REPENTANCE AND CONVERSION

*REPENTANCE AND CONVERSION*

*INTRODUCTION*

Acts 3:19---Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord.

When we realize our sin problem and our helplessness to rise above our natures on our own, there is only one thing left to do. We need to give up and let God take control! When God brings us to this point, we consider it the miracle of conversion. But what about repentance? Do we not have to repent first to come to God? Does repentance not come before conversion?

Repentance and Conversion are two different words, two different concepts, but related. These two words are often taken to mean the same thing. In this write-up, I will try to indicate the differences, tracing it from the Hebrew and Greek Root meanings. At the same time, we shall see why it seems that one may say that he or she has repented, and will still go back to the same sin almost every time. More so, we will explore what the Bible teaches about conversion and repentance.

 

*THE CATECHISM OF THE CATHOLIC CHURCH ON CONVERSION AND REPENTANCE*

The Catechism of the Catholic Church (CCC) 1440 states: Sin is before all else an offense against God, a rupture of communion with him. At the same time it damages communion with the Church. For this reason conversion entails both God's forgiveness and reconciliation with the Church, which are expressed and accomplished liturgically by the sacrament of Penance and Reconciliation (Cf. Lumen Gentium 11.).

CCC 1492 Repentance (also called contrition) must be inspired by motives that arise from faith. If repentance rises from love of charity for God, it is called "perfect" contrition; if it is founded on other motives, it is called "imperfect."

CCC 1427 …This is the struggle of conversion directed toward holiness and eternal life to which the Lord never ceases to call us (Cf. Council of Trent (1547): Denzinger Schonmetzer (DS) 1545; Lumen Gentium (LG) 40.).

CCC 1427 Jesus calls to conversion. This call is an essential part of the proclamation of the kingdom: "The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel (Mk 1:15)" In the Church's preaching this call is addressed first to those who do not yet know Christ and his Gospel. Also, Baptism is the principal place for the first and fundamental conversion. It is by faith in the Gospel and by Baptism (Cf. Acts 2:38) that one renounces evil and gains salvation, that is, the forgiveness of all sins and the gift of new life.

CCC 1428 Christ's call to conversion continues to resound in the lives of Christians. This second conversion is an uninterrupted task for the whole Church who, "clasping sinners to her bosom, (is) at once holy and always in need of purification, (and) follows constantly the path of penance and renewal" (LG 8 # 3). This endeavor of conversion is not just a human work. It is the movement of a "contrite heart," drawn and moved by grace to respond to the merciful love of God who loved us first (Ps 51:17; cf. Jn 6:44; 12:32; 1 Jn 4:10).

CCC 1429 St. Peter's conversion after he had denied his master three times bears witness to this. Jesus' look of infinite mercy drew tears of repentance from Peter and, after the Lord's resurrection, a threefold affirmation of love for him (Cf. Lk 22:61; Jn 21:15-17). The second conversion also has a communitarian dimension, as is clear in the Lord's call to a whole Church: "Repent!" (Rev 2:5, 16)

ST. AMBROSE SAYS OF THE TWO CONVERSIONS THAT, in the Church, "there are water and tears: the water of Baptism and the tears of repentance (St. Ambrose, ep. 41, 12: PL 16, 1116)"

CCC 1430 Jesus' call to conversion and penance, like that of the prophets before him, does not aim first at outward works, "sackcloth and ashes," fasting and mortification, but at the conversion of the heart, interior conversion. Without this, such penances remain sterile and false; however, interior conversion urges expression in visible signs, gestures and works of penance (Cf. Joel 2:12-13; Isa 1:16-17; Mt 6:1-6; 16-18).

CCC 1431 Interior repentance is a radical reorientation of our whole life, a return, a conversion to God with all our heart, an end of sin, a turning away from evil, with repugnance toward the evil actions we have committed. At the same time it entails the desire and resolution to change one's life, with hope in God's mercy and trust in the help of his grace. This conversion of heart is accompanied by a salutary pain and sadness which the Fathers called animi cruciatus (affliction of spirit) and compunctio cordis (repentance of heart) (Cf. Council of Trent (1551) DS 1676-1678; 1705; Cf. Roman Catechism, II, V, 4).

CCC 1432 …Conversion is first of all a work of the grace of God who makes our hearts return to him: "Restore us to thyself, O LORD, that we may be restored!" (Lam 5:21) God gives us the strength to begin anew. It is in discovering the greatness of God's love that our heart is shaken by the horror and weight of sin and begins to fear offending God by sin and being separated from him. The human heart is converted by looking upon him whom our sins have pierced (Cf. Jn 19:37; Zech 12:10).

