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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]

In the Old Testament, God related to Israel through covenants, made between Him and the people. There were several covenants, such as, for example, the Noetic, Abrahamic, Sinaitic, Davidic and New Covenant alliances in the prophetic period. The prophets were men raised up by God to denounce Israel's sin and its consequences of rebellion. Not only did they announce the judgment of God, but they also called the people and their leaders to repentance and announced forgiveness and restoration. The regeneration of the nation passes through the New Covenant. The present work is concerned with analyzing the New Covenant presented by the Old Testament prophets. What is the prophets' view of the New Covenant? In what context is it announced? The type of research to be addressed is a bibliographic and analytical review, consisting of the survey of information related to the research. It will have as a source of information and foundation, the following research tools: the Christian Bible, biblical and theological encyclopedias, biblical theology manuals, biblical commentaries, exegetics, and scientific articles related to the subject, among others. The conclusion is that the New Covenant will bring new life, gather Israel into the fold of the Lord, bring the outpouring of the Holy Spirit, and give the people a new heart. [ABSTRACT FROM AUTHOR]

Since the publication of Julicher's Die Gleichnisreden Jesu, parable research has largely focused on the legitimacy of allegory, classification of form, and matters of meaning and polyvalence. Still underdeveloped is an evaluation of the function of parables. This paper argues that one of the functions of Jesus' parables was to invite hearers to turn from their previously defined notions of the kingdom of God and join him in his vision of the kingdom. The paper begins with an examination of the Markan Jesus' citation of Isaiah 6:9–10 as a justification for speaking in parables and concludes that, while Israel was largely obdurate, the offer of repentance remained. Preaching repentance is one component of the work of a prophet, and an examination of Jesus' vocation indicates that his parables function as prophetic witnesses. The paper concludes with an exploration of how the parables might serve as invitations to turn from self-defined notions of kingdom and join Jesus in his movement. [ABSTRACT FROM AUTHOR]

The Psalms constitute more than a randomized collection of discrete songs. God has given the psalms to form believers through regular performance. The Psalms are not merely an anatomy of the soul: the Psalms are medicine for the soul. A proper understanding of the dominant metaphors within the psalms, through their use and practice, renders the Book of Psalms a pathway toward refuge and the refuge itself. The worshipper must sing his or her way through the Psalms from songs of lament and repentance, through songs of thanksgiving and trust, eventually ascending the hill to praise. [ABSTRACT FROM AUTHOR]

Hereby we analyze how the symbolic framework of Andean witchcraft's practices comes into conflict with the Evangelical church's doctrine established in the indigenous communities of the South Andes, especially in Ayacucho. These churches wage a spiritual war against the locals who exercise these practices: "disobedient souls", who are called to repentance or subjected to purification rituals leading to their "salvation". Nevertheless, in these spaces, witchcraft is legitimized as an accepted social practice within the magical-religious imaginary. [ABSTRACT FROM AUTHOR]

In 2015, a long scroll written in Uyghur-Mongolian script, along with a few fragments of a similar codicological type, was excavated at the site of Toyuq in Turfan. The Mongolian text that survives in the manuscripts is identified as part of an important Buddhist liturgical text that has come down to us in Chinese, Tangut, and Old Uyghur. This finding not only presents us for the first time with a Mongolian version of this liturgical text, but also allows us to further identify another fragmentary Mongolian manuscript acquired in Turfan in the early twentieth century that is currently housed at the Lüshun Museum in China as part of the same liturgical text. Aside from introducing the newly discovered manuscripts and explaining their archaeological context, this article also discusses the historical significance of the discovery and the new light it sheds on the history of the transmission and reception of the text. [ABSTRACT FROM AUTHOR]

