Showing posts with label Forgiveness. Show all posts
Showing posts with label Forgiveness. Show all posts

Sunday, May 16, 2010

Unpacking Forgiveness XII of ?

Chapter Thirteen
How Can I Conquer Bitterness?

No one sets out to be a bitter person. Nor do we encourage others to pursue bitterness. Bitterness is bad. Everyone agrees on that.

But conditional forgiveness (not automatically forgiving) does not spawn bitterness. ... [w]e must follow the example of God, who does not forgive everyone but who does offer forgiveness to all. The offer of forgiveness to everyone, regardless of the offense, is no more bitter than the father who wraps presents and puts them under the Christmas tree hoping that his child will accept the gifts. Forgiveness, and a restored relationship, is what offenders will find inside if they choose to open the package.

The point here is that bitterness is to be avoided like the bubonic plague.

And yet there are so many bitter people. In fact, one of the reasons we agree that bitterness is bad is because we witness what it does to people. We all know sour people who kick dogs, yell at children cutting through their yards, and shout with red faces at church business meetings about insignificant issues. They are cynical at work. They are unappreciative of how they have been blessed, and they resent the successes of others.

Bitterness is like mercury. It is tempting to play with it. We can stew for hours on end thinking about how we have been treated unfairly and how we hope that someday justice will be done. We slide bitterness around in our minds and slip some of it into our pockets. And we are oh so foolish because all the while it is attacking our bones (Proverbs 14:30). Fooling around with bitterness is like drinking poison and hoping that someone else will die.

So, what we really need to do with bitterness is to deal with it as soon as possible. And the Bible is where we find answers. In Psalm 73, Asaph shared the story of his battle with bitterness. This Psalm is both real in its wrestling and timeless in the solution it offers. Psalm 73 will help us understand how bitterness works and will help us know how, with God's help, we can beat it.

If you are struggling against bitterness, the best thing would be for you to ... read Psalm 73 through four or five times. Look for the answer to two questions: First, what is bitterness like? Second, how did Asaph beat bitterness?

Know How to Beat Bitterness

First, wait for God's justice and trust his providence.
The nature of bitterness is to complain. "It isn't fair." This is the first thing we notice about Asaph's struggle in Psalm 73. He felt like evil people were rewarded. He admitted, "For I was envious of the arrogant when I saw the prosperity of the wicked" (v.3).

Ever been there? Ever find yourself thinking over and over again how unfair something is? 

Now, it is not wrong to notice that we have been treated unjustly. The question is, how should we deal with being treated unjustly? Those who process it wrongly will become bitter.

If bitterness is a wrong response to injustice or perceived injustice, then the first step in beating bitterness is to recognize that when we have been treated unjustly, we are particularly vulnerable to bitterness.

To the extent that you may have been wronged, you are at risk for bitterness. The essence of bitterness is that it is a sinful response to injustice or perceived injustice.

If you feel yourself wrestling with bitterness, then focus more intently on our glorious God. Savor the providence of God. He is in control of all things. He is perfectly just and cannot be unjust. Bitterness begins when we have been treated unfairly. But if we believe that God will accomplish justice, and if we are simultaneously confident that God is working all things together for our good, if that is our center, then we will beat the stuffings out of bitterness every time. Derek Kidner brilliantly summarizes: "An obsession with enemies and rivals cannot be simply switched off, but it can be ousted by a new focus of attention; note the preoccupation with the Lord himself."

We think of bitterness in emotional categories. But bitterness begins between our ears. It is a mental skid that, left unchecked, quickly ruins our ability to think clearly. Bitter people will not listen. In the midst of his bitterness, Asaph said that he was "brutish and ignorant."

Those who are battling bitterness tend to avoid using the word bitterness to describe what they are feeling. Instead they talk about how badly they have been hurt. Based on the depth of their hurt, they talk about what they can or cannot do. "I can never be around that kind of person again."

But do you see how such thinking has turned inward? Rather than trusting in who God is and what he can do, people begin to trust in the barricades they themselves have erected. They develop a protective callus over their hurts. They believe they deserve their self-diagnosis, that they need to arrange their own protection. Their whole thought process and orientation has become distorted.

