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by Fr. George MorelliThe presentation below was given to the Orthodox Peace Fellowship [an endorsed organization of the Assembly of Canonical Orthodox Bishops of America] Annual Meeting, held in Madison, Wisconsin on September 16-18 2011. I have consistently written on forgiveness as central to the teachings and practice of Christ Himself and the necessity of our emulation of this forgiveness to bring peace to those around us and achieve our own sanctification. Many of these articles are posted on Orthodoxy Today [www.orthodoxytoday.org/archive/morelli] and the Antiochian Archdiocese [http://www.antiochian.org/author/morelli] website.
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2. Essence of the Godhead
The Holy Trinity, Father, Son and Holy Spirit, One God, is
magnificently summarized by St. John Chrysostom in his Divine
Liturgy: "for Thou art God ineffable, inconceivable, invisible,
incomprehensible, ever existing and eternally the same."
3. Blessed Augustine of Hippo
'It would be easier to take the entire sea and pour it into this
hole, than to explain the mystery of the Trinity.' The inability of
mankind to comprehend God is even farther beyond the words of St.
Paul in his first letter to the Corinthians (13: 12): "For now we
see in a mirrordimly, but then face to face. Now I know in part;
then I shall understand fully, even as I have been fully
understood."
4. An Interrelationship of Love
The Divine Persons and their communicative interrelationship in
love are intrinsic to the Divine Nature. The Father, Son and Holy
Spirit cannot be conceived apart from each other, in as much as the
Divine Essence will lead to Divine action (Divine Energy) and the
creation of the cosmos and mankind itself. Mankind was created to
be in communion with God and with one another. The depth of the
Trinitarian communion of love, which is descriptive of their
essence and which also will serve as the purpose of mankind's
creation
5. Olivier Clment
The Divine Persons are not added to another, they exist in one
another: the Father is in the Son and the Son is in the Father, the
Spirit is united to the Father together with the Son and 'completes
the blessed Trinity' as if He were ensuring the circulation of love
within it. This circulation of love was called by the Fathers [Sts.
Basil and Maximus the Confessor]perichoresis, another key word of
their spirituality . . . Along withkenosis[emptying].Perichoresis,
the exchange of being by which each Person exists only in virtue of
His relationship with the Others, might be defined as a 'joyful
kenosis'. The kenosis of the Son in history is the extension of
thekenosisof the Trinity and allows us to share in it. Clement, O.
(1993).The Roots of Christian Mysticism. Hyde Park, NY: New City
Press.
6. God is Love
Thus, not only the cosmos comes into existence, but also mankind
comes into being. God had no need to create the cosmos, He did so
out of His intrinsic love. The Holy Trinity itself is love. As St.
John tells us: "God is love.(1Jn 4: 8). St. Maximus the Confessor
points out ". . . we maintain that only the Divine Essence has no
opposite, since it is eternal and infinite and bestows eternity on
other things." Palmer, G.E.H., Sherrard, P. & Ware, K.
(1981).The Philokalia, Volume 2: The Complete Text; Compiled by St.
Nikodimos of the Holy Mountain & St. Makarios of Corinth
.London: Faber and Faber.
7. Man made in Gods image-called to be like Him
When God brought into being natures endowed with intelligence and
intellect He communicated to them, in His supreme goodness, four of
the divine attributes by which He sustains, protects and preserves
created things. These attributes are being, eternal being, goodness
and wisdom. Of the four He granted the first two, being and eternal
being. to their essence, and the second two, goodness and wisdom,
to their volitive faculty, so that what He is in His essence the
creature may become by participation. This is why man is said to
have been created in the image and likeness of God. (cf. Gn 1: 26).
. . .only the good and wise will attain His likeness."(St. Maximus
the Confessor Philokalia II)
8. Goodness and Wisdom must be chosen
The great spiritual perception of St. Maximus is that the being and
eternity of mankind is simply given to us gratis. While God is
unbounded, He freely binds Himself not to take this being and
eternity from us. But goodness and wisdom is another matter
completely; it is up to our volitive faculty. We have to recognize
goodness and wisdom; we have to desire goodness and wisdom, and we
have to work at being wise and choosing to do good.
