Baptists: No repentance, just belief on Christ for one second and you are forever saved.
Early 2nd cent Christians:
2 Clement 16.1– 4
Therefore, brothers and sisters, since we have received no small opportunity to repent, while we have time, let us turn to the God who has called us— that is, while we still have one who receives us. 2For if we renounce these pleasures and conquer our soul by refusing to do its evil desires, we will share in the mercy of Jesus. 3But you know that “the day” of judgment is already coming like a “blazing oven,” and “some of the heavens will be melted,” and the whole earth will be like lead being melted in a fire, and then both the hidden and public works of people will become visible. 4Therefore, merciful practice (ἐλεημοσύνη) is good as repentance for sin. Fasting is better than prayer, but merciful practice (ἐλεημοσύνη) is better than both, and “love covers a multitude of sins.” Prayer from a good conscience delivers from death. Blessed is everyone who is found full of these things, for merciful practice (ἐλεημοσύνη) lightens the burden of sin.
Therefore, brothers and sisters, since we have received no small opportunity to repent, while we have time, let us turn to the God who has called us— that is, while we still have one who receives us. 2For if we renounce these pleasures and conquer our soul by refusing to do its evil desires, we will share in the mercy of Jesus. 3But you know that “the day” of judgment is already coming like a “blazing oven,” and “some of the heavens will be melted,” and the whole earth will be like lead being melted in a fire, and then both the hidden and public works of people will become visible. 4Therefore, merciful practice (ἐλεημοσύνη) is good as repentance for sin. Fasting is better than prayer, but merciful practice (ἐλεημοσύνη) is better than both, and “love covers a multitude of sins.” Prayer from a good conscience delivers from death. Blessed is everyone who is found full of these things, for merciful practice (ἐλεημοσύνη) lightens the burden of sin.
1Clement 49.2-6
Who is able to describe the bond of God’s love? 3Who is in a position to declare the greatness of its beauty? 4The height to which love leads is indescribable. 5Love binds us to God. Love covers a multitude of sins. Love bears all things. Love is patient in all things. There is nothing vulgar in love, nothing proud. Love has no schism; love does not cause division; love does all things in harmony. Everyone chosen by God has been made perfect in love; without love nothing is pleasing to God. 6In love has the Master received us. On account of the love he had for us, our Lord Jesus Christ gave his blood for us by God’s will— his flesh for our flesh and his life for our life.
Clement of Alexandria:
T herefore, the noble and holy manner of our philanthropy, according to Clement [i.e., the author of 1 Clement], seeks the common good, either by martyrdom or by teaching in deed and word, the latter of which is twofold, unwritten and written. This is love: to love God and to love neighbor. This leads to indescribable heights (cf. 1 Clem. 49.4). Love covers a multitude of sins (1 Pet 4:8). Love bears all things. Love is patient in all things. Love joins us to God. Love does all things in harmony. Everyone chosen by God has been made perfect in love. Without love nothing is pleasing to God. There is no explanation of the perfection of love, it is said. Who is worthy to be found in it, except the one whom God considers worthy (1 Clem. 50.1– 2)? Take, for example, the apostle Paul. “If I give my body,” he says, “but do not have love, I am
a noisy gong or a clanging symbol.” If it is not from an elective disposition, by gnostic love, that I testify, Paul says, but by fear; and if, then, by anticipated reward I rattle my lips to testify to the Lord that I confess the Lord, then I am an ordinary man, ringing out the Lord’s name, but not knowing him. For there is indeed a people that loves with the lips, and there is another that hands over the body to be burned (cf. Isa 29:13). “And if I give away all my possessions,” he says, not according to the principle of affectionate fellowship, but according to the principle of recompense, either from the person who received the benefaction or from the Lord who has promised, “and if I have all faith so as to move mountains,” and repel shadowy passions, and if I am not faithful to the Lord on account of love, “I am nothing,” as one reckoned with and no different from the multitude, especially in comparison with the one who testifies as a gnostic. (Strom. 4.18.111–12)