Keeping in mind, then, how muddled and brutish our thinking can become when we are struggling with bitterness, let's discuss a second key strategy for conquering it.

Second, listen to wise people
If you find yourself on the verge of bitterness, if you know you have been treated unfairly and you feel yourself giving in, understand that it is very likely you are losing your ability to think objectively about the situation. At this point, you need to talk with your pastor, an elder, or some very godly person soon. Proverbs 19:20 says, "Listen to advice and accept instruction, that you may gain wisdom in the future."

Third, pursue God's blessing for yourself and those close to you
Bitterness harms everyone involved. Psalm 73:15 says, "If I had said, 'I will speak thus,' I would have betrayed the generation of your children." It might be easy to glide past this verse when reading Psalm 73. It is worded in a way that today's reader might not easily understand. But its truth is one of the most important warnings in the entire Psalm, and universal to all its readers. Claiming and doing this verse will help us win the battle with bitterness.

Asaph's point is that to be bitter is to "betray" the family, meaning not only actual family but also God's people. Bitter people betray the people closest to them.

A root of bitterness can ruin not only the life of the bitter person but many others'. As I have already said, the turning point in Psalm 73 is verse 17, when Asaph begins to be God-centered. But he begins to turn this corner in verse 15 when he admits that if he continues his bitterness, he will ruin the lives of other people.

If you are stubbornly holding onto some wrong done against you, remember that those who continue in bitterness will damage the lives of many other people.

For your sake and the sake of people close to you, you cannot afford to lose any battles with bitterness.

Fourth, call bitterness what it is.
It may seem like stating the obvious to say that bitterness is sin. But it needs to be said. Most bitter people were treated unfairly. They become very adept at defending their bitterness, because they reason that their situation was so unfair. Usually they won't even admit that they are bitter. Bitter people feel that if others knew how unfairly life has treated them others would certainly concede their right to be bitter. But sin is never justifiable, regardless of unfairness. Bitterness is not something done to us. Others may create a situation that tempts you to be bitter, but if you live with bitterness, you do so because you have invited it to be your houseguest.

You can defeat bitterness in these ways:
  • Trust God's justice and providence.
  • Listen to wise people.
  • Love those people to whom you are close
  • Decide not to sin.
Beat bitterness, or it will beat you.

Conclusion
When we have been deeply and unjustly hurt, it is tempting to give in and be bitter. That is a battle that we cannot afford to lose. Center your attention on God. He is perfectly just. Rest in his providence. Listen to wise counsel. Remember that if you fail, others will be harmed too. Follow through with those things, and you will win your battle with bitterness, just as Asaph did in Psalm 73.

      ~Chris Brauns
       Unpacking Forgiveness
       (pages 153-165)

Tuesday, May 4, 2010

Unpacking Forgiveness XI of ?

Chapter Twelve
How Should I Respond to the Unrepentant? A Third Principle
[Part Two]

...[W]henever it is argued that forgiveness should be preceded by repentance, some will counter, "Isn't it true that Jesus forgave those who crucified him? They allude to the crucifixion account in Luke 23.

And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. And Jesus said, "Father, forgive them, for they know not what they do." (Luke 23:33-34)

The short answer to that question is no. Jesus did not forgive them. If you think carefully about this passage, you will see this is the case. Jesus prayed that those who crucified him would be forgiven in the future — he did not thank God that they were already forgiven. If they had already been forgiven, such a prayer would have been superfluous.

Jesus surely could have forgiven them on the spot himself, had they been repentant on the spot. We know from else where in Scripture that Jesus had authority to forgive sins. Indeed, there were times when he told people that their sins were forgiven (for example, Luke 5:20-24, Luke 7:49).

Notice also that on the cross, in exactly the same context where Jesus prayed that his killers would be forgiven, Jesus does grant forgiveness to someone else! There were two criminals hanging with Jesus, and one of them repented. Jesus forgave him immediately: "Today you will be with me in paradise" (Luke 23:43). He did not say, "I pray that you will be forgiven." He forgave him. And Jesus' forgiveness promised a new relationship: "Today you will be with me in paradise."