This study investigates the Chronicler's purpose for including the illicit census narrative from his Vorlage and weighs its impact on David's legacy. The main argument is that the Chronicler intentionally connects the narratives of David's sin in 1 Chronicles 21.1–22.1 with the narrative of the Lord's second appearance to Solomon in 2 Chronicles 7.11–22. Here the reader discovers the Chronicler's central theological conviction and the blueprint for Israel's restored relationship with God (vv. 12b–16). Through the use of inclusio as well as thematic and linguistic parallels regarding those who humble themselves (כנע‎), pray (פלל‎), seek (בקש‎) the Lord, and turn (שוב) from sin, it becomes apparent that David is the primary model of repentance who offers sacrifices at the designated temple site where God hears (שמע‎), forgives (סלח‎), and heals (רפא‎) the land. Therefore, the Chronicler utilizes David's life and actions as an essential component in his paradigm of repentance. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytic Divinity is the property of Analytic Divinity Center and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article analyzes the original terminology of the patristic writings of Egyptian and Palestinian monasticism of the 4th - 7th centuries, which is found when mentioning the practice of revelation of thoughts as an important pastoral-ascetic activity and a form of spiritual leadership in the monastic tradition of this period. The author identifies the main terms related to this area, analyzes the context of their use and various semantic shades that reflect the corresponding forms, conditions and characteristics of this activity. Modern patrolologists strictly distinguish the practice of revealing thoughts from confession, which in ancient times was carried out in all forms of monastic life: hermitage, semi-hermitage, community and laura. At the same time, the most ancient sources do not always reflect this difference, their external forms and ideological content. Another equally important question remains not entirely clear: how the great fathers of ancient Eastern monasticism understood this saving remedy, whether for them there was a division between confession and revelation of thoughts as between two different actions of repentance, and if so, what appeared for them clear criteria for such division. The sources for the study were the most famous and significant works of monastic writing in the tradition of Egypt and Palestine in the 4th - 7th centuries, as the period of formation, development and greatest flowering of monasticism, and at the same time its ascetic and pastoral theology. Some manuscripts of individual sources were also used as sources, including the most ancient ones, reflecting the understanding of the practice being studied in the minds of scribes belonging to various manuscript traditions - Greek, Latin and Coptic. The subject of study are terms denoting revelation (of hidden thoughts, sinful falls committed in secret), revelation (of oneself, one’s emotional experiences, demonic temptations, etc.), confession (of sins, a passionate disposition of the soul and its destructive consequences), etc.

The article presents the penitential prayers that emerged as a literary genre after the Qumran discoveries and the intensive study of many prayers from these finds. The characteristic feature of the penitential prayers is that they do not ask God why He sent misfortune to the people, but rather acknowledge their own culpability for it. They were written during and after the exile. The prayer of Esther in the Greek version of the Book of Esther is one of them. It is prayed by Queen Esther before she goes to ask the Persian king to avert the death sentence already pronounced against her people after the atoning deeds have been done. Esther's coming before the king without being summoned puts her in mortal danger. So her prayer is a mixture of worship to God, acknowledgement of Israel's guilt, danger they are in, and a plea for her and her people's salvation. God answered her prayer.

This article examines how historical narratives of the League in Brittany (1589–1598) contributed to the creation of a contradictory depiction of the war as it happened in the region. Focusing on the narratives of the three main historians who described these lesser-known events at length (Jacques-Auguste de Thou, Agrippa d'Aubigné and Pierre Victor Palma Cayet), this article shows that representations of the war in Brittany responded both to the political exigence of 'oubliance' and the philosophical exigence of transitioning from war to peace at the end of the sixteenth century. This article argues that early modern French historians negotiated these exigencies through the creation of a compensating fiction. They adopted similar rhetorical strategies which included blurring the lines of conflict, shifting the narrative focus away from the enemy victory and representing Mercœur as following a path of transgression, repentance and ultimately salvation. While these historians wrote independently, all three operated in similar ways, showing the extent of the 'oubliance' doctrine and the need, at the end of the sixteenth century, to provide a new historical narrative. [ABSTRACT FROM AUTHOR]

The article focuses on the importance of the sacrament of confession in the Orthodox Church, where Archimandrite Zacharias Zacharou explains how confession is practiced and its significance in the life of the believer. He points out that confession should be done as needed, preferably at least four times a year, emphasizing the necessity of confessing sins and shortcomings in love for God and others. He also clarifies that confession is not the only way to attain forgiveness, as it also requires forgiving others. The importance of a personal relationship with God and how to strengthen it through prayer and repentance is emphasized, helping believers face spiritual challenges. [Extracted from the article]

Christopher Marlowe's Doctor Faustus (1588) intricately explores the interplay of religious motifs, cosmic exploration, and themes related to Space, Heaven, Hell, and repentance. By incorporating biblical and Qur'anic references, Marlowe crafts a compelling narrative that deeply resonates with the human experience. The central character, Faustus, embodies the conflict between good and evil and between human ambition and spiritual limitation. The play's depiction of celestial realms parallels biblical narratives like the 'Tower of Babel' and Qur'anic visions, emphasizing humanity's persistent quest for knowledge and divine understanding. This study examines how Marlowe integrates religious concepts, andangelic and cosmic themes with theological and moral conflicts, highlighting the thematic parallels with sacred narratives from the Bible and the Qur'an. To conclude, Faustus' mythology remains a poignant and thought-provoking narrative that resonates across different cultural and religious contexts. [ABSTRACT FROM AUTHOR]