CCC 1434 The interior penance of the Christian can be expressed in many and various ways. Scripture and the Fathers insist above all on three forms, fasting, prayer, and almsgiving (Cf. Tob 12:8; Mt 6:1-18), which express conversion in relation to oneself, to God, and to others. Alongside the radical purification brought about by Baptism or martyrdom they cite as means of obtaining forgiveness of sins: effort at reconciliation with one's neighbor, tears of repentance, concern for the salvation of one's neighbor, the intercession of the saints, and the practice of charity "which covers a multitude of sins (1 Pet 4:8; Cf. Jas 5:20)."

CCC 1435 Conversion is accomplished in daily life by gestures of reconciliation, concern for the poor, the exercise and defense of justice and right (Cf. Am 5:24; Isa 1:17), by the admission of faults to one's brethren, fraternal correction, revision of life, examination of conscience, spiritual direction, acceptance of suffering, endurance of persecution for the sake of righteousness. Taking up one's cross each day and following Jesus is the surest way of penance (Cf. Lk 9:23).

CCC 1436 Eucharist and Penance. Daily conversion and penance find their source and nourishment in the Eucharist, for in it is made present the sacrifice of Christ which has reconciled us with God. Through the Eucharist those who live from the life of Christ are fed and strengthened. "It is a remedy to free us from our daily faults and to preserve us from mortal sins." (Council of Trent (1551) DS 1638).

CCC 1437 Reading Sacred Scripture, praying the Liturgy of the Hours and the Our Father - every sincere act of worship or devotion revives the spirit of conversion and repentance within us and contributes to the forgiveness of our sins.

CCC 1439 The process of conversion and repentance was described by Jesus in the parable of the prodigal son, the center of which is the merciful father: (Cf. Lk 15:11-24) The fascination of illusory freedom, the abandonment of the father's house; the extreme misery in which the son finds himself after squandering his fortune; his deep humiliation at finding himself obliged to feed swine, and still worse, at wanting to feed on the husks the pigs ate; his reflection on all he has lost; his repentance and decision to declare himself guilty before his father; the journey back; the father's generous welcome; the father's joy - all these are characteristic of the process of conversion. the beautiful robe, the ring, and the festive banquet are symbols of that new life - pure worthy, and joyful - of anyone who returns to God and to the bosom of his family, which is the Church. Only the heart of Christ Who knows the depths of his Father's love could reveal to us the abyss of his mercy in so simple and beautiful a way.

*THE SUMMARY OF CCC* is that: First, Sin is before all else an offense against God, a rupture of communion with him. At the same time it damages communion with the Church. For this reason conversion entails both God's forgiveness and reconciliation with the Church, which are expressed and accomplished liturgically by the sacrament of Penance and Reconciliation.

Second, Repentance (also called contrition) must be inspired by motives that arise from faith. If repentance rises from love of charity for God, it is called "perfect" contrition; if it is founded on other motives, it is called "imperfect."

Third, Jesus calls to conversion. This call is an essential part of the proclamation of the kingdom.

Fourth, *Baptism is the principal place for the first and fundamental conversion.* It is by faith in the Gospel and by Baptism (Cf. Acts 2:38) that one renounces evil and gains salvation, that is, the forgiveness of all sins and the gift of new life. *Christ's call to conversion continues to resound in the lives of Christians. This second conversion is an uninterrupted task for the whole Church.*  *So, conversion is a continuous process.* Conversion is accomplished in daily life by gestures of reconciliation, concern for the poor, the exercise and defense of justice and right (Cf. Am 5:24; Isa 1:17), by the admission of faults to one's brethren, fraternal correction, revision of life, examination of conscience, spiritual direction, acceptance of suffering, endurance of persecution for the sake of righteousness. Taking up one's cross each day and following Jesus is the surest way of penance (Cf. Lk 9:23).

Fifth, the call to conversion does not aim first at outward works, "sackcloth and ashes," fasting and mortification, but at the conversion of the heart, interior conversion. Without this, such penances remain sterile and false; however, interior conversion urges expression in visible signs, gestures and works of penance (Cf. Joel 2:12-13; Isa 1:16-17; Mt 6:1-6; 16-18).

Sixth, Conversion is first of all a work of the grace of God who makes our hearts return to him. Seventh, the interior penance of the Christian can be expressed in many and various ways. Scripture and the Fathers insist above all on three forms, fasting, prayer, and almsgiving (Cf. Tob 12:8; Mt 6:1-18), which express conversion in relation to oneself, to God, and to others.

