Academic literature on the topic 'Forgiveness Repentance Reconciliation'
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Journal articles on the topic "Forgiveness Repentance Reconciliation"
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Lin, Bonnie E. "All This Is from God: Augsburger, Lederach, Barth, and Coutts on Forgiveness." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 1 (February 2019): 39–59. http://dx.doi.org/10.1177/1063851219829928.
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What is forgiveness and why should we forgive? What does it accomplish? Why does it falter? Are there wrong ways or wrong times to forgive? How can we forgive our brothers and sisters from the heart, as Jesus instructed (Matt. 18:35)? Can there be forgiveness without repentance or reconciliation? In this article, I consider several psychological, sociopolitical, and Barthian theological insights for the practice of forgiveness at the interpersonal and communal levels. Focusing on the work of pastoral counselor David W. Augsburger, international peacebuilder John Paul Lederach, and theologian Jon Coutts, I compare how each thinker envisions the grounds of, goals of, and threats to forgiveness, as well as where each locates the power to forgive. I then reflect on how these authors may elucidate the relationship of forgiveness with repentance and reconciliation.
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Human, D. J. "God accepts a broken spirit and a contrite heart - Thoughts on penitence, forgiveness and reconciliation in Psalm 51." Verbum et Ecclesia 26, no. 1 (October 2, 2005): 117–32. http://dx.doi.org/10.4102/ve.v26i1.215.
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A concern with reconciliation amidst broken relationships permeates the religious discourse of human spirituality. In addition, in the history of Christian spirituality in particular, the role of penitence has been considered to be an integral part of authentic faith in a fallen world blighted by sin. With this as background, the present article discusses the biblical text of Psalm 51, a poignant and dramatic rendering of a sinner’s penitence in his quest for forgiveness and reconciliation. Acutely aware of his transgressions, the psalmist confesses his own sinfulness whilst acknowledging the divine requirement of genuine repentance and complete dependence on God’s grace. With these thoughts, Psalm 51 also allows the reader to discover for him/ herself the process of repentance – penitence – forgiveness – renewal and, ultimately, reconciliation.
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Baron, Eugene. "REMORSE AND REPENTANCE STRIPPED OF ITS VALIDITY. AMNESTY GRANTED BY THE TRUTH AND RECONCILIATION COMMISSION OF SOUTH AFRICA." Studia Historiae Ecclesiasticae 41, no. 1 (August 3, 2015): 169–84. http://dx.doi.org/10.25159/2412-4265/110.
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During the South African amnesty process perpetrators would get amnesty if they could prove that there was a political motive for committing their actions, their deeds were proportionate, that they happened during and between the years 1960 and 1994, and if they gave full disclosure. The purpose of this article is to demonstrate the following: the fact that remorse and repentance were not required in order for perpetrators to get amnesty, left the reconciliation process in a vacuum. The inclusion of remorse and repentance as a requirement for amnesty, would have established a true (not a cheap) forgiveness and a ‘thick’ reconciliation process between perpetrators and victims. Remorse and repentance would have requested an admission and regret of wrongdoing, followed by an act of repentance underwritten by acts of contrition.
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Exline, Julie Juola, Everett L. Worthington, Peter Hill, and Michael E. McCullough. "Forgiveness and Justice: A Research Agenda for Social and Personality Psychology." Personality and Social Psychology Review 7, no. 4 (November 2003): 337–48. http://dx.doi.org/10.1207/s15327957pspr0704_06.
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Forgiveness and related constructs (e.g., repentance, mercy, reconciliation) are ripe for study by social and personality psychologists, including those interested in justice. Current trends in social science, law, management, philosophy, and theology suggest a need to expand existing justice frameworks to incorporate alternatives or complements to retribution, including forgiveness and related processes. In this article, we raise five challenging empirical questions about forgiveness. For each question, we briefly review representative research, raise hypotheses, and suggest specific ways in which social and personality psychologists could make distinctive contributions.
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Stump, Eleonore. "Love, Guilt, and Forgiveness." Royal Institute of Philosophy Supplement 85 (July 2019): 1–19. http://dx.doi.org/10.1017/s1358246118000656.
