I pity from the bottom of my heart any nation or body of people that is so unfortunate as to get entangled in the net of slavery. I have long since ceased to cherish any spirit of bitterness against the Southern white people on account of the enslavement of my race. No one section of our country was wholly responsible for its introduction, and, besides, it was recognized and protected for years by the General Government. Having once got its tentacles fastened on to the economic and social life of the Republic, it was no easy matter for the country to relieve itself of the institution. Then, when we rid ourselves of prejudice, or racial feeling, and look facts in the face, we must acknowledge that, notwithstanding the cruelty and moral wrong of slavery, the ten million Negroes inhabiting this country, who themselves or whose ancestors went through the school of American slavery, are in a stronger and more hopeful condition, materially, intellectually, morally, and religiously, than is true of an equal number of black people in any other portion of the globe. … This I say, not to justify slavery — on the other hand, I condemn it as an institution, as we all know that in America it was established for selfish and financial reasons, and not from a missionary motive — but to call attention to a fact, and to show how Providence so often uses men and institutions to accomplish a purpose.
Half of the stories, which took so long for me to write and get right, are about that predicament of that clenched, clutched feeling when we don’t forgive. And then that miracle of grace, like a spiritual WD-40, that gets into the very stuck, grinding places inside of us. I’ve had to forgive both of my parents for very major injuries. Through the years, and even since they’ve been dead – just because someone dies doesn’t mean they’re off the hook. You carry it inside because there’s an injury inside. My son and I wrote a book together called “Some Assembly Required,” and he said something in there: If someone forgives you, they have found the willingness to feel awful again, and to re-experience the injury you did to them. And then to find something greater than themselves that lets them say “Goodbye, let’s be done.” And I hear your apology, your contrition, and I forgive you. That to me is so amazing. Maybe the most amazing thing is when somebody forgives me for a serious injury I’ve done them.
Nearly everyone has wronged another. Who among us has not longed to be forgiven? Nearly everyone has suffered the bitter injustice of wrongdoing. Who has not struggled to forgive? Charles Griswold has written the first comprehensive philosophical book on forgiveness in both its interpersonal and political contexts, as well as its relation to reconciliation. Having examined the place of forgiveness in ancient philosophy and in modern thought, he discusses what forgiveness is, what conditions the parties to it must meet, its relation to revenge and hatred, when it is permissible and whether it is obligatory, and why it is a virtue. ~ Product Description • “Rarely has a philosopher offered his fervent students and readers such depth, knowledge and sensitivity as Charles Griswold has done in this volume that deals with one of the most urgent topics facing humankind today.” ~ Elie Wiesel
The isolating device of prison guarantees that reconciliation between prisoners and the rest of ‘us’ remains far out of our minds. The case with amnestied perpetrators is different. Their very presence raises the daily question: can the sinning and the sinned-against achieve a new positive relationship. For the sake of new social harmony, the motto ‘forget and move on’ has its utilitarian attraction. But the motto is deceptive. Forgetting is a tricky business, both psychically and politically. Psychically, Kierkegaard was right to suggest that real forgetting requires real remembering: ‘When we say that we consign something to oblivion, we suggest simultaneously that it is to be forgotten and yet also remembered.’
Ominously for some Euro-Americans, analogous discussions are now gathering in the United States. We are not done with the evil legacy of Euro-American treatment of African slaves and native Indians. How a future-oriented culture such as America’s gets propelled into serious moral re-examination of the dark sides of its history is a subject worthy of much future consultation between historians, social scientists, and theological ethicists in America. Already the ferment of new visits to our own ignoble versions of administrative massacres may signal a new openness in our culture to hearing the simmering angry memories of those whose ancestors suffered those events. As he left Atlanta recently to return to South Africa, Desmond Tutu remarked, ‘The United States needs a truth and reconciliation commission.’ African Americans and Native Americans are likely to agree; but, as both the histories of trials and truth commissions described in this essay vividly suggests, every country, with its unique history, must craft its own unique way of reckoning with that history. No one measure will suffice for the making and remaking of a public conscience. Installing negative history in public memory is a multi-dimensional project that has to circle back again and again to old facts from new perspectives.
