{"id":979,"date":"2009-03-23T02:58:46","date_gmt":"2009-03-23T02:58:46","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/biblical-studies\/biblical-general-studies\/repentance-in-the-bible\/"},"modified":"2009-03-23T02:58:46","modified_gmt":"2009-03-23T02:58:46","slug":"repentance-in-the-bible","status":"publish","type":"post","link":"http:\/\/www.orthodoxonline.org\/theology\/fr\/biblical-studies\/biblical-general-studies\/repentance-in-the-bible\/","title":{"rendered":"Le repentir dans la Bible"},"content":{"rendered":"

La repentance dans l'Ancien Testament<\/span><\/strong><\/p>\n

Il existe de nombreux mots dans l\u2019Ancien Testament qui font r\u00e9f\u00e9rence \u00e0 la repentance humaine. La repentance est \u00ab un retour au Seigneur \u00bb, \u00ab un retrait du chemin du mal et du p\u00e9ch\u00e9 \u00bb et \u00ab un chemin du bien \u00bb. pour Dieu \u00bb, \u00ab chercher sa face \u00bb et \u00ab pr\u00e9parer le c\u0153ur \u00bb. \u00ab Pour lui \u00bb et \u00ab humiliez-vous devant lui \u00bb... Dieu est toujours celui qui se repent et est pr\u00e9sent \u00e0 tout moment pour recevoir la personne repentante. En effet, c'est Dieu qui initie l'appel de la personne qui r\u00e9pond \u00e0 l'appel de Dieu ou le rejette avec toute la libert\u00e9 que Dieu a plac\u00e9e en lui. La repentance requiert sans aucun doute une foi ferme en Dieu le Sauveur et une ferme confiance que Lui seul est capable d\u2019insuffler la vie \u00e0 l\u2019homme pour toujours.<\/p>\n

<\/p>\n

La repentance dans l\u2019Ancien Testament \u00e9tait accompagn\u00e9e de nombreuses pratiques et cultes diff\u00e9rents. Les gens je\u00fbnaient et confessaient collectivement les p\u00e9ch\u00e9s qu'ils avaient commis afin que le Seigneur ait piti\u00e9 d'eux et leur pardonne : \u00ab Et ils je\u00fbn\u00e8rent ce jour-l\u00e0 et dirent l\u00e0 : 'Nous avons p\u00e9ch\u00e9 contre l'\u00c9ternel' \u00bb (1 Samuel 7 : 6). Certains d\u00e9chiraient aussi leurs v\u00eatements, rev\u00eataient des sacs, r\u00e9pandaient de la cendre, se rasaient la t\u00eate, poussaient des cris, des soupirs, des lamentations et des supplications, ou offraient des sacrifices expiatoires... En cela, le proph\u00e8te Isa\u00efe dit : \u00ab Ce jour-l\u00e0, l'Eternel , l'\u00c9ternel des arm\u00e9es, appellera \u00e0 pleurer et \u00e0 se lamenter, \u00e0 devenir chauve et \u00e0 se ceinturer de sacs \u00bb (22\u00a0:\u00a012 et aussi \u00c9z\u00e9chiel 27\u00a0:\u00a031-32). Cependant, les proph\u00e8tes ont mis en garde contre le danger de se contenter des pratiques rituelles et des manifestations ext\u00e9rieures qui accompagnent l\u2019acte de repentance, et ils ont demand\u00e9 aux gens de s\u2019efforcer d\u2019obtenir une v\u00e9ritable transformation du c\u0153ur et un changement de comportement et d\u2019approche de la vie.<\/p>\n