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AbstractIn Simon Wiesenthal's book The Sunflower: On the Possibility and Limits of Forgiveness, Wiesenthal tells the story of a dying German soldier who was guilty of horrendous evil against Jewish men, women, and children, but who desperately wanted forgiveness from and reconciliation with at least one Jew before his death. Wiesenthal, then a prisoner in a camp, was brought to hear the German soldier's story and his pleas for forgiveness. As Wiesenthal understands his own reaction to the German soldier, he did not grant the dying soldier the forgiveness the man longed for. In The Sunflower, Wiesenthal presents reflections on this story by numerous thinkers. Their responses are noteworthy for the highly divergent intuitions they express. In this paper, I consider the conflicting views about forgiveness on the part of the respondents in The Sunflower.I argue that those respondents who are convinced that forgiveness should be denied the dying German soldier are mistaken. Nonetheless, I also argue in support of the attitude that rejects reconciliation with the dying German soldier. I try to show that, in some cases of grave evil, repentance and making amends are not sufficient for the removal of guilt, and that reconciliation may be morally impermissible, whatever the case as regards forgiveness.
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Benbaji, Hagit, and David Heyd. "The Charitable Perspective: Forgiveness and Toleration as Supererogatory." Canadian Journal of Philosophy 31, no. 4 (December 2001): 567–86. http://dx.doi.org/10.1080/00455091.2001.10717580.
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'May one be pardon’ d and retain the offence?’ asks King Claudius in his tormented monologue in Hamlet. Forgiveness appears incompatible with the retention of the offence, both in the sense of enjoying its consequences (Claudius's arrogation of the Queen and the Kingdom of Denmark) and in the sense of the subsistence of the attitude which underlay the offensive act (his cold-heartedness and ambition). There are, however, views which allow for, even admire, an attitude of forgiveness towards people who have ‘retained’ their offense in some way. This idea of forgiveness is harder to justify, since no change (like repentance) has taken place in the agent. We suggest that the concept of toleration can serve as an illuminating clue in such an analysis. The tolerant attitude involves a certain kind of reconciliation with people who not only have done something wrong in the past, but insist on sticking to their objectionable conduct in the present and the future. Tolerance, in other words, is not conditioned by repentance or by commitment to behavioral transformation; it is a kind of unconditional ‘forgiveness’ in advance.
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Chu, Zane E. "The Law of Embrace: Satisfaction, Forgiveness, and the Cross in Aquinas, Lonergan, and Volf." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 2 (April 4, 2021): 216–43. http://dx.doi.org/10.1177/1063851220973334.
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A dialogue between Aquinas and Volf mediated by Lonergan illuminates the practical significance of Christ’s redemptive work. Aquinas contemplates the mystery of Christ’s passion as an act of satisfaction proceeding from charity that makes amends for wrongdoing. Lonergan specifies this satisfaction as a fitting expression of sorrow for the granting of forgiveness. He further identifies the essential meaning and practical significance of redemption as the transformation of evil into good, and calls it the law of the cross. Volf delineates the significance of the cross for practices of reconciliation, the movement from exclusion to embrace through repentance, forgiveness, and making space for the other. I suggest that Volf’s framework is undergirded by Lonergan’s law of the cross and assists retrieving the latent practical significance of Aquinas’ contemplation. Satisfaction for another is interpreted as forgiveness in the movement from exclusion to embrace proceeding from charity interpreted as the will to embrace.
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Karkošková, Slávka. "Complex Approach to Child Sexual Abuse Offender: Pastoral Perspective." E-Theologos. Theological revue of Greek Catholic Theological Faculty 3, no. 1 (April 1, 2012): 82–95. http://dx.doi.org/10.2478/v10154-012-0007-8.
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Complex Approach to Child Sexual Abuse Offender: Pastoral Perspective Whether the child sexual abuse (CSA offender is a Christian or not, in one way or another s/he may be in the Church's pastoral field. The article presents up-to-date theological responses toward the CSA offender. Topics cover the moral analysis of the perpetrator's sexual deviant cycle, pastoral analysis of the repentance required from him/her, and it's relation to forgiveness and reconciliation, and also an analysis of particular Church canons that refer to offenders. The author thus hopes to contribute to the correction of naive and highly inappropriate Christian attitudes toward CSA perpetrators and stress that the Church - in spite of many errors in responding to CSA - should be truly dedicated to child protection.