Eighth, Daily conversion and penance find their source and nourishment in the Eucharist. Reading Sacred Scripture, praying the Liturgy of the Hours and the Our Father - every sincere act of worship or devotion revives the spirit of conversion and repentance within us and contributes to the forgiveness of our sins.

 

*HEBREW WORD(S) FOR REPENTANCE*

In Biblical Hebrew, the idea of repentance is represented by two verbs: שוב shuv (to return) and נחם nacham (to feel sorrow). The use of the Hebrew word naham [j"n] often refers to God “repenting,” along with human beings doing the same. The basic sense is “being sorry, or grieved” for something that has been done. Frequently God “relents” or “changes his dealings” with humans. God was “grieved” at human evil on earth, resulting in the flood (Genesis 6:6-7 ); the Lord “relented” and turned away his threat of disaster ( Exodus 32:14 ); he was “grieved” at having made Saul king, and deposed him ( 1 Samuel 15:11 1 Samuel 15:26 ). These descriptions may be regarded as ANTHROPOPATHIC, in which God exhibited emotional responses known to be present in humans also. Not once in a while God relented and withheld predicted judgment on Israel. An especially vivid illustration of this reversal is found in Hosea 11:8-9: "How can I give you up, Ephraim? My heart is changed within me I will not carry out my fierce anger." God's true love for Israel would triumph, and he would keep covenant with his people.

Two requisites of repentance included in sub are "to turn from evil, and to turn to the good." Most critical theologically is the idea of returning to God, or turning away from evil. Three times Ezekiel included God's call to the people of Israel: "Repent! Turn from your idols and renounce all your detestable practices!" ( 14:6 ); "Repent! Turn away from all your offenses" (18:30 ); "Turn! Turn from your evil ways" ( 33:11). Such a call was characteristic of the prophets (see, e.g., Isa 45:22 ; 55:7 ; Joel 2:12-13 ). A striking example is found in Isaiah 1:16-17: "Take your evil deeds out of my sight! Stop doing wrong, learn to do right! Seek justice, encourage the oppressed. Defend the cause of the fatherless, plead the case of the widow."

When one is guilty of various sins, "he must confess in what way he has sinned" in order to receive atonement and forgiveness ( Lev 5:5 ; 26:40-42 ). Thus, confession belongs to repentance, and is needed for divine forgiveness (cf. 1 John 1:9 ). A great prophecy/ promise is given in the Book of Isaiah: "The Redeemer will come to Zion, to those in Jacob who repent of their sins" ( 59:20 ).

The two chief forms of repentance in the Old Testament were (a) cultic and ritual (e.g., expressed in public ceremonies, fasting, various displays of sorrow, liturgies, or days of repentance), and (b) the prophetic concept (e.g., people are to "return to the Lord"). The Prophetic concept stresses a change in relation to God.

 

*GREEK WORD(S) FOR REPENTANCE*

In the New Testament, the most common verb is metanoeo [metanoevw] (33 times) and the noun metanoia [metavnoia] (20 times). A synonym metamelomai [metamevllomai] is once translated "repent" (Matt 21:32 ).

In the New Testament, the key term for repentance is metanoia [metavnoia]. It has two usual senses: a "change of mind" and "regret/remorse."

In the Synoptic Gospels metanoia [metavnoia] indicated "turning away from sin" (Mark 1:4), made imperative by the nearness of judgment (see Matt 3:10, ; "already" ), despite having Abraham as ancestor. To the crowds, the tax collectors, and the soldiers, John spelled out specific ways in which the validity of their repentance should be demonstrated (Luke 3:10-14). Thus, metanoia [metavnoia] was to be concretized by the baptism of repentance (Mark 1:4; Luke 3:3), and was to be evidenced by the changed attitudes and deeds of the respondents.