Others argue that elsewhere in Scripture Jesus does not seem to include repentance as a condition for forgiveness (Matt. 6:12, Matt. 6:14-15, Matt. 18:21-22). It is true in these verses that Jesus does not explicitly utter a condition of repentance. However, the requirement is implicit. In Matthew 6, Jesus told the disciples to forgive as God forgives. He does not explicitly mention this in Matthew 6, but we learn from the other passages that God's forgiveness is indeed conditional. The emphasis of Matthew 6 is to forgive as God forgives, which is another reiteration that we ought to forgive only repentant offenders.

In Matthew 18:21-22 Jesus does not explicitly include repentance as a prerequisite for forgiveness. However, the conditional nature of forgiveness is certainly assumed in the context of the chapter. Both in the teaching on church discipline in Matthew 18:15-20 and in the parable that follows in Matthew 18:23-25, Jesus describes situations in which people should be forgiven when they repent.

Forgiveness is conditional. The great Reformed theologian John Murray summarized this truth as follows:
"Forgiveness is a definite act performed by us on the fulfillment of certain conditions. ... Forgiveness is something actively administered on the repentance of the person who is to be forgiven. We greatly impoverish ourselves and impair the relations that we should sustain to our brethren when we fail to appreciate what is involved in forgiveness."
Objections
Won't Conditional Forgiveness Lead to Bitterness?

The Bible always presents forgiveness as something that happens between two parties.

Contrary to the conventional understanding, I believe that the notion of automatic forgiveness itself fosters bitterness. We are created with a standard of justice written on our hearts. When we forgive someone who is not repentant, we are acting in a way that is unjust. Deep down we are saying that forgiveness must sometimes happen at the expense of justice.

On the other hand, when we recognize that those who have offended us will face the vengeance of God, at that point we will begin to feel true love and compassion for the.

Christians should offer grace to all people. We should wrap up forgiveness as a present and make it available to anyone who will accept, regardless of the offense. But it is not the offense that conditions forgiveness but the repentant heart. Whether or not they unwrap the present and accept the gift so that forgiveness takes place is up to them.

Conclusion
Romans 12:17-21 gives a framework for responding to evil. (1) Resolve not to take revenge. Do not even allow yourself to rehearse it in your mind. (2) Lovingly and proactively offer grace to your enemies. Although love and grace are undeserved, creatively consider what you might do to live at peace with all people, . . . (3) Do not forgive the unrepentant. Leave room for the wrath of God. He will deal justly with all wrongs. When we consider that those who do not know Christ will spend eternity in an everlasting hell, we can move beyond bitterness to compassion, even in the most awful circumstances.
For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did no threaten, but continued entrusting himself to him who judges justly. He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. (1 Peter 2:21-24)
The Lord took no revenge. He prayed that his killers would be forgiven. He entrusted himself to him who judges justly. The Word became flesh (John 1:14), Christ is the example of how we should respond to evil.

      ~Chris Brauns
       (pages 145-151)

Friday, April 30, 2010

Unpacking Forgiveness, X of ?

Chapter Twelve
How Should I Respond to the Unrepentant? A Third Principle
[Part One]

Vengeance belongs to God. That was the first principle stressed in responding to unrepentant offenders.

The second principle we discussed raised the standard even higher. Christians are called to show love proactively, even to their enemies.

Still, we must ask if more needs to be said in formulating a Christian response to unrepentant offenders. What about justice? If we were to take our analysis of Romans 12:17-20 no further than these two principles, Christians might legitimately be accused of throwing justice out the window. We would be susceptible to the charge that there is no accountability or responsibility for evil. But Principle #3 completes a balanced Christian response that neither suspends nor dismisses justice.

Principle #3: Don't Forgive the Unrepentant, but Leave Room for the Wrath of God

Jesus told his followers that we ought to forgive people as many times as they ask for forgiveness (Luke 17:3-4). But what of those who do not ask for forgiveness? How should we respond to them? Should we automatically forgive? Remember the biblical definition of forgiveness includes the condition that the one receiving the forgiveness is repentant:
Forgiveness is a commitment by the offended to pardon graciously the repentant from moral liability and to be reconciled to that person, although not all consequences are necessarily eliminated.
Paul wrote that we are to "leave it to the wrath of God" (Romans 12:19), trusting that God will appropriately accomplish justice when and how he deems to do so.

