The author and activist Jim Forest writes that “the Greek word used in the Our Father for ‘forgive,’ aphiemi, means simply to let go, set aside or leave behind. Peter, perhaps thinking himself very charitable and gracious indeed, asked Jesus, “Lord, how often will my brothers sin against me and I forgive him? As many as seven times?” But Jesus replied to him, “not seven times, but seventy times seven times.” (Mt 18.21-22) When, in the fullness of time, Jesus came to save us, central to his ethical teachings is the forgiveness of wrongs done. God is, in short, in the forgiveness business.ĭo not forgive seven times, but seventy times seven times. The revelation we find in the sacred words is the story of an all-loving God forgiving a sinful humanity and reconciling them to himself (and one another). It is, in a way, the whole point of the story of the Bible. But it is just as much a challenge for us to forgive those who have done us wrong.įorgiveness, of course, runs all through Scripture. In fact, “Joseph wept when they spoke to him.” This picture of the forgiveness of Joseph’s brothers is an icon of the forgiveness of God toward us. If Jacob had wanted this, would he not have told Joseph directly?īut the lie does not matter Joseph does not care. The brothers therefore make up a lie: “Your father gave us this instruction before he died, ‘Say to Joseph: I beg you, forgive the crime of your brothers and the wrong they did in harming you.’” It is an obvious lie. This picture of the forgiveness of Joseph’s brothers is an icon of the forgiveness of God toward us. “What if Joseph still bears a grudge against us and pays us back in full for all the wrong that we did to him?” they ask. But now, the brothers fear, Joseph will use his power and authority to give them their just desserts. Perhaps Joseph only pretended to forgive so that he would not break his father’s heart. Joseph, who had long ago been sold into slavery by his brothers, had also long since forgiven them.īut now that Jacob is dead, the brothers, thinking that perhaps Joseph had only feigned forgiveness to spare his father more sorrow, are worried that Joseph will now enact his revenge. This takes place at the end of the patriarch Jacob’s life. One of the most moving portions of Scripture, to me, is the final chapter of the Book of Genesis. The command to love the Lord our God is coupled with the command to love our neighbor as ourselves. And, scripturally speaking, there is no turning toward God without turning toward one another. In this sense it is to turn one’s mind toward God. To repent is literally to change one’s mind. “Repent!” cries out Jesus in Matthew’s Gospel, “for the kingdom of heaven is at hand!” During Lent, preaching like this is front and center in the life of the church. He had pronounced the absolution without giving me prayers to say or Scriptures to read or some good deed to be accomplished. Just go! Repent and believe the good news!” If I’d given you something more to do, either you’d do it and think you earned God’s grace or you’d fail and think you let God down. “I told you to enjoy the mercy and love of God. We sat across from each other in the room, and I recounted my sins as the priest listened with a peace and calm-a joy, even-that revealed a confidence in God’s mercy for sinners.īut he had pronounced the absolution without giving me prayers to say or Scriptures to read or some good deed to be accomplished. So I asked for the absolution of God and his church. In the course of that hour, though, it became clear that what I really needed was to be unburdened of my sins. I had only asked for a meeting with Father to speak about my spiritual life. Normally the penitent stands before an icon of Christ, with the priest to the side as a witness to the confession. And it was not in the format I had grown to expect in the Byzantine Rite. I had not planned on confession that day. “Uh, Father? You forgot to give me a penance.” I was sitting in my pastor’s study, a much younger man than I am today, my cheeks tear-streaked and my shame revealed.
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