In both Mark (1:15) and Matthew (4:17) Jesus began his public proclamation with the call "Repent." Mark connects it with believing the good news; Matthew, with the nearness of the kingdom of heaven. While Luke does not include this initial call, he notes several strong calls for repentance in Jesus' teachings (see esp. 10:13; 11:32; Luke 13:3 Luke 13:5; 17:3-4). The Book of Acts often connects metanoia [metavnoia] with remission of sins (see 2:38; 3:19; 5:31 ; 8:22 ; Acts 26:18 Acts 26:20 ). There are strong reminiscences here of John's proclamations, but one striking difference is in the audiences. While John addressed Jewish hearers only, those in Acts were comprised of Jews, Samaritans, and Gentiles. The first four incidents feature Peter as speaker; the last text refers to Paul's statement about his mission. In addition, Paul is said to have preached to both Jews and Gentiles/Greeks to "turn to God in repentance and have faith in our Lord Jesus" (20:21). These two elements are also found in the Markan account, where Jesus called people to "repent and believe [in the good news about himself]" ( Mark 1:15 ). Further, metanoia [metavnoia] is joined with epistrepho [ejpistrevfw] in Acts 3:19 (Peter) and 26:20 (Paul). Thus, repentance leads to conversion, and "deeds consistent with repentance" are to follow.

In Paul's letters the verb metanoeo [metanoevw] occurs once only ( 2 Cor 12:21 ) and the noun metanoia [metanoevw] four times ( Rom 2:4 ; 2 Corinthians 7:9 2 Corinthians 7:10 ; 2 Tim 2:25). The negative word "unrepentant" appears in Romans 2:5. Many conclude that for Paul the more comprehensive term "faith" (pistis [pivsti"]) and "to believe" (pisteuo [pisteuvw]) include the idea of repentance. As noted, Luke joined them in his report of Paul's preaching in Ephesus ( Acts 20:21 ).

Finally, metanoia [metanoevw] is frequent in Revelation, often as part of formulaic exhortations (Revelation 2:5; 2:16; 2:21-22; 3:3; 3:19). Believers are called to repent of various malpractices, and to exercise their former faithfulness. Those outside the church, despite various warnings, did not repent of their deeds ( 9:20-21 ; Revelation 16:9 Revelation 16:11 ).

Paul did not "regret" the sorrow caused by his severe letter to Corinth ( 2 Cor 7:8 ); instead, the pain brought "repentance" (metanoia [metavnoia]) that leads to salvation, and leaves no "regret" (vv. 9-10).

*REPENTANCE IN JUDAISM*

Ezekiel 14:6 says, "Thus saith the Lord GOD; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations."

Rabbinic Jewish literature contains extensive discussions on the subject of repentance. Many rabbinic sources state that repentance is of paramount importance to the existence of this world, so that it was one of the seven provisions which God made before the Creation. "The Holy One, blessed be His name, said to Elijah, 'Behold, the precious gift which I have bestowed on my world: though a man sins again and again, but returns in penitence, I will receive him.' “Great is repentance: it brings healing into the world"; "it reaches to the throne of the Lord";[Hosea 14:2,5] "it brings redemption";[Isaiah 59:20] "it prolongs man's life";[Ezekiel 18:21] Talmud Yoma 86a). "Repentance and works of charity are man's intercessors before God's throne". Sincere repentance is equivalent to the rebuilding of the Temple, the restoration of the altar, and the offering of all the sacrifices.

According to Jewish doctrine, repentance is the prerequisite of atonement. Yom Kippur, the day of atonement, derives its significance only from the fact that it is the culmination of the ten penitential days with which the Jewish religious year begins; and therefore it is of no avail without repentance. Though man ought to be penitent every day, the first ten days of every year are the acceptable time announced by the prophet Isaiah: "Seek the Lord while he may be found, call upon him while he is near".[Isaiah 55:6]

Repentance and the Day of Atonement only absolve one from sins committed against God; from sins against another person they absolve only when restitution has been made and the pardon of the offended party has been obtained.

Jewish doctrine holds that it is never too late, even on the day of death, to return to God with sincere repentance for "as the sea is always open for every one who wishes to cleanse himself, so are the gates of repentance always open to the sinner". Jewish doctrine states that the hand of God is continually stretched out to receive a sinner.

In the Hebrew Bible, repentance generally leads to salvation. In some cases, individuals or nations repent of their sins and are spared God's judgment. Sometimes the punishment avoided is destruction in this life, and sometimes it is damnation.

*REPENTANCE IN CHRISTIANITY*

In the New Testament, one of many examples of repentance in the New Testament can be found in the parable of the prodigal son found in Luke 15:11ff. Other instances of repentance included water baptism and restitution (Matt. 11:20-21; Mark 1:4; Luke 19:8; Acts 19:19. Such deeds are called "fruits fit for repentance" [Matt. 3:8]).

