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Renunciation In Christian Context

Christian renunciation centers on the deliberate turning away from self, sin, and worldly attachments in order to turn toward God. The concept appears throughout Scripture under several related terms: repentance (metanoia), self-denial, mortification of the flesh, and resignation to God's will. These are not identical concepts, but they share a common movement—the relinquishment of one thing for the sake of another.

Biblical Foundation and Definition

The New Testament employs distinct Greek terms to describe this turning. The verb metanoeo and its cognate noun metanoia denote "true repentance, a change of mind and purpose and life, to which remission of sin is promised" [5]. This differs from mere regret (metamelomai), which may produce remorse without genuine transformation [5]. Calvin defines repentance as "a real conversion of our life unto God, proceeding from sincere and serious fear of God; and consisting in the mortification of our flesh and the old man, and the quickening of the Spirit" [6]. The Westminster Confession similarly describes it as an evangelical grace by which "a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins...so grieves for, and hates his sins, as to turn from them all unto God" [12].

Self-denial constitutes the practical dimension of renunciation. Christ modeled this pattern in his earthly ministry and passion [2, 4], and Scripture presents it as necessary for following him: "If any man will come after me, let him deny himself, and take up his cross, and follow me" [2]. This denial extends beyond isolated acts to encompass "denying ungodliness and worldly lusts," "controlling the appetite," "abstaining from fleshly lusts," and "mortifying sinful lusts" [2].

The Scope of Renunciation

Renunciation addresses both outward deeds and inward dispositions. Maimonides observes that "a person should not think that repentance is only necessary for those sins that involve deed such as promiscuity, robbery, or theft. Rather...he must search after the evil character traits he has. He must repent from anger, hatred, envy, frivolity, the pursuit of money and honor" [11]. Calvin echoes this comprehensiveness: "the flesh must not be thought to be destroyed unless every thing that we have of our own is abolished. But seeing that all the desires of the flesh are enmity against God, the first step to the obedience of his law is the renouncement of our own nature" [9].

The tradition distinguishes renunciation from mere external compliance. Tertullian insists that genuine repentance requires "fearing God" and recognizing divine authority over the process: "where there is no fear, in like manner there is no amendment" [10]. The movement is fundamentally Godward—"repentance toward God, and faith toward our Lord Jesus Christ" [8]—arising from recognition of God as "the party dishonored by sin" [8].

Resignation and Submission

Closely related to renunciation is resignation, the willing acceptance of God's sovereignty in circumstances. Scripture commands this posture: "Submit to the will of God," including "submission to the sovereignty of God in his purposes" [1]. This resignation should characterize the believer's response to loss, suffering, and even death [1]. Christ himself exemplified this in Gethsemane, praying "not my will, but thine, be done" [1].

Ongoing Character

The Reformed tradition emphasizes that renunciation is not a single event but a lifelong process. The author of Hebrews urges believers to "leave the doctrine pertaining to the beginning of a Christian man and let us go unto perfection" [3], suggesting that initial repentance inaugurates a trajectory rather than completing it. Jamieson-Fausset-Brown warns against apostasy as "the final result of retrogression, if, instead of 'going on to perfection,' they should need to learn again the first principles of Christianity" [7]. Renovation manifests itself progressively "by the fruits produced by it—viz. justice, judgment, and mercy" [9].

