NORTHERN LUZON ADVENTIST COLLEGE

Artacho, Sison, Pangasinan

School of Arts and Sciences

Theology Department

Learning Module
Spiritual Formation

Module 3: REPENTANCE, CONFESSION, AND FORGIVENESS

A. Course Protocol
1. Strictly subscribe to the protocol of this course.
2. Read the directives and instructions in this module carefully.
3. Study and understand the supplied materials prayerfully.
4. You must have a complete ownership of your outputs as required by this module.
5. Finish all the requirements of this module and submit them on time.
6. You cannot proceed to the next module unless this module is accomplished.
7. Communicate with your instructor during office hours regularly, either by text, call,
messenger, or whatever mode of communication that is available to you.

B. Module Overview

This module presents the biblical foundation and theology of repentance, confession,
and forgiveness. The subject of forgiveness is sometimes misunderstood so it is discussed with
ways on how to practice repentance, confession, and forgiveness.

C. Learning Outcomes

At the end of this module, you will be able to:

1. Discover the core value that God is looking for in the practice of repentance and confession.
2. Discuss the different ways forgiveness is not.
3. Reflect on your experience of repentance, confession, and forgiveness.

D. Integration of Faith and Learning/Value

Confession is good for the soul, but it can be very hard to do. We are invested in looking like
good moral people. After all, appearing good is one way of dealing with the notion that something is
wrong with us. We haven’t murdered anyone or robbed a bank. Furthermore when we do wrong we try
to fix it and make it better. We can put a great deal of energy into maintaining the image that we are
good moral people. But this very appearance of goodness can be a way we defend ourselves against our
sin. For when we can’t see our sin we have nothing to confess.
 The truth is that we all sin. Sin is anything that breaks relationships. Jesus is totally realistic
about broken relationships. He experienced them. He was put to death by them. Yet Jesus taught that
the damage done through sin was not the last word on life. Sin could be repented. Sin could be
confessed. Sin could be forgiven. And sinful people could be set free.

Much of Jesus’ teachings and at least a third of His parables are about forgiveness. Over and
over again he modeled what it look like to bless when you are cursed and to forgive when people don’t
deserve to be forgiven. Furthermore, one of the central pleas of the Lord’s Prayer focuses on confession
and forgiveness: “Forgive us our sins as we forgive those who sin against us.”

True repentance means we open the bad in our lives to God. We invite Him to come right in and
look at our sin with us. We don’t hide behind being good, moral people. We don’t pretend to be other
than we are. WE don’t disguise the truth by carting out all the disciplines we practice. We tell it like it is
– without rationalization, denial or blame, - to the only person in the universe who will unconditionally
love us when we are bad. We hand over the pretense, image management, manipulation, control and
self-obsession. In the presence of the Holy One we give up on appearing good and fixing our sin. We lay
down our ability to change by the power of the self. WE turn to Jesus and seek forgiveness.

Jesus, the only Son of God, died a violent, unspeakable death so we could know what freedom
from sin tastes like. Jesus laid His power down, suffered and became sin so that we would not be
condemned. Every time we confess how we have missed the mark of God’s love and truth, we open
ourselves up to the mending work of the cross. Jesus’ wounds hold true life-changing power. This is the
shocking reality that confession can open up to us. Through repentance, confession, and forgiveness we
live into the truth of being God’s new creation! The old is gone. The new has come.

E. Learning Packet: REPENTANCE, CONFESSION, AND FORGIVENESS

Worship is the first doorway to the spiritual disciplines, because it makes a statement about
who God is. Repentance, confession, and forgiveness form the second doorway into the disciplines,
because they clarify who we are. The other disciplines are predicated on these two foundations. If a
person lacks a clear understanding of the nature of God and the human condition, it is impossible for
the other disciplines to function as they should. The two doorway of spiritual disciplines thus lay an
essential foundation for all that follows. If you get them right, it is much easier for all else to come in
proper order.