9. Father, Thy will be done
10. Jesus words to the Pharisees
`I desire mercy, and not sacrifice.' For I came not to call the
righteous, butsinners. (Mt 9:13)
And when Jesus heard it, he said to them, "Those who are well have
no need of a physician, but those who are sick; I came not to call
the righteous, but sinners. (Mk 2: 17)
11. Separate the sin from the sinner
In the book of Revelation Jesus (in the guise of an angel tells St.
John:
"Yet this you have, you hate the works of theNicolaitans, which I
also hate." (Rev 2:6).
12. We are called to hate and not to choose sin
Sin is an illness and infirmity by which we succumb to our passions
and make an evil choice. St. Maximus the Confessor (Philokalia II)
calls evil "a privation of good."
13. St. Symeon the New Theologian
Baptism does not take away our free will or freedom of choice, but
gives us the freedom no longer to be tyrannized by the devil unless
we choose to be. ... Whoever after baptism deliberately submits to
the will of the devil and carries out his wishes, estranges himself
to adapt David's words from the holy womb of baptism (cf. Ps 57:3)
... We are created good by God for God creates nothing evil and we
remain unchanging in our nature and essence as created. But we do
what we choose and want, whether good or bad, of our own free will.
Palmer, G.E.H., Sherrard, P. & Ware, K. (Eds.). (1995).The
Philokalia, Volume 4: The Complete Text; Compiled by St. Nikodimos
of the Holy Mountain & St. Makarios of Corinth .London: Faber
and Faber.
14. St. Simeon the New Theologian
15. St. Isaac of Syria
Tolerance is intrinsic to the Love that is God: "how compassionate
God is, and how patient; and how He loves creation, and how He
carries it, gently enduring its importunity, the various sins and
wickedness, the terrible blasphemies of demons and evil men.
(Alfeyev, Bishop Hilarion (2000).The Spiritual World of St. Isaac
the Syrian. Kalamazoo, MI: Cistercian Publications).
16. St. Isaac of Syria cont
"all living creatures exist in God's mind before their creation."
What this implies is that their place in the structure of the
cosmos is retained even if someone falls away from God.
[Alfeyev, Bishop Hilarion (2000).The Spiritual World of St. Isaac
the Syrian. Kalamazoo, MI: Cistercian Publications]
17. St. Isaac of Syria
A compassionate person is the physician of his own soul, for, as if
with a strong wind, he chases away from his inner being a dark
cloud. Brock, S., trans. (1997).The Wisdom of Saint Isaac the
Syrian. Fairacres Oxford, England: SLG Press, Convent of the
Incarnation.
18. God does not condone evil in any way
As St. Isaac understands it we must have relentless repentance:
"continual and mournful supplication by means of prayer filled with
compunction draws nigh to God in order to seek forgiveness of past
offenses, and entreaty for preservation from future [offenses]."
And for what purpose? St. Isaac answers for us that "they [sinners]
will be perfected in love for Him, with a perfect mind which is
above any aberration in all its stirrings.
[Wensinck, A. J. (ed., trans.) (1923).Mystic Treatises by Isaac of
Nineveh. Amsterdam, Holland: KoninklijkeAkademie Van
Wetenschappen.]
19. Gods Complete & Impassible Love Toward All
Everyone has a single place in [God's] purpose in the ranking of
love, corresponding to the form He beheld in them before He created
them and all the rest of created beings.... He has a single ranking
of complete and impassible love towards everyone, and He has a
single caring concern for those who have fallen, just as much as
for those who have not fallen.
20. Love Is Actualized by Forgiveness
But I say to you that every one who is angry with his brother shall
be liable to judgment; whoever insults his brother shall be liable
to the council, and whoever says, 'You fool!' shall be liable to
the hell of fire. So if you are offering your gift at the altar,
and there remember that your brother has something against you,
leave your gift there before the altar and go; first bereconciled
to your brother, and then come and offer your gift. Make friends
quickly with your accuser, while you are going with him to court,
lest your accuser hand you over to the judge, and the judge to the
guard, and you be put in prison; truly, I say to you, you will
never get out till you have paid the last penny" (emphasis added)
(Matthew 5: 22-26).
