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D. THE DIFFERENT ELEMENTS IN CONVERSION.
It already appears from the preceding that conversion comprises two elements, namely,
repentance and faith. Of these the former is retrospective, and the latter prospective.
Repentance is directly connected with sanctification, while faith is closely, though not
exclusively, related to justification. In view of the fact that faith will be discussed in a separate
chapter, we limit ourselves to repentance here, and define it as that change wrought in the
conscious life of the sinner, by which he turns away from sin.
1. THE ELEMENTS OF REPENTANCE.
We distinguish three elements in repentance:
a. An intellectual element.
There is a change of view, a recognition of sin as involving personal
guilt, defilement, and helplessness. It is designated in Scripture as epignosis hamartias
(knowledge of sin), Rom. 3:20, cf. 1:32. If this is not accompanied by the following elements, it
may manifest itself as fear of punishment, while there is as yet no hatred of sin.
b. An emotional element.
There is a change of feeling, manifesting itself in sorrow for sin
committed against a holy and just God, Ps. 51:2,10,14. This element of repentance is indicated
by the word metamelomai. If it is accompanied by the following element, it is a lupe kata theou
(godly sorrow), but if it is not so accompanied, it is a lupe tou kosmou (sorrow of the world),
manifesting itself in remorse and despair, II Cor. 7:9,10; Matt. 27:3; Luke 18:23.
c. A volitional element.
There is also a volitional element, consisting in a change of purpose, an
inward turning away from sin, and a disposition to seek pardon and cleansing, Ps. 51:5,7,10; Jer.
25:5. This includes the two other elements, and is therefore the most important aspect of
repentance. It is indicated in Scripture by the word metanoia, Acts 2:38; Rom. 2:4.
2. THE SACRAMENT OF PENANCE IN THE CHURCH OF ROME.
The Church of Rome has
externalized the idea of repentance entirely. The most important elements in its sacrament of
penance are contrition, confession, satisfaction, and absolution. Of these four contrition is the
only one that properly belongs to repentance, and even from this the Romanist excludes all
sorrow for inborn sin, and retains only that for personal transgressions. And because only few
experience real contrition, he is also satisfied with attrition. This is “the mental conviction that
sin deserves punishment, but does not include trust in God and a purpose to turn away from
sin. It is the fear of hell.”[Schaff, Our Fathers’ Faith and Ours, p. 358.] Confession in the Roman
Catholic Church is confession to the priest, who absolves, not declaratively, but judicially.
Moreover, satisfaction consists in the sinner’s doing penance, that is, enduring something
painful, or performing some difficult or distasteful task. The central thought is that such
outward performances really constitute a satisfaction for sin.