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Tarusarira, Joram. "When Piety Is Not Enough: Religio-Political Organizations in Pursuit of Peace and Reconciliation in Zimbabwe." Religions 11, no. 5 (May 9, 2020): 235. http://dx.doi.org/10.3390/rel11050235.
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In post-independence Zimbabwe, religion has been associated with piety and acquiescence rather than radical confrontation. This has made it look preposterous for religious leaders to adopt seemingly radical and confrontational stances in pursuit of peace and reconciliation. Since the early 2000s, a new breed of religious leaders that deploy radical and confrontational strategies to pursue peace has emerged in Zimbabwe. Rather than restricting pathways to peace and reconciliation to nonconfrontational approaches such as empathy, pacifism, prayer, meditation, love, repentance, compassion, apology and forgiveness, these religious leaders have extended them to demonstrations, petitions and critically speaking out. Because these religious leaders do not restrict themselves to the methods and strategies of engagement and dialogue advocated by mainstream church leaders, mainstream church leaders and politicians condemn them as nonconformists that transcend their religious mandate. These religious leaders have redefined and reframed the meaning and method of pursuing peace and reconciliation in Zimbabwe and brought a new consciousness on the role of religious leaders in times of political violence and hostility. Through qualitative interviews with religious leaders from a network called Churches in Manicaland in Zimbabwe, which emerged at the height of political violence in the early 2000s, and locating the discussion within the discourse of peace and reconciliation, this article argues that the pursuit of peace and reconciliation by religious actors is not a predefined and linear, but rather a paradoxical and hermeneutical exercise which might involve seemingly contradictory approaches such as “hard” and “soft” strategies. Resultantly, religio-political nonconformism should not be perceived as a stubborn departure from creeds and conventions, but rather as a phenomenon that espouses potential to positively change socio-economic and political dynamics that advance peace and reconciliation.
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Kursawa, Wilhelm. "Sin as an Ailment of Soul and Repentance as the Process of Its Healing. The Pastoral Concept of Penitentials as a Way of Dealing with Sin, Repentance, and Forgiveness in the Insular Church of the Sixth to the Eighth Centuries." Perichoresis 15, no. 1 (May 1, 2017): 21–45. http://dx.doi.org/10.1515/perc-2017-0002.
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Abstract Although the advent of the Kingdom of God in Jesus contains as an intrinsic quality the opportunity for repentance (metanoia) as often as required, the Church of the first five-hundred years shows serious difficulties with the opportunity of conversion after a relapse in sinning after baptism. The Church allowed only one chance of repentance. Requirement for the reconciliation were a public confession and the acceptance of severe penances, especially after committing the mortal sin of apostasy, fornication or murder. As severe as this paenitentia canonica appears, its entire conception especially in the eastern part of the Church, the Oriental Church, is a remedial one: sin represents an ailment of the soul, the one, who received the confession, is called upon to meet the confessing person as a spiritual physician or soul-friend. Penance does not mean punishment, but healing like a salutary remedy. Nevertheless, the lack of privacy led to the unwanted practice of postponing repentance and even baptism on the deathbed. An alternative procedure of repentance arose from the sixth century onwards in the Irish Church as well as the Continental Church under the influence of Irish missionaries and the South-West-British and later the English Church (Insular Church). In treatises about repentance, called penitentials, ecclesiastical authorities of the sixth to the eight centuries wrote down regulations, how to deal with the different capital sins and minor trespasses committed by monks, clerics and laypeople. Church-representatives like Finnian, Columbanus, the anonymous author of the Ambrosianum, Cummean and Theodore developed a new conception of repentance that protected privacy and guaranteed a discrete, an affordable as well as a predictable penance, the paenitentia privata. They not only connected to the therapeutic aspect of repentance in the Oriental Church by adopting basic ideas of Basil of Caesarea and John Cassian, they also established an astonishing network in using their mutual interrelations. Here the earlier penitentials served as source for the later ones. But it is remarkable that the authors in no way appeared as simple copyists, but also as creative revisers, who took regard of the pastoral necessities of the entrusted flock. They appeared as engaged in the goal to improve their ecclesiastical as well as their civil life-circumstances to make it possible that the penitents of the different ecclesiastical estates could perform their conversion and become reconciled in a dignified way. The aim of the authors was to enable the confessors to do the healing dialogue qualitatively in a high standard; quantity was not their goal. The penitents should feel themselves healed, not punished.