In this study, an early warning system predicting first‐year undergraduate student academic performance is developed for higher education institutions. The significant factors that affect first‐year student success are derived and discussed such that they can be used for policy developments by related bodies. The dataset used in experimental analyses includes 11,698 freshman students' data. The problem is constructed as classification models predicting whether a student will be successful or unsuccessful at the end of the first year. A total of 69 input variables are utilized in the models. Naive Bayes, decision tree and random forest algorithms are compared over model prediction performances. Random forest models outperformed others and reached 90.2% accuracy. Findings show that the models including the fall semester CGPA variable performed dramatically better. Moreover, the student's programme name and university placement exam score are identified as the other most significant variables. A critical discussion based on the findings is provided. The developed model may be used as an early warning system, such that necessary actions can be taken after the second week of the spring semester for students predicted to be unsuccessful to increase their success and prevent attrition. [ABSTRACT FROM AUTHOR]

This research means studying some issues in the Almighty's saying: (Indeed, God does not forgive that anything should be associated with Him, but He forgives anything less than that to whom He wills) a comparative analytical study. It aims to explain the following issues in the verse: Explaining the sayings in the Almighty's saying: {And He forgives anything other than that to whom He wills}, as well as explaining the sayings regarding the inclusion of the unbelievers and People of the Book in the verse and that it is not specific to polytheism, while mentioning some of the benefits included in the Qur'anic verse. It concluded several results, the most important of which are: All scholars agreed that God does not forgive one who dies associating others with Him, and they differed in the Almighty's saying: {And He forgives anything other than that to whom He wills} based on sayings, and the most likely opinion is what the Sunnis and the community have taken, which is that the disobedient among the believers are in the will of God Almighty, if He wills. He tortured them, and if he wished, he could forgive them, without repentance, out of His kindness and benevolence. Also, the People of the Book and all infidels are included in the ruling of the verse, which is what the majority of commentators have agreed upon. What is meant by polytheism in the verse includes all types of monotheism, and that God has given many reasons for forgiveness of sins other than polytheism, including: repentance, good deeds, seeking forgiveness, supplication, the calamities that befall a person in this world, the torment of the grave, the horrors of the Day of Resurrection, and the intercession of the Prophet, may God bless him and grant him peace. Peace be upon him. [ABSTRACT FROM AUTHOR]

Copyright of Revue des Lettres Modernes is the property of Classiques Garnier and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article presents a close and contextualised study of a newly available folio belonging to a larger manuscript written in Bhaikṣukī script and preserved in the Tibetan Autonomous Region of China. A total of 78 folios of a larger bundle survive, transmitting at least ten sūtra s—consistently called mahāsūtras —in a Middle Indo-Aryan variety that is distinctive of Saṃmitīya canonical transmission. Most of these extant sūtra s are paralleled in the "Division on the aggregate of morality" (P. Sīlakkhandha-vagga , Skt. Śīlaskandha-nipāta) of all three other extant Collections of Long Discourses (P. Dīgha-nikāya , Skt. Dīrghāgama). Evidence thus suggests that the bundle in question preserves the beginning of a complete Saṃmitīya *Drīghāgama. The illuminated leaf edited and studied here transmits the final part of the eighth discourse of the collection, likely titled * Śāmaṇṇaphala-mahāsūtra. This final section preserves a new version of the episode recounting King Ajātaśatru's repentance and conversion at the end of the Buddha's discourse. The introduction to this article situates this newly available fragment in relation to a growing body of evidence on the Dīrghāgama and the broader canonical transmission of the Saṃmitīyas, before discussing the specificity of the Ajātaśatru episode vis-à-vis other early accounts of the same episode. The core of this article is the second part, which provides a rationale for the edition of this fragment and the reconstruction of its lacunae. It then presents a diplomatic edition of the folio, followed by a restored, curated text. In the latter, the Saṃmitīya sūtra is presented with detailed lexicographic notes, a translation, and with the synoptic text of the three closest parallels from the Pāli Dīgha-nikāya , the Chinese * Dīrghāgama , and the Sanskrit Dīrghāgama. In particular, the Sanskrit parallel as transmitted in the codex unicus of the Dīrghāgama is here critically edited for the first time, also collating anew the relevant portion of the manuscript of the extant Sanskrit Saṅghabhedavastu of the Mūlasarvāstivādins. [ABSTRACT FROM AUTHOR]

