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After being hurt by others or having committed an error by myself we can become active and restore the damage. When others caused the pain, we can use forgiveness. And for reconciling with myself I can regret or repent. The steps for working with these concepts are presented. [ABSTRACT FROM AUTHOR]

This article makes the case that Hos 14:2–3 is the earliest positive call to return (שׁוב) to YHWH in the Hebrew Bible and asks why it is precisely here that repentance is spoken of no longer negatively in reproach but positively in exhortation. First, it argues for a pre-exilic dating of Hos 14:2–5 by referring to Jer 2:35; 3:22; 4:8; 23:20, and 30:24. These passages in Jeremiah quote or allude to Hos 14:5, which speaks of the divine wrath being turned away from Israel. Second, the study argues that it was in the reflection on the fall of the Northern Kingdom that the words of Hosea were collected and expanded upon. In doing so, the scribes sought to make the downfall of the Northern Kingdom understandable as YHWH's responsibility and to shake up the people: for the divine wrath to disappear, Israel must now return to YHWH. [ABSTRACT FROM AUTHOR]

The article "Saint Nikiforos the Leper: His Spiritual Gifts" discusses the life of Saint Nikiforos, who suffered from physical blindness but possessed a strong spiritual insight. He had the ability to see the temptations that sow doubts and evil thoughts in the souls of others, and he confronted them with strength. The article also highlights his influence in the leper community, where he encouraged the sick to engage in spiritual commitment and taught them the importance of prayer and repentance. It demonstrates how Saint Nikiforos, despite his condition, was a source of inspiration and teaching for others in their spiritual lives. [Extracted from the article]

Though it is often read merely as a letter of condemnation, theological and literary studies have opened up new vistas for understanding Jude’s argument, theological outlook, and its positive call for the addressees to have ‘mercy’ and save those in danger of eschatological ‘fire’. Debate remains, however, as to the scope of such commands and whether Jude’s soteriology could countenance any hope for the ‘ungodly’ intruders. Further, it remains unclear what sorts of mercy or intervention could be envisioned and, thus, what Jude’s exhortations might really mean. This article surveys Jude’s eschatological horizon and the negative characterizations of the intruders and finds, ultimately, that the soteriology envisioned here allows a hope of mercy for the intruders. Further, it revisits Jude’s references to sin and judgment in scripture and illustrates how these narratives could also suggest paradigms of faithfulness and mercy to Jude’s audience. [ABSTRACT FROM AUTHOR]