Introduction:Forgiveness
Derek Poole

Let the church be church
Brian Moore

From the Director - Statement in response to IRA and IICD Announcements
David Porter

Decommissioning - How do I feel?
David Clements

Embodying Forgiveness
Patrick Mitchel

Forgiveness in the New Testament
Bill Addley

Better than Bitterness
David Clements

Necessary Miracles - Thoughts on Forgiveness and Politics
Duncan Morrow

Faith and Practice - Moyna Bill
Ruth Hutchinson

Embodying Forgiveness Project
Stephen Graham

Tutu Book Review
Stephen Graham

Jones Book Review
Alice Swann

Transformation 2002

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FORGIVENESS IN THE NEW TESTAMENT
In Northern Ireland the New Testament teaching about forgiveness and repentance is of interest to more than biblical exegetes and preachers. On the 8th November 1987 Gordon Wilson’s daughter was killed and he was
injured by the Enniskillen bomb. That night he told a reporter that he bore neither ill will nor grudge against those who had committed such an atrocity. These words shone like a beacon of hope and reconciliation around the world, but not for everyone. Some felt that he was too hasty in extending forgiveness to the bombers. Not only had they committed such a horrible act but they showed no sign of repentance or remorse. How can you have forgiveness without repentance? Bonhoeffer spoke of cheap grace can we not also speak of cheap forgiveness?

What then does the New Testament teach on the matter? First, God forgives us our sins as a result of what Jesus did on the cross. John the Baptist pointed to Jesus and exclaimed, ‘Behold the Lamb of God who takes away the sins of the world.’ At the Last Supper Jesus said, ‘This is my blood of the covenant which is poured out for the remission of sins.’ (Matt 26: 28) Paul wrote, ‘In him we have redemption through his blood, the forgiveness of sins.’ (Eph 1: 7)

Second, there is a very close relationship between being forgiven and forgiving others. Jesus taught his disciples to pray, ‘Forgive us our debts as we forgive our debtors.’ He went on: …‘if you do not forgive men their sins, your Father will not forgive your sins.’ (Matt 6: 12, 14) And he later taught them the Parable of the Unmerciful Servant (Matt 18: 23-35) to the same effect. So those who are forgiven are to forgive or, to put it another way, if we do not forgive others then we have not been forgiven ourselves. It is difficult to think of forgiving others as a necessary condition to being forgiven by God. God’s forgiveness is an act of his free grace, which we can neither earn nor merit. So perhaps it is better to say that forgiving others is the necessary result of and indication of being forgiven by the Father. And those who refuse to forgive are so closed that they are unable to receive the forgiveness offered by God. Those who experience God’s forgiveness must forgive one another ‘just as in Christ God forgave you.’ Christ is the origin, the stimulus and the example of Christian forgiveness.

Third, to receive forgiveness we must repent. Repentance plays a prominent place in the teaching of Jesus in the first three gospels. His preaching ministry opens with a call to repentance. ‘The time has come. The kingdom of God is near. Repent and believe the gospel’ (Mark 1: 15). Throughout his ministry, by word and deed, Jesus showed that ‘there is more joy in heaven over one sinner who repents than over ninety nine righteous people who do not need to repent’. And when he was taken to glory the young church that was left continued with the same message - ‘Repentance and forgiveness of sins will be preached in his name to all nations’ (Luke 24: 47). It is a little curious that though Paul is recorded by Luke as preaching that ‘God commands all men everywhere to repent’ (Acts17: 30). Yet specific references to repentance are infrequent in his letters and completely absent from the writings of John (except the Revelation). Both Paul and John use other terms and concepts to express the same truth. It is fair to say, however, that repentance is inextricably linked to forgiveness. God’s offer of forgiveness is of his pure grace, free and without conditions. Repentance is required on our side if we are to receive it. That is, the offer of forgiveness is without condition, but to receive it we must repent. Only those who let go of their sin can take God’s gift with empty hands. Only those who realise their need will reach out to receive it.

Fourth, the church in the New Testament was concerned about forgiveness within its fellowship. Peter’s well-known question about how often he should forgive, concerned ‘my brother’. His question and our Lord’s answer are recorded in Matthew 18, a chapter that deals with relationships within the church, the care of immature members and even procedures for the excommunication of the unrepentant. This focus on internal church relationships is found throughout the epistles. To quote but one example from Paul, ‘Bear with each other and forgive whatever grievances you may have against one another’. The overall emphasis was on ‘love which binds all together in unity’ (Col 3: 13f; cf Eph 4: 32).

Fifth, the New Testament has little to say directly or specifically about human forgiveness to those outside the Christian community. The concordance shows few references to forgiving those outside the church. Yet related teaching is relevant. Jesus taught his disciples to love their enemies and pray for those who persecuted them (Matt 5: 44). His whole ministry was one of reaching out to the outcast, to those cut off by human barriers of race, class, custom, creed or morality. This same ministry was carried on by his disciples both while he was still on earth and after he had been taken up to glory. The gospel to be shared by his followers was one of reconciliation between creator and creature and between person and person. And most powerfully of all, on the cross Jesus cried, ‘Father forgive them, they do not know what they are doing’ (Luke 23: 34; cf Acts 7: 60). There is much here upon which to build a theology and practice of forgiveness beyond the church in the wider community, but available space means that discussion of it must await another time.

Bill Addley is Professor of Practical Theology at Union Theological College, Belfast.