The Prophet, who was known as'Amīn'(trustee) in the society in which he lived, for the purpose of transmitting the divine laws through generations, foretold that lying and Islam would not come side by side. In a special sense, it is stipulated that those who narrates hadiths should be free from sins, especially lying, and even have a personality in accordance with the custom in which he lived. While the narration of anyone who has a deficiency in this regard falls below the level of authenticity, the situation of those who repented later was discussed. While it was stated that the sins other than lying would be forgiven with repentance and the narrator would return to his former state, the situation of the person who lied on behalf of the Prophet was kept separate. The general opinion on the subject is that even if he repented, no hadith should be accepted from such people for eternity. The acceptance of their testimony and rejection of their narrations is due to the fact that the transmission of hadith is a matter of concern to the ummah. This is because the effect of lying in testimony is limited, whereas the harm of a person who narrates a fabricated narration is much greater. From this point of view, the hadith scholars, who say that repentance is between Allah and the servant, regard the repentance of the one who lies to the Prophet even once as doubtful. In the matter of testimony, which differs from narration in certain points, it has been stated by the scholars of fiqh that there are those whose testimony is rejected for eternity. Some scholars, on the other hand, said that narration and testimony would be accepted with repentance. However, the aforementioned issue has been theoretically analysed in the works of hadith methodology, but no separate study has been conducted considering its practical aspect. The fact that there are very few narrators who can be used as evidence on the subject, and the elaboration of the issue with the issues of narration and shahada have caused different opinions to be put forward. Therefore, in this research, the issue has been be discussed by analysing the narrators and witnesses in terms of both the claims of the scholars of the methodology and repentance. As a result, it was seen that the repentance of the narrators from their sins caused them to be cleansed due to the fact that the hadith scholars were not agreed in the reasons for al-jarh (criticism), and the issue was jurisprudential (ijtihādi). However, those who fabricated a lie in the name of the Prophet, even once, were exempted from this issue, which is the general opinion of the scholars. [ABSTRACT FROM AUTHOR]

Jutta Richter's novel is populated with literary characters whose perspectives prompt others to reflect on existential questions. The plotlines, interconnected through the dog as the dominant narrative figure, offer opportunities to contemplate creation, the foundations of life, strengths and weaknesses, themes of right and wrong, betrayal and repentance, experiences of loss, and the hope for fulfillment in friendship. The beginning of all things, as well as individual phases of human life, are marked by opposites. The motif of the opposite runs through all narrative levels. Within the narratives of children's literature, there are no clear answers to questions of faith, nor is the goal to unlock religious knowledge. Innovative and complex texts can reflect on religiosity, encourage further thought, and portray the search for God in a nuanced way. [ABSTRACT FROM AUTHOR]

The study focuses on the significance of Psalms in Slovak literature and art, particularly their creative adaptation in the works of P. O. Hviezdoslav. The poet creates an extensive body of poetic work that presents a comprehensive depiction of national existence. His writing is distinguished not only by its diversity of genres but also by its ability to reflect the continuity of global literary development and apply it within the context of national literature. Hviezdoslav draws poetic inspiration from both nature and the Bible, as well as from spiritual songs. He is inspired by the Old Testament Psalms, infusing them with personal expressions of piety as well as national and social issues. Through his poetry, he conveys personal suffering and humility, sings in the voice of the psalmist, and prays for himself, his nation, his homeland, the natural world, and the breadth of the entire earth and universe. In Hviezdoslav's reflective poetry, tones of penitence and blasphemy emerge, with God manifesting in nature, making the natural world the true locus of divine presence. The inner world of the lyrical subject resonates with nature. His poems create a space for contemplation on the fundamental questions of human existence and religious experience, emphasizing the universal aspects of human experience within the context of personal, familial, and national destiny. Hviezdoslav's poetry resonates not only in Slovakia but also among Slovaks in the Lowland regions. [ABSTRACT FROM AUTHOR]

The call to conversion has its roots in the Gospel. On this basis, evangelical preachers call on their listeners to turn from sin, repent of it, and believe in Jesus Christ. Preaching without this message is meaningless. It deprives the listener of the opportunity to awaken to Christian life and grow in faith. Conversionism is the belief that every person’s life needs to change, to be given a new direction. One of the essential elements of conversionism is the new birth in Christ.

