Friday, March 03, 2006

Kierkegaard on true repentance

True repentance is not momentary sorrow

By Soren Kierkegaard

True repentance does not belong to a certain period of life, as fun and games belong to childhood, or as the excitement of romantic love belongs to youth. It does not come and disappear as a whim or as a surprise. No, no. There is a sense of reverence, a holy fear, a humility, a pure sincerity which insures that repentance does not become vain and overhasty.

From the point of view of the eternal, repentance must come “all at once,” where in one’s grief there is not even time to utter words. But the grieving of repentance and the heartfelt anxiety that floods the soul must not be confused with impatience or the momentary feeling of contrition. Experience teaches us that the right moment to repent is not always the one that is immediately present. Repentance can too easily be confused with a tormenting agonizing or with a worldly sorrow; with a desperate feeling of grief in itself. But by itself, sorrow never becomes repentance, no matter how long it continues to rage. However clouded the mind becomes, the sobs of contrition, no matter how violent they are, never become tears of repentance. They are like empty clouds that bear no water, or like convulsive puffs of wind. This kind of repentance is selfish. It is sensually powerful for the moment, excited in expression – and, for this very reason, is no real repentance at all. Sudden, quick repentance wants only to drink down the bitterness of sorrow in a single draught and then hurry on. It wants to get away from guilt, away from every reminder of it, and fortify itself by imagining that it does not want to be held back in the pursuit of the Good.

What a delusion!

True repentance is not self-improvement

There is a story about a man who by his misdeeds deserved to be punished according to the law. After he had served his sentence he went back into ordinary society, reformed. He went to a foreign country, where he was unknown and where he became known for his upright conduct. All was forgotten. Then one day a fugitive appeared who recognized him from the past. The reformed man was terrified. A deathlike fear shook him each time the fugitive passed. Though silent, his fear shouted with a loud voice, until it became vocal in that dastardly fugitive’s voice. Despair suddenly seized him and it seized him just because he had forgotten his repentance. His self-improvement had never led him to surrender to God so that in the humility of repentance he might remember what he had once been.

True repentance: temporal and eternal

Yes, in the temporal and social sense, repentance may come and go. But in the eternal sense, it is a quiet daily commitment before God. In the light of eternity, one’s guilt is never changed, even if a century passes by. To think anything of this sort is to confuse the eternal with what it is least like – human forgetfulness.

One can tell the age of a tree by looking at its bark. One can also tell a person’s age in the Good by the intensity and inwardness of his repentance. It may be said of a dancer that her time is past when her youth is gone, but not so with a penitent. Repentance, if it is forgotten, is nothing but immaturity. The longer and the more deeply one treasures it, however, the better it becomes.

Repentance must not only have its time, but also its time of preparation. And herein lies the need of confession, the holy act that ought to be preceded by preparation. Just as a person changes his clothes for a celebration, so a person preparing for confession is inwardly changed. But if in the hour of confession one has not truly made up his mind he is still only distracted. He sees his sin with only half an eye. When he speaks, it is just talk – not true confession.

We mustn’t forget that the One who is present in confession is omniscient. God knows everything, remembers everything, all that we have ever confided to him, or what we have ever kept from his confidence. He is the One “who sees in secret,” with whom we speak even in silence. No one can venture to deceive him either by talk or by silence.

True repentance: Divine self-awareness

When we confess to God, therefore, we are not like a servant that gives account to his master for the administration entrusted to him because his master could not manage everything or be everywhere at once. Nor when we confess are we like one who confides in a friend to whom sooner or later he reveals things that his friend did not previously know. No, much of what you are able to keep hidden in darkness you only first get to know by revealing it to the all-knowing One. The all-knowing One does not get to know something about those who confess, rather those who confess find out something about themselves.

Prayer: Dear Abba, this Lenten season, may I discover and enter true repentance through the grace of Jesus Christ, my Lord. Grant me this in His name, and through the Holy Spirit, the Spirit of truth who leads us into all truth. Amen.

3 comments:

Igor Foukzon said...

Could you give the exact references to Kierkegaard's writings on repentance? I need to learn more about this subject.

Loy Mershimer said...

Hi Igor,

I'll look for references and give them to you, gladly.

If you would, please send me an email to my gmail.com address, and I'll follow up with you.

Loy

Pradeep Aerthayil said...

hi Igor did you get the reference ? or probably LOy could help me too....