Le proph\u00e8te Amos critique l\u2019abondance de rituels et de c\u00e9l\u00e9brations religieuses pratiqu\u00e9es par le peuple sans qu\u2019il profite d\u2019un rapprochement avec Dieu : \u00ab Je d\u00e9teste vos f\u00eates, et vos c\u00e9l\u00e9brations ne me plaisent pas \u00bb (5\u00a0:\u00a021). Et ailleurs, le Seigneur dit : \u00ab Et vous n'\u00eates pas revenus vers moi \u00bb (4\u00a0:6), sachant que le Proph\u00e8te \u00e9num\u00e8re leurs actions religieuses et leur engagement \u00e0 accomplir leurs devoirs religieux de pri\u00e8res, de sacrifices et d'offrandes... La satisfaction de Dieu descend donc sur le peuple, selon Amos, lorsque le peuple cherche \u00e0 accomplir la justice sociale, \u00e0 accomplir la justice et \u00e0 prendre soin des pauvres... Ainsi, la vraie traduction du verset est : \u00ab Cherchez le Seigneur et vous vivra \u00bb (5\u00a0:\u00a06). Parce que le repentir n\u00e9cessite un changement de comportement, et pas seulement des actes rituels d\u2019adoration obligatoires.<\/p>\n

Quant au proph\u00e8te Os\u00e9e, il utilise le mot \u00ab apostasie \u00bb lorsqu'il parle du p\u00e9ch\u00e9 du peuple : \u00ab Mon peuple s'est attach\u00e9 \u00e0 se d\u00e9tourner de moi \u00bb (11\u00a0:\u00a07), donc la repentance, c'est se d\u00e9tourner de l'apostasie ou gu\u00e9rir de : \u00ab Je les gu\u00e9rirai de leur apostasie et je les aimerai g\u00e9n\u00e9reusement \u00bb (14\u00a0:\u00a05). Le proph\u00e8te Os\u00e9e d\u00e9crit la relation de Dieu avec son peuple comme la relation d\u2019un mari avec sa femme qui le trahit constamment, mais il accepte son repentir chaque fois qu\u2019elle vient lui annoncer son retour. Par cons\u00e9quent, se d\u00e9tourner de Dieu \u00e9quivaut \u00e0 un adult\u00e8re : \u00ab Leurs actions ne les am\u00e8nent pas \u00e0 se tourner vers leur Dieu, parce qu\u2019il y a un esprit de fornication au milieu d\u2019eux, et qu\u2019ils n\u2019ont pas connu le Seigneur \u00bb (5\u00a0:\u00a04). Lui, c'est le r\u00e9sultat d'une exp\u00e9rience dont la conclusion est que l'homme est dans un meilleur \u00e9tat avec Dieu : \u00ab Car j'\u00e9tais bon alors. \u00bb D\u00e9sormais \u00bb (2,9). Enfin, le proph\u00e8te Os\u00e9e appelle le peuple \u00e0 revenir \u00e0 Dieu par des \u0153uvres de justice et de justice, et non par des d\u00e9crets secs : \u00ab Car je d\u00e9sire la mis\u00e9ricorde et non le sacrifice ; la connaissance de Dieu est plus grande que les holocaustes \u00bb (6\u00a0:\u00a06).<\/p>\n

Le proph\u00e8te Isa\u00efe critique la d\u00e9pendance du peuple \u00e0 l\u2019\u00e9gard du culte sans une v\u00e9ritable repentance repr\u00e9sent\u00e9e par la recherche de la justice sociale : \u00ab Quel b\u00e9n\u00e9fice ai-je de l\u2019abondance de vos sacrifices, dit le Seigneur ? Le Seigneur demande en retour : " Apprenez la bont\u00e9 et recherchez la justice. Juste l'oppresseur, rendez justice \u00e0 l'orphelin et d\u00e9fendez la veuve. " Alors seulement, " si vos p\u00e9ch\u00e9s \u00e9taient comme l'\u00e9carlate, ils seraient blancs comme la neige, et s'ils \u00e9taient rouges comme la pourpre, ils deviendraient comme de la laine \u00bb (1\u00a0:\u00a011-20). La repentance et le retour \u00e0 Dieu pr\u00e9supposent donc un retour vers les pauvres et les n\u00e9cessiteux. Le repentir est une condition pour pr\u00eater attention \u00e0 la personne tortur\u00e9e.<\/p>\n