In that verse, Paul quoted Moses from Deuteronomy 32. In this passage Moses encouraged Israel to rejoice in the truth that God will make sure that justice is done.
Vengeance is mine, and recompense, for the time when their foot shall slip; for the day of their calamity is at hand, and their doom comes swiftly. . . . Rejoice with him, O heavens' bow down to him, all gods, for he avenges the blood of his children and takes vengeance on his adversaries. He repays those who hate him and cleanses his people's land. (Deuteronomy 32:34, 43)
Read those verses carefully. This principle of leaving room for God's wrath is how Israel was equipped to deal with those who would do evil against them. And the summary of that passage is that God does not forgive everyone and that Israel should rest in the truth that God will "avenge the blood of his children."

Second Timothy 4 offers an example of how Paul personally lived out this third principle of leaving room for God's wrath: Alexander the coppersmith did me great harm; the Lord will repay him according to his deeds. Beware of him yourself, for he strongly opposed our message. (2 Timothy 4:14-15)
[To be continued in Part Two]
     ~Chris Brauns
       Unpacking Forgiveness
       (pages 141-144)

Unpacking Forgiveness, IX of ?

Chapter Eleven
How Should I Respond to the Unrepentant? Two Principles

The Question
What should be done in the case of an unrepentant offender? How should we respond to those who take no responsibility for evil?

Principle #1: Resolve Not to Take Revenge
In Romans 12:17-21 Paul speaks directly to how Christians should respond to evil.

If you are honest, you can surely identify small ways you have been tempted to take revenge. We feel entitled to just a little payback when we are hurt. Small acts of revenge seem right. But each act of revenge is wrong; it is sin.

We must never take revenge. Not even in small ways. Revenge seems right, but the Bible clearly prohibits it.

Principle #2: Proactively Show Love
Again Romans 12:17-21. These verses elaborate on how love should be genuine.

Paul's point here is that love should show itself in our lives even when we are wronged. Christlike love actively seeks and offers peace: "Give thought to do what is honorable in the sight of all. If possible, so far as it depends on [us], live peaceably with all"

We should use all our mental energy to love those who harm us and to live at peace with them: let your love be authentic; give thought to do what is honorable; so far as it depends on you, live at peace with all people.

Conclusion
  • Principle #1: Resolve not to take revenge.
  • Principle #2: Proactively show love.

     ~Chris Brauns
       (pages 129-139)

Saturday, April 10, 2010

Unpacking Forgiveness, VIII of ?

Chapter Ten
What If I Won't forgive?

"... and forgive us our debts, as we also have forgiven our debtors. . . . For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses."
Matthew 6:12, 14-15

The Parable of the Unforgiving Servant
     Read the parable found in Matthew 18:23-35.

What Should Be Said to Those Who Won't forgive?
     Remember Matthew 6:12, 6:14-15 stated above.

Conclusion
It is not forgiving others that saves us or merits our salvation. Rather, it is characteristic of those who have received grace that they are willing to share it with others. Quacking doesn't make you a duck, but ducks do quack. Forgiving does not make you a Christian, but Christians do forgive.

     ~Chris Brauns
       (pages 119-128)

Tuesday, March 16, 2010

Unpacking Forgiveness, VII of ?

Chapter Nine
How Should I Go About It?


In the last chapter we saw that not every offense should be confronted. There are times when the best thing to do is drop the matter and let love cover it. Having said that, not every offense can be overlooked as Jesus indicates in Matthew 18:15-20.

So, what specifically should an individual do if he has been offended? What course of action did Jesus say to take?

Jesus does not make it complicated. He says, "go." Do not fret. Do not stew. Once you have decided that it is not a matter that should be dropped, and certainly after you have examined your own life carefully (Matthew 7:1-5), go and take care of the matter.

The exhortation to "go" is actually for the offender as well! In a complementary passage, Matthew 5, Jesus teaches that if you realize you have offended someone, you should be the one to approach him or her to make things right (Matthew 5:23-24).

