Last week I was challenged to think about the ideas I have on forgiveness. There were a few things in this post by Kevin DeYoung (which I was directed to from this post) that made me pause and consider my ideas, ask a few questions, and then spend some time studying the Bible.
Therapeutic & Conditional Forgiveness?
“Many Christians, influences by Lewis Smedes and a lot of pop psychology, have a therapeutic understanding of forgiveness. They think of forgiveness as a unilateral, internal effort to get our emotions under control. But if we start with a biblical notion of God’s forgiveness, we see that such a view falls short.”
First, I thought “therapeutic” was a very interesting way to view forgiveness. I had never even considered it, and I truly wondered what I do. I know that I am to forgive others, and that I want to be forgiven. I know that God expects me to forgive, and that my own forgiveness depends on it (Mt 6:12-15). I wondered, since I don’t really pay attention to how or why I forgive, what is my motive for forgiving others? Is it with a motive of self-preservation, with a grumpy ‘Fine, I’ll forgive’ but only because I myself want forgiveness? Is that my deepest motive? I had to consider whether I forgive “therapeutically”, with my motive being just to get my emotions under control, jettisoning my offended feelings so I can move on with a very happy day. Or, is it that, when I look at all those ugly emotions swirling in my mind and heart, I get rid of them because they make me ‘look bad’ to God? Do I just take a “breather”, compose myself, looking at all those toxic feelings of anger and bitterness scattered throughout my mind, the elevated fight reflex coursing through my blood, and ffoorrggiivveeee…. Ah, I feel much better.
DeYoung was commenting on a selection from “Unpacking Forgiveness” by Chris Brauns. Brauns writes:
“In the therapeutic line of thinking, forgiveness is a private matter that means shutting down anger, bitterness, and resentment. In other words, Christians should always forgive automatically. Because therapeutic forgiveness is based on feelings, it posits that people may even find it necessary to forgive God.”
The other part of this article that made me pause was this:
“The offer of forgiveness is unconditional (for God, and it should be for us), but forgiveness itself is conditioned upon repentance. We must always be open–and even, in God’s grace, become eager–to extend forgiveness, but we (like God) can only forgive the truly penitent. No bitterness either way. No revenge. But forgiveness, and the reconciliation that should follow, is a commitment to those who repent. (emphasis mine)
Chris Brauns explains:
This book has argued that forgiveness should be defined as a commitment by the offended to pardon graciously the repentant from moral liability and to be reconciled to that person, although not all consequences are necessarily eliminated.”
Conditioned upon repentance? Those words really took me off guard. Is that true? At this point, I was becoming very aware of how fuzzy my knowledge is on forgiveness. Is this true? Or, since I try to distance myself from church divisions, is this controversial and debatable? I scrolled down to the comments section to see what other people were thinking and saying. Some were saying things like “finally Biblical teaching”, while others were asking for scripture and clarification. At this point, I decided that was where I should turn: to scripture.
I spent some time studying the Bible to get at what God has said about forgiveness, and I discovered that is very clear that God does place conditions on Christians.
(1) Mt 6: 14-15 tells us that we must forgive in order to be forgiven. If we don’t, God will not forgive us. It seems that this condition is placed on us so that we recognize the seriousness of our own sin. The note in my Bible (Apologetics Study Bible, HCSB) states:
“Forgiveness is an attitude that follows from recognition of the seriousness of our sin. A person with an unforgiving heart toward others shows that he does not take his own sin seriously and has not appropriated God’s forgiveness.”
(2) Within the church, the offended person must confront the offender. Mt 18:15-17 and Lk 17:3-4 are clear about this, and this has got to be one of the most difficult things to do. It depends a great deal on relationships. If you know the people well, it is much easier to bring something like this up. Then there is the gray area of church acquaintance, where you know people, but you really don’t know them well enough to confront them with sin. Or that they would confront me with sin, either. Honestly, I don’t really obey this, and it is just because I am a social coward. It is much easier to do the “therapeutic” part, scrub the ugliness off my consciousness until I ‘feel’ right, and then move on. But I if I am honest, I know that there is a barrier of varying thickness between me and that other person.
(3) Within the church, the offender must repent before receiving forgiveness. Mt 18:15-17 and Lk 17:3-4 are clear on this as well. “If your brother sins, rebuke him, and if he repents, forgive him. And if he sins against you seven times in a day, and comes back to you seven times, saying, ‘I repent,’ you must forgive him.” I have to ask myself, do I do this? If I (or we) don’t act on the first command to confront the offender, will we ever hear the words ‘I repent’? It is almost as if, by being non-confrontational, we short circuit God’s plan for refining his people in the church.
And we don’t even need to see any action (repentance) at all to forgive. Just so we are all on the same page, “feeling sorry” is only part of repentance. I grew up thinking this was all there was to repentance. The other part is “to be disposed to change one’s life for the better.” God expects penitence and a desire to change and make things right. Zaccheus repented when, to those he extorted money from, he paid back four times.
If someone came to me seven times in one day ‘repenting’ of sin, I would have to question his definition of repentance! God knows this, of course! That is why he tells Peter in Mt 18:22 to forgive seventy times seven, and then tells the parable of the unforgiving slave. It sounds ludicrous to accept ‘I repent’ that many times (490) and to forgive, but it must be exactly what God sees. He is the master and we owe him 10,000 talents1. The “actions” of repentance seems to be what God is looking for—not the work, not at first, but the humility to acknowledge our sin and speak about it to who we have sinned against. If I imagine myself sinning that many times in a day and having to progressively return to confess my sin, I see myself getting more and more embarrassed and alarmed at myself. This reminds me of Paul’s description of godly sorrow in 2 Cor 7 and how it leads to repentance. This alarm at myself, at my ineptitude and stupidity, though, mixed with pride can lead worldly sorrow, to giving up and, ultimately, to death.
(4) I also read the emotions and virtues associated with forgiveness. Eph 4:30 and Col 3:13 tell us to remove bitterness, anger, insult, slander, and to put on compassion, kindness, gentleness, and patience—then forgive others as the Lord forgave you. Here I can see where a therapy mentality could develop. We are to scrub out the ugliness, we are to be kind, but it is from the viewpoint of our relationship to God. Utterly destitute, God forgives us based on an immaterial ‘I repent’, a promise only. This is the comparison, the condition: as the Lord forgave us.
(5) There is one point that Jesus forgave the mass of people that were executing him. He asks God to forgive them because they don’t know what they are doing. There is no rebuke, no conversation with them, no reconciliation sought, just a plea to God based on the offender’s ignorance and slavery to sin. If people are just mean to us, in whatever way, I don’t think we necessarily have a responsibility to ‘make it right’. I don’t think we can expect or demand repentance prior to forgiveness.
So, I think what I have discovered is that God does command us to get control of the ugly emotions we feel when offended, but it is not for us so that we can feel better. It is so that reconciliation can occur between Christians. Forgiveness is conditional and challenging and, once again, proves that man did not write the Bible. Our nature is to satisfy ourselves, and I think that is what DeYoung is getting at: “forgiving” others is not about an emotional shower. Instead, except in the case of those crucifying Jesus, forgiveness seems to be absolutely relational. The questions raised by DeYoung’s article and my subsequent study have given me much to think about, and much to practice.
1I just finished a history of the Peloponnesian War, and one talent was enough to pay for the supplies and rowers for one Athenian ship for one month. Athens had ~6000 talents in their treasury, and they estimated it was enough to pay for 3 years war.