Defining forgiveness: Christian clergy and general population perspectives.

The lack of any consensual definition of forgiveness is a serious weakness in the research literature (McCullough, Pargament &amp; Thoresen, 2000). As forgiveness is at the core of Christianity, this study returns to the Christian source of the concept to explore the meaning of forgiveness for practicing Christian clergy. Comparisons are made with a general population sample and social science definitions of forgiveness to ensure that a shared meaning of forgiveness is articulated. Anglican and Roman Catholic clergy (N = 209) and a general population sample (N = 159) completed a postal questionnaire about forgiveness. There is agreement on the existence of individual differences in forgiveness. Clergy and the general population perceive reconciliation as necessary for forgiveness while there is no consensus within psychology. The clergy suggests that forgiveness is limitless and that repentance is unnecessary while the general population suggests that there are limits and that repentance is necessary. Psychological definitions do not conceptualize repentance as necessary for forgiveness and the question of limits has not been addressed although within therapy the implicit assumption is that forgiveness is limitless.</p

Contrition (Concluded)

Does repentance follow faith? Such a question seems strange to Lutherans. We teach: Now, repentance consists properly of these 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 (AC XII). Faith is the chief part of repentance (Ap XII 58, German Text). No, repentance, the essential characteristic of which is faith, cannot follow faith. Calvin and his adherents, however, teach that repentance follows faith

Relevansi Taubat dengan Kesehatan Mental dalam Islam

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

Repentance

My name is Nicole Kowalewski, and I am a sophomore creative writing major. After hearing the theme Celebrating the Spaces We Live In, I chose to submit a poem set outdoors at dusk because I never feel quite so content and full of wonder anywhere else. No matter where you are around, you can look to the sky and stars and be comforted

Repentance

https://digitalcommons.acu.edu/crs_books/1520/thumbnail.jp

Tobat sebagai Landasan Problem Solving: Studi Tafsir Tematik

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

THE INTERNAL AND EXTERNAL FACTORS OF THE PROTAGONIST’S REPENTANCE IN THE MOVIE SCRIPT SECOND ACT BY JUSTIN ZACKHAM AND ELAINE GOLDSMITH-THOMAS

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

of the Article on the Repentance of the Apostate in Islamic Jurisprudence

Literally speaking, repentance has been variously defined but all the very many meanings revolve, in general, around to return, to give up, to confess, to renounce, to resolve, to come back, and contrition . Likewise, the conventional meanings of the word are also numerous. Scholars record no less than twenty three meanings, of these I mentioned the ones that have come to my knowledge . As for Istetabah that is, calling on someone to repent, it is hard to define this term. To me its conventional meaning is Calling on someone to return to Islam after One\u27s doubt and misgivings have been removed. Essentially, repentance or a call to repentance consists i n pronouncing the Two Testimonies, but in actual practice the mode of repentance will vary according to the varying Circumstances of the apostate. He who denied Allah shall be asked to pronounce the Two Testimonies, but he who denied the prophetic mission of Mohammad, peace upon h i m, shall have to acknowledge the prophet hood of Mohammad, peace upon him, i n add it ion to the Two Testimonies. As for the one who disbelieved Islam, he shall pronounce not on l y the Two Testimonies but al so renounce the particular pagan creed to which he belonged as well as all other pagan beliefs and faiths. The scholars of theology and jurisprudence differ widely over the call to repentance. There are five schools of thought : (I ) The call to repentance is obligatory; (2) The call to repentance is forbidden; (3) The call to repentance is desirable or commendable (that is an act whose neglect is not punishment but w hose per­formance is rewarded ); (4) The call to repentance is only for the Common People who lack understanding and perception; (5) The call to repentance is for those who lived in the early period of Islam. Personally, I give preference to the first opinion because it is more humane, avoids bloodshed, and is more cautious since it allows for uncertainties. Muslim jurists also differ over the number of times one is permitted to repent. There are nine opinions, in all: ( I) Man is given only one chance to repent; (2) He is given three chances; (3) He is given three days; (4) He is given twenty days to repent; (5) One month ; (6) Forty days; (7) Two months; (8) He can be given a hundred chances; Repentance can be offered any time, there being no time-limit. I refute the last one and I prefer the one which allows three opportunities over a period of three day s to repent. This accommodates the various opinions. As for the repentance of a Zendik , Muslim theologians have three different opinions: ( I ) An apostate has a chance to repent but shall be killed at once; (2) He will be asked to repent. If he repents, he will be spared or, else, he shall be killed; (3) if he repents by his own free will, his repentance is acceptable. I prefer the third opinion because i t breaks a middle ground bet ween the first and the second opinions, and also because Voluntary repentance indicates a reformed state of mind and a sincerity of heart matching with outward behavior. Muslim theologians al so disagree over recurrent apostates. There are three different opinions: ( I ) A recurrent apostate shall be asked to repent and h is repentance is to be accepted, there being absolutely no bar to that. He shall not be k i l led; (2) He shall be asked to repent and h is repentance i s accepted for the first time. A second offence shall en tails death ; (3) The offender shall be asked to repent and his repentance can be accepted three times. If he offends the fourth time, He shall be killed. My opinion is that recurrent apostasy is caused by patent, recent doubts and the apostate shall have the absolute right to (Pardon) and he i s en t i t led to have his repentance accepted. But he who relapses t i me and again just to cheat on the ground of old doubts shall be k i l led i n the second instance. As for the reviler of Allah\u27s prophet, peace and blessings of Allah upon him, Muslim jurists have three different opinions: (I ) The reviler of the prophet, peace upon h i m, is an apostate and shall be killed. No demand will be made of him to repent; (2) The reviler is an apostate but shall be asked to repent. If he does, his neck shall be spared, or else, he shall be killed; (3) I prefer this last opinion. The reviler of Allah\u27s prophet, peace and blessings upon him, shall be asked to repent. If he repents that is well and good. If he does not, he shall be killed. This view spares u n necessary blood shedding, avoids doubts and uncertain ties, and also prevents widespread afflictions in the society