Repentance appears prominently in the Scriptures. We have seen it in Old Testament above. In the New Testament, the first command that Jesus gave was to repent.[Matthew 4:17] He thus repeated the message of John the Baptist.[Matthew 3:2] Jesus sent out disciples who "proclaimed that people should repent".[Mark 6:12] In his Pentecost sermon, Peter the Apostle called on people to repent,[Acts 2:38] an appeal he repeated in his sermon at the Beautiful Gate of the Temple: "Repent therefore, and return again to God, that your sins may be blotted out".[Acts 3:19] Paul the Apostle likewise testified "both to Jews and to Greeks of repentance toward God"[Acts 20:21] and said that "The times of ignorance God overlooked, but now he commands all people everywhere to repent".[Acts 17:30]

The Greek word used for repentance in the New Testament is μετάνοια (metanoia), and the Greek verb for "to repent" is μετανοῶ, contracted from μετανο-έω (metano-eo), as in Mark's account of the initial preaching of Jesus: "The time is fulfilled, and the kingdom of God has come near; repent, and trust in the good news."

 

*REPENTANCE IN ISLAM*

The word tawbah (repentance) in Arabic literally means 'to return', and is mentioned in the Quran. In an Islamic context, it refers to the act of leaving what Allah has prohibited and returning to what he has commanded. The act of repentance can redeem the sins and give the opportunity to go to heaven: O you who have believed, repent to Allah with sincere repentance. Perhaps your Lord will remove from you your misdeeds and admit you into gardens beneath which rivers flow [on] the Day when Allah will not disgrace the Prophet and those who believed with him. Their light will proceed before them and on their right; they will say, "Our Lord, perfect for us our light and forgive us. Indeed, You are over all things." [At-Tahriim 66:8]

Although repentance is considered as one act that can be used for cleansing the sins, the Quran notes that all of the sins are forgiven with or without repentance except the state of Shirk, i.e. the act of worshiping another deity besides Allah. The believing person must repent for shirk sin and seek the forgiveness of Allah. Two verses are giving comments regarding Shirk, An-Nisaa 4:48 and 4:116.

Islam does not accept the concept of original sin; instead, it teaches that a person is born in a state of innocence and pure belief.[33] The person remains in that state of sinlessness until reaching the age of puberty, after which he is accountable for his sins.

 

*NOW, WHAT REPENTANCE IS*

There are 2 Greek words used in the New Testament to denote repentance.

First, μεταμέλομαι —transliteration: metamelomai

This verb is used of a change of mind, such as to produce regret or even remorse on account of sin, but not necessarily a change of heart. This word is used with reference to the remorse of Judas (Matthew 27:3). Then when Judas, who had betrayed Him, saw that He had been condemned, he felt remorse and returned the thirty pieces of silver to the chief priests and elders, saying, “I have sinned by betraying innocent blood.” But they said, “What is that to us? See [to that] yourself!” And he threw the pieces of silver into the temple sanctuary and departed; and he went away and hanged himself. —Matthew 27:3-5 NASB

Second, Greek: μετανοέω —transliteration: metanoeó or metanoeo, true repentance. This means to change one’s mind and purpose, a change of the inner man. This verb, with the cognate noun metanoia —μετάνοια, is used of true repentance, a change of mind and purpose and life, to which remission of sin is promised.

According to the Gospel teachings, repentance consists of: a true sense of one’s own guilt and sinfulness; an apprehension of God’s mercy in Christ; an actual hatred of sin (Psalm 119:128; Job 42:5,6; 2 Corinthians 7:10) and turning from it to God; a persistent endeavour to live a holy life—walking with God in the way of His instruction.

The true penitent is conscious of: guilt (Psalm 51:4; 51:9); pollution (Psa. 51:5; 51:7; 51:10); helplessness (Psa. 51:11; 109:21-22). Thus, he realizes that he is just what God has always seen him to be and declares him to be—a lost sinner who desperately needs God’s mercy. Repentance comprehends not only such a sense of sin, but also of his Creator’s pure holiness and an understanding of His mercy, without which there can be no true repentance (Psalm 51:1; 130:4).

Repentance is a change of mind that involves a conscious turning away from wrong actions, attitudes and thoughts that conflict with a Godly lifestyle and biblical commands, and an intentional turning toward doing that which the Bible says pleases God. In repenting, one makes a complete change of direction (180° turn) toward God. The words "repent," "repentance," and "repented" are mentioned over 100 times in the Bible.

Repentance typically requires an admission of guilt for committing a wrong or for omitting to do the right thing; a promise or resolve not to repeat the offense; an attempt to make restitution for the wrong, or in some way to reverse the harmful effects of the wrong or the omission where possible.

