ilmu Ushuluddin 3, no. 1 (January 10, 2023): 93–119. http://dx.doi.org/10.15575/jpiu.19625.

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The purpose of this study is to reveal: 1) The concept of repentance according to Sufism (the Sufis) and psychology; 2) The concept of mental health according to western psychology and Sufism; and 3) The relevance of repentance to mental health according to Islam. This research belongs to the type of research (library research), using descriptive qualitative methods, and western psychological theory and the concept of repentance according to the Sufis as a knife of analysis. The findings in this study are: First, repentance according to the Sufis must be carried out solely for the sake of Allah and is determined to leave sins that have been committed in the past and not to repeat them. While repentance in the psychological view is defined as a person's encouragement to always fill himself with positive things and behaviors that direct him to foster peace of mind. Second, mental health in psychology is a psychological condition of a person in adjusting himself to his problems, whether it is within himself or outside himself by showing his abilities. Meanwhile, in Sufism's view, mental health is an ability to control mental functions, so that a good adjustment will be created, between oneself, other people, the environment, the universe or with God. Third, the relevance of repentance and mental health in Islam is the result of the process of cleansing the soul, so a mentally healthy person is a person whose soul is clean. The relationship between mental health and repentance in Islam cannot be separated, because the steps to achieve health can be produced through repentance. Repentance and mental health come from religious teachings. If the two are combined well, they can form a perfect soul, in other words, they can give birth to human beings.

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Mbukut, Antonius. "MENELISIK KONSEP DOSA DAN PERTOBATAN DALAM RITUS “OKE SAKI” MASYARAKAT ADAT WANGKUNG RAHONG DAN PERBANDINGANNYA DENGAN AJARAN KATOLIK." Lumen Veritatis: Jurnal Filsafat dan Teologi 14, no. 2 (October 26, 2023): 161–77. http://dx.doi.org/10.30822/lumenveritatis.v14i2.2484.

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The purpose of this article is to explains the Wangkung Rahong people’s concept of sin and repentance in the “Oke Saki” rite and is then reflected in the Catholic Church’s concept of sin and repentance. The author makes a comparison by finding similarities and differences between the concept of the Wangkung Rahong people and the Catholic Church’s concept of sin and repentance. The method that used in this study is qualitative method. The author also will formulates the pastoral implications of the similarities and differences between the Wangkung Rahong people and the Catholic Church’s concept of sin and repentance.

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Werman, Golda. "REPENTANCE IN “PARADISE LOST”." Milton Studies 22 (January 1, 1986): 121–39. http://dx.doi.org/10.2307/44645382.

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Bürki, Micaël. "Divine Anger and Repentance." La lettre du Collège de France, no. 8 (March 1, 2014): 34–35. http://dx.doi.org/10.4000/lettre-cdf.2133.

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Pitchon, Eduardo. "Open Space: Teshuvah (Repentance)." Psychodynamic Counselling 6, no. 2 (January 2000): 235–37. http://dx.doi.org/10.1080/135333300407567.

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Lerner, Rabbi Michael. "The World Needs Repentance." Tikkun 32, no. 3 (2017): 69–72. http://dx.doi.org/10.1215/08879982-4162695.

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White, Allan. "Memory, Nostalgia and Repentance." New Blackfriars 71, no. 843 (November 1990): 472–80. http://dx.doi.org/10.1111/j.1741-2005.1990.tb01443.x.

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Spahr, William J. "The valley of repentance." Journal of Soviet Military Studies 3, no. 2 (June 1990): 324–30. http://dx.doi.org/10.1080/13518049008429987.

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Mayer, Wendy. "On Repentance and Almsgiving." Journal of Early Christian Studies 7, no. 2 (1999): 323–24. http://dx.doi.org/10.1353/earl.1999.0026.

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Wilson, John. "Why Forgiveness Requires Repentance." Philosophy 63, no. 246 (October 1988): 534–35. http://dx.doi.org/10.1017/s0031819100043850.

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Hutchings, Patrick. "Second Order Repentance: Official." Sophia 56, no. 3 (August 13, 2017): 527–32. http://dx.doi.org/10.1007/s11841-017-0616-7.

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M., Encep Iim A'nnunaim. "Tobat sebagai Landasan Problem Solving: Studi Tafsir Tematik." Jurnal Riset Agama 2, no. 2 (May 19, 2022): 1–21. http://dx.doi.org/10.15575/jra.v2i2.16861.

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The main advice of Islam is for sinners to repent immediately because religious arguments explain that repentance is a door of convenience, as well as acting as a procession for eliminating sins. Meanwhile, the problems faced by humans today are increasingly diverse and increasing. This study aimed to discuss repentance as a basis for problem solving. The method used in this study is a qualitative method based on the literature review with the content analysis. Then to explain the verse in this study, it was carried out using the thematic interpretation method (maudhu’i). The result of this study as a discussion that includes the meaning of repentance and the problem solving, verses about repentance related to the problem solving, and the analysis of repentance as a basis for the problem solving. This study concludes that based on the analysis carried out with thematic interpretation steps, it is known that denial and sin cause calamities and problems both on a small and large-scale. Then repentance exists as a purification step for the soul that is offered to eliminate drop calamities and problems and replace them with luck.

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Bruehler, Bart B. "The Configurations of Repentance in Luke-Acts." Horizons in Biblical Theology 45, no. 1 (April 20, 2023): 83–107. http://dx.doi.org/10.1163/18712207-12341463.