The Bible and Repentance

Repentance is the core of Jesus’ teaching and the Bible. Building on John the Baptist’s summons
to repent, (Matt. 3:2; Mark 1:4; Luke 3:3) Jesus centered His early preaching on a similar call. The Gospel
writers Matthew (Matt. 4:17), Mark (Mark 1:5), and Luke (Luke 5:32; 13:3, 5) testify that Jesus made
repentance a cornerstone of His message. When Jesus sent out the 12 disciples to minister, their
fundamental preaching message was the same (Mark 6:12). Jesus and His disciples healed the sick and
cast out demons, but such acts sought to lead people to repentance. Acts 2:37-38 makes repentance the
central issue in the first recorded post-resurrection Christian sermon. It was the key to early Christian
teaching (Acts 3:17-20). Paul the evangelist understood that in an earlier era repentance may not have
been necessary, but now God "commands all people everywhere to repent” (Acts 17:30).

The Old Testament as well portrays a need for human repentance, something especially evident
in the prophets (see Isa. 31:6; 59:20; Jer. 3:7-14; 18:8; 26:3; Eze. 14:6; 18:30-32; 33:11-19). Some miss
this emphasis, for the Old Testament often expresses it as a “turning,” which is a literal translation of the
Hebrew word shub. God through all time has been interested in calling people to turn to Him.

What Does It Mean to Repent?

As already stated, in the Hebrew Old Testament “repent” means to turn or return. The New
Testament Greek equivalent word is “metanoia,” meaning a change of mind. The core concept is of a
shift of basic orientation. You are headed in one direction but turn to move in another. Once you looked
at things from one viewpoint, but now you see from a whole new perspective.

To repent implies that the previous mind-set is faulty. Traditionally Christians have called the old
outlook “sin.” Often, however, they misunderstand the word. To grasp more clearly what is going on, it
is helpful to differentiate between sins and Sin. Sins refer to specific behavioural problems, whether
great or small. Lying, cheating, and sexual immorality are examples. But Sin involves the basic separation
or alienation between God and humanity. That underlying broken relationship gives rise to all the
behavioural challenges (sins). Preoccupation with specific acts and their admission does not deal with
the heart of the repentance issue. God is calling for a core transformation in life attitude, one that
widely affects behaviour in all areas.

The Challenge of Practicing Repentance

While this may all sound simple and straightforward, in actual practice it is- if done properly –
challenging. The process is difficult and can be excruciatingly painful. Like Adam and Eve, who hid in the
garden to avoid God’s visit (Gen. 3:8), people still “hide out” from Him because a true encounter in
repentance and confession is just too hard. Such avoidance and “hiding out” happens in a variety of
ways.

1. Focusing repentance on the small things – especially those dealing with behaviors. Some can
begin to believe that they have cared for repentance by concentrating on a few bad habits. By
doing this, they assume that they can safely avoid having to deal with the major life orientation
that Jesus is concerned about.
2. Pretense as a means of escape. They attempt to hide their sin and need from themselves and
those around them by acting as if nothing happened. The attempt fails, because at the core of
their being they know there remains a problem. While they are lying to themselves, they still
know that they can’t really deceive God.
 3. Denial of sins. Immorality becomes love, pursuit of riches becomes good stewardship, shutting
God out of the decision-making process is clear rational thinking, lying becomes politeness. Such
a path quickly leads to even greater denial, self-deception, and sins.
4. Many seek to avoid repentance by excusing their problem. They find ways to rationalize and
lessen its seriousness, or they shift blame to some person or event in the past. Such individuals
play victim and escape personal responsibility. They do everything possible to avoid reality even
though the lie they live will inevitably lead to disillusionment.

Honesty (Confession) Pays

The core value that God is desperately seeking here is honesty. We must admit what we have
done and acknowledge a better way. All of us must recognize that we are tempted to remain what M.
Scott Peck calls “people of the lie,” Somehow we must finally admit that focusing on the trivial, existing
on pretense and denial, and making excuses for what we do are all counterproductive. Such things
ultimately destroy us. But there is good news. The fruit of real repentance and confession is full, true
joy. The bliss of honesty and forgiveness more than matches the pain of repentance. Psychological
research has amply demonstrated that openness and honesty about our situation and feelings is highly
beneficial.

