Excerpt from “Essay on Forgiveness” by C.S. Lewis
The following is an except from C.S. Lewis’ “Essay on Forgiveness” and has been edited to fit the bulletin.
We say a great many things without thinking of what we are saying. For instance, we say in the Creed “I believe in the forgiveness of sins.” We believe that God forgives us our sins; but also that He will not do so unless we forgive other people their sins against us. There is no doubt about the second part of this statement. It is in the Lord’s Prayer; it was emphatically stated by our Lord. If you don’t forgive, you will not be forgiven. No exceptions to it. He doesn’t say that we are to forgive other people’s sins, provided they are not too frightful, or provided there are extenuating circumstances, or anything of that sort. We are to forgive them all.
Now it seems to me that we often make a mistake both about God’s forgiveness of our sins and about the forgiveness we are told to offer to other people’s sins. Take it first about God’s forgiveness: I find that when I think I am asking God to forgive me I am often in reality asking him not to forgive me but to excuse me. But there is all the difference in the world between forgiving and excusing. Forgiveness says, “Yes, you have done this thing, but I accept your apology; I will never hold it against you and everything between us two will be exactly as it was before.” But the trouble is that what we call “asking God’s forgiveness” very often really consists in asking God to accept our excuses. What leads us into this mistake is the fact that there usually is some amount of excuse, some “extenuating circumstances.” We are so very anxious to point these things out to God (and to ourselves) that we are apt to forget the very important thing; that is, the bit left over, the bit which excuses don’t cover, the bit which is inexcusable but not, thank God, unforgivable.
There are two remedies for this danger. One is to remember that God knows all the real excuses very much better than we do. If there are real “extenuating circumstances,” there is no fear that He will overlook them. The second remedy is really and truly to believe in the forgiveness of sins. A great deal of our anxiety to make excuses comes from not really believing in it, from thinking that God will not take us to Himself again unless He is satisfied that some sort of case can be made out in our favor. But that is not forgiveness at all. Real forgiveness means looking steadily at the sin, the sin that is left over without any excuse, after all allowances have been made, and seeing it in all its horror, dirt, meanness, and malice, and nevertheless being wholly reconciled to the man who has done it.
When it comes to a question of our forgiving other people here also forgiving does not mean excusing. [When you forgive one who has betrayed you, for example] it doesn’t mean that you must necessarily believe his next promise. It does mean that you must make every effort to kill every taste of resentment in your own heart — every wish to humiliate or hurt him or to pay him out. But even if he is absolutely fully to blame we still have to forgive him. To excuse what can really produce good excuses is not Christian charity; it is only fairness. To be a Christian means to forgive the inexcusable, because God has forgiven the inexcusable in you.