Le proph\u00e8te J\u00e9r\u00e9mie parle de la conversion du c\u0153ur \u00e0 Dieu. Le c\u0153ur, dans le concept de l\u2019Ancien Testament, n\u2019est pas le lieu de l\u2019\u00e9motion et de la passion, mais plut\u00f4t le centre de l\u2019esprit, de l\u2019esprit, de la connaissance et d\u2019une volont\u00e9 solide et in\u00e9branlable. C\u2019est pour cette raison que le repentir sinc\u00e8re est radical, dans lequel la personne s\u2019engage dans son ensemble et non seulement une partie de elle-m\u00eame. L'initiative appartient toujours \u00e0 Dieu, qui appelle tous les hommes \u00e0 revenir \u00e0 Lui, mais c'est la r\u00e9ponse de l'homme qui d\u00e9termine le sort de cet appel. Le proph\u00e8te J\u00e9r\u00e9mie dit \u00e0 travers \u00c9phra\u00efm : \u00ab Ram\u00e8ne-moi, et je reviendrai, car tu es l'\u00c9ternel, mon Dieu. Apr\u00e8s mon apostasie, je l\u2019ai regrett\u00e9 \u00bb (31\u00a0:\u00a018-19). Quant au c\u0153ur, le Proph\u00e8te lui-m\u00eame dit par l\u2019interm\u00e9diaire du Seigneur : \u00ab Et je leur donnerai un c\u0153ur afin qu\u2019ils sachent que je suis le Seigneur, et qu\u2019ils seront mon peuple, et que je serai leur Dieu, car ils reviendront \u00e0 moi de tout leur c\u0153ur \u00bb (24\u00a0:\u00a07). Le proph\u00e8te \u00c9z\u00e9chiel, \u00e0 son tour, souligne l'importance du c\u0153ur et appelle \u00e0 la cr\u00e9ation d'un \u00ab c\u0153ur nouveau \u00bb, c'est-\u00e0-dire d'un \u00ab nouvel \u00eatre humain \u00bb pur de transgressions et de p\u00e9ch\u00e9s : \u00ab Abandonnez de vous toutes vos transgressions par lesquelles vous avez avez d\u00e9sob\u00e9i, et faites-vous un c\u0153ur nouveau et un esprit nouveau \u00bb (18\u00a0:\u00a031).<\/p>\n

La repentance dans le Nouveau Testament<\/span><\/strong><\/p>\n

L'histoire des proph\u00e8tes de l'Ancien Testament se termine par la proph\u00e9tie de leur sceau, saint Jean-Baptiste, venu pr\u00e9parer le chemin devant le Seigneur J\u00e9sus. Tout le message de ce proph\u00e8te est r\u00e9sum\u00e9 dans sa parole : \u00ab Repentez-vous, car le royaume des cieux est proche \u00bb (Matthieu 3\u00a0:\u00a08). Quant \u00e0 sa pr\u00e9dication, elle est bas\u00e9e sur l\u2019appel aux gens \u00e0 \u00ab produire des fruits qui indiquent leur repentance \u00bb (Matthieu 3\u00a0:\u00a08), donc ceux qui se repentent doivent adopter un nouveau comportement qui convient \u00e0 cette repentance.<\/p>\n

Le Seigneur Christ a commenc\u00e9 son message par le m\u00eame appel lanc\u00e9 par saint Baptiste, et nous le voyons r\u00e9p\u00e9ter le cri de Jean : \u00ab Repentez-vous, car le royaume des cieux est proche \u00bb (Matthieu 4, 17). Cependant, il convient de noter que le royaume annonc\u00e9 par Jean s\u2019est r\u00e9alis\u00e9 avec la venue de J\u00e9sus-Christ, et m\u00eame si les deux ont utilis\u00e9 la m\u00eame expression, l\u2019intention est diff\u00e9rente. Lorsque Jean pr\u00eache le Royaume, il parle de la venue physique du Christ, tandis que Christ signifie l'ach\u00e8vement des \u00e9v\u00e9nements salvateurs pour lesquels il est venu, qui ont abouti \u00e0 sa crucifixion et \u00e0 sa r\u00e9surrection. C'est pourquoi l'\u00e9vang\u00e9liste Marc ajoute au verset susmentionn\u00e9 : \u00ab Le temps est venu et le royaume de Dieu est proche, repentez-vous donc et croyez \u00e0 la bonne nouvelle \u00bb (1, 15), c'est-\u00e0-dire \u00e0 tous les enseignements et \u00e0 toutes les paroles. ce que le Christ a prononc\u00e9 et les \u00e9v\u00e9nements qui ont eu lieu avec lui.<\/p>\n

