Consequences of Dwelling on Past Regrets and Memories

Sources

1. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 36: were, (1.) Shame, a sense of degradation and pollution. (2.) Dread of the displeasure of God; or, a sense of guilt, and the consequent desire to hide from his presence. These effects were unavoidable. They prove the loss not only of innocence but of original righteousness, and with it of the favour and fellowship of God. The state therefore to which Adam was reduced by his disobedience, so far as his subjective condition is concerned, was analogous to that of the fallen angels. He was entirely and absolutely ruined. It is said that no man”
2. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 81: heaven, as creatures newly created, who had no history. Then all the songs of heaven would cease. There could be no thanksgiving for redemption; no recognition of all God’s dealings with us in this world. Memory, however, is not only to continue, but will doubtless with all our faculties be greatly exalted, so that the records of the past may be as legible to us as the events of the present. If this be so, if men are to retain in heaven the knowledge of their earthly life; this of course involves the recollection of all social relations, ”
3. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. XIV.---CONCERNING THE MANNER IN WHICH JOY AND SADNESS MAY BE BROUGHT BACK TO THE MIND AND MEMORY. (part 1): 21. This same memory contains also the affections of my mind; not in the manner in which the mind itself contains them when it suffers them, but very differently according to a power peculiar to memory. For without being joyous, I remember myself to have had joy; and with- 148 out being sad, I call to mind my past sadness; and that of which I was once afraid, I remember without fear; and without desire recall a former desire. Again, o”
4. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. XIX.--WHAT IT IS TO REMEMBER.: 28. But how is it when the memory itself loses anything, as it happens when we forget anything and try to recall it ? Where finally do we search, but in the memory itself? And there, if perchance one thing be offered for another, we refuse it, until we meet with what we seek; and when we do, we exclaim, "This is it !" which we should not do unless we knew it again, nor should we recognise it unless we remembered it. Assuredly, therefore, we had forgotten it. Or, had not the whole of it slipped our memory, but ”
5. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. XXVIII. -- TIME IN THE HUMAN MIND, WHICH EXPECTS, CONSIDERS, AND REMEMBERS.: 37. But how is that future diminished or consumed which as yet is not? Or how doth the past, which is no longer, increase, unless in the mind which enacteth this there are three things done? For it both expects, and considers, and remembers, that that which it expecteth, through that which it considereth, may pass into that which it remembereth. Who, therefore, denieth that future things as yet are not? But yet there is already in the mind the expectation of things”
6. Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XXIV.--PLATO'S INCONSISTENCY. HE SUPPOSES THE SOUL SELF-EXISTENT, YET CAPABLE OF FORGETTING WHAT PASSED IN A PREVIOUS STATE. (part 4): danger, or joy. Now, if the body is not prejudicial to divination, it will not, I suppose, be injurious to memory. One thing is certain, that souls in the same body both forget and remember. If any corporeal condition engenders forgetfulness, how will it admit the opposite state of recollection? Because recollection, after forgetfulness, is 205 actually the resurrection of the memory. Now, how should not that which is hostile to th”
7. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 47: antecedent and not consequent to or upon inherent depravity. The view which the Reformed theologians uniformly present on this subject is, that God constituted Adam the head and representative of his race. The penalty attached to the covenant made with him, 211 and which included his posterity, was the loss of the divine favour and fellowship. The consequences of the forfeiture of the divine favour in the case of Adam were, (1.) The loss of original righteousness; (2.) The consequent corruption of his whole nature; and, (3.) Exposure to e”
8. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Effects of Pain or Sorrow, Art. 2: Article: Whether the effect of sorrow or pain is to burden the soul? I answer that, The effects of the soul's passions are sometimes named metaphorically, from a likeness to sensible bodies: for the reason that the movements of the animal appetite are like the inclinations of the natural appetite. And in this way fervor is ascribed to love, expansion to pleasure, and depression to sorrow. For a man is said to be depressed, through being hindered in his own movement by some weigh”
9. Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Repentance 3:3: Anyone who changes his mind about the mitzvot he has performed and regrets the merits [he has earned], saying in his heart: "What value was there in doing them? I wish I hadn't performed them" - loses them all and no merit is preserved for him at all as [Ezekiel 33:12] states "The righteousness of the upright will not save him on the day of his transgression." This only applies to one who regrets his previous [deeds]. Just as a person's merits and sins are weighed at the time of his death, so, too, the sins of every inhabitant of the”