Dissertations / Theses on the topic "Forgiveness Repentance Reconciliation"
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Tian, Hengcun Joseph. "Forgiving the unrepentant a theological analysis drawing on classical and contemporary sources /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0650.
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Burn, Geoffrey Livingston. "Land and reconciliation in Australia : a theological approach." Thesis, University of Exeter, 2010. http://hdl.handle.net/10036/117230.
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This thesis is a work of Christian theology. Its purpose is twofold: firstly to develop an adequate understanding of reconciliation at the level of peoples and nations; and secondly to make a practical contribution to resolving the problems in Australia for the welfare of all the peoples, and of the land itself. The history of the relationships between the Indigenous and non-Indigenous peoples in Australia has left many problems, and no matter what the non-Indigenous people try to do, the Indigenous peoples of Australia continue to experience themselves as being in a state of siege. Trying to understand what is happening, and what can be done to resolve the problems for the peoples of Australia and the land, have been the implicit drivers for the theological development in this thesis. This thesis argues that the present generation in any trans-generational dispute is likely to continue to sin in ways that are shaped by the sins of the past, which explains why Indigenous peoples in Australia find themselves in a stage of siege, even when the non-Indigenous peoples are trying to pursue policies which they believe are for the welfare of all. The only way to resolve this is for the peoples of Australia to seek reconciliation. In particular, the non-Indigenous peoples need to repent, both of their own sins, and the sins of their forebears. Reconciliation processes have become part of the international political landscape. However, there are real concerns about the justice of pursuing reconciliation. An important part of the theological development of this thesis is therefore to show that pursuing reconciliation establishes justice. It is shown that the nature of justice, and of repentance, can only be established by pursuing reconciliation. Reconciliation is possible because God has made it possible, and is working in the world to bring reconciliation. Because land is an essential part of Indigenous identity in Australia, the history of land in court cases and legislation in Australia over the past half century forms an important case study in this work. It is shown that, although there was significant repentance within the non-Indigenous legal system in Australia, the degree of repentance available through that legal system is inherently limited, and so a more radical approach is needed in order to seek reconciliation in Australia. A final chapter considers what the non-Indigenous people of Australia need to do in order to repent.
Books on the topic "Forgiveness Repentance Reconciliation"
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Catholic Church. Commissio Theologica Internationalis. Memory and reconciliation: The Church and the faults of the past, December 1999. Boston: Pauline Books & Media, 2000.
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Ravenhill, David. Welcome home, receiving the father's forgiveness and acceptance, based on the parable of the prodigal son: And, The parable of the father's heart. Shippensburg, PA: Destiny Image Pubs., Inc., 2008.
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du Toit, Fanie. The Forgiving Embrace. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190881856.003.0006.
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Moving beyond South Africa into a broader theoretical discussion, this chapter discusses the first of three typologies of reconciliation theory: reconciliation as forgiving embrace. The chapter, like previous ones, develops around three reconciliation-related questions: of inception, transition, and transformation. Those who view reconciliation as largely identical with forgiveness view its inception as a call to moral community; its unfolding as a series of steps toward restorative justice, including repentance, acknowledgment, forgiveness, and redress; and its promise as that of healing of broken relationships. I raise some difficulties with this approach: in many contexts, restorative justice does not seem appropriate, not least when perpetrators remain powerful or unrepentant, and victims vulnerable and traumatized. Moreover, I argue that one can neither prescribe nor “programmatize” forgiveness insofar as it is essentially a gift that may or may not occur. It is therefore essential to imagine reconciliation processes in the absence or not-yet-presence of forgiveness.
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Carey, Patrick W. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190889135.003.0001.