Confession is a difficult discipline for us because we all too often view the believing community
as a fellowship of saints before we see it as a fellowship of sinners. We feel that everyone else has
advanced so far into holiness that we are isolated and alone in our sin. We cannot bear to reveal our
failures and shortcomings to others. But if we know that the people of God are first a fellowship of
sinners, we are freed to hear the unconditional call of God’s love and to confess our needs openly
before our brothers and sisters. We know we are not alone in our sin. The fear and pride that cling to us
like barnacles cling to others also. We are sinners together. In acts of mutual confession we release the
power that heals. Our humanity is no longer denied, but transformed. (Celebration of Discipline, 181)

Confession is a corporate discipline because sin both offends God and creates a wound in the
Christian fellowship. In the early centuries of the Christian era forgiveness and reconciliation involved a
lengthy process of healing by which the offender was restored to health through the ministry of the
total Christian community. In the early Middle Ages it was turned increasingly into a private practice,
and following the Protestant Reformation began to view it more as a matter exclusively between the
individual and God. But in the beginning, confession was not the privatistic event it is today, in fact in
Matthew 18 Jesus expressed its essential communal nature and explained how forgiveness can come
into the community without destroying it. It is God who does the forgiving, but often He chooses human
beings as the channel of His forgiving grace. Human beings are such that ‘life together’ always involves
them in hurting one another in some way. Repentance, confession, and forgiveness are essential in a
community of hurt and hurtful persons.

Forgiveness
 The Bible teaches that the result of repentance and confession is forgiveness. John the Baptist’s
baptism of repentance had a purpose. It was literally “for the forgiveness of sins” (Mark 1:4; Luke 3:3)
The account of the first post-resurrection Christian sermon in Acts 2:38 makes clear that the same thing
is true for Christians. Peter tells his hearers that they should repent and be baptized “for the forgiveness
of sins.” Scripture is quite specific that God is a sin-forgiving Deity, and that the forgiveness experience
becomes a reality when we admit our need of it.

At the heart of God is the desire to give and to forgive. Because of this, he set into motion the
entire redemptive process that culminated in the cross and was confirmed in the resurrection. The usual
notion of what Jesus did on the cross runs something like this: people were so bad and so mean and God
was so angry with them that He could not forgive them unless somebody big enough took the rap for
the whole lot of them. Nothing could be further from the truth. Love, not anger, brought Jesus to the
cross. Golgotha came as a result of God’s great desire to forgive, not His reluctance. Jesus knew that by
His vicarious suffering He could actually absorb all the evil of humanity and so heal it, forgive it, redeem
it. (Celebration of Discipline, 179)

This is why Jesus refused the customary painkiller when it was offered Him. He wanted to be
completely alert for this greatest work of redemption. In a deep and mysterious way He was preparing
to take on the collective sin of the human race. Since Jesus lives in the eternal now, this work was not
just for those around Him, but He took in all the violence, all the fear, all the sin of all the past, all the
present, and all the future. This was His highest and most holy work, the work that makes confession
and the forgiveness of sins possible.

Some seem to think that when Jesus shouted ‘My God, my God, why hast thou forsaken me?” it
was a moment of weakness (Mark 15:34). Not at all. This was His moment of greatest triumph. Jesus,
who had walked in constant communion with the Father, now became so totally identified with
humankind that He was the actual embodiment of sin. As Paul writes, ‘He made Him to be sin who knew
no sin’ (2 Cor. 5:21). Jesus succeeded in taking to Himself all the dark powers of this present evil age and
defeated every one of them by the light of His presence. He accomplished such a total identification
with the sin of the race that He experienced the abandonment of God. Only in that way could He
redeem sin. It was indeed His moment of greatest triumph. Without the cross the discipline of
confession would be only psychologically therapeutic. But it is so much more. It involves and objective
change in us. It is a means of healing and transforming the inner spirit. (Celebration of Discipline, 181)

Perhaps the most well-known passage that Christians use is 1 John 1:9: “If we confess our sins,
He is faithful and just and will forgive our sins and purify us from all unrighteousness.” Our problem is
that for many, forgiveness is only a doctrine, and thus they have little understanding of the actual
process and dynamics involved. Few of us actually think about forgiveness in any depth. It is important
to know what forgiveness is (and is not) and the different kinds of forgiveness that exist. Then we need
to consider what the experience of forgiveness consist of.
 The Old Testament most often conveys forgiveness by Hebrew words that mean “send away” or
“cover.” The New Testament generally uses “send away,” but also employs “loose,” “be gracious to,”
and “pass over.” Perhaps a good modern English word to employ would be “release.” In experiencing
forgiveness it is important to understand what it is not. The following are often mistaken for forgiveness:

First, forgiving does not mean pretending that it doesn’t really matter. ‘Oh, that’s all right, it
really didn’t hurt me anyway!’ we say. That is not forgiveness, it is lying. Love and lies do not mix well.
The truth is that these things matter a great deal, and it does not help to avoid the issue.