Il va sans dire que l'appel \u00e0 la repentance \u00e9tait l'un des objectifs les plus importants du message du Christ, comme il le dit : \u00ab Je ne suis pas venu appeler \u00e0 la repentance les justes, mais les p\u00e9cheurs \u00bb (Luc 5\u00a0:\u00a032), et comme tous les hommes sont p\u00e9cheurs, l\u2019appel \u00e0 la repentance s\u2019adresse \u00e0 tous. Cet appel \u00e9tait associ\u00e9 \u00e0 l\u2019autorit\u00e9 de pardonner les p\u00e9ch\u00e9s dont jouissait le Seigneur J\u00e9sus. Par les miracles et les miracles qu'il a accomplis, le Christ visait principalement la repentance humaine et le pardon de leurs p\u00e9ch\u00e9s - c'est-\u00e0-dire la gu\u00e9rison spirituelle - plus qu'il ne visait \u00e0 les gu\u00e9rir physiquement de leurs maladies ou infirmit\u00e9s. Cela est clair dans l\u2019histoire de la gu\u00e9rison de la personne handicap\u00e9e, o\u00f9 J\u00e9sus-Christ dit \u00e0 la personne handicap\u00e9e : \u00ab Homme, tes p\u00e9ch\u00e9s te sont pardonn\u00e9s. \u00bb Lorsque les personnes pr\u00e9sentes doutaient de sa capacit\u00e9 \u00e0 pardonner les p\u00e9ch\u00e9s, le Christ leur dit : \u00ab Afin que vous sachiez que le Fils de l'homme a le pouvoir sur terre de pardonner les p\u00e9ch\u00e9s. \u00bb Il regarda l'infirme et lui ordonna de se lever, de porter son se coucher et marcher. Il se leva et fit ce qui lui \u00e9tait command\u00e9 (Luc 5\u00a0:\u00a017-26). Le miracle n\u2019est donc venu que pour annoncer la bonne nouvelle du repentir. Les gens ont pr\u00e9sent\u00e9 au Seigneur un homme incapable de marcher pour le faire marcher, mais le Seigneur a fait que le repentir et le pardon de ses p\u00e9ch\u00e9s de cet homme soient bien plus importants que la sant\u00e9 de son corps.<\/p>\n

La repentance constituait une clause essentielle de la premi\u00e8re \u00e9ducation chr\u00e9tienne, au point que l'auteur de l'\u00c9p\u00eetre aux H\u00e9breux la mentionne avant de croire en Dieu lorsqu'il dit : \u00ab Abandonnons les principes de l'enseignement dans le Christ et \u00e9levons-nous \u00e0 une \u00e9ducation compl\u00e8te, sans revenir aux sujets fondamentaux tels que la repentance des \u0153uvres mortes, la foi en Dieu, l'enseignement des bapt\u00eames et la pratique des mains, et la r\u00e9surrection des morts et le jugement \u00e9ternel \u00bb (6\u00a0: 1-2). Ces deux versets r\u00e9sument les principes les plus importants de la foi chr\u00e9tienne, et nous pouvons dire qu'ils \u00e9tablissent les titres de la premi\u00e8re constitution de la foi, et que la repentance des \u0153uvres mortes - c'est-\u00e0-dire les mauvaises \u0153uvres qui conduisent \u00e0 la mort \u00e9ternelle - occupe la premi\u00e8re place. dans cette constitution.<\/p>\n

