Forgiveness of Others and Loving All (including Enemies)

Throughout the whole Gospel, we are called almost constantly to forgive and love. If we analyze every instance where Christ gives an example of love/forgiveness or explains the means to do so; we start to realize that He is calling us out of our own usual way of thinking.[1] In this world of the circular "hurt->sin->hurt->sin->hurt" process, there is only one way to break this pattern: absorb the hurt without sin.[2] This was first and foremost accomplished through the passion of Jesus. He calls us to do for others as He has done for us, that we may "make up for what is lacking in the crucifixion of Jesus"[3] He also has said that we shall forgive others 70 times seven in one day or more simply 490 times per day.[4] This frequency equates to once every three minutes in a 24-hr span or once every 1.5 minutes in a 12-hour span. That we may be able to do this, firstly requires God's love/strength flowing through us, but it also requires us to not count offenses against us as worthy of "judgment". That is, not worthy of punishment/"payback", but of correction. Thus we turn the other cheek and respond with the action of blessing.[5] We may judge the act itself and may ask the question "what would cause someone to act in this manner?". 

The ideologies of the world often say forgiveness and mercy are cowardice and submission. However, the opposite is true, because to break the cycle of "hurt->sin->hurt" and absorb the blows is no light task. Jesus also says, "Do not judge others lest you be judged".[6] All this points to one thing: we are to see each other as God's children (partakers in the Divine life), who often hurt themselves and others in response to their own strife. "We men and women are all in the same boat, upon a stormy sea. We owe to each other a terrible and tragic loyalty.”[7] Through this lens, we see that we are no better than anyone else. We all fall short of the glory of living in the life of the Trinity.[8] However, this cannot be a "get-out-of-jail-free card" either. Mercy should not be abused, God desires our best (love is willing the good of the other without personal benefit and God is love[13]). We cannot forgo this process if we wish to be saved. This is because there is one unforgivable sin, rejecting God's mercy.[9] Furthermore, we cannot expect forgiveness when we don't give it ourselves. [10] We pray in the Pater Noster(Our Father), "forgive us our sin as we forgive others". Jesus also says what you do even "to the least of my brethren you do unto me".[11] Thus, "If anyone says, 'I love God', but hates his brother, he is a liar".[12] The Church is an institution of fighters of evil. However, this action is not through violence, hatred, etc. Fighting fire with fire is pride's method, not virtue's.[13] This idea is rooted in besting the opponent at its own game. Violence with violence results in greater violence likewise for fire, radioactivity, etc. The Church's method is greater, "using water on the proverbial fire". (The fight-fire-with-fire approach. increases hurt.) The infinite mercy of God swallowing evil whole through compassion, peace (in all senses), ease, and patience.

Sin is by its nature unhealthy. Sin inflicts injury on self and others. God observes the agony his creation must endure in its freedom (in the context of sin). The word for mercy in Latin is "misericordia"; literally translated is "pain of the heart". God wants us to be well taken care of.[14] God is not satisfied with our pain and destruction. In the creed the Latin for "...who for us men and our salvation came down..." reads "...Qui proper nos homines, proper nostram salute...". The word salute is rendered salvation in English, however, it also where the Spanish word salud for health is sourced. To meditate fully on this mystery we expand the phrase saying "for us men and our health and salvation". What is holiness but wholeness in the life of Christ? We can not accomplish healing nor health without the Divine Physician. Confession is the first step in this process.[15] This sacrament, like all the others, receives its power ex opere operato or "from the work worked". The sacrament of reconciliation is performed within the power of the spiritual Church (accounting for the hurt against man). Christ, who formed the covenant in his own blood, is present in the priest performing the sacrament (in persona Christi capitis, to account for the sin against the covenant).

Leave justice to the just and blameless One.[16] For now, love all without counting the cost, for they are God's creation. Accuse not your brethren, but supply the one thing all want: love. "The Lord does not delay his promise, as some regard “delay,” but he is patient with you, not wishing that any should perish but that all should come to repentance."[17]

There is much more to be said about this!

FN:

1. cf. Matthew 16:23
2. Sirach 2:4-6
3. John 13:15; Colossians 1:24
4. Matthew 18:22; cf Genesis 4:23-24
5. Luke 6:29
6.  Matthew 7:1
7.  G.K. Chesterton, The Collected Works of G.K. Chesterton Volume 28: The Illustrated London News, 1908-1910.
8. cf. Romans 3:23-24, Catechism of the Catholic Church, 1992.
9. CCC 1864
10. Matthew 18:21-35
11. Matthew 25:40, 45
12. 1 John 4:20
13. Catechism of the Catholic Church, 1889
14. Catechism of the Catholic Church, 1766; cf. 1 John 4:7-21; Romans 8:28
15. Catechism of the Catholic Church, 1458.
16. Leviticus 19:18; Dueteronomy 32:35, 41; Matthew 5:39; Romans 12:19; 1 Corinthians 6:6–7; Heb 10:30; Psalm 51:4
17. 2 Peter 3:9