21. Repentance: The Condition for Forgiveness
When someone who offends God or us they must repent. God, and we in
imitation of Him, should embrace the repentant sinner with God's
own love, in order to forgive him. We have to pray that we or
anyone who has offended us or God, bereconciledto God and to us
through His Church. The foundation of this repentance is a sense of
his unfaithfulness to God and offense to us, contrition of heart,
and determination to amend and have ametanoia, a fundamental change
of mind and heart so as not to offend again.
22. The Grave Danger of Setting Conditions for Repentance
Because of the brokenness of mankind, the individual who has been
slighted is angry and frequently wants "blood" retribution. God's
conditions for repentance, on the other hand, are so merciful, as
to almost go unnoticed. Consider St. Luke's report of the two
thieves, on their crosses next to the crucified Jesus:
23. How Little it takes to ask for Forgiveness
One of the criminals who were hanged railed at him, saying, "Are
you not the Christ? Save yourself and us!" But the other rebuked
him, saying, "Do you not fear God, since you are under the same
sentence of condemnation? Andwe indeed justly; for we are receiving
the due reward of our deeds; but this man has done nothing wrong."
And he said, "Jesus, remember me when you come into your kingdom."
And he said to him, "Truly, I say to you, today you will be with me
in Paradise (emphasis added) (Luke 23: 39-49).
24. 25. Barriers to Forgiveness
Psychological
Spiritual
26. Psychological Barriers
Current research psychology has helped us understand dysfunctional
emotions such as anger have a cognitive theme and distorted
irrational cognitive structures initiating them [Beck, A.T., Rush,
S., Shaw, B. & Emery, G (1979).Cognitive Therapy of Depression.
NY: Guilford Press.];Burns, D. (1980).Feeling Good: The New Mood
Therapy. NY: The New American Library; Ellis, A. (1962).Reason and
Emotion in Psychotherapy. Secaucus NJ: Lyle-Stuart.] Beck, for
example found the theme of anger issignificant intrusion.The angry
individual perceives some one has intruded on them or on someone or
something they love and possess that he considers to be an
extension of himself. The value of what they considersignificantis
such, that they feel they have a "right" to be angry. This is an
exalted state of self-importance by which people define themselves
which gives them this "right." It reveals an underlying postulate
of self-definition that allows all anger to be justified.
27. Irrational Cognition Cont
Added to the interpretive perception are evocative cognitive
distortions such asselective focusing: disregarding some nice
things someone has done while centering on an error they
made;mind-reading: concluding, without proof, the reason for
someone's improper action was to "get at" the angry person and/or
was directed to the person;fortune telling: predicting only
unseemly things will happen to you and this will continue in the
future; andcatastrophizing: evaluating the errors, improper actions
and unseemly behaviors of others as more that 100% bad. These
distortions enable the individual to create ongoing irrational
mental scenarios that fuel the anger emotion. (For further
explanation of how these distortions trigger and interact with
anger.Morelli, G. (2005, October 14).The Beast of
Angerhttp://www.orthodoxytoday.org/articles5/MorelliAnger.php.
& Morelli, G. 2007, December 02). Forgiveness is Healing
http://www.orthodoxytoday.org/OT/view/morelli-forgiveness-is-healing)
28. Spiritual Understanding ofSignificant Intrusion- 'Anger'
The root cause cannot be made more clear than what St. John of the
Ladder (1982) has told us: "Pride is a denial of God, an invention
of the devil, contempt for men. ... the source of anger, the
gateway of hypocrisy." (italics mine). St John Cassian calls the
demon of pride " ... most sinister, fiercest of all ... "
(Philokalia I).
29. Spiritual Cure of Anger: Humility
The ultimate model of humility is Our Lord God and Savior Jesus
Christ. This was told to the Philippians by St. Paul who
said:
Have this mind among yourselves, which is yours in Christ Jesus,
who, though he was in the form of God, did not count equality with
God a thing to be grasped, but emptied himself, taking the form of
a servant, being born in the likeness of men. And being found in
human form he humbled himself and became obedient unto death, even
death on a cross (Philippians: 5-8).
30. St Silouan the Athonite
The reasoning mind, for example, will reject the commandment "Judge
not, that ye be not judged" (Matthew 7:1) as nonsensical, urging
that the faculty of being able to judge is a distinctive quality in
man, making him superior to the whole world and affords him the
power to dominate. [Sophrony, Archimandrite. (1999).St. Silouan the
Athonite. Crestwood, NY: St. Vladimir's Seminary Press.]