Genuine repentance comes from God. This is a point on which many err, and as a result they lack the faith to receive the help that Christ desires to give them. They think that they cannot come to Christ unless they first repent and that repentance prepares them for the forgiveness of their sins.

Repentance is a gift from God—a gift that is necessary for salvation and a proper relationship with God. All who wish to be pardoned from the death penalty that comes through sin must genuinely repent of their sins, fully surrender their lives to God and obey His commandments. They must by faith accept Jesus Christ as their personal Savior, their Lord and Master, their High Priest and their soon coming King. These individuals are justified, forgiven of their sins as an act of divine grace, being baptized and receiving the Holy Spirit with the laying on of hands. At baptism they become part of the spiritual Body of Christ, the true Church of God.”

 

*CONVERSION*

In a general sense the heathen are said to be "converted" when they abandon heathenism and embrace the Christian faith (Acts 15:3); and in a more special sense men are converted when, by the influence of divine grace in their souls, their whole life is changed, old things pass away, and all things become new (Acts 26:18). Thus we speak of the conversion of the Philippian jailer (Acts 16:19-34), of Paul (Acts 9:1-22 ), of the Ethiopian treasurer (Acts 8:26-40 ), of Cornelius (Acts 10), of Lydia (Acts 16:13-15 ), and others.

*1. IN THE ENGLISH BIBLE*

The noun "conversion" (epistrophe) occurs in only one passage in the Bible, "They passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles" (Acts 15:3). Derived forms of the verb "convert" are used in the Revised Version (British and American) in James 5:19, "convert," "converteth" (James 5:20), "converted" (Psalms 51:13, margin "return"), "converts" (Isaiah 1:27, margin "they that return"). In other instances where the King James Version uses forms of the verb "convert" the Revised Version (British and American) employs "turn again" (Isaiah 6:10; Luke 22:32; Acts 3:19), or "turn" (Isaiah 60:5; Matthew 13:15; 18:3; Mark 4:12; John 12:40; Acts 28:27). In Psalms 19:7 the reading of the King James Version, "The law of the Lord is perfect, converting the soul," has been changed by the revisers into "restoring the soul." The words commonly used in the English Bible as equivalent with the Hebrew and Greek terms are "turn," "return," "turn back," "turn again" (cf. Deuteronomy 4:30; Isaiah 55:7; Jeremiah 3:12; 25:5; 35:15; Ezekiel 18:21-23; 33:11; Malachi 3:7). Thus "convert" is synonymous with "turn," and "conversion" with "turning."

*2. IN THE OLD TESTAMENT*

The main Hebrew word is SHUBH. Other words are PANAH, HAPHAKH, CABHABH, in HIPHIL. They are used (1) in the literal sense, for instance, Genesis 14:7; Deuteronomy 17:16; Psalms 56:9; Isaiah 38:8. (2) In the later prophetical writings the verb shubh refers, both in the Qal and Hiphil forms, to the return from the captivity (Isaiah 1:27; Jeremiah 29:14; 30:3; Ezekiel 16:53; Zechariah 2:7).

(3) In the figurative, ethical or religious sense

(a) from God (Numbers 14:43; 1 Samuel 15:11; 1 Kings 9:6);

(b) more frequently to turn back to God (1 Samuel 7:3; 1 Kings 8:33; Isaiah 19:22; Joel 2:12; Amos 4:6; Hosea 6:11; 7:10).

*3. IN THE NEW TESTAMENT*

The words used in the Septuagint and New Testament are STREPHEIN, and its compounds, APOSTR., ANASTR., EPANASTR., HUPOSTR., and especially EPISTREPHEIN. The latter word occurs 39 times in the New Testament. It is used

(1) in the literal sense in Matthew 9:22; 10:13; 24:18; Acts 9:40; 15:36, etc.;

(2) in the figurative sense, in transitive form. (Luke 1:16; James 5:19). In Galatians 4:9 and 2 Peter 2:21 it denotes to turn from the right way to the wrong. The opposite meaning, to turn from the wrong way to the right, we find in Luke 22:32; Acts 9:35; 11:21; 14:15; 15:19; 26:18; 2 Corinthians 3:16; 1 Thessalonians 1:9; 1 Peter 2:25. In connection with metanoein, "repent," it is used in Acts 3:19; 26:20. The root word strephein is used in the figurative sense in Matthew 18:3; John 12:40. Septuagint and Textus Receptus of the New Testament have here epistrephein.

