This begins a series on social justice, focusing largely on Governmental issues with some preference given to the judicial system.
The author recommends that you briefly acquaint yourself with the works of Thomas Hobbes, specifically Leviathan,
and the later works of Tolstoy- most notably The Kingdom of God is Within You and Resurrection
-Benjamin
--fax mentis incendium gloriæ--
The author recommends that you briefly acquaint yourself with the works of Thomas Hobbes, specifically Leviathan,
and the later works of Tolstoy- most notably The Kingdom of God is Within You and Resurrection
Forgiveness is not a strange word to most people. Similar to tolerance, we are frequently told about the merits of forgiveness, and its application in our daily lives.
What is it, though? Can we give a definitive meaning? Are we capable of a connotative grasp of what forgiveness really is, or do we only have a dim sense that it exists in some plane parallel to our own?
Many religions have placed heavy emphasis on forgiveness of some sort or another, which lends an immediate sense of importance. Clearly we are expected to practice whatever this act is if we are to achieve alignment with the Divine- in fact, one would be hard pressed to find a system of belief in which forgiveness is not on some level encouraged; in fact, it is never discouraged.
We have a shallow sense of forgiveness, and it's hard to argue that fact. If someone displeases us, makes a mistake, or wrongs us slightly without intent we are quick to release them from any bondage. But what of more serious offenses? The Sermon on the Mount (Matt. v.21-43) gives a list of special commands, keynotes for today's discussion being:
Many other commands are given, but these are easily separated, defined, and for our purposes we do not need to discuss every possible offense that may be sin; we only need a few things we can clearly say are sins. These fill that need, as they are specific commands from the mouth of Christ.
Let us consider, for a moment, our actions in response to a failure to carry out one of these commands.
The First Law: A man on the street murders another man, who happens to be the father of three small children and the only source of income for his small family. There are two responses here: One from the individual and one from the community. The individual will most likely be traumatized and hurt by the death of their relative- this is normal, and acceptable -but will likely also develop contempt for the murderer, and a desire to see their loved one avenged. This may or may not be released, constituting some form of forgiveness on the individual level. If it is not, however, we see an interesting yin to our murderer's yang: The relative of the victim has now in their heart broken the very same commandment that the murderer did, making them equally guilty before Christ and therefore in similar need for forgiveness from the Divine.
The community is first to be defined: We do not refer to a group of peoples, or an individual- this is neither a neighborhood or a dictator, but it may be either. It is the dialectic term I have assigned to the Leviathan- the source of governing power in whatever society these events occur in. (See Hobbes, Leviathan).
That said, most communities will give the following response: The murderer will be sent, with or without trial, to an institute of corrections. He will be incarcerated or executed, exiled from the system by the system; this will theoretically protect the system from corruption. This is called justice, and it is repeated by procureteurs many times over, for offenses of hate, murder, libel, thievery.
This is, with some variation, the response of individuals and communities to sins as defined by the above commands- as well as a slough of laws which have marginal- or no- basis is scripture or the teachings of Christ.
What is it, though? Can we give a definitive meaning? Are we capable of a connotative grasp of what forgiveness really is, or do we only have a dim sense that it exists in some plane parallel to our own?
Many religions have placed heavy emphasis on forgiveness of some sort or another, which lends an immediate sense of importance. Clearly we are expected to practice whatever this act is if we are to achieve alignment with the Divine- in fact, one would be hard pressed to find a system of belief in which forgiveness is not on some level encouraged; in fact, it is never discouraged.
We have a shallow sense of forgiveness, and it's hard to argue that fact. If someone displeases us, makes a mistake, or wrongs us slightly without intent we are quick to release them from any bondage. But what of more serious offenses? The Sermon on the Mount (Matt. v.21-43) gives a list of special commands, keynotes for today's discussion being:
The First Law: 'that man should not kill, nor harbor anger against his brother; should consider no one worthless; and if he has quarreled with anyone should make right with him before bringing himself before God.
The Second Law: 'that man will not commit adultery, and that to look on a woman with lust is also adultery against her; should he come together with a woman, he must never desert her.
The Third Law: 'a man shall never bind himself by an oath; let your yes be yes and your no be no'
The Fourth Law: 'No longer will you ask eye for eye; if you are struck on the cheek, offer the other. Man should forgive an injury and bear it humbly, and never refuse a service desired of him'
The Fifth Law: 'Man will not hate his enemies, but shall love and serve them'
Many other commands are given, but these are easily separated, defined, and for our purposes we do not need to discuss every possible offense that may be sin; we only need a few things we can clearly say are sins. These fill that need, as they are specific commands from the mouth of Christ.
Let us consider, for a moment, our actions in response to a failure to carry out one of these commands.
The First Law: A man on the street murders another man, who happens to be the father of three small children and the only source of income for his small family. There are two responses here: One from the individual and one from the community. The individual will most likely be traumatized and hurt by the death of their relative- this is normal, and acceptable -but will likely also develop contempt for the murderer, and a desire to see their loved one avenged. This may or may not be released, constituting some form of forgiveness on the individual level. If it is not, however, we see an interesting yin to our murderer's yang: The relative of the victim has now in their heart broken the very same commandment that the murderer did, making them equally guilty before Christ and therefore in similar need for forgiveness from the Divine.
The community is first to be defined: We do not refer to a group of peoples, or an individual- this is neither a neighborhood or a dictator, but it may be either. It is the dialectic term I have assigned to the Leviathan- the source of governing power in whatever society these events occur in. (See Hobbes, Leviathan).
That said, most communities will give the following response: The murderer will be sent, with or without trial, to an institute of corrections. He will be incarcerated or executed, exiled from the system by the system; this will theoretically protect the system from corruption. This is called justice, and it is repeated by procureteurs many times over, for offenses of hate, murder, libel, thievery.
This is, with some variation, the response of individuals and communities to sins as defined by the above commands- as well as a slough of laws which have marginal- or no- basis is scripture or the teachings of Christ.
Just how we bring the justice system in line with the teachings and life of Christ is a topic argued for thousands of years now- and we'll begin unpacking here with a post on forgiveness and non-retributive justice.
-Benjamin
--fax mentis incendium gloriæ--
