Ayana Mathis, the renowned author of “The Twelve Tribes of Hattie,” delves into the complex subject of forgiveness in an article published in The New York Times.
In this thought-provoking piece, Mathis raises an important question: Is forgiveness truly enough to undo the irreparable damage caused by transgressions? While many view forgiveness as a virtuous act, it fails to restore what has been lost to grievous harm.
As a pastor, forgiveness is a topic that frequently comes up in conversations. People expect pastors to advocate for forgiveness wholeheartedly, quoting Jesus who urged his followers to forgive not just seven times, but seventy-seven times.
However, I must confess that I do not believe forgiveness is always possible. It’s an ideal that often eludes us.
Do you want to believe in a forgiving God? Then, believe in one who forgives even the unforgiving.
While there are undoubtedly many unpleasant individuals in the world, the majority of us struggle with being kind, caring, and forgiving simultaneously. This struggle is what President Abraham Lincoln referred to as our “better angels” in his inaugural address, though it was met with mixed reactions.
Once, I found myself attacked on a clergy-focused Facebook page for suggesting we should “Just be nice” in a particularly hostile thread. I have no inclination to “forgive” that attack. Frankly, I just don’t care.
That being said, I find it impossible to forgive a very small number of people who have personally hurt me deeply.
Throughout history, and even in our current time, no divine power expects or demands forgiveness for systematic brutality, injustice, oppression, and the countless other mortal woes we face.
In Dostoevsky’s masterpiece, “The Brothers Karamazov,” the concept of forgiveness is explored through a dialogue between two brothers. The older brother, Ivan, challenges the younger one’s belief in forgiveness by recounting horrific crimes against children. These crimes were not fictional but were based on real newspaper reports.
Ivan renounces the idea of a higher harmony because he cannot accept that the suffering of innocent children should be the price to pay for truth. He yearns to forgive and embrace, but he refuses to believe that this suffering is necessary for a greater good.
Undoubtedly, forgiveness is a remarkable and noble act that we should all strive for with unwavering dedication and humility.
However, true humility lies in recognizing our limitations. Strangely enough, our inability to forgive the state of the world can be a catalyst for seeking justice.
Ayana Mathis’ question lingers: What about the irreversible loss caused by grievous harm? Instead of fixating on forgiveness, let us focus on how we can prevent and transform these harmful situations. Let us leave the divine acts of forgiveness to beings beyond our mortal capacities.
We are here on Earth for a short time, entrusted with the task of making it a better place. Our purpose is not to serve the presumed divine or the privileged few but to uplift and improve the lives of all.
Jo Page, a writer and Lutheran minister, can be reached at [email protected].
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