This article investigates the phenomenon of sports abandonment among young scholars aged between 8 and 13 years. Regardless of the growing awareness of the importance of sport and physical activity during childhood and adolescence, this theme must be adequately explored in the scientific literature. Our study addresses this gap through a cross-sectional research design, tracking and analyzing data from a cohort of young athletes over one year. The main objective of our study is to identify the determinants leading to sports dropout in this specific age group. We looked at several possible causes through a multivariate analysis, including social pressures, parental expectations, time conflicts, physical and psychological stress, and lack of enjoyment. The results show a significant attrition rate, with psychosocial factors emerging as the most influential in determining whether a young person will continue or stop their participation in sport. Furthermore, our study highlights the importance of targeted interventions and preventive strategies that promote a positive, inclusive, and balanced sports environment for adolescents. These interventions can be particularly effective when implemented by coaches, parents and others involved in youth sports education. Finally, this paper discusses the implications of the findings for sports professionals, physical educators, and public policy makers. It highlights the need for more effective support policies and innovative pedagogical approaches to promote sporting persistence during adolescence. Our findings can serve as a starting point for further research in this field, helping to build a future where young people can enjoy the many benefits of sport and physical activity. [ABSTRACT FROM AUTHOR]

Copyright of Obnovljeni zivot is the property of University of Zagreb, Society of Jesus and Faculty of Philosophy & Religious Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Order of St. Augustine, along with the Canons Regular of the Penitence of the Blessed Martyrs and the Canons Regular of the Lateran, constitutes "the family of St. Augustine" - religious congregations rooted in the Rule of St. Augustine and actively developing the spirituality inspired by the bishop of Hippo. This paper aims to explore the churches affiliated with these orders in the Grand Duchy of Lithuania. It seeks to address the question of whether the communal spirit is reflected in the formal solutions employed in these churches, and whether these orders adhered to typical architectural forms, or each order developed its own distinctive architectural character. [ABSTRACT FROM AUTHOR]

It has long been recognized that the syntactically incorrect phrase in the MT of Isa 2:6b (כִּי מָלְאוּ מִקֶּדֶם וְעֹנְנִים כַּפְּלִשְׁתִּים "for they are full from the east and soothsayers like the Philistines") suffers from a textual error involving the omission of a word. According to the commonly accepted conjecture, a derivative of the root קסם must be reconstructed, which, being graphically similar to מִקֶּדֶם , may have been dropped out due to haplography. Contrary to previous research that viewed Justin's version of the verse (ὅτι ἐπλήσθη ἡ χώρα αὐτῶν, ὡς τὸ ἀπ' ἀρχῆς, µαντειῶν καὶ κληδονισµῶν , Dial. 135.6.5) as a reflection of inner-Greek development, I argue that it may provide support for the emendation, being the only surviving witness to the original Hebrew text of Isa 2:6b. [ABSTRACT FROM AUTHOR]

How do you follow up a person under church discipline who needs to show that they are truly repentant? God has not given us the ability to see a person's heart and thoughts, let alone detect the presence of genuine repentance. Observing someone's journey to find out if that person has already completely regretted what they have done is a task easily and unconsciously taken to the field of subjectivity. Should we trust only what the person confesses, or do we need to compare what they confess with their attitudes? Psalm 51 describes this trajectory. That is the focus of this article, to carefully observe David's walk after being confronted by God. There are several points that need to be considered when we read this psalm, which, in my opinion, have not received due attention. As I look at David's path of repentance, I can identify some very clear points that can be used as a guide for those who will need to assist people under discipline, who need to show evidence of repentance. [ABSTRACT FROM AUTHOR]

