Former location of "The Kingdom of the Heavens" blog, written by an incurable fool who is trying to become a holy fool!
I have been in Christ since 1991, and have been writing about the general subject area of this site since 1996. My less relevant qualifications are: B.S. (Chemistry) and B.A. (Linguistics), 1976, Wichita State University. M.S. (Biochemistry), 1982 (course work finished in 1980), Iowa State University; J.D., 1982, University of Iowa; M.A. (History), 1984, University of Iowa; plus one year of a History Ph.D. program, 1984-1985, University of Kansas. I was employed from 1991 to 2016 as a research paralegal in a firm that handled mostly complex civil litigation, including toxic tort litigation (in which I was always involved). That firm merged with a larger litigation firm in 2016, where I have been employed ever
The New Testament uses a number of different words to describe sin, its causes and its effects, in the context of confession, repentance and forgiveness. These words are not synonyms, and distinguishing them is important to understanding many of the contexts in which they are used.
Judas demonstrates the difference between worldly remorse and true repentance. Judas was truly remorseful after he saw Jesus would die because of his betrayal, and he tried to fix things himself. When that failed, he hanged himself. He was remorseful, but never repented of doing things his own way.
Correctly including character flaws in the word “paraptoma” yields a reading of Romans 4:25 which correctly includes our death to the power of sin in our members, which died with Jesus, in the justification for which he died..
In the Lord’s Prayer and the parallel teaching about mercy, Jesus tells us that we are to ask God to release us from the consequences or resulting debts of our sins as we release others from the debts we imagine they owe us. While praying, we are to show mercy upon the flaws (paráptōmata) that led them to sin, because the Father will show us mercy in the same measure.
James 5:16 occurs in a context dealing with sick Christians and healing. In that context, it teaches that we are to agree with each other about the character flaws in our lives that lead to discrete sins, and pray for each other that these flaws–and the whole person–will be healed. This sensible reading is supported by the Byzantine New Testament text tradition, which is to be preferred for this verse.
A God who Speaks, Confession and Repentance, Confession of Sin, Forgiveness and Unforgiveness, God Speaks to Us, God's purpose for us, Is forgiveness of sins the focus of salvation?, Reconciliation, Repentance, Repentance in community, Restoration of God's Image, Restoration of our Relationships, Through others, Through the church, To live in unity
Confession of sin is expression of our full agreement with God about the evil within us that produces acts of disobedience. It is NOT the recitation of a detailed list of wrong acts, which we admit we did but for which we deflect responsibility to God or others. True confession is the beginning of reconciliation and restoration.
The continued existence of ethnic Coptic and Assyrian Christian minorities in Egypt and the Middle East demonstrates God’s faithfulness and the possibility of a literal fulfillment of Isaiah 19:23-25. If God can preserve these ethnic groups across two millennia of persecution in order to fulfill a prophecy, can he possibly need my “help” doing anything in my own life?
Jesus’ early preaching was that his hearers must repent. because the Kingdom had already arrived and was “at hand”–standing right in front of them, in his person. Therefore, they were to repent–change their behavior–and believe the good news (Gospel) he was preaching to them.
When Jesus unfavorably compared the unrepentance of the Galilean towns where he had preached to the repentance Tyre, Sidon and Sodom would have shown to the same preaching. the repentance of which he spoke clearly included behavioral change.
God did not curse Adam and Eve when they sinned. He told them what the mostly natural evil consequences of their decision to live apart from him would be. In doing this, he did NOT decree any of these evil consequences as things as a part of his perfect will. Sexual and class inequalities are evil consequences of sin, not God’s will.