A parenthesis here: our responsibility to admonish is not limited to when we have personally been offended.  See Luke 17:3-4. Jesus taught that if we see another believer sinning, even if we are not the one offended, we have a responsibility to lovingly confront that person.

The thought of confronting someone about his or her sin runs against the culturally conditioned sensibilities of our culture. Radical individualism teaches that what someone else does is not any of our business unless we are directly offended. But this is not what Jesus taught. Similarly, see Proverbs 27:5-6.

Forgiveness is a figurative handshake. You cannot shake hands alone. For forgiveness to happen, you need to seek out the offending party (or the offended party if you are the offender), extend your hand, and pray that the other party will offer his or hers to you.

Many deal with conflict in one of two dysfunctional ways. The first is to blow up completely and have a shouting match with the offender. The second dysfunctional way in which people respond to conflict is to avoid it entirely. An evasion like this often follows an initial blowup. Once the lines have been drawn, the two parties simply keep their distance. At the same time they're avoiding one another, they may be talking and involving all kinds of other people unnecessarily.

No two situations are the same, so it would be foolish to try to provide a script. But keeping several guidelines in mind will help.

An Overall Summary of How Christians Should Approach Conflict Resolution:

  • Be humble. Biblical humility is seeing ourselves as completely dependent on God. The only way we can truly grow in humility is to be increasingly absorbed in the greatness of the Triune God.
  • Be urgent in avoiding and resolving any conflicts. The thought of causing others to stumble and walk away from the faith because of a conflict should terrify us all.
  • Know when to drop the matter (Proverbs 19:11). Be sure first to remove the log from your own eye (Matthew 7:1-5).
  • Follow the action plan that Jesus gave:  
    • First
      • Keep the circle small. Talk to as few people as possible.
      • Be gracious. "Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person" (Colossians 4:6).
      • Take no revenge, not even a little.
      • Listen first, and be prepared to ask forgiveness yourself. Even if you are the "one or two others" being taken along, you might be surprised. There may be something that you need to own up to.
      • Take the other person at his word. Don't try to evaluate motives.
      • Choose the time and place carefully (Proverbs 27:14).
      • Choose your words carefully (Proverbs 25:11). Pray that God would give you the grace and discernment to say the right thing in the right way.
      • Be patient and have modest expectations.
    • Second, if necessary, take one or two others along. Identify wise people who can think clearly about the offense.
    • Third, if appropriate, follow formal church discipline. God graciously works in and through church discipline.

   (pages  105-118)

Sunday, March 14, 2010

Unpacking Forgiveness, VI of ?

Chapter 8
Should I Just Get Over It?

Let's review. Matthew 18 is Jesus' most extended teaching on how believers should work through differences. Jesus gave this discourse at a time when his disciples were arguing about who would be the greatest.
  • Jesus first stressed humility (Matthew 18:1-4). We saw in Chapter 6 that biblical humility is seeing self in proper relationship to our Heavenly Father - completely dependent on him. Biblical humility stops conflict where it begins by dealing with our own selfish desires. The only way to truly grow in humility is to know God more.
  • Chapter 7 covered Matthew 18:5-14. Jesus taught that Christians should be urgent in resolving differences. Believers should fear creating or prolonging any scandal that would cause others to sin. Conflicts should be resolved as though lives depend on it.
Having laid this groundwork, Jesus next taught in Matthew 18:15-21 how a believer should go about approaching someone who has offended him. In the following chapter we will see that in these verses Jesus laid out very specific steps to take when working through forgiveness.

Before considering how we should approach someone who has caused offense, however, we should first ask, should everything be confronted? In this chapter we will consider how to discern whether a matter should be dropped. 


To Drop or Not To Drop?
. . . how do I know when to confront something and when to overlook it?

The short answer is that it is a matter of wisdom or discernment. Each time you are offended, you need to wisely decide whether or not you need to bring it up. Only you can make the decision, but several diagnostic questions can help you work through it.

