Repentance
is a difficult journey in the modern world. Our psychologized culture has lost
the language and the instinct of repentance. When such language and instinct
last existed is itself a significant question.
A large
measure of the language of repentance is found in the word repentance itself.
It is a Latin cognate (coming into English through the French). Rooted in the
Latin word paenetentia, repentance has long held associations with crime and
punishment. Our prisons are penitentiaries, though repentance of a true sort is
rarely their result. To be given a penance also has had a sense of a punishment
given for sins forgiven.
This
differs greatly from the original language of the New Testament in which
repentance is metanoia, a change in the mind (nous). The word nous, in Eastern
Christian tradition, is often used interchangeably with the word heart.
Repentance is an inner change of heart. Repentance is not concerned with
clearing our legal record but with being changed – ultimately into the likeness
of Christ.
Create in
me a clean heart, O God, and renew a right spirit within me (Psalm 51:10).
The
language of repentance is part of a forensic legacy within a segment of
Christian history that has marked our culture. To hear Christ say in Scripture,
“Repent, for the Kingdom of Heaven is at hand,” is often misheard – with the
forensic message embedded in our language replacing the language of the heart
proclaimed by Christ. Thus the Christian who seeks to follow the gospel (in
English) finds that he has to make an effort to re-translate what he hears.
This deeper matter of repentance (metanoia) is heard even in the prophets of
the Old Testament:
“Now, therefore,” says the Lord,“Turn to Me
with all your heart, with fasting, with weeping, and with mourning. So rend
your heart, and not your garments;return to the Lord your God, for He is
gracious and merciful, slow to anger, and of great kindness; and He relents
from doing harm (Joel 2:12-13).
The inner
life of the modern world has largely been surrendered to the practice of
psychology. I have no argument with psychology – its goal of mental health is
important and the relief offered to many is a great mercy. But psychology has
long worked with a variety of “inner roadmaps,” in which one theorist’s guess
is as good as another’s. Freud’s theories of the human inner world have
provided many of the words and concepts of our modern, inner-life. Ego and
complex, obsession and projection, introvert and extrovert, and a host of other
such words are the legacy of theorists such as Freud and Jung as well as
others. Not all of their maps agree (in fact most don’t). They are imaginary
accounts of how the mind works – are
drawn out of reflection on actual cases but are still the work of imagination.
Other “inner” words have even stranger origins. There are words such as
melancholy and unbalanced (and others) that are rooted in medieval theories of
the bodily humours. These theories seem laughable to the modern mind – but
their language persists.
The
fathers of the Church – particularly those who strove the most deeply for
repentance (found predominantly in the desert tradition of the ascetics) –
borrowed the language of their own day, as well as that of Scripture. Terms
from neo-Platonism were borrowed and redefined in accordance with Christian
tradition. The result is the language of the canons and the patristic writings.
Most of the “road map” that is attached to these words is an experiential map.
It is a reflection on how the heart changes in practice that dominates the
teaching of the desert fathers and the tradition that flows from their labors.
Theory is not driven by a priori assumptions about the constructs of man’s
inner life. Thus there is no particular account of the mechanics of the inner
life, other than a description given from experience – what works.
But the
coherence of this patristic language is found in its common assumption that the
human heart (nous) – the core of our being – is capable of change and can
indeed be conformed to the image of Christ. Thus the goal of repentance is this
very metanoia – a change of heart. There is nothing within modern psychology
that reflects this particular concern (although some existential theorists come
close).
Modern
man is not predisposed to think about a change of heart. We think of
psychological wholeness or well-being, but we do not have a language of
conformity to Christ. We do speak of “hardness of heart,” but we know very
little about how such a heart is changed.
This creates
difficulties for us. Our temptation is to translate the language of the Church
into concepts with which we are more familiar. Those coming to confession often
give evidence of our psychologized world. We not only confess our sins, but we
often want to give a small psychological analysis of where our sins came from
and a progress report on how we are doing. (I have often thought that this
makes a confession sound much like a monologue from Woody Allen, the comedian).
So, how
do we repent?
The
Scriptures give one of the clearest examples of how we should think about
repentance. The encounter of John the Baptist with the crowds who came to and
heard his message of repentance contain an interesting exchange:
Then he [John the Baptist] said to the
multitudes that came out to be baptized by him, “Brood of vipers! Who warned
you to flee from the wrath to come? Therefore bear fruits worthy of repentance,
and do not begin to say to yourselves, ‘We have Abraham as our father.’ For I
say to you that God is able to raise up children to Abraham from these stones.
And even now the ax is laid to the root of the trees. Therefore every tree
which does not bear good fruit is cut down and thrown into the fire.”
So the people asked him, saying, “What shall
we do then?”
He answered and said to them, “He who has two
tunics, let him give to him who has none; and he who has food, let him do
likewise.”
Then tax collectors also came to be baptized,
and said to him, “Teacher, what shall we do?”
And he said to them, “Collect no more than
what is appointed for you.”
Likewise the soldiers asked him, saying, “And
what shall we do?”
So he said to them, “Do not intimidate anyone
or accuse falsely, and be content with your wages.” (Luke 3:7-14).
John’s
response to the people who came was not to launch them into a world of
introspection. The heart changes in the crucible of our actions. Generosity and
kindness are begotten of generosity and kindness. If you have enough to share –
then share.
I have
always been bemused by the great lengths that modern interpreters of Scripture
go when trying to account for sayings such as, “Sell what you have, give to the
poor and come and follow me.” Or “How hardly shall a rich man enter the kingdom
of God.” We are often told that such passages are really about how we feel
about our wealth – that our wealth should not be the center of our lives. But
if we have and do not share, then “feeling good” about our wealth is just
delusion.
The
commandments of Christ are not difficult because they are so complex or
mystical – they are difficult because they are so clear and we do not want to
keep them.
The
disciplines traditionally practiced during the season of Great Lent, prayer,
fasting, almsgiving, are given to us not in order to generate a season of
introspection. They are given to us as a call to a season of action. Prayer is
something we do. It is a struggle, but it is an action (Orthodox prayer is
particularly marked by action – even physical action). Fasting is an action as
well. In our psychologized culture, it is hard for many to understand fasting
as having anything to do with repentance. But it is the experience of Scripture
and generations of the Church, that the discipline of fasting (abstaining from
certain foods and eating less) has a clear effect on the heart – our inner
disposition – particularly when that fasting is coupled with prayer and
almsgiving. Almsgiving is an action that is all too often ignored in our
thoughts about repentance. Charitable giving (in our culture) is even
perversely thought by some to be a way of getting more money, such that “give
and it will be given unto you” is seen as a success formula. We are indeed a
brood of vipers.
Giving is
an action. Give money away. Give sacrificially of your time. Give mercy and
kindness to others. Forgive the sins of others as if your own forgiveness
depended on it (it does). If we would see our hearts change in the direction of
the image of Christ – the “roadmap” is not hidden. Pray, fast, be merciful and
give.
This is
the instinct of repentance. With practice it becomes the habit of the heart.
Kindness, practiced consistently over a period of time, by the grace of God
results in our becoming kind. To be kind is to be like God (Luke 6:35).
Repentance is the path to the kingdom of God. The actions of repentance (under
grace) – given to us in the Tradition of the Church – are the means by which
such a changed heart will be formed within us.
By Fr. Stephen Freeman
Source: https://blogs.ancientfaith.com/glory2godforallthings/2010/02/16/the-instinct-of-repentance/
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