Theology of Holiness: Part 2: Repentance

The second part of the theology of holiness that I am presenting is a tough one. It is difficult for all of us, myself included. Who wants to admit that they are a sinner? Who wants to admit that they have need for salvation in the first place? Yet, that is exactly where each and every one of us stands. We are told that if we think that we don't have sin, we make Christ out to be a liar. "If we claim we have not sinned, we make him (Jesus) out to be a liar and his word has no place in our lives" (I John 1:10, NIV). Those are serious words and they are one of the reasons why repentance is such an important topic. Repentance lies at the core of the Christian life. The only way that we can be freed from a life of sin and bondage is to recognize that we first have a problem. Once again, please feel free to discuss any aspect of this. The main references I make are to H. Orton Wiley's "Introduction to Christian Theology", which has a Wesleyan-Arminian perspective; again, Thomas C. Oden's "Life in the Spirit" and Steve DeNeff's "Whatever Happened to Holiness".

Repentance
..Do you not realize that God..s kindness is meant to lead you to repentance?.. (Rom. 2:4b, NRSV) The concept of repentance has been grossly underestimated by some. It has even been postulated that Paul didn..t find the concept of repentance important, as it is mentioned in his writings only three times (Gowan, 2003). However, for Luke, the key topic of his gospel and Acts is repentance (Schenck, 2006, MIN543 lecture). There are those who believe that repentance means saying sorry for previous sins. Additionally, many contend that repentance is simply a crisis event. I believe that this position is an incomplete understanding of repentance. Repentance is a multi-faceted entity.
Defined, repentance would include the following components: ..the Spirit (leading) the penitent to godly sorrow for sin, reform of behavior, reparation for harm done to others, revulsion against sin and confession of sin.. (Oden, 1994, p.83). Restated, ..repentance is a heartfelt sorrow for sin, a renouncing of it, and a sincere commitment to forsake it and walk in obedience to Christ.. (Grudem, 2000, p.713). For these reasons alone repentance holds a position of prominence in my own ordo salutis. Without true repentance, one is not able to receive salvation. Repentance must pass through the heart, soul and mind in order to be true and effective. (Grudem, 2000).
..The Hebrew word used to denote repentance is shub, which means literally ..to turn, turn around, return.. (Gowan, 2003, p.424). In other words, repentance is more about ..reversing one..s course.. or ..giving up one way of life for another.. (Gowan, 2003, p.424) than seeking forgiveness. ..In the New Testament, ..repentance.. (metanoia) is used to describe the changing of one..s mind.. (DeNeff, 2004, p.45). The word ..metanoia.. appears in the New Testament as a noun or verb fifty-five times (Schenck, 2006, MIN543 lecture), which would make the concept of repentance an important one. For DeNeff then, ..true repentance is not the first step toward salvation. It is salvation. In true repentance, then, the seeker changes his mind, not only about God, but about himself and his sin.. (DeNeff, 2004, p.45).
..Even now the ax is lying at the root of the trees.. (Matt.3:10, NRSV). The metaphor used by John the Baptist was to show that ..repentance is an act aimed at the root of sin.. (Oden, 1994, p.97). I stand in agreement with these sentiments. How have we changed our minds or lives if we merely express sorrow over being caught or found guilty? An admission of guilt is not nearly enough. While it is true that repentance ..removes guilt.. (DeNeff, 2004, p.50), seeking repentance as a type of ..eternal fire insurance.. really doesn..t qualify as true repentance. ..The goal of repentance is not heaven but holiness.. (DeNeff, 2004, p.104).
In order to be repentant, I believe that there must be a ..strepho.., to borrow from Acts 11:21, a turning, in a person..s life. What was once acceptable to a person, that being a life of sin, is no longer so. This would imply that repentance is truly a process. ..Repentance continues daily in the life of the faithful, sustained by Word and Sacrament.. (Oden, 1994, p.99). We are called to repent and ..to bring forth fruits meet for repentance.., at least on a conditional basis (Schenck, 2006, MIN543 lecture) according to Wesley.
Interestingly, just as prevenient grace plays the role of catalyst in predestination, I believe that it also does the same in repentance. Also, just as grace is given to all, ..it is not irresistible.. (Schenck, 2006, MIN543 lecture). The ability to change one..s mind is inherently a statement of the capacity for free will. However, I believe that the propensity to do so is an expression of the prevenient grace of God, which causes one to look to change in the first place. It is this grace that allows that ..conviction of sin and guilt is awakened in him.. (Lindstrom, 1980, p.110). Because of this, Wesley placed ..repentance before justification and faith in his (ordo salutis).. (Lindstrom, 1980, p.110). So, in a manner of speaking, it is God who allows man to accept him through the actions of man, which cannot work without God..s own grace.
As vital as repentance is, it is even more vital to understand why one should need to repent. Repentance is necessary because of the inherent sin nature that is found in each person as the result of Adam..s fall. ..Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned.. (Rom. 5:12). Adam was ..the instrument through whom sin and death were unleashed in the world.. (Moo, 1996, p.321). In this way, sin is a power, a nature (Schenck, 2006, MIN543 lecture). Sin itself ..is conceived of as an offense against God.. (McGrath, 2005, p.420). The sin nature is called depravity by Keith Drury (Drury, 2004, p.182). It is described as ..the inbred sin we all inherit as children of Adam, the inner nature inclining us to disobedience, carnal nature.. (Drury, 2004, p.182). This ..innate sinful depravity of the heart.. was termed ..original sin.. by Jonathan Edwards (Edwards as cited by McGrath, 2001, p.438). For Wesley, original sin was ..the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from his original righteousness, and of his own nature inclined to evil.. (Wesley as cited by Lindstrom, 1980, p.51). Original sin is our earthly inheritance from our earthly father, Adam. Original sin causes the natural state of our flesh to be subject to the power of sin, without the inherent power to change this course. Original sin exists but we don..t have to go to hell as a result of this fallen sin nature. It is our choice.
Romans 6:14 demonstrates that ..sin is again personified as a power.. (Moo, 1996, p.387). Because of the power of sin, when we remain in sin, we remain under the dominion or lordship of sin. ..Sin tend(s) to become habit.. (and) this habit tends to form a certain, definite sinful character.. (Brown, 1910, p.71). This is where repentance fits in. True repentance involves a change of life, in this case, ..a change of lordship.. (Moo, 1996, p.387). True repentance, then, is creating a new set of habits and ..changed behavior.. (DeNeff, 2004, p.49). True repentance is characterized by ..a lifestyle of faith, submission and holiness.. (DeNeff, 2004, p.51). ..Repentance involves such conviction of sin that it produces real desires and sincere resolutions of amendment.. (Wesley as cited by Lindstrom, 1980, p.114).
While repentance comes only as the result of God..s prevenient grace, it is this grace that can only be accepted by faith. ..Out of repentance and faith comes a life seeking to glorify God.. (Oden, 1994, p.99). This is why I agree with Wiley in stating that ..God is said to be the author of repentance, but he does not repent for us; he gives or grants repentance in the sense of making repentance possible.. (Wiley, 1946, p.266). There is a synergy that exists between the penitent person and God. ..God, by His Spirit, applies the truth to the sinner..s heart, unveils to his mind the number and aggravations of the sins he has committed, and the exposure to everlasting wrath which he has incurred.. (Wiley, 1946, p.266-7). So then, repentance exists as a concert between a merciful God who shows a sinful human of how that human has failed God and how God himself can deliver that human from the life characterized by sin. One step further, God also gives the necessary faith needed by that human to accept that the ..pardon (that they will receive) always remains a free gift.. (Oden, 1994, p.99).