The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1888-04-28
Srecia1 Contributors.
THE CHRISTIAN LAW OF FORGIVE
NESS.
BY REV. WIN. TUCKER, ID.
mt. Gilead, o.

bOdying a fundamental ethical prin-
ciple. This law of social harmony
and concord is not presented in the
same form by any other religious
teacher, or in any other system Of re-
ligion. The conflict of opinions and
interest which we find ever present
and active i'll human society, and out
of which offenses and injuries spring,
makes such law necessary to our
social well-being and personal happi-
ness. The law of settlement which it
presents as binding on us, and the
method of adjustment which it pre-
scribes for our use shows the perfect
adaptation of the Christian religion to
the nature, wants and circumstances of
man. The law of forgiveness grows
very naturally out of the Christian law
of love. 1t is another form of the same
ethical principle which forbids us to
return evil for evil, and requires us to
return good for evil. 1t is also pre-
sented in the precept which requires
us to love our enemies, and to over
come evil with good. This law is in
harmony with the nature and character
of God, and is illustrated and enforced
by his example when he causes his sun
to shine on the evil and the good, and
his rain to fall on the just and the un-
just. The perfect agreement of this
law with the principle of divine. action
reveals clearly and proves conclusively
it's divine origin.
We are taught to pray: "Forgive our
debts as we forgive our debtors"
"Forgive and you shall be forgiven"
''TO them who are merciful God will
show himself merciful." eff ye forgive
not men their tresspasses neither will
your heavenly Father forgive you"
Obedience to this law is the divinely
prescribed condition upon which we
are to be forgiven. There is no prom
Use of forgiveness in any other way or
on any other terms. We are not au-
thOrized by Christ to pray for forgiv-
eness, unless we forgive those who have
injured us. This shows the practical
Importance of this law. It comes home
to every one of us, as presenting the
one condition upon compliance with
which we can hope for pardon and
reconciliation. Refuse to do this and
we have no right to ask for forgiveness
from God. This is clearly the teaching
of Christ.
Are we required to forgive those who
have injured and wronged us without
confession, repentance and restitution,
think the law requires that we shall
always cherish for them feeling of
forgiveness, but it does not require us
to pass an act of forgiveness without
repentance. This is what God does
toward those who sin against him.
He loves them, desires their return,
seeks to secure their reconciliation, and
bring them to repentance, but he does
not pardon and forgive without repent
ance, and while they are in rebellion,
and hostile to his government. This
shows that We should at all times love
our enemies as God loves us.
1t reveals the spirit of kindness we
should cherish toward them but it
shows at the same time that we are
not under obligation to receive them
into our favor and confidence, unless
they become reconciled and make resti-
tuition. We could not do this, even if
we desired to do so, while they con-
tinue to injure and wrong us. A
restoration to our confidence and trust
ing friendship would be impossible
without change in their feelings and
conduct toward us. The moral nature
of man revOlts at a reconciliation with
sin, wrong, injustice and revenge.
Does the low of forgiveness require
us to forget the injury. This would be
impossible without the destruction of
memory. While this faculty of the
mind remains unimpaired we could not
forget the fact; but the law of forgiv-
eness does require that this memory
should no longer be an active cause of
offense. 1t should not embitter our
feelings or control our actions toward
the reconciled party. We should re-
gard and treat them as kindly as
though they had never offended. With
out this there co uld not be true and
permanent reconciliation. This alone
would restore real union and conscious
peace