Defining forgiveness: Christian clergy and general population perspectives.

The lack of any consensual definition of forgiveness is a serious weakness in the research literature (McCullough, Pargament &amp; Thoresen, 2000). As forgiveness is at the core of Christianity, this study returns to the Christian source of the concept to explore the meaning of forgiveness for practicing Christian clergy. Comparisons are made with a general population sample and social science definitions of forgiveness to ensure that a shared meaning of forgiveness is articulated. Anglican and Roman Catholic clergy (N = 209) and a general population sample (N = 159) completed a postal questionnaire about forgiveness. There is agreement on the existence of individual differences in forgiveness. Clergy and the general population perceive reconciliation as necessary for forgiveness while there is no consensus within psychology. The clergy suggests that forgiveness is limitless and that repentance is unnecessary while the general population suggests that there are limits and that repentance is necessary. Psychological definitions do not conceptualize repentance as necessary for forgiveness and the question of limits has not been addressed although within therapy the implicit assumption is that forgiveness is limitless.</p

Stump's Forgiveness

To love someone, Eleonore Stump tells us, is to have two desires: a desire her objective good and a desire for union with her. In Atonement, Stump claims that loving someone—understood as having these desires—is necessary and sufficient for morally appropriate forgiveness. I offer several arguments against this claim

Peace for Our Time : Reading Jonah in Dialogue with Abravanel in the Book of the Twelve

Peer reviewedPublisher PD

Nature of Sin

Sin is inescapable. Since the Fall, mankind has been doomed. God continuously provided His people an opportunity for repentance, but the cataclysmic effects of sin continued. Understanding the nature of sin is one of the most important doctrines for apologetics, evangelism, discipleship, and pastoral teachings. Upon firmly applying hermeneutics, historical tradition, theological exegesis, and practical applications, followers of the Way are more equipped to do the Will of the Lord. The serpent succeeded in the garden, but the Savior defeated death on the Cross, bringing about redemption and restoration for all of humanity

No Future Without (Personal) Forgiveness: Re-Examining the Role of Forgiveness in Transitional Justice

The role of forgiveness has been much discussed in the literature on transitional justice, but a basic point has been muddled: most acts of forgiveness are inherently personal and cannot be achieved by state actors alone. What I call personal forgiveness is extended by a single human victim who has been harmed by a wrongdoer. Personal forgiveness is distinguishable from three other forms of forgiveness: group forgiveness, legal forgiveness (a form of group forgiveness), and political forgiveness. In the context of transitional justice, I argue that: (1) personal forgiveness is a necessary condition for political forgiveness; (2) group forgiveness (including legal forgiveness), while not without a normative function, cannot effectuate either personal or political forgiveness, and (3) personal forgiveness requires a shared narrative framework to lead to political forgiveness. These assertions lead to two further observations. First, because the state has a normative role in its (limited) capacity to forgive on its own behalf and a practical role in its ability to spread and to transmit a shared narrative framework, the state has an important place in political forgiveness. Second, because the primary historical example of political forgiveness in transitional justice is the South African Truth and Reconciliation Commission that unfolded within an explicitly Christian theological framework, it may be that the shared narrative framework need be religious or even Christian in nature

On Sin, Repentance, Christian Nurture, And The Genetics of Personality

Dean Homer\'s description of the genetics of personality includes two components: temperament and character. Temperament is a product of the interaction of the individual\'s genes with early stimuli, whereas character is formed by parenting, social interaction and the individual\'s choices of reactions to external stimuli throughout life. This understanding of the genetics ofpersonality argues against determinism and is appropriate for a Christian doctrine of sin and repentance. Hamcr\'s description of the impact of child-rearing on character echoes the significance of Christian nurture, especially as expressed in the Sacrament of Baptism