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Abstract Previous studies of repentance in Luke-Acts have not adequately accounted for the various elements that the narrative repeatedly includes in its presentation of this theme. Drawing on the tools of cognitive science, this essay argues that Luke-Acts displays varying configurations of repentance that consistently include elements from four frames (prophetic, apocalyptic, priestly, and wisdom) into a problem-solution structure. These configurations combine recognizable elements in flexible ways from various frames, resulting in a thematization of repentance across the two volumes that is both ideologically coherent and rhetorically effective. The blending of these elements reveals how Luke connects repentance with forgiveness, baptism, and the Holy Spirit.

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Biebayeva, A. A., and А. М. Kalguzhinova. "Exemption from criminal liability in connection with active repentance." Bulletin of the Karaganda University. “Law Series” 111, no. 3 (September 30, 2023): 68–76. http://dx.doi.org/10.31489/2023l3/68-76.

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The priority direction of improving the criminal legislation of the Republic of Kazakhstan is to ensure a balance of “punitive, restorative and preventive means of criminal law regulation”. The authors comprehensively investigated the content of the norm on exemption from criminal liability in connection with active repentance, which occupies a central place in the domestic concept of restorative justice. The study was conducted on the basis of the dialectical method of cognition of social processes, using formal-legal, historical-legal, comparative-legal methods, the method of structural-system analysis. In the course of the study, the scientific works of Kazakh and Russian scientists, the current criminal legislation were studied. The main part of the article traces the history of the legal regulation of active repentance under the Criminal Code of the Kazakh SSR of 1959, the Criminal Code of the Republic of Kazakhstan of 1997 and 2014. The essence of active repentance is determined, the legal nature is revealed, the objective and subjective grounds and conditions fixed in the law are analyzed, the procedure for applying exemption from criminal liability in connection with active repentance is shown, the legal and social significance of this type of exemption from criminal liability is shown. The correlation of general and special norms providing for the possibility of exemption from criminal liability in connection with active repentance is carried out. The institutions of voluntary renunciation of a criminal offense and active repentance are differentiated. Based on the evaluation of the results of theoretical research and current legislation, conclusions are formulated regarding the incentive-stimulating potential of the norm on exemption from criminal liability in connection with active repentance.

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Siregar, Alma Rizka, and Susi Ekalestari. "THE INTERNAL AND EXTERNAL FACTORS OF THE PROTAGONIST’S REPENTANCE IN THE MOVIE SCRIPT SECOND ACT BY JUSTIN ZACKHAM AND ELAINE GOLDSMITH-THOMAS." JOURNAL OF LANGUAGE 3, no. 2 (November 29, 2021): 220–31. http://dx.doi.org/10.30743/jol.v3i2.4118.

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This research is conducted to analyze the internal and external factors of the protagonist’s repentance from Second Act movie written by Justin Zackham And Elaine Goldsmith-Thomas. The internal factors of repentance are self evaluation, self-motivation, self-control, knowledge, regret, hatred towards the sin, and returns to god’s power and will. The external factors of repentance are peer support, social support, intense guidance, and stimulus. It is in accordance to the theory proposed by Fachitiandi. This study uses qualitative descriptive method because the process and the result are accomplished descriptively and the focus goes to the analysis of social phenomena conducted and experienced the main character. Repenteance is not only found in a literary text but also in social reality, therefore this research is important enough for the readers to maintain a good life by avoiding things contrary to social norms. After the analyzing, it is found that internal factors of the Protagonist’s repentance in the movie script are self-evaluation, self-motivation, and knowledge, while, the external factors of the protagonist’s repentance are peer of support and social of support.

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Wijaya, Hendi. "Pertobatan di Dalam Philokalia: Artikel Ulasan." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 3, no. 1 (November 30, 2018): 52. http://dx.doi.org/10.30648/dun.v3i1.174.

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Abstract. This is a review article of repentance according to the writers of Philokalia. Philokalia is a collection of texts written between the fourth and fifteenth centuries by monks and Church Fathers from the Orthodox Christian tradition. Repentance is a process of renewing the inner man with tears so that the outer man is being process of holy before God and mature in Christ. There are two main points of the review: the process of repentance and the results of repentance. The process of repentance is the renewal of NOUS to Christ's maturity so that our NOUS or the intellect is not subject to the body or the desires of the flesh. The result of repentance is the sanctity of life and baptism in truth.Abstrak. Artikel ini adalah sebuah ulasan tentang pertobatan menurut pandangan para Bapa Gereja dalam buku Philokalia. Philokalia adalah kumpulan teks yang ditulis antara abad keempat sampai kelima belas oleh para rahib dan Bapa Gereja dalam tradisi Kristen Ortodoks. Pertobatan adalah suatu proses pembaruan manusia batiniah dengan air mata sehingga manusia lahiriah kembali menjadi kudus di hadapan Allah menuju kedewasaan ke arah Kristus. Ada 2 hal pokok pembahasan yaitu proses pertobatan dan hasil pertobatan. Proses pertobatan adalah pembaruan NOUS menuju kedewasaan seperti Kristus sehingga NOUS atau the intellect kita tidak takluk pada tubuh atau keinginan daging. Hasil pertobatan adalah kesucian hidup di dalam kebenaran dan pengudusan baptisan.

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Journal articles on the topic 'Repentance'

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