Second, forgiving does not mean ceasing to hurt. There is a belief that if we continue to hurt,
we must have failed to truly forgive. That is simply not true. Hurting is not evil. We may hurt for a very
long time to come. Forgiveness does not mean that we will stop hurting.

Third, forgiving does not mean forgetting. To “release” or “send away” someone or something
does not suggest an inability to remember it. God may be able to choose to forget, but humans tend to
remember even more the things they try to shove out of their thoughts. To forgive another does not
require amnesia.

Fourth, forgiving does not mean condoning. Many victims of crime do not want to forgive,
because they feel that such action would condone or excuse the heinous acts of the perpetrator.
Forgiveness need not lessen our sense of outrage about a terrible deed. To release something does not
lessen the guilt of the wrongdoer. God’s forgiveness of our sin does not approve of our action or lessen
His holiness and righteousness.

Fifth, forgiving does not mean pardoning. While in some cases, such as God’s forgiveness of sin,
the ultimate punishment may be waived; in human-to-human relationships forgiveness does not
demand that the forgiver must advocate the release of the criminal from all punishment. Even in God’s
forgiveness, the physical effect of, for instance, the abuse of one’s body may still linger. Forgiveness
does not mean cancelling or negating punishment, results, or consequences.

Sixth, forgiving does not necessarily lead to reconciliation. In many cases, we should attempt
reconciliation, but in some cases one party or the other is not interested. You don’t have to be friends
with someone who abuse your family. God wants to reconcile with us, but some humans my not!

Back to our main point – forgiveness is to release or send away. What all that means in each
case may vary. Actually God’s forgiveness is deeper than human forgiveness. In some cases human
forgiveness may mean simply not hanging on to or obsessing about the event, and letting God work on
making whatever adjustments to the situation as He sees fit. It seems that there exists at least five
different kinds of forgiveness:

1. God’s forgiveness of persons

2. Forgiveness by others
 3. Forgiveness of persons toward God
4. Forgiveness of those who wronged us
5. Forgiveness of ourselves

How to Practice Repentance and Forgiveness?

Now we must answer several key questions and then discuss how to practice these key
disciplines. The first question is how does one enter this powerful experience? Repentance, confession,
and forgiveness all come because God graciously provides for them. They work because He ordained
that they heal our lives. Not only does God wish that “all should reach repentance” (2 Peter 3:9), but
even only one repentant sinner brings joy to heaven (Luke 15:7). One major purpose of His kindness has
its aim to lead us to repentance (Romans 2:4). God often employs a renewed sense of His great grace
and matchless love to motivate us toward repentance.

Such an experience can come on the heels of worship as it did for Isaiah. When in vision he saw
God in all His glory (Isa. 6:1-3), it drove him to declare, “Woe is me! I am lost, for I am a man of unclean
lips” (verse 5). The prophet’s confession led him to communion with God and a life of service. Isaiah’s
deep need for cleansing brought him and continues to bring us to the great divine cleanser of sin, who
grants forgiveness joyfully to all repenters and confessors.

The second question concerns whether repentance is a one-time experience or an ongoing

process or spiritual discipline. While it is clear that many New Testaments passages use repentance
primarily to speak of the basic change that takes place at the onset of the Christian life, ample evidence
indicates that the development of the full dimensions of the experience are ongoing as one lives the
Christian life. James 5:16 admonishes us to confess our sins to one another and be healed. Both verb
form and context clearly imply that it is a repeatable experience. Luke 17:3, 4 tells us that if others
repent, we should forgive them, and if they sin against us seven times in one day but say, “I repent,” we
must forgive them. Repentance is a continuing Christian lifestyle.

How then does one apply all of this to the Christian walk? We must carefully examine how one
begins the Christian life. Many learn repentance, confession, and forgiveness as Christian beliefs. They
are something a believer assents to. But ideally all three things should also be presented as an
experience that Christians are blessed to take part in and then practice in their lives as an ongoing and
developing growth experience.