Le bapt\u00eame repr\u00e9sente l\u2019acte le plus important qui permet \u00e0 une personne de recevoir la repentance et le pardon de ses p\u00e9ch\u00e9s. L\u2019ap\u00f4tre Pierre, dans le premier sermon qu\u2019il a prononc\u00e9 apr\u00e8s la venue du Saint-Esprit, a appel\u00e9 les foules qui croyaient au Seigneur J\u00e9sus : \u00ab Repentez-vous et que chacun de vous soit baptis\u00e9 au nom de J\u00e9sus-Christ pour la r\u00e9mission de vos p\u00e9ch\u00e9s, et vous recevrez le don du Saint-Esprit \u00bb (Actes 2\u00a0:38). Ce bapt\u00eame ne se limitait pas \u00e0 ceux qui venaient du juda\u00efsme, mais \u00e9tait \u00e9galement accept\u00e9 par les pa\u00efens. Apr\u00e8s le bapt\u00eame du centurion Corneille, les chr\u00e9tiens d'origine juive comment\u00e8rent en disant : \u00ab Dieu a donc accord\u00e9 aux pa\u00efens aussi la repentance qui conduit \u00e0 vie \u00bb (Actes 11\u00a0:\u00a018). L'ap\u00f4tre Paul le confirme dans un de ses sermons : \u00ab J'ai d\u00e9clar\u00e9 \u00e0 ceux de Damas d'abord, puis aux habitants de J\u00e9rusalem et \u00e0 tous les pays de Jud\u00e9e, et ensuite aux pa\u00efens, qu'ils devaient se repentir et revenir \u00e0 Dieu, en faisant des \u0153uvres qui indiquent la repentance \u00bb (Actes 26\u00a0:20). Le repentir signifie alors un retour \u00e0 Dieu et de nouvelles actions qui diff\u00e8rent de celles qui ont pr\u00e9c\u00e9d\u00e9 le repentir, sinon, en l'absence de changement, il s'agit d'un repentir verbal qui n'affecte ni l'esprit ni le c\u0153ur.<\/p>\n

Dans sa lettre aux Romains, l'ap\u00f4tre Paul souligne que le bapt\u00eame est une participation \u00e0 la mort et \u00e0 la r\u00e9surrection du Christ, car le vieil homme meurt dans le bapt\u00eame et ressuscite en homme nouveau : \u00ab Et nous savons que notre vieil homme a \u00e9t\u00e9 crucifi\u00e9 avec lui. , afin que cet homme p\u00e9cheur s'en aille, afin que nous ne restions plus esclaves du p\u00e9ch\u00e9 \u00bb (6\u00a0:6). Si le bapt\u00eame accorde le pardon des p\u00e9ch\u00e9s, alors le bapt\u00eame est effectu\u00e9 une seule fois, car une personne ne na\u00eet de nouveau qu'une seule fois. Le sacrement de confession a donc \u00e9t\u00e9 cr\u00e9\u00e9 comme un autre bapt\u00eame. La repentance et le pardon des p\u00e9ch\u00e9s pr\u00e9supposent la confession : \u00ab Confessez vos p\u00e9ch\u00e9s les uns aux autres \u00bb (Jacques 5\u00a0:\u00a016), et la confession est une reconnaissance et un engagement \u00e0 ne pas retourner au p\u00e9ch\u00e9.<\/p>\n

Dieu se r\u00e9jouit de chaque personne repentante qui revient, et c'est Lui qui initie la recherche du p\u00e9cheur. Dans la parabole de la brebis perdue, \u00ab il (le berger) cherche la perdue jusqu'\u00e0 ce qu'il la trouve \u00bb (Luc 15\u00a0:\u00a04). ), et quand il le trouve, il se r\u00e9jouit, et le Seigneur J\u00e9sus ajoute en disant : \u00ab C'est ainsi qu'il y aura de la joie au ciel pour le p\u00e9cheur. \u00bb On se repentira \u00bb (verset 7). Dieu ne veut pas que quiconque p\u00e9risse \u00e0 cause de son p\u00e9ch\u00e9, mais plut\u00f4t que chacun parvienne \u00e0 la repentance et au salut. L'ap\u00f4tre Pierre dit dans sa deuxi\u00e8me \u00e9p\u00eetre : \u00ab Mais le Seigneur est patient envers vous, car il veut que personne ne p\u00e9risse, mais que tous les hommes parviennent \u00e0 la repentance \u00bb (3\u00a0:\u00a09). C'est toujours Dieu qui prend l'initiative de se tourner vers nous et attend notre r\u00e9ponse. Peut-\u00eatre que nous ne serons pas arrogants, mais plut\u00f4t nous nous repentirons et vivrons.<\/p>\n<\/p>\n

Mon bulletin paroissial
Dimanche 25 f\u00e9vrier 2001, num\u00e9ro 8
Dimanche 4 mars 2001, num\u00e9ro 9<\/p>","protected":false},"excerpt":{"rendered":"

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