ἐπιστροφή, ἐπιστροφῆς, ἡ (ἐπιστρέφω), conversion (of Gentiles from idolatry to the true God (cf. Winer's Grammar, 26)): Acts 15:3. (Cf. Sir. 49:2 Sir. 18:21 (20); in Greek writings in many other senses)

From epistrepho; reversion, i.e. Morally, revolution -- conversion.

Επιστροφή: επιστροφην (epistrophen), epistrophēn (επιστροφήν) and epistrophḕn (ἐπιστροφὴν).

Acts 3:19: “Repent ye therefore, and be converted (Aramaic – surrender, submit), that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;”

You see the word convert appears exactly ten times in the New Testament (KJV) and five times in the Old Testament.  When Peter told the people to repent and be converted the word used for conversion in the Greek is epistrepho which means a turning about or a conversion.  But the Aramaic word that was spoken by Peter who spoke Aramaic and thus it had to be translated into Greek was the Aramaic word shalem.  Sounds a lot like shalom. It is from the same root and means peace, good well and all that but it has a wide range of meanings and usages. An extra Biblical literature states that the word shalem was used to express the idea of submission.

*NOTE* that while the words "conversion" and "convert" do not occur frequently in our English Bible the teaching contained therein is fundamental in Christian doctrine. From the words themselves it is not possible to derive a clearly defined doctrine of conversion; the materials for the construction of the doctrine must be gathered from the tenor of Biblical teaching.

*1. Vague Use of the Word:*

There is a good deal of vagueness in the modern use of the term. By some writers it is used in "a very general way to stand for the whole series of manifestations just preceding, accompanying, and immediately following the apparent sudden changes of character involved" (E. D. Starbuck, The Psychology of Religion, 21). " `To be converted,' `to be regenerated,' `to receive grace,' `to experience religion,' `to gain an assurance,' are so many phrases which denote the process, gradual or sudden, by which a self, hitherto divided and consciously wrong, inferior and unhappy, becomes unified and consciously right, superior and happy in consequence of its hold upon religious realities. This at least is what conversion signifies in general terms" (William James, The Varieties of Religious Experience, 189). In this general vague way, the term is used not only by psychologists, but also by theological writers and in common religious parlance. A converted man is a Christian, a believer, a man who has religion, who has experienced regeneration.

*2. Specific Meaning:*

In its more restricted meaning the word denotes the action of man in the initial process of salvation as distinguished from the action of God. Justification and regeneration are purely Divine acts, repentance, faith, conversion are human acts although under the influence and by the power of the Divine agency. Thus, conversion denotes the human volition and act by which man in obedience to the Divine summons determines to change the course of his life and turns to God. Arrested by God's call man stops to think, turns about and heads the opposite way. This presupposes that the previous course was not directed toward God but away from Him. The instances of conversion related in the Bible show that the objective point toward which man's life was directed may be either the service of idols (1 Thessalonians 1:9) or a life of religious indifference, a self-centered life where material things engross the attention and deaden the sense of things spiritual (rich young ruler, Luke 18:22), or a life of sensuality, of open sin and shame (prodigal son, Luke 15:13) or even a mistaken way of serving God (Saul, Acts 26:9). Accordingly in conversion either the religious or the ethical element may predominate. The moral man who turns from self to God or, as Saul did, from an erroneous notion concerning God's will to a clear conception of his relation to God is more conscious of the religious factor. Conversion brings him into vital, conscious fellowship with God through Jesus Christ.

*3. Mode:*

The mode of conversion Varies greatly according to the former course of life. It may be a sudden crisis in the moral and intellectual life. This is very frequently the case in the experience of heathen who turn from the worship of idols to faith in Jesus Christ. A sudden crisis is frequently witnessed in the case of persons who, having lived a life of flagrant sin, renounce their former life. Conversion to them means a complete revolution in their thoughts, feelings and outward manner of life. In other instances conversion appears to be the climax of prolonged conflict for supremacy of divergent motives; and, again, it may be the goal of a gradual growth, the consummation of a process of discerning ever more clearly and yielding ever more definitely and thus experiencing ever more vitally truths which have been implanted and nurtured by Christian training. This process results in the conscious acceptance of Jesus Christ as the personal Saviour and in the consecration of life to His service. Thus conversion may be an instantaneous act, or a process which is more or less prolonged. The latter is more frequently seen in the case of children and young people who have grown up in Christian families and have received the benefit of Christian training. No conversions of this kind are recorded in the New Testament. This may be explained by the fact that most of our New Testament writings are addressed to the first generation of Christians, to men and women who were raised in Jewish legalism or heathen idolatry, and who turned to Christ after they had passed the age of adolescence. The religious life of their children as distinguished in its mode and manifestations from that of the adults does not appear to have been a matter of discussion or a source of perplexity so as to call forth specific instruction.