Counsel in the Giving of a Confession

Not only it is true that ‘we love, because He first loved us,’ but we are enabled to make
confession only and especially because He first loved us (1 John 4:19). The evidence of mercy and grace
sparks a contrite heart and allows confession to flow. We are drawn to Him as Hosea tells us, ‘with cords
of compassion, with the bands of love’ (Hosea 11:4). We come with hopeful hearts, for the One we are
coming to waits for us like the father of the prodigal who saw his son when he was still a great way off
and in compassion ran and embraced him and welcomed him back (Luke 15:20). His greatest delight is
to forgive. He calls his light-filled creatures of heaven into celebration whenever one person makes
confession.

What do we do? St Alphonsus Liguori writes, ‘For a good confession three things are necessary:
an examination of conscience, sorrow, and a determination to avoid sin.’ “An examination of
conscience.” This is a time, as Douglas Steere writes, ‘where a soul comes under the gaze of God and
where in His silent and loving Presence this soul is pierced to the quick and becomes conscious of the
things that must be forgiven and put right before it can continue to love One whose care has been so
constant.’ We are inviting God to move upon the heart and show us areas that need His forgiving and
healing touch.

In this experience of opening ourselves to the ‘gaze of God’ we must be prepared to deal with
definite sins. A generalized confession may save us from humiliation and shame but it will not ignite
inner healing. The people who came to Jesus came with obvious, specific sins, and they were forgiven
for each one. It is far too easy to avoid our real guilt in a general confession. In our confession we bring
concrete sins. By calling them concrete, however, does not mean only outward sins. It includes definite
sins, the sins of the heart – pride, avarice, anger, fear – as well as the sins of the flesh – sloth, gluttony,
adultery, murder. Perhaps we will be drawn to the method Luther used in which he sought to examine
himself on the basis of the Ten Commandments. In our desire to be specific we must not, however, turn
to the opposite danger of being unduly concerned to rout out every last detail in our lives. With
profound common sense Francis de Sales counsels, ‘Do not feel worried if you do not remember all your
little peccadilloes in confession, for as you often fall imperceptively, so you are often raised
imperceptively.”

‘Sorrow’ is necessary to a good confession. Sorrow as it relates to confession is not primarily an

emotion, though emotion may be involved. It is an abhorrence at having committed the sin, in a deep
regret at having offended the heart of the Father. Sorrow is an issue of the will before it is an issue of
the emotions. In fact, being sorrowful in the emotions without a godly sorrow in the will destroys the
confession. Sorrow is a way of taking the confession seriously.

‘A determination to avoid sin’ is the third essential for a good confession. In the discipline of
confession we ask God to give us a yearning for holy living, a hatred for unholy living. John Wesley once
said: ‘Give me one hundred preachers who fear nothing but sin and desire nothing but God . . . such
alone will shake the gates of hell and set up the kingdom of heaven on earth.’ It is the will to be
delivered from sin that we seek from God as we prepare to make confession. We must desire to be
conquered and ruled by God, or if we do not desire it, to desire to desire it. Such a desire is a gracious
gift from God. The seeking of this gift is one of the preliminaries for confessing to a brother or sister.

Does it sound complicated? Do you fear you might miss one of the points and thus render
everything ineffectual? It is usually much more complicated in the analysis than in the experience.
Remember the heart of the Father, He is like a shepherd who will risk anything to find that one lost
sheep. We do not have to make God willing to forgive. In fact, it is God who is working to make us willing
to seek His forgiveness. One further note on the preparation for confession; there must be a definite
termination point in the self-examination process. Otherwise, we can easily fall into a permanent habit
of self-condemnation. Confession begins in sorrows, but it ends in joy. There is celebration in the
forgiveness of sins because it results in a genuinely changed life.

Then there is the practical matter of to whom we should go to confess. It is quite correct
theologically to say that every Christian believer can receive the confession of another, but not every
Christian believer will have sufficient empathy and understanding. Though it is unfortunate, it is a fact of
life that some people seem unable to keep a confidence. Others are disqualified because they would be
horrified at the revealing of certain sins. Still others, not understanding the nature and value of
confession, would shrug it off with a ‘that’s not so bad.’ Fortunately, many people do understand and
would be delighted to minister in this way. These people are found by asking God to reveal them to us.
They are also found by observing people to see who evidences a lively faith in God’s power to forgive
and exhibits the joy of the Lord in his or her heart. The key qualifications are spiritual maturity, wisdom,
compassion, good common sense, the ability to keep a confidence, and a wholesome sense of humor.
Many pastors – though by no means all – can serve in this way. Often ordinary folk who hold no office or
title whatever are among the best at receiving a confession.