Copyright of Bulletin de la Société des Amis de Montaigne is the property of Classiques Garnier and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Bulletin de la Société des Amis de Montaigne is the property of Classiques Garnier and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Bulletin de la Société des Amis de Montaigne is the property of Classiques Garnier and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Nihon Kenkyu is the property of International Research Center for Japanese Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Comprendre: Revista Catalana de Filosofía is the property of Herder Editorial S.L. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Repentance is a concept that expresses a person’s regret towards his bad behavior, turning to God and correcting themselves. In other words, it means giving up one's sins with a firm determination and making an effort to exhibit righteous behavior. Repentance includes features such as regret, sincerity, awareness, determination to give up wrong behavior, and the continuity of good action at both cognitive and behavioral levels. Religious belief, religious feelings and thoughts, love and fear of Allah, expectations and concerns about death and the afterlife, and the accumulation of spiritual states under the influence of conscientious feelings and thoughts play a role in the process of repentance to a certain extent. The tendency towards repentance may occur suddenly or after long-term emotional experiences and inner experiences. In this respect, it can be said that the time of repentance is related to the person's awareness that he has committed a sin. In repentance, there is a mutual turning between Allah and the individual. While a person's giving up his sin and turning to Allah constitutes the individual aspect of repentance, Allah's acceptance of the repentance of his servant who turns to him constitutes the divine aspect of repentance. Based on the sincere regret felt after sin and the intention and effort to display good behavior after repentance, it can be said that repentance has a constructive and structuring contribution in human-to-human and human-to-God relations. Therefore, it is very important for every age group to understand the nature of the effect of repentance. Although there are studies examining the concept of repentance in the literature, no study has been found using metaphors on how this concept is perceived by university students and what are the underlying meanings of this perception. Therefore, it is thought that this study will contribute to this gap in the literature and be a guide for researchers. The main purpose of the research is to reveal university students' perceptions of the concept of repentance through metaphors. The study group of the research consists of a total of 174 students who are studying in various faculties of Bursa Uludağ University and Bursa Technical University during the fall semester of the 2023-2024 academic year. Of the participants in the research, 113 (%57,7) are female and 83 (%42,3) are male. In this study, the metaphor technique based on the phenomenology pattern, one of the qualitative research methods, was used. A semi-structured form was preferred as the information collection method. Data was collected via Google Forms. The questionnaire form used in the research consists of two parts. In the first part, there was a 4-item personal information form that included questions of age, gender, faculty type and grade level and purposing to reveal the demographic characteristics of the students. In the second part, there was a question asking the students participating in the research to produce metaphors in order to reveal their perceptions of the concept of repentance. In the research, participants were asked the question, "If you were to compare repentance to an image, what would it be like?", and they were requested to fill in the blanks to complete in the sentence, "Repentance is similar to... (metaphor), because....(metaphor reason)...". MAXQDA 24 program was used to analyze the data obtained, and a content analysis technique was utilized. At the end of the research, it was seen that 70 different metaphors were generated by 196 university students. In the research, two themes related to the metaphors produced regarding the concept of repentance were identified: The themes were religious function of repentance and the psychological function of repentance. For the theme of the religious function of repentance (%60,2), three codes were identified: Path to spiritual purification, encounter with the sacred, and stability to good behavior. What is meant by the metaphors collected under these codes is that repentance is seen both as a way for the person to purify his sins and as a tool for meeting the sacred, and that it provides a function to direct the person to correct behavior by drawing a line against the continuation of the sins committed. For the theme of the psychological function of repentance (%39,8), three codes were also identified. These codes were; psychological relief, a new beginning, and confrontation with oneself. It was observed that the participants who produced the metaphors listed under these codes saw repentance as a new opening, expansion and freedom area, and evaluated it as a healing and developing situation. It was expressed that repentance is an effective experience in controlling emotional and psychological stress sources. In addition, it was determined that the metaphors were concentrated in the codes of the path of spiritual purification, confrontation with oneself and a new beginning. The metaphor of “water” was the most repeated metaphor by 31 participants. After the “water” metaphor, purification (f=12), eraser (f=12), regret (f=11), apology (f=10), cleaning (f=10) and return (f=10) were the most repeated words. [ABSTRACT FROM AUTHOR]

Considering the Crusades, Antioch has been an important city throughout the process. The Crusaders, who determined their final destination as Jerusalem, did not want to continue their way without taking Antioch, which they considered sacred, on the way. They besieged Antioch for about nine months and captured it on 3 June 1098 as a result of the betrayal of the non-Muslims inside. The subject of the article focuses on the motivation of the crusaders to continue the siege despite the harsh conditions of winter, hardships, hunger and poverty, epidemics and deaths. In this context, as seen in the text, the focus is on the sin-repentance equation. The Crusaders attributed the troubles they encountered during and after the siege to the multitude of their sins. Therefore, this situation brought God's wrath, and they believed that they were punished for the troubles above. To appease God's anger and obtain his mercy, they thought they should repent through various clergymen-led rituals. One of the important factors that cause the repentance process is visions. Especially the legend of the Holy Lance caused the crusaders to change their dimension. The successes that followed were attributed to their repentance, which led them to believe that God had mercy on them. The article discusses the issue through historical analysis of the chronicles of the First Crusade. [ABSTRACT FROM AUTHOR]

