Page:Southern Presbyterian Journal, Volume 13.djvu/775

 it will be seen that repentance is not an act that occurs just once or several times sporadically: it is a life long habit, a continuing state of mind, a fixed disposition or temperament.

Second, repentance, so understood, can only be an evangelical grace and a gift of God. Human nature as totally depraved cannot voluntarily develop a holy hatred for sin nor turn to God. "There is none righteous, no, not one; there is none that seeketh after God." Hence repentance, like faith, is a gift. This is taught in Zech. 12:10, and is explicitly stated in Acts 5:31, 11:18, and II Tim. 2:25. Since, as the Confession says, repentance is an evangelical grace, and this is clear from its description, it is given only to those who have been regenerated. The man who is dead in sin cannot have a changed mind; he cannot have a holy hatred of sin; he can only be at enmity with God. But regeneration initiates a new life, whose activities include repentance.

Now, third, the Scripture asserts definitely that repentance is necessary to salvation. Repentance is not necessary in order to be regenerated, as if regeneration were a reward for a prior repentance. It is the other way around, repentance is a necessary consequence of regeneration; it is a necessary part of the process of salvation. Justification, sanctification, and glorification are other parts. Now, justification includes pardon for sin, but God does not grant pardon unless a sinner repents.

Because of the necessary connection between repentance and pardon, the Unitarians, Modernists, and Liberals have fallen into an error somewhat similar to a Roman Catholic error. Both groups mistakenly hold that repentance constitutes a ground for pardon and a satisfaction for sin. The Liberals adopt a moral influence theory of the Atonement and teach that God accepts man on the ground of repentance, understanding repentance more as mere sorrow for sin without much apprehension of God's mercy in Christ. The Romanists take repentance to mean penance—a penalty prescribed by the priest, by which the sinner atones for his sin. This is an impertinent attempt to supplement the perfect satisfaction of Christ. Repentance, according to the Scriptures and our Confession, is not a satisfaction for sin; though there is no pardon without repentance.

Now, fourth and finally, a godly sorrow for sin leads to confession. We must confess our sins to God and beg pardon through Christ. Then too, when one of our sins particularly injures our neighbor, we are bound to confess that sin to him and seek his pardon. Or, if our sin is one that scandalizes the church, we should be willing to confess publicly. But the Scripture says nothing about confessing our sins to a priest. This is a non-Christian invention of Rome.

Out Of The Bag!! "Protestants Get Detailed Plan for Eventual Unity of Churches By George Dugan Special to The New York Times CINCINNATI, Jan. 9—A plan for unification of American Protestanism is in the hands of denominational leaders for study. Existence of the detailed plan was made known in an "information" report prepared by the Commission on Church Union of the Methodist Church. The idea of eventual union will be presented to the assembly of Methodist boards and agencies now in session here. The report, prepared by Bishop Ivan Lee Holt of St. Louis, and Charles C. Parin, a lawyer, of New York, called the project the "most complete blueprint for a united church ever considered by American Protestantism." Bishop Holt is chairman of the commission and Mr. Parin is secretary. Whether or not the unity plan becomes operative, the report noted, "it will remain as one of the great papers in the history of the Protestant movement in this country." The report made it clear that the blueprint for church union would not be formally submitted to denominational gatherings or made available for public study until it had been thoroughly canvassed by church leaders. It is understood that the plan, in essence, endeavors to embody the best in the traditions of Congregationalism, Presbyterianism and "Episcopal" Methodism. The unity blueprint was worked out by the Conference on Church LInion, an interdenominational body established in 1949 in Greenwich, Conn. Members of the conference include top-ranking churchmen representing the following denominations: Methodist, Presbyterian U.S.A. (Northern), Presbyterian U.S. (Southern), Congregational Christian, Disciples of Christ, Evangelical and Reformed, Colored Methodist Episcopal, African Methodist Episcopal Zion, and the International Council of Community Churches. The Protestant Episcopal Church participates in the Conference as an observer. The Conference on Church Union has produced several draft plans since its formation, but the current document is considered by the Methodist Commission on Church Union the "perfected text." A major obstacle that the new plan may have succeeded in hurdling is the conflict between the Congregational form of government and the Methodist form of Episcopacy and discipline. FEBRUARY 2, 1955 PAGE 5