*4. Conversion and Psychology:*

Conversion comprises the characteristics both of repentance and of faith. Repentance is conversion viewed from its starting-point, the turning from the former life; faith indicates the objective point of conversion, the turning to God.

Yet conversion cannot be explained as a natural process, conditioned by physiological changes in the adolescent, especially by approaching puberty. The laws of psychology are certainly God's laws as much as all other laws of Nature, and His Spirit works in harmony with His own laws. But in genuine conversion there is always at work in a direct and immediate manner the Spirit of God to which man, be (s)he adolescent or adult, consciously responds. Any attempt to explain conversion by eliminating the direct working of the Divine Spirit falls short of the mark.

In John 3:3, Jesus Christ says that, unless we are born from above (born anew), we cannot see the Kingdom of God. This shows us that the conversion experience (also called the new birth experience) is quite important if we expect to go to heaven. The power for the new birth comes from God, not us, and the Holy Spirit is the active agent in the new birth experience.

In order for us to understand spiritual things, we need to have our hearts and minds renewed by the Holy Spirit. Conversion creates a new and deeper capacity for knowing God.

The Holy Spirit renews your mind and thereby creates new understandings and interests that were not there before. You begin to experience a new desire to know God. This new attitude leads to a changed life. In Ezekiel, God promises to give us new hearts and new spirits that can respond warmly to God and to others.

Thus, genuine conversion means turning not only from sin but also from depending on self-made righteousness. Those who trust in their own righteousness for conversion hide behind their own good works. This is the reason that self-righteous people are so angry with gospel preachers, because the gospel does not spare those who will not submit to the righteousness of Jesus Christ!

This is Saint Paul’s experience. After describing him as a persecutor, Christ brought him out of himself by revealing His person and office as a Savior: "I am Jesus" (Acts 9:5). As a result, Paul would later say, "I count all things but loss . . . that I may win Christ, and be found in him, not having my own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith" (Phil. 3:8-9).

A true conversion sin is abhorred, the world renounced, pride crushed, self surrendered, faith exercised, Christ seen as precious, and the cross embraced as one’s only saving hope.

The whole purpose of conversion is to bring men and women into a right relationship with God. This is why Christ came, and it is the reason for which He died. It was God who was “in Christ, reconciling the world unto Himself ” (2 Cor. 5:19). Conversion is the crying need of the soul.

 

*THE DIFFERENCE BETWEEN REPENTANCE AND CONVERSION*

Conversion or fearing God in the Bible sense is not now going to a Sunday meeting or an event, but every breath you take, every and all your words and actions 24 hours in a day.  To do this without God 24 hours in a day, is called iniquity. Remember how “easily” old Saul lost the kingdom to David? Samuel called that behavior iniquity, witchcraft, rebellion and stubbornness. Today we would call that a “mistake” or an act of impatience.

 

*WHY DO PEOPLE GO BACK TO THE SAME SIN THEY CONFESSED AND REJECTED?*

First, it is because the people were not truly converted. A true conversion sin rejects sin, the worldly pleasures are renounced, pride is crushed, there is self surrendered, faith exercised, Christ seen as precious, and the cross embraced as one’s only saving hope.

Second, the people may be at μεταμέλομαι (metamelomai).This verb μεταμέλομαι is used to show a change of mind, such as to produce regret or even remorse on account of sin, BUT NOT NECESSARILY A CHANGE OF HEART. But true repentance which is connected with true conversion is μετανοέω (metanoeó or metanoeo). This means to change one’s mind and purpose, a change of the inner man. This verb, with the cognate noun metanoia —μετάνοια, is used show a true repentance, a change of mind and purpose and life, to which remission of sin is promised.

 

 

*BIBLIOGRAPHY*

Don Henson. What Is Repentance? https://lifehopeandtruth.com/change/repentance/what-is-repentance/.

Louw J.P.; Eugene Nida. Greek-English Lexicon of the New Testament Based on Semantic Domains 1988.

Steven Lawson. What Is True Conversion? Apr 03, 2017. https://www.ligonier.org/blog/what-true-conversion/

Vine W.E. Vine’s Expository Dictionary of Biblical Words. 1985

           

Stagg, Frank. New Testament Theology. Broadman Press, 1962. ISBN 0-8054-1613-7, pp. 118-119

The Catechism of the Catholic Church.

© Rev Utazi Prince Marie Benignus SFDPM