The death of George Floyd at the hands of law enforcement agents in 2020 and the racial tensions that followed it have again reignited the contentious debate about racism and society's inability to find an enduring solution. This article is a novel effort to situate the debate in an interreligious context and contribute meaningfully to the search for a solution. Drawing from the Joseph and Potiphar's wife story in Genesis 39 and Surah 12 of the holy Qur'an, the article shows the intersections of this patriarchal material with the axes of identity and marginality. Drawing from the multiple junctures of this intersectionality that include race, ethnicity, identity, and microaggressions, the article identifies in the scriptural texts seven resonances of contemporary racism that are often ignored or poorly understood in race discourse. Taking into consideration some meaningful solutions suggested by legal luminaries and behavioral scientists in their respective fields, the article augments these with a religious solution, pointing in the direction of a true penitential spirit, like the one demonstrated by Potiphar's wife in the Qur'an. The suggestion is that a genuine turnaround (conversion) is also in the spirit of the ecclesial repentance that was practiced in the early church before some medieval abuses crept in. The article concludes that human agencies aside, ultimately it is God's ability to bring good out of evil, the way God did with Joseph, that can bring an enduring solution to victims of racism. [ABSTRACT FROM AUTHOR]

Danya Ruttenberg's book "On Repentance and Repair: Making Amends in an Unapologetic World" delves into the concept of repentance from a Jewish perspective, particularly focusing on the teachings of Moses ben Maimon (Maimonides). Ruttenberg explores the differences between American secular and religious views on repentance, emphasizing the importance of recognizing sins, remorse, desisting from sin, restitution, and confession. The book also addresses contemporary issues such as systemic racism, sexual violence, and indigenous land rights, highlighting the importance of personal and collective responsibility in seeking forgiveness and atonement. [Extracted from the article]

This article argues that the genre of prayer in Chronicles possesses a unique rhetorical impetus. It invites readers to join in the prayer and persuades them to follow the prayer's messages, which ultimately enables readers to transform their identity in accordance with the Chronicler's desired future. This article focuses on David's prayer in particular. David's prayer and its related context could serve to shape the members of the Yehud community as supplicants by p ortraying David as a model petitioner. The prayer persuades readers to perceive the specific aspects that David's penitential prayer communicates: 1) sin results in negative consequences, and 2) repentance should include a sacrifice since the external ritu al reverses Yhwh's anger and sym bolizes an offerer's devoted worship. The prayer functions to warn the post exilic members, as active supplicants, to be aware of their sinful situation and encourage s them to stand as sincere worshipers before Yhwh. [ABSTRACT FROM AUTHOR]

This article describes the group of ninth-century Zoroastrian philosophers I call the 'Dēnkard School' and sketches the way they do philosophy. It presents their argument against substance dualism, which the Zoroastrians argue is in tension with the belief in repentance. From an analysis of this polemic, there follows a reconstruction of the Dēnkard School's own doctrine of the consubstantiality of body and soul. To understand these arguments, I describe some background eschatological and ontological beliefs upheld by the Dēnkard School and their specific conception of substance, which includes the notions of ownership and responsibility. Overall, the argument can be seen as a new position on a traditional problem, and so increasing the scope of philosophy in a more global perspective. [ABSTRACT FROM AUTHOR]

The Seven Victories is one of the most influential works in Catholic literature from the late Ming and early Qing dynasties. The seven victories spiritual cultivation contained therein is the result of the localization of the practice of the Christian faith in the West. It is still a living tradition in the Christian religion and even in Western culture. Since the end of the Ming Dynasty, The Seven Victories has aroused significant repercussions in the ecclesiastical and academic worlds. Some scholars converted to Catholicism because of The Seven Victories and wrote preambles in response to it; some scholars wrote essays criticizing the ethical ideas of The Seven Victories; and some scholars were inspired by The Seven Victories to write about Confucian ideas of sin, the work of reform, and the liturgy of repentance. Together, these constitute the history of the reception of The Seven Victories in China. Through Confucian culture integration, Chinese Christian scholars have developed a localized interpretation of the seven victories spiritual cultivation, resulting in a localized Chinese spiritual cultivation of sin. [ABSTRACT FROM AUTHOR]

Abuse, when committed by spiritual authority figures, can have far-reaching consequences for church communities well after perpetrators have been removed and held accountable. In attending to survivors, a host of issues may come to light, including but not limited to, organizational complicity in abuse, institutional marginalization of the vulnerable, and the revelation that worship spaces can be traumatically triggering. The work of scholars like Michelle Panchuk, Elaine Heath, and Katharina von Kellenbach all point to the challenging reality that ecclesial repentance- may demand dramatic changes to restore a safe environment and righteous expressions of worship that honour God's intentions for all. Glen Kinoshita's 'ministry of reconciliation' and Dietrich Bonhoeffer's 'preparing the way' and 'religionless Christianity' are texts that on the surface address this type of process; however, it is not clear that either scholar fully reckons with the issue of a worshipping community or space that has been so marred by abuse as to become an impediment to a survivor's participation in liturgy. In this article, I modify Bonhoeffer's work to move beyond his claims and make recommendations for further steps towards repentance. [ABSTRACT FROM AUTHOR]