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The introduction argues that the Bible’s penitential language (i.e., sin, repentance, confession, forgiveness, reconciliation, prayer, fasting, and almsgiving), which was so much a part of religious and even political life in American history, has been replaced in the most recent decades in the United States by a language of conflict and confrontation. Protestants, Catholics, Jews, and other religious tradition hold in common some or all of this biblical penitential language and have various ways of putting it into practice. This book, however, details the history of the American Catholic understanding of penance as a virtue and as a sacrament and demonstrates how that understanding and practice was influenced and transformed by successive religious and cultural and intellectual movements in Europe and the United States. The book calls for a return to a renewed penitential tradition that can contribute to personal as well as social peace and integrity.
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Carey, Patrick W. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190889135.003.0011.
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The conclusion highlights some lessons that this history has for American Catholicism in particular and American society in general. This history recalls the ways in which one people dealt with sin (personal and social), repentance, confession, forgiveness, and reconciliation—issues that were widely shared in various religious traditions and in American society in general in the past, which have been significantly neglected or marginalized in the present religious as well as political culture. The examination of a particular tradition can help to throw light on how American society got to its present condition and how a specific religious tradition contributed to the present state of affairs. What happened within American Catholicism had an effect on society’s language and values. The post-Tridentine American Catholic tradition on penance and the most recent breakdown of penitential language and discipline in the Catholic Church reflected and/or contributed to the same phenomena in American society.
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Carey, Patrick W. Confession. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190889135.001.0001.
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Confession is a history of penance as a virtue and a sacrament in the United States from about 1634, the origin of Catholicism in Maryland, to 2015, fifty years after the major theological and disciplinary changes initiated by the Second Vatican Council (1962–65). The history of the Catholic theology and practice of penance is analyzed within the larger context of American Protestant penitential theology and discipline and in connection with divergent interpretations of biblical penitential language (sin, repentance, forgiveness, reconciliation) that Jews, Protestants, Orthodox Christians, and Catholics shared in the American body politic. The overall argument of the text is that the Catholic theology and practice of penance, so much opposed by the inheritors of the Protestant Reformation, kept alive the biblical penitential language in the United States at least until the mid 1960s when Catholic penitential discipline changed and the practice of sacramental confession declined precipitously. Those changes within the American Catholic tradition contributed to the more general eclipse of penitential language in American society as a whole. From the 1960s onward penitential language was overshadowed increasingly by the language of conflict and controversy. In the current climate of controversy and conflict, such a text may help Americans understand how much their society has departed from the penitential language of the earlier American tradition and consider what the advantages and disadvantages of such a departure are.
Book chapters on the topic "Forgiveness Repentance Reconciliation"
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Rutayisire, Antoine. "Rwanda: Repentance and Forgiveness – Pillars of Genuine Reconciliation." In Forgiveness and Reconciliation, 171–87. New York, NY: Springer New York, 2009. http://dx.doi.org/10.1007/978-1-4419-0181-1_11.
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Stump, Eleonore. "The Sunflower." In Forgiveness and Its Moral Dimensions, 172–96. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190602147.003.0008.
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In Simon Wiesenthal’s book The Sunflower: On the Possibility and Limits of Forgiveness, Wiesenthal tells the story of a dying German soldier who was guilty of horrendous evil against Jewish men, women, and children, but who desperately wanted forgiveness from and reconciliation with at least one Jew before his death. Wiesenthal, then a prisoner in Auschwitz, was brought to hear the German soldier’s story and his pleas for forgiveness. As Wiesenthal understands his own reaction to the German soldier, he did not grant the dying soldier the forgiveness the man longed for. In The Sunflower, Wiesenthal presents reflections on this story by numerous thinkers. Their responses are noteworthy for the highly divergent intuitions they express. In this chapter, I consider the conflicting views about forgiveness on the part of the respondents in The Sunflower. I argue that those respondents who are convinced that forgiveness should be denied the dying German soldier are mistaken. Nonetheless, I also argue in support of the attitude that rejects reconciliation with the dying German soldier. I try to show that, in some cases of grave evil, repentance and making amends are not sufficient for the removal of guilt, and that reconciliation may be morally impermissible, whatever the case as regards forgiveness.