31. St. John of the Ladder points out:
Pride makes us forget our sins ... the remembrance of them leads to
humility." Thus we must heed the further words of St. John: "He
must not allow the memory of things that afflict him to be stamped
on his intellect lest he inwardly sunders human nature by
separating himself from other man although he is a man himself.
When a man's will in union with the principle of nature in this
way, God and nature are naturally reconciled. (St. John of the
Ladder (1979). The Ladder of Divine Ascent. Boston: Holy
Transfiguration Monastery)
32. St. Isaac the Syrian
the person who has attained to knowledge of his own weakness has
reached the summit of humility. (Brock, 1997) Brock, S. (1997).The
Wisdom of St. Isaac the Syrian. Fairacres Oxford, England: SLG
Press.
To bear a grudge and pray, means to sow seed on the sea and expect
a harvest. http://www.roca.org?OA/137d.htm
33. St. Isaac the Syrian(1989)
But I say, if the merciful one is not also beyond justice, he is
not merciful. That is, not only from his own part will he be
merciful to others, but also he will endure injustice gladly and
voluntarily. He will not establish and seek full justice in his
dealing with his companion but will be merciful to him; because
when he overcomes justice with mercy he will weave for himself a
crown, not of those who are just according to the Law, but of the
perfect according to the New Covenant
34. St. Silouan the Athonite.
St. Silouan tells us: "God is love, absolute love embracing every
living thing in abundance. God is present in hell, too, as love. By
allowing man to know this love, in so far as he is able, the Holy
Spirit reveals to him the path to the fullness of being." A short
account, related by the saints biographer and cell attendant,
Archimandrite Sophrony, of an exchange between the St. Silouan and
a visiting hermit monk It shows the unfathomable depth of love God
has and we should have toward all who have offended us: The hermit
"declared with evident satisfaction that 'God will punish all
atheists. They will burn in everlasting fire.'"
Obviously upset, the Staretz said, "Tell me, supposing you went to
paradise, and there you looked down and saw someone burning in
hell-fire - would you feel happy?" "It can't be helped. It would be
their own fault," said the hermit.
The Staretz answered him in a sorrowful countenance. "Love could
not bear that," he said. "We must pray for all."
35. St. Silouan the Athonite
36. The demon of political anger
Political Outrages: a different class of offenses.. This included
not only politicians, political parties, but even the citizens
themselves of some countries. It is as if the realm of government
and politics is on a completely different domain or level than that
of one to one individual interaction. It is as if our Lord's
teaching on forgiveness should not extend to groups making up the
political arena.
37. Deindividuation
Research psychology gives some insight about about why applying
forgiveness to groups may be more difficult than to individuals.
Individuals in groups are often de-individuated. [Diener, E.,
Fraser, S. C., Beaman, A. L. and Kelem, R. T. (1976). Effects of
deindividuation variables on stealing among Halloween
trick-or-treaters.Journal of Personality and Social Psychology.
33(2), 178-183.]
We do not see them as individuals but as group members. They are
without individual personhood. By definition 'groups' are an
abstraction. Violent, destructive acts, and surely unforgiveness
therefore, is more easily applied to groups and by members of
groups to each other.
38. Fruit of Humility: Forgiveness
What is forgiveness? Forgiveness cannot be understood without
understanding the nature of sin and it's effects. St. Matthew (22:
37-40) records the words of Jesus: "You shall love the Lord your
God with all your heart, and with all your soul, and with all your
mind. This is the great and first commandment. And a second is like
it, You shall love your neighbor as yourself. On these two
commandments depend all the law and the prophets." Sin is a
breaking of God's Laws to love Him and to love our neighbor,
despite and in the face of His infinite Love for us.
