God accepts a broken spirit and a contrite heart - Thoughts on penitence, forgiveness and reconciliation in Psalm 51

Human, Dirk J.

doi:10.4102/ve.v26i1.215

Cited by 3 publications

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“…His prayer does not seek to shift the blame for his sin on to anyone else, but forthrightly acknowledges personal responsibility for sin. David asks God to blot out his sin, to wash and cleanse him: 38 'A clean heart create for me, God; renew within me a steadfast spirit' (Ps. 51:10).…”

Section: The Seven Penitential Psalms: Prayers Of Repentancementioning

confidence: 99%

‘If Today You Hear His Voice …’: Repentance, Return, and Reconciliation in the Old Testament

Guyette

2016

The Downside Review

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Section: The Seven Penitential Psalms: Prayers Of Repentancementioning

confidence: 99%

‘If Today You Hear His Voice …’: Repentance, Return, and Reconciliation in the Old Testament

Guyette

2016

The Downside Review

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“…In stories such as these, the journeying self arrives at a threshold in which he is being summoned to become a more responsible person (Human 2005). Tradition says that after Nathan confronted David, the great king humbled himself and called upon the Lord for pardon and renewal in Psalm 51: "Have mercy upon me, O God, according to thy loving kindness: according unto the multitude of thy tender mercies blot out my transgressions [...] I acknowledge my transgressions, and my sin is ever before me."…”

Section: Generativity/doxologymentioning

confidence: 99%

The journeying self: From narcissism to solidarity and doxology

Guyette¹

2017

Frontiers of Narrative Studies

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Under the sign of "the journeying self," I offer a sketch of a Christian pilgrimage from narcissism to solidarity and doxology. Developmental psychology can help frame questions about growth in self-awareness from childhood (Fivush) to early adulthood (Habermas). Often this kind of growth is expressed in the language of narrative (Ricoeur), but a "minority report" summarizes several different critiques of life narratives -in the work of Derek Parfit, Galen Strawson, Hayden White, and Jean-Francois Lyotard, among others. Nevertheless, a positive assessment of narrative recommences, thanks in part to Twenge's interest in how human beings can reach out beyond themselves to others and to God (Josselson, McAdams). A reflection on Psalm 51 seeks to help pilgrims further along a path from narcissism to solidarity with others and further on toward doxology.

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Psalm 51: Take not your Holy Spirit away from me

Mare¹

2009

Acta. Theol.

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Even a cursory reading of the New Testament makes one aware of numerous references to the Holy Spirit. The New Testament is thus normally the focus for studies on pneumatology. However, there are many references to jwr in the Old Testament of which 107 refer to God's activities in nature and in the lives of human beings. In these passages jwr is translated as "spirit", indicating the work of the Spirit of God. Pentecostals believe that the presence of the Spirit of God in the lives of believers during the Old Testament period was sporadic and temporary. It was only after the outpouring of God's Spirit on the Day of Pentecost that the Spirit came to dwell permanently within believers. This article challenges that assumption by analysing Psalm 51. Such analysis reveals that the Spirit of God lived permanently in the life of an Old Testament believer, and ascertains the role of the Spirit of God in the life of the worshipper.

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God accepts a broken spirit and a contrite heart - Thoughts on penitence, forgiveness and reconciliation in Psalm 51

Abstract: God accepts a broken spirit and a contrite heart -Thoughts on penitence, forgiveness and reconciliation in Psalm 51

Cited by 3 publications

References 0 publications

‘If Today You Hear His Voice …’: Repentance, Return, and Reconciliation in the Old Testament

‘If Today You Hear His Voice …’: Repentance, Return, and Reconciliation in the Old Testament

The journeying self: From narcissism to solidarity and doxology

Psalm 51: Take not your Holy Spirit away from me

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