Before confronting ask: 
1. "Have I examined myself yet?"
2. "How sure am I that I am right?"
3. "How important is this?"
4. "Does this person show a pattern of this kind of behavior?"
5. "What do wise people counsel me to do?"
6. "What else is going on in the other person's world?"
(In the book Mr. Brauns explains the use of each question in order for one to better determine if a conflict should be dropped.)

What "Dropping It" Doesn't Mean
"Dropping it" does not mean talking to everyone else about it. If you decide to drop the matter, then do not say another word about it. And if someone comes to you complaining about how he or she has been treated, encourage him or her to go directly to the other person. Avoid a person who talks too much (Proverbs 20:19). If the person responds that it is not that big of a deal, then remind him or her either to approach the other person or let go of it. Where there is no gossip, a quarrel will soon fizzle (Proverbs 26:20). If a person comes to confide in you and insists that the other party will not listen, offer to go with him or her on the second visit. (Matthew 18:15-17).

   (pages 95 - 103)

Saturday, February 27, 2010

Unpacking Forgiveness, V of ?

Chapter Seven
Unpack with Great Urgency

In Matthew 18:4-14 Jesus taught that we must work out differences with the greatest sense of urgency. Christians should take drastic measures to avoid causing another  brother or sister to walk away from the faith. We should love one another with the same level of risk-taking urgency that we would demonstrate in the face of some great crisis. There will probably be a time when you are called to resolve a situation even though you don't feel you can handle it perfectly. Do it. Be urgent. those who are willing to continue conflicts even at the expense of a negative impact on others [i.e., your children, neighbors, co-workers], should fear for their souls.

To this whole chapter, you might object, but aren't there some things that we cannot let go?

The answer is, absolutely. The next chapter [Should I Just Get Over It?], will help determine which matters can be dropped and which cannot.

     ~ Chris Brauns
        Unpacking Forgiveness
        (page 93)

Friday, February 26, 2010

Unpacking Forgiveness, IV of ?


Chapter Six

The Way Up is Down

"But this is the one to whom I will look: he who is humble and contrite in spirit and trembles at my word."
     ~ Isaiah 66:2b

"No subject of contemplation will tend more to humble the mind, than thoughts of God."
     ~ Charles Spurgeon

Forgiveness is about the resolution of conflicts. And certainly it is unwise to live with conflict.

Too much unresolved conflict is why we need to know Matthew 18 well.

Jesus' first point in instructing about forgiveness and conflict resolution was to tell his disciples to be humble. Dependent children, who accept a modest place in society, picture a biblical definition of humility. Biblical humility is seeing self in proper relationship to our Heavenly Father - completely dependent on him. The biblically humble do not chase status.

Jesus does not forbid the pursuit of greatness or honor. Instead he teaches what true greatness is like and how we can go about achieving it. Consider Mark 10:43-45.  In these verses, Jesus encouraged the disciples to pursue greatness, and the way he taught them to pursue it was by serving one another, by being truly humble.

True humility as the legitimate path to greatness is also taught elsewhere in the Bible. Proverbs repeatedly describes how honor can be found legitimately: Proverbs 15:33, 18:12, 22:4, and 29:23.

If you want to get honor, here is how you go about it: rather than thrusting yourself into a place of prominence, be like a child. Assume nothing. Recognize your complete and utter dependence on God. "Serve others for the glory of God!" Wait for honor to come from and through him. The way up is down.

Now, remember, Jesus delivers this lesson on humility in the context of teaching on conflict resolution and forgiveness [in Matthew 18:1-35]. We see quickly how relevant humility is to those situations. First, true humility nips conflict in the bud. In one way or another, selfish pride causes all quarrels and fights (James 4:1-10; Matthew 7:1-5). Second, if we are truly humble, then when we do have conflicts, they will be resolved far more quickly.

So, that is it. Be humble. Pretty simple, right? True, it is an easy point to understand conceptually. But it is a difficult one to live out.

