Repentance (Metanoia)

REGENERATION BY FAITH. OF REPENTANCE. This chapter is divided into five parts. I. The title of the chapter seems to promise a treatise on Faith, but the only subject here considered is Repentance, th

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Chapter VI.—Baptism Not to Be Presumptously Received. It Requires Preceding Repentance, Manifested by Amendment of Life. Whatever, then, our poor ability has attempted to suggest with reference to la

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1. Although we have already in some measure shown how faith possesses Christ, and gives us the enjoyment of his benefits, the subject would still be obscure were we not to add an exposition of the eff

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4. Others seeing that the term is used in Scripture in different senses, have set down two forms of repentance, and, in order to distinguish them, have called the one Legal repentance; Gen. 4:13; 1 S

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18. This much, however, I will add: when the name repentance is applied to the external profession, it is used improperly, and not Mt. 11:21; Luke 10:13), is just to testify self dissatisfaction when

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20. Moreover, as hatred of sin, which is the beginning of repentance, first gives us access to the knowledge of Christ, who manifests himself to none but miserable and afflicted sinners, groaning, lab

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St. Ambrose gives additional rules concerning repentance, and shows that it must not be delayed. 1. Although in the former book we have written many things which may tend to the more perfect practice

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35. But the apostles, having this baptism according to the direction of Christ, taught repentance, promised forgiveness, and remitted guilt, as David taught when he said: “Blessed are they whose trans

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77. Let us, then, not be ashamed to say that our fault is more serious than that of him whom we think we must reprove, for this is what Judah did who reprimanded Tamar, and remembering his own fault s

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In order to do away with the feeling of shame which holds back the guilty from public penance, St. Ambrose points out the advantage of prayers offered by the whole Church, and sets forth the example o

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I answer that, We may speak of penance in two ways: first, as to the habit, and then it is infused by God immediately without our operating as principal agents, but not without our co-operating dispos

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And therefore, in answer to the objection, I would say, That when repentance is spoken of in Scripture as the condition of pardon, thereby is not intended any particular grace, or act, properly distin

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I answer that, A thing is necessary for salvation in two ways: first, absolutely; secondly, on a supposition. A thing is absolutely necessary for salvation, if no one can obtain salvation without it,

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I answer that, It is impossible for Penance to take one sin away without another. First because sin is taken away by grace removing the offense against God. Wherefore it was stated in the FS, Q[109],

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We must now consider the Sacrament of Penance. We shall consider (1) Penance itself; (2) Its effect; (3) Its Parts; (4) The recipients of this sacrament; (5) The power of the ministers, which pertains

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That justifying repentance has the nature of faith, seems evident by Acts xix. 4. “Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe

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For godly sorrow works repentance to salvation, which brings no regret. But the sorrow of the world works death.

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I now rejoice, not that you were made sorry, but that you were made sorry to repentance. For you were made sorry in a godly way, that you might suffer loss by us in nothing.

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