Abstract

The sacred text starts from the observation that man as a sinner needs conversion, that is, he is called to recognize that he needs forgiveness for shortcomings, imperfections, infidelity, that is, for the sins committed. Conversion is a matter of truth and honesty. Furthermore, the fact of the universality of the human conscience in search of forgiveness and reconciliation with the divinity should not be overlooked. The Egyptian, Mesopotamian, Ugaritic, Greek and Roman texts confirm to a remarkable extent that innate desire for peace with the Divine and therefore for the forgiveness of one's wrongs. More than natural civilization, revealed civilization not only bears witness to it but also the theological reasons: God of Israel is not only an Absolute Being, but also a holy and moral Person, therefore from creatures made in His image and likeness he demands a behavior in conformity with to your action. Due to the fact that Israel has been chosen as His chosen people, it remains subject to weakness and infidelity, but it is precisely for this circumstance that it is called to continuous conversion and subsequently to give it an example of hope and a guarantee of success for other peoples. The penitential
practices, the acts of conversion in the Old Testament are scattered throughout the entire text, it means that conversion accompanies all the stages of the history of salvation, and it cannot be otherwise. God continually calls His people to convert through the mouth of the prophets, through the Word of God which He sends to His beloved but so often rebellious children. The people and its individual members respond in a spirit of obedience and recognition of the truth "we have all sinned, we have behaved like fools" (cf. Jer 14:20; Dn 3:29). Both the private and community penitential rite in the Old Testament is very developed and rich. The main manifestations are: prayer, confession of sins, fasting, almsgiving, the Day of Reconciliation (Yom Kippur), various bloody sacrifices, gestures, clothing, weeping, covering oneself with ashes, ablutions (practiced especially by the Pharisees and in Qumran). Not infrequently the prophets accuse formalism of those otherwise impressive and meaningful practices. What value did those practices have in that time when there was not yet the sacrament of reconciliation? Above all the value of the truth itself: man as such is a sinner which in biblical language means that he needs God to live, to exist and to act in accordance with His plan; then it means recognizing God as the judge of man's own actions; thirdly, it means that the Old Testament penitential practices demonstrate the very high level of Israel's spirituality. Finally, it means recognizing God as merciful, good and just, generous in forgiving and ready to be reconciled with men - rebellious children by sending them His Only Son as immolated Lamb and Witness of the Father's mercy.