Pride is not limited to arrogance or cockiness; it is not just an inflated opinion of oneself. Pride is any way of putting self into the central focus. This distinction is critical because if we understand it, we can identify more subtle, more insidious kinds of pride.
  • Are you overly critical? Discernment is a good thing (Philippians 1:9-11; Romans 12:1-2). But discerning people sometimes go a step too far in feeling the need to critique everything. Pride is the root problem.
  • Are you shy? For instance, are you unwilling to pray in front of others? Why is that? Is it because your central concern is how you will appear in front of others?
  • Are you overly sensitive? People who are too sensitive sometimes imagine criticisms when they have not even been given because they center too much on themselves.
  • Do you tend to presume upon others? Are you slow to meet with others or to follow through? Do you do poorly at returning phone calls? Any of those may reflect a tendency to elevate self.
  • Are you impatient with the shortcomings of others? Do you ever get frustrated and use the phrase, "I don't have time for this"? Who does not have time?
  • Do you find yourself easily embarrassed by friends or family? This may indicate that you are too concerned with how others make you appear.
  • Are you given to worry? Worry may betray self-reliance (or at least relying on someone other than God).
If you couldn't find yourself in this list, you are not off the hook. We all struggle in some way with centering too much on ourselves. The question is not if you struggle with pride but how.

If you are really going to unpack forgiveness, one of the first things to do is to see how self-centeredness or pride shows up  in your life. Remember, pride is often why conflicts happen in the first place. And pride often prevents forgiveness and resolution from happening.

Once we have identified where pride shows up in our lives, we can determine to put off that sinful behavior, to be made new in the attitude of our minds, and to put on the right behavior (Ephesians 4:22-24)

Conclusion
The first truth that Jesus stresses in his discourse on relationships in Matthew 18 is that the way up is down. Jesus does not necessarily tell his disciples to abandon the pursuit of greatness. Rather, he redefines greatness and teaches them that humility is the proper way to pursue it. True humility is not self-deprecation. Biblical humility is increasingly seeing ourselves as completely dependent on God. It is serving others for God's glory. We achieve humility only by seeing and savoring Christ. The more we see Christ, the more we will be truly humble, the more conflicts we will avoid, and the more easily the ones we do encounter will be resolved.

     ~ Chris Brauns
        Unpacking Forgiveness
       (from pages 75-83)

Tuesday, February 23, 2010

Unpacking Forgiveness, III of ?

Chapter Five
More than a Feeling

Therapeutic Forgiveness: [According to Smedes], forgiveness becomes a means of being "healed" of your "hate," of which Smedes argues people have a right to be healed. Smedes internalizes and privatizes forgiveness by making it primarily an activity that goes on within individual persons' hearts and minds.
(Lewis Smedes, Forgive and Forget: Healing the Hurts We don't Deserve)

Therapeutic Forgiveness vs. Biblical Forgiveness

TF: Forgiveness is a feeling. It is ceasing to feel resentment or bitterness.
BF: Forgiveness is a commitment to pardon the offender.

TF: Forgiveness is private or individual. It is "primarily an activity that goes on within individual persons' hearts and minds."
BF: Forgiveness is something that happens between two parties.

TF: Forgiveness is unconditional. Forgiveness should be granted regardless of whether or not the offender is repentant.
BF: Biblical forgiveness is conditioned upon repentance.

TF: Forgiveness is motivated primarily by self-interest. You should forgive others for your own sake. According to Smedes "Every soul has a right to be free from hate, and we claim our rightful inheritance when we forgive people who hurt us unfairly, even if their intentions were pure."
BF: Biblical forgiveness is motivated by love for neighbor and love for God. It is for God's glory and our joy.

TF: A standard of justice is not critical - it is about how a person "feels." According to this definition, you can legitimately choose to forgive someone who has not done anything wrong.
BF: Justice is the basis for forgiveness. You cannot legitimately forgive someone if he or she has not done anything wrong according to God's standards.

TF: Forgiveness can happen apart from reconciliation.
BF: Biblical forgiveness is inextricably connected to reconciliation.

Therapeutic forgiveness . . . 
- distorts people's understanding of true forgiveness
- attempts to redefine how people understand God's forgiveness
- suggests that some people may even need to forgive God.
- results in "cheap grace" and a reluctance to identify and name evil
- discourages healing in Christian community.
- may make individuals feel licensed to avoid dealing with their own sin.
- does not prepare us as Christians for the persecution and evil that we may face.

     ~ Chris Brauns
        (from pages 64-71)