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In the New Testament, metanoia (Biblical Greek: μετανοέω) can mean remorse but is generally translated as a turning away from sin (Matthew 3:2). [5]: 1007 Theologically, 'repentance', the turning away from sin is linked to a corresponding turn to faith in God. [5]: 1008
[4] Tertullian protested the unsuitable translation of the Greek metanoeo into the Latin paenitentiam ago by arguing that "in Greek, metanoia is not a confession of sins but a change of mind." [5] "Conversion" (from the Latin conversiōn-em turning round) with its "change in character" meaning is more nearly the equivalent of metanoia than ...
Repentance is a stage in Christian salvation where the believer turns away from sin. As a distinct stage in the ordo salutis its position is disputed, with some theological traditions arguing it occurs prior to faith and the Reformed theological tradition arguing it occurs after faith. [4]
Backsliding, also known as falling away [1] or described as "committing apostasy", [2] is a term used within Christianity to describe a process by which an individual who has converted to Christianity reverts to pre-conversion habits and/or lapses or falls into sin, when a person turns from God to pursue their own desire. [3]
William Holman Hunt's 19th century The Light of the World is an allegory of Jesus knocking on the door of the sinner's heart.. The Sinner's prayer (also called the Consecration prayer and Salvation prayer) is a Christian evangelical term referring to any prayer of repentance, prayed by individuals who feel sin in their lives and have the desire to form or renew a personal relationship.
In the days of the Pelagian heresy Augustine insisted on the supernaturalness of contrition, when he writes, "That we turn away from God is our doing, and this is the bad will; but to turn back to God we are unable unless He arouse and help us, and this is the good will."
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According to another formulation of the concept of sin in the Summa, at the heart of sin is "the turning away from the immutable good", i.e. God, and "inordinate turning to mutable good", i.e. creatures. (STh I–IIae q.87 a.4) This cannot be understood as if in the concrete sinful deed the sinner commits two separate and independent acts.