Literature shows that online students are more likely to prematurely discontinue online courses and qualifications than campus-based students (Patterson & McFadden, 2009). This problem still exists despite a plethora of support interventions to address attrition in distance education (DE). While there is a proliferation of studies on attrition, there is limited research which focused on attrition at an honours level within the DE institutions in South Africa. This case study was anchored in a qualitative design and deficit model and explored students’ experiences of factors influencing attrition in honours courses in DE. Two questions guided the investigation: (a) What experiences do dropouts encounter prior to discontinuing online courses? (b) How can DE institutions support online students to prevent attrition? This was a two-stage data-generation process in which, first, two lists of dropouts who discontinued their studies in an Advanced Communication Research (ACR) course, from 2011 to 2016, were sourced from the University of South Africa’s ICT department. Second, 16 dropouts were sampled purposively and through a snowballing approach. Although numerous studies have linked age, gender and race to attrition in higher education, this study divulged that attrition in DE institutions is determined by various circumstances within both students’ and institutions’ contexts. To address attrition, preventive and remedial strategies are essential, and institutions and families alike must provide emotional, financial and academic support. These approaches will help DE institutions to achieve increased retention and a success rate which enable them to secure funding, while students may benefit from completing a course or a programme. [ABSTRACT FROM AUTHOR]

Copyright of eHumanista is the property of Professor Antonio Cortijo-Ocana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Zarqa Journal for Research & Studies in Humanities is the property of Zarqa Journal for Research & Studies in Humanities and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay examines the Holy Monday sermon by Boules George, a senior priest at St. Mark Church in Cairo, that was preached the day after the Palm Sunday suicide bomb attacks against St. George Coptic Orthodox Church in Tanta and St. Mark Coptic Orthodox Cathedral in Alexandria in Egypt in 2017, which left forty-four people dead and more than one hundred injured. The sermon addressed Coptic Orthodox Christians in Cairo as well as the wider Coptic Orthodox community in Egypt and throughout the world through a live video broadcast. The sermon is remarkable for presenting a radical call to nonviolence and Christian love. Notably, the preacher speaks to "those who are killing us", and says "thank you" for the opportunity to die as Christ died, for "this is the greatest honor that we could have". This essay analyzes the sermon in light of the work of Walter Brueggemann and Alexander Schmemann, and argues that the sermon is an example of daring speech that offers divine empowerment to the suffering and the fearful. [ABSTRACT FROM AUTHOR]

The human being, who is responsible for the development, construction and improvement of the earth, can harm both himself and the environment by committing a mistake, sin or crime from time to time. This situation makes him guilty and sinful both in the eyes of people and in the eyes of Allāh. However, Allāh (cc) does not immediately punish people for their crimes. It gives the offender a certain time and opportunity to make up for his mistake. Taking advantage of this opportunity is expressed as repentance in the Qur'ān. In our research, lines and frames are focused on the relationship between the nature of sin and the nature of repentance. In this context, it is emphasized that repentance is not just a regret expressed verbally, but is a concept that originates not only with sinful believers but also with believers such as polytheists, hypocrites, and people of the book. As a result of the research, it was revealed that his sin was undergoing a unique process of repentance. The basic parts here are the nature of sin. For example, as revealed in the research, the colors of the repentance processes of polytheism, discord, hiding the truth or any other sin are different. Because what needs to be done during the repentance process is directly related to the nature of the crime committed. Since the mistakes made by believers, polytheists or hypocrites and the damages they cause are different in nature, their freedoms and rapid intervals are different from each other. While a repentant person cleans money from bad feelings and thoughts, he also continues to be a reliable part of the Islamic society. Reporting the crimes that continued after this process and the damages caused, and completing the record of contribution to the development, construction and improvement of the places with the good deeds to be committed. [ABSTRACT FROM AUTHOR]

A preface to the book April 2024 issue of "Logos: A Journal of Catholic Thought & Culture" is presented.

This is a film review of Punishment (2024), directed by Øystein Mamen. [ABSTRACT FROM AUTHOR]