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Lewis recounts that he used to wonder why the Creed includes the phrase “I believe in the forgiveness of sins” (Apostles’ Creed), which seemed obvious. He eventually discovered why that phrase was included: Forgiveness of sins is something that is easily forgotten and that humans often believe with difficulty. In scripture, Christ commands his followers to forgive others unconditionally; otherwise, God will not forgive them. Lewis observes that when he asks God for forgiveness, he is often unconsciously asking God not to forgive him but to excuse him. However, forgiving and excusing are exact opposites, according to Lewis. Though there often are “extenuating circumstances” to be taken into account, unless one actually admits one’s fault, no real forgiveness can take place.
Lewis proposes two remedies. First, “remember that God knows all the real excuses very much better than we do” (180). God knows everything, and he will excuse any extenuating circumstances that exist. Second, Christians must really believe in the forgiveness of sins. When God forgives, he really and truly passes over human faults; Christians therefore don’t need to find some small point in their favor. Then, when they forgive other people, they must show the same leniency and willingness to overlook faults (and make excuses where applicable) that God has shown them. Lewis admits that this is hard, particularly in the case of repeated offenses. However, people must remember that God offers the same repeated forgiveness to them and that they should therefore offer the same to others.
The book’s final two chapters are shorter, simpler, and less densely argued than the previous seven. The brevity and simple style of “On Forgiveness” reflect its origin as a piece for a parish magazine, in contrast to the academic origin of the other essays. Lewis argues that a person practicing forgiveness in the true sense takes sin seriously—recognizing it for what it is—and erases it, reconciling with the sinner and starting over with a clean slate. Recognizing the reality of sin is necessary for forgiveness to be what it claims to be. Lewis thus sharply distinguishes forgiving a sin from finding excuses for it.
However, Lewis does give excuses their due, acknowledging that there are gray areas where sin and extenuating circumstances are mixed together. In such cases, Christian humility demands that people be more lenient with others than with themselves. Thus, Lewis suggests that Christians should diligently consider excuses when someone wrongs them. Conversely, they should be hard on themselves, assuming that most excuses they try to make in their favor are not valid. For Lewis, this is the most reliable procedure because it offsets the selfish tendency to be hard on others and easy on ourselves (notably, Lewis exposes several of his own weaknesses to illustrate the problems of forgiveness, thus practicing this kind of humble self-scrutiny). Lewis submits all of this to God’s all-seeing knowledge, which implies that he may in turn let people off the hook because of extenuating circumstances of which they are unaware.
Reflecting teachings of Jesus, Lewis emphasizes that one of the hardest things about forgiveness is doing it repeatedly, and for the same offenses. This is answered by pointing out that Christians have as a model God himself, whose mercy is inexhaustible and who never ceases to forgive human sins. The system of forgiveness in Christianity is a reciprocal action: God initiates forgiveness to human beings, and human beings are to reflect it to each other.
“On Forgiveness” shows Lewis well established as a Christian apologist. Writing for a popular readership, Lewis addresses a topic of relevance for everyday Christian living. As a key element of Christian moral life, forgiveness relates to the other essays in the book that discuss Christian happiness, ethics, and social life, developing the theme of The Challenges of Living Faith in Community.



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