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Resignation — Christ set and example of -- Mt 26:39-44; Joh 12:27; 18:11. Commanded -- Ps 37:7; 46:10. Should be exhibited in Submission to the will of God. -- 2Sa 15:26; Ps 42:5,11; Mt 6:10. Submission to the sovereignty of God in his purposes. -- Ro 9:20,21. The prospect of death. -- Ac 21:13; 2Co 4:16-5:1. Loss of goods. -- Job 1:15,16,21. Loss of children. -- Job 1:18,19,21. Chastisements. -- Heb 12:9. Bodily suffering. -- Job 2:8-10. The wicked are devoid of -- Pr 19:3. Exhortation to -- Ps 37:1-11. Motives to God's greatness. -- Ps 46:10. God's love. -- Heb 12:”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Denial — Christ set an example of -- Mt 4:8-10; 8:20; Joh 6:38; Ro 15:3; Php 2:6-8. A test of devotedness to Christ -- Mt 10:37,38; Lu 9:23,24. Necessary In following Christ. -- Lu 14:27-33. In the warfare of saints. -- 2Ti 2:4. To the triumph of saints. -- 1Co 9:25-27. Ministers especially called to exercise -- 2Co 6:4,5. Should be exercised in Denying ungodliness and worldly lusts. -- Ro 6:12; Tit 2:12. Controlling the appetite. -- Pr 23:2. Abstaining from fleshly lusts. -- 1Pe 2:11. No longer living to lusts of men. -- 1Pe 4:2. Mortifying sinful lusts. -- Mr ”
  3. Hebrews “Hebrews 6:1 (Tyndale) — Wherfore let vs leave ye doctryne pertayninge to the beginninge of a Christen man and let vs go vnto perfeccio and now no more laye the foundacio of repentaunce from deed workes and of fayth towarde God”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Humility — A prominent Christian grace (Rom. 12:3; 15:17, 18; 1 Cor. 3:5-7; 2 Cor. 3:5; Phil. 4:11-13). It is a state of mind well pleasing to God (1 Pet. 3:4); it preserves the soul in tranquillity (Ps. 69:32, 33), and makes us patient under trials (Job 1:22). Christ has set us an example of humility (Phil. 2:6-8). We should be led thereto by a remembrance of our sins (Lam. 3:39), and by the thought that it is the way to honour (Prov. 16:18), and that the greatest promises are made to the humble (Ps. 147:6; Isa. 57:15; 66:2; 1 Pet. 5:5). It is a "great paradox in Ch”
  5. Easton's Bible Dictionary “Easton's Bible Dictionary: Repentance — There are three Greek words used in the New Testament to denote repentance. (1.) The verb metamelomai is used of a change of mind, such as to produce regret or even remorse on account of sin, but not necessarily a change of heart. This word is used with reference to the repentance of Judas (Matt. 27:3). (2.) Metanoeo, meaning to change one's mind and purpose, as the result of after knowledge. This verb, with (3) the cognate noun metanoia, is used of true repentance, a change of mind and purpose and life, to which remission of sin is promised. Evangelical”
  6. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 58: both derivations, for it is substantially this, that withdrawing from ourselves we turn to God, and laying aside the old, put on a new mind. Wherefore, it seems to me, that repentance may be not inappropriately defined thus: A real conversion of our life unto God, proceeding from sincere and serious fear of God; and consisting in the mortification of our flesh and the old man, and the quickening of the Spirit. In this sense are to be understood all those addresses in which the prophets first, and the apostles afterwards, exhorted t”
  7. Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 6:6: If--Greek, "And (yet) have fallen away"; compare a less extreme falling or declension, Gal 5:4, "Ye are fallen from grace." Here an entire and wilful apostasy is meant; the Hebrews had not yet so fallen away; but he warns them that such would be the final result of retrogression, if, instead of "going on to perfection," they should need to learn again the first principles of Christianity (Heb 6:1). to renew them again--They have been "once" (Heb 6:4) already renewed, or made anew, and now they need to be "renewed" over "again." crucify to themselve”
  8. Acts (Presbyterian) “Jamieson, Fausset & Brown on Acts 20:21: Testifying both to Jews and . . . Greeks--laboring under a common malady, and recoverable only by a common treatment. repentance toward God, and faith toward our Lord Jesus Christ--(See on Act 5:31). REPENTANCE, as distinguished from faith, is that state of the "honest and good heart" which arises from a discovery of one's contrariety to the righteous demands of the divine law. This is said to be "toward God," because seeing Him to be the party dishonored by sin, it feels all its acknowledgments and compunctions to be properly due to Him, as the great”
  9. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 58: achievement to renounce ourselves, and lay aside our natural disposition. For the flesh must not be thought to be destroyed unless every thing that we have of our own is abolished. But seeing that all the desires of the flesh are enmity against God ( Rom. 8:7 ), the first step to the obedience of his law is the renouncement of our own nature. Renovation is afterwards manifested by the fruits produced by it—viz. justice, judgment, and mercy. Since it were not sufficient duly to perform such acts, were not the mind and heart previous”
  10. Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. II.--TRUE REPENTANCE A THING DIVINE, ORIGINATED BY GOD, AND SUBJECT TO HIS LAWS. (part 1): But if they acted as men who had any part in God, and thereby in reason also, they would first weigh well the importance of repentance, and would never apply it in such a way as to make it a ground for convicting themselves of perverse self-amendment. In short, they would regulate the limit of their repentance, because they would reach (a limit) in sinning too--by fearing God, I mean. But where there is no fear, in like manner there is no amendment; where there is no amendme”
  11. Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Repentance 7:3: A person should not think that repentance is only necessary for those sins that involve deed such as promiscuity, robbery, or theft. Rather, just as a person is obligated to repent from these, similarly, he must search after the evil character traits he has. He must repent from anger, hatred, envy, frivolity, the pursuit of money and honor, the pursuit of gluttony, and the like. He must repent for all [of the above]. These sins are more difficult than those that involve deed. If a person is attached to these, it is more difficult for”
  12. Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 15: CHAPTER 15 Of Repentance unto Life 1. Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of the gospel, as well as that of faith in Christ. 2. By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of his mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and end”
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