39. What Forgiveness Does Not Mean
Forgiveness does not mean we forget, excuse, condone or demand some
payback. Forgiveness does not mean we have 'warm fuzzy' feelings
toward someone who may have offended us. It also does not mean we
automatically 'trust' anyone to act appropriately. Trust is a
process and has to be earned in time by experience. It also does
not mean that the perpetrator of for offenses shown by scientific
research that may to have no cure or have a high recidivism rate
should be 're-established' in the community in the same status,
(occupation, style of life, etc.) the offender had before the
offense. We have heard the expression 'hate the sin but love the
sinner.' Actual Scriptural quote: Yet this you have, youhatethe
works of the Nicolaitans, which I alsohate. (Rev 2: 6)
40. Condemn an Action, Not a Person
St. Dorotheos of Gaza [Wheeler, E.P. (1977). (ed.,
trans.),Dorotheos of Gaza: Discourses and Sayings. Kalamazoo, MI:
Cistercian Publications.]is able to describe this beautifully:
"Condemning a man is saying: 'he is a wicked liar, or he is an
angry man, or he is a fornicator. For in this way he judges the
condition of his soul and draws a conclusion about his whole life,
saying it is of such a kind and condemns him as such. This is a
very serious thing.. For it is one thing to say, 'He got mad', and
another thing to say 'He is bad tempered ... .." [emphasis mine].
He 'got' mad, is a problem to be and issue to be addressed. He 'is'
bad tempered is a label of and condemnation of his being.
41. Aids to Forgiveness
The words of Christ on the cross are very telling in this matter.
Our Lord said, "Father, forgive them; for they know not what they
do" (Luke 23:34). Jesus was able to put himself in the mind of
those calling for His death and actually crucifying Him. Each had
their own reasons for participating in His death. Our Lord was able
to take the perspective of his killers: they knew "not what they
do."
42. 43. Taking The Perspective of the Other
Enright (2001) reports on research indicating taking the
perspective of the persons who have offended has been shown to be a
significant aid in leading to forgiveness. He recommends his
patients to reflect on such questions as: "what life was like for
him or her when growing up; what life was like for him or her at
the time of the offense; what he or she is like when you ... (see)
him or her in a spiritual, religious sense." This process which
Enright callstaking perspectiveis similar to the psychological
process ofempathy, which may be defined as "thinking and feeling
what the other is thinking and feeling."Enright, R.D.
(2001).Forgiveness is a Choice. Washington, DC: American
Psychological Association.
44. EMPATHY & ATTENUATED AGGRESSION
Research by Hoffman, 1988; Eisenberg & Mussen 1989; and
Greenberg, Kusche, Cook, & Quamma 1995; has linked increase in
empathy to attenuated aggression. Cunningham (1985) has reported on
successful application of empathy to 'forgiveness' in a pastoral
setting. Cunningham, B.B. (1985).The Will to Forgive: A Pastoral
Theological View of Forgiving. Journal of Pastoral Care.
39:141-149;Hoffman, M.L. (1988). Moral Development. In M.H.
Bornstein & M.E. Lamb (Eds.),Developmental Psychology: An
Advanced Textbook. (2nd ed., pp. 497-548). Hillsdale, NJ: Erlbaum;
Eisenberg, N., & Mussen, P.H. (1989).The Roots of Prosocial
Behavior in Children. Cambridge, England: Cambridge University
Press; Greenberg, M.T., Iusche, C.A., Cook, E.T. & Quamma, J.P.
(1995).Promoting Emotional Competence in School-Aged Children: The
Effects of the PATHS Curriculum. Development and Psychopathology,
7, 117-136.
45. Love of God-Love of Neighbor
Love of God, means to love Him with all our heart, mind and soul.
Love of neighbor plain and simple means to use all our heart mind
and soul to desire and work for the good and welfare of our
neighbor.
46. Reconciliation Leads to Love
We are reminded of the wisdom of St. Isaac the Syrian (Brock,
1997): "Just because the terms 'wrath', 'anger', 'hatred' and the
rest are used of the Creator in the Bible, we should not imagine
that He actually does anything in anger, hatred or zeal. Many
figurative terms are used of God in the Scriptures, terms which are
far removed from His true nature. Among all God's actions there is
none which is not entirely a matter of mercy, love and compassion:
this constitutes the beginning and end of His dealing with us." May
I add this should be the beginning and end of our relationships
with all mankind in which we are all made in God's image. Those who
have offended most egregiously and performed the most horrific of
offenses are to be loved the most. In this same spirit we have to
be reconciled in love to those whom we have offended.