The author, president emeritus of Union Theological Seminary, has produced a work that deserves close scrutiny. The casual reader is likely to conclude that Shriver is addressing, in some flight of fancy, the oxymoronic. After all, political forgiveness seems patently absurd, especially given the history of the 20th century-not to mention our contemporary culture of violence. However, while recognizing that forgiveness is a morally complex concept, Shriver argues that it reaches beyond the realm of the personal to the arena of political ethics. He contends that forgiveness is (or at least should be seen as) an indispensable element in politics and that it is an essential ingredient in our attempt to construct a proper political ethics. Not everyone will be persuaded by Shriver’s attempt to make forgiveness the cornerstone of a political ethic; nonetheless, his argument should not be ignored. ~ Library Journal
You, me, before we die we’ll all get nailed, lots of times. But that doesn’t mean we’ll al get turned into witches. You can’t avoid getting zapped, but you can avoid passing the mean energy on. That’s the interesting thing about witches, the challenge of them — learning not to hit back, or hit somebody else, when they zap you. You can just bury the zap, for instance, like the gods buried the Titans in the center of the earth. Or you can be like a river when a forest fire hits it — pshhhhhhhhhhhhhhhhh! Just drown it, drown all the heat and let it wash away… And the great thing, the reason you can lay a river in the path of any sort of wildfire is that there’s not just rivers inside us, there’s a world in there… Not because I say so. Christ says so. And Krishna. But I feel it sometimes too. I’ve felt how there’s a world, and rivers, and high mountains, whole ranges of mountains, in there. And there are lakes in those mountains — beautiful, pure, deep blue lakes. Thousands of them. Enough to wash away all the dirt and trouble and wretchedness on earth.
The Good News means we can stop lying to ourselves. The sweet sound of amazing grace saves us from the necessity of self-deception. It keeps us from denying that though Christ was victorious, the battle with lust, greed, and pride still rages within us. As a sinner who has been redeemed, I can acknowledge that I am often unloving, irritable, angry, and resentful with those closest to me. When I go to church I can leave my white hat at home and admit I have failed. God not only loves me as I am, but also knows me as I am. Because of this I don’t need to apply spiritual cosmetics to make myself presentable to him. I can accept ownership of my poverty and powerlessness and neediness.
Because salvation is by grace through faith, I believe that among the countless number of people standing in front of the throne and in front of the Lamb, dressed in white robes and holding palms in their hands (Revelation 7:9), I shall see the prostitute from the Kit-Kat Ranch in Carson City, Nevada, who tearfully told me she could find no other employment to support her two-year-old son. I shall see the woman who had an abortion and is haunted by guilt and remorse but did the best she could faced with grueling alternatives; the businessman besieged with debt who sold his integrity in a series of desperate transactions; the insecure clergyman addicted to being liked, who never challenged his people from the pulpit and longed for unconditional love; the sexually-abused teen molested by his father and now selling his body on the street, who, as he falls asleep each night after his last “trick” whispers the name of the unknown God he learned about in Sunday school; the death-bed convert who for decades had his cake and ate it, broke every law of God and man, wallowed in lust and raped the earth. “But how?” we ask. Then the voice says, “They have washed their robes and made them white in the blood of the Lamb.” There they are. There we are — the multitude who so wanted to be faithful, who at times got defeated, soiled by life, and bested by trials, wearing the bloodied garments of life’s tribulations, but through it all clung to the faith.
We do not need to bear our guilt, nor do we even have to merit the merit of Christ. He does it all. So in one way it is the easiest religion in the world. But now we can turn that over because it is the hardest religion in the world for the same reason. The heart of the rebellion of Satan and man was the desire to be autonomous; and accepting the Christian faith robs us not of our existence, not of our worth (it give us our worth), but it robs us completely of being autonomous. We did not make ourselves, we are not a product of chance, we are none of these things; we stand there before a Creator plus nothing, we stand before the Savior plus nothing — it is a complete denial of being autonomous. Whether it is conscious or unconscious (and in them most brilliant people it is occasionally conscious), when they see the sufficiency of the answers on their own level, they suddenly are up against their innermost humanness — not humanness as they were created to be human but human in the bad sense since the Fall. That is the reason that people do not accept the sufficient answers and why they are counted by God as disobedient and guilty when they do not bow.