But what if there is an offense we could never bring ourselves to reveal? What if we lack the
courage to open a particular corner of our lives? Then all we need to do is say to our brother or sister: ‘I
need your help. There is a sin that I cannot bring myself to confess.’ Our confessor/friend will ‘then
adopt an easy means of dragging from its den the wild beast that would devour you. All you will have to
do is to answer Yes or No to his interrogations. And behold, both the temporal and the eternal hell have
disappeared, the grace of God is recovered, and peace of conscience reigns supreme.

Counsel in the Receiving of a Confession

Like any spiritual ministry there is a preparation involved in being able to hear rightly the
confession of a brother or sister. We begin by learning to live under the cross. Bonhoeffer writes,
‘Anybody who lives beneath the Cross and who has discerned in the Cross of Jesus the utter wickedness
of all men and of his own heart will find there is no sin that can ever be alien to him. Anybodywho has
once been horrified by the dreadfulness of his own sin that nailed Jesus to the Cross will no longer be
horrified by even the rankest sins of a brother.’ This is the one thing that will saveus from ever being
offended in the confession of another. It forever delivers us from conveying any attitude of superiority.
We know the deceptiveness of the human heart, and we know the grace and mercy of God’s
acceptance. Once we see the awfulness of sin we know that, regardless of what others have done, we
ourselves are the chief of sinners.

Therefore, there is nothing that anyone can say that will disturb us. By living under the cross we
can hear the worst possible things from the best possible people without so much as batting an eyelash.
If we live in that reality, we will convey that spirit to others. They know it is safe to come to us. They
know we can receive anything they could possibly reveal. They know we will never condescend to them
but, instead, understand. When we live in this spirit, we do not need to tell others that we will keep
privileged information privileged. They know we will never betray a confidence. We do not have to tell
them. Nor will be ver be tempted to betray it, for we know the godly sorrow that has driven them to this
difficult step. By living under the cross we are delivered from the danger of spiritual domination. We
have stood where our brother now stands and so the desire to use his confession against him is gone.
Nor do we feel any need to control him or to straighten him out. All we feel is acceptance and
understanding.

As we prepare for this sacred ministry it is wise that we regularly pray for an increase of he light
of Christ within us so that, as we are with others, we will radiate His life and light into them. We want to
learn how to live so that our very presence will speak of the love and forgiving grace of God. Also, we
should pray for an increase of the gift of discernment. This is especially important when we minister to
them following the confession. We need to be able to perceive the real healing needed in the deep,
inner spirit. IT is important that when others are opening their griefs to us we discipline ourselves to be
quiet. We will be tempted severely to relieve the tension of the situation by some off handed comment.
This is very distracting and even destructive to the sacredness of the moment. Neither should we try to
pry out more details than are necessary. If we feel that out of embarrassment or fear they are holding
something back, the best method is to wait silently and prayerfully.

It is extremely important that you pray for the person and not just counsel with them. Before or
during the prayer we should tell them that the forgiveness that is in Jesus Christ is now real and effective
for them. The prayer is for the healing of the inner wounds that the sin had caused. It is best to
accompany the prayer with the laying on hands which is an elemental teaching of the Bible and is a
means through which God communicates His life-giving power (Heb. 6:2). Invite God to let His peacd
flow into the deep inner mind and heal the sorrows of the past. Picture the healing. Thank Him for it. Of
this ministry of prayer Agnes Sanford writes, ‘One makes a very deep rapport in this kind of prayer. One
feels the feelings of the person for whom one prays, so much so that often the tears come from some
deep center of compassion within the soul. Yes, if one weeps, it is not in grief but in joy, knowing that
these tears are not one’s own but are the tears of the compassionate heart of Christ brooding over this
lost one, and the joy of Christ that at last he has been given a channel through which He can reach this
person whom He loves.

The discipline of confession brings an end to pretence. God is calling into being a Church that
can openly confess its frail humanity and know the forgiving and empowering graces of Christ. Honesty
leads to repentance, repentance leads to confession, and confession leads to forgiveness and change.