47. What Love is Not
Love is not a feeling. Love does not mean we condone or excuse or
minimize evil acts. Love does not mean we have to be blind to the
brokenness and sinful predilections of mankind. Did not Our Lord
Himself tell his disciples: "Behold, I send you out as sheep in the
midst of wolves; so be wise as serpents and innocent as doves"
(Matthew 10: 16). We have to use our intelligence and be
wise.
48. Examples of What Love is not
As indicated above in discussing what forgiveness does not mean,
applying even the simple wisdom of our God given intelligence and
experience, love (and forgiveness-reconciliation) does not mean for
example, allowing an alcoholic to go back to his former occupation
as a bartender, or a pedophile to be a child caretaker. This can be
applied to many examples of inclinations that humans have that
through modern scientific research have been found can be of
potential harm to self and others: abuse, use of drugs, sexual
problems, etc.
49. What Does it Mean for Us to Forgive?
Forgiveness does mean we make sure the offending individual, who
has repented and shown sorrow for their sin or offense towards us
is given physical, mental, and spiritual care. Even if some
offender has not shown repentance and sorrow we are required to
give them basic physical, spiritual and an even greater abundance
of spiritual care. All are to be looked on as sons and daughters of
God. All are given respect and courtesy. They are to be prayed for
and approached by us in an attempt to reconcile. Repentant
offenders, are given the Holy Mysteries of the Church so they can
grow in grace and be in union with all the blessed in paradise. All
at the very least are to be prayed for with all our heart, mind and
soul that all who offended us can reach paradise
50. Indirect Ways Of Asking Forgiveness
It is crystal clear that humans do not start their physical,
psychological or spiritual lives in a "perfect state." The
scientific study of human development suggests psychological growth
occurs in stages and involves gradual bio-social-behavioral shifts
and growth Cole, M., Cole, S. & Lightfoot, C. (2005).The
Development of Children. NY: Worth.
The writings of the Church Fathers reveal that spiritual growth
also takes place in steps or stages. The title of one of the
classics of Eastern Orthodox spiritual wisdom, "The Ladder of
Divine Ascent" by St. John of the Ladder (579-649) bears out that
spiritual development takes places as in Jacob's dream: "And he
dreamed that there was a ladder set up on the earth, and the top of
it reached to heaven; and behold, the angels of God were ascending
and descending on it!" (Genesis 28:12).
51. Shaping
Behavioral psychologists use a technique called "shaping" to bring
about appropriate behavior. It involves rewarding small increments
in desirable behaviors that are similar and lead to the correct
appropriate behavioral goal [Morelli, G. (2005a, September
17).Smart Parenting Part
1.http://www.orthodoxytoday.org/articles5/MorelliParenting.
Morelli, G. (2005b, October 14).The Beast of
Anger.http://www.orthodoxytoday.org/articles5/MorelliAnger.php.]
It is important to start out with the level a person is capable of
performing then rewarding the next step. For example, the parent of
a child who tosses all their clothing on the floor might reward
their child for picking up one clothing item, followed by another
reward when the child picks up two items, until an entire messy
room was cleaned up. The same principle holds true in both asking
for, and giving, forgiveness. Not everyone will be able to start
out with the desirablestraight talkingdescribed above and must
approach the process incrementally.
52. Different Starting Points
Some example of include: restarting friendly communication; doing
something nice that unexpected by the other; offering to help on a
problem; telling a humorous story; or suggesting resuming a
previously halted activity. When someone reaches out even
indirectly and is ignored, it usually is perceived as aversive by
the person who has initiated the imperfect but desirable reaching
out action. This decreases the likelihood the person will continue
to grow and develop into either asking or giving forgiveness
(Morelli, 2005a). For example, after some disagreement but before
actual forgiveness is asked, one of the individuals may suggest
going out for a walk. No doubt the ideal is straight talking. Yet,
most people cannot jump to the top rung of the ladder. It is
psychologically sound, and more importantly Christ-like to go along
with our brothers and sisters in Christ - as well as all mankind
(i.e. Jews, Moslems, atheists, etc.) -- who are climbing the ladder
one step at a time.
53. Application To Nations & Groups
The example above is based on one to one personal or family
interaction. However political parties and nations themselves often
act in similar ways. We see examples of nations that took years,
decades, even centuries to eitherstraight talkwrongs committed by
themselves or to forgive the repenting nations. Many times small
steps are taken even before this goal is reached such as increased
trade, debt alleviation, medical or food supply help, disaster aid,
etc. Other important first steps may be groups solving common
problems [Sherif, M., Harvey, O.J., White, B.J., Hood, W.R. &
Sherif, C.R. (1961).Intergroup Cooperation and Competition: The
Robbers Cave] Experiment. Norman, OK: University of Oklahoma
Press.and dissemination of favorable information about the groups
to each other [Worschel, S, (1986).The Role of Cooperation in
Reducing Intergroup Conflict. In S. Worschel & W. G. Austin
(Eds.), Psychology of Intergroup Relations. Chicago, IL:
Nelson-Hall.] These may be small, but significant steps in the
forgiveness process. For a Christian viewing all mankind, despite
intra-national or international group affiliation, as "children of
God, made in His image and called to be like Him" is the most
favorable information that could be received.
54. The Good Samaritan
55. God's Tolerance Is Eternal
God tolerates sinners eternally because he is waiting for them to
return to His eternal love. Archbishop Hilarion Alfeyev Alfeyev,
Archbishop Hilarion (2009).Christ the Conqueror of Hell: The
Descent to Hades from an Orthodox Perspective.Crestwood, NY: St.
Vladimir's Seminary Press. references a verse from the 6th Ode of
the Holy Saturday Orthros (Lamentation) Service. In the Antiochian
Orthodox usage the verse reads:
Verily, Hades ruled the race of man,but not forever; for thou, O
mighty One, when thou wast placed in the grave didst demolish the
locks of death with the palm of thy hand, O Element of Life,
proclaiming to those sitting yonder from the ages a true salvation,
having become, O Savior, the Firstborn of the dead. . . .
He then goes on to explain how the verse proclaims the boundless
eternal mercy of God as understood by St. Gregory of Nyssa (and, by
implication, St. Issac of Syria; Alfeyev, Bishop Hilarion
(2000).The Spiritual World of St. Isaac the Syrian. Kalamazoo, MI:
Cistercian Publications.
56. The Purpose of Tolerance
The short answer is that God is waiting for us to love Him in
response to His Love for us. The longer answer is given by St.
Isaac of Syria:
So then, let us not attribute to God's actions and His dealings
with us any idea of requital. Rather we should speak of Fatherly
provision, a wise dispensation, a perfect will which is concerned
with our good, and complete love. If it is a case of love, then it
is not one of requital; and if it is a case of requital, then it is
not one of love. Love.... looks to what is most advantageous in the
future: it examines what is to come, and not things of the past.
(quoted by Alfeyev, 2000)
57. Expulsion from Paradise
We are called to interiorize God's eternal readiness to forgive in
our own lives.
At the very least praying for the good and welfare of all who have
wounded us, or those whom we love and cherish is the first and
minimum step we can take in forgiveness. [Morelli, G. (2007a,
February 4)The Spiritual Roots of Altruism: The Good
Samaritan.http://www.orthodoxytoday.org/OT/view/morelli-the-spiritual-roots-of-altruism-the-good-samaritan;
Morelli, G. (2007b, April 03).The Psycho-Spirituality of Forgiving
People and
Nations.http://www.orthodoxytoday.org/articles7/MorelliForgiveness.php.]The
icon of Forgiveness Sunday depicts Adam and Eve's expulsion from
Paradise, by God, because of their disobedience and pride. But it
also depicts God's readiness to forgive them.
58. Harvest of Forgiveness: Theosis
St. Silouan has pointed out that, "those who dislike and reject
their fellow-man are impoverished in their being. They do not know
the true God, who is all-embracing love." St. Peter in his second
epistle tells us what God has given us: "His divine power has
granted to us all things that pertain to life and godliness ... and
become partakers of the divine nature" (2 Peter 1:3-4). We know
this is not participation or becoming God in His Being or Essence
but sharing in the warmth and light of His "Divine Energy"
Staniloae, D. (2003).Orthodox Spirituality: A Practical Guide For
The Faithful And A Definitive Manual For The Scholar. South Canaan,
PA: St. Tikhon's Seminary Press
59. CHRIST: The Prince of Peace
60. CHRIST: THE HEALING PHYSICAN
61. CHRIST: The Prince of Forgiveness