Abstract
“And forgive us our debts, as we also forgive our debtors.” (Matthew 6: 12) This verse from the “Lord’s Prayer” surely represents the most familiar passage about forgiveness in English, and probably in any Western language. But do we really want to be forgiven to the degree that we ourselves have shown forgiveness? Vladimir Jankélévitch in his book Le Pardon considers the difficulty of authentic forgiveness, which he argues must be totally free from any ulterior motive. Given this high standard, he concludes that it is possible that there has never been a human instance of forgiveness in this “strict sense.” Through an examination of the exegesis of the Lord’s Prayer by St Maximus the Confessor, it is concluded that even this strict sense of forgiveness is possible, but only through divine grace, which itself presupposes a significant degree of asceticism. It is concluded that this mystical conception of forgiveness, with its ascetical prerequisites and which is intelligible only on the assumption of divine grace, represents the highest standard to which we can aspire.
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Notes
- 1.
This, and other translations from the New Testament, are taken from The Orthodox New Testament. Volume I: The Holy Gospels (Buena Vista, CO: Holy Apostles Convent, 1999).
- 2.
Vladimir Jankélévitch, Forgiveness, trans. Andrew Kelley (Chicago: University of Chicago Press, 2005), p. 1.
- 3.
Ibid. P. 164.
- 4.
“The Lives of the Saints,” Orthodox Church in America website: www.ocafs.oca.org/FeastSaintsViewer.asp?FSID=103564. Italics added.
- 5.
St. Maximos the Confessor, “On the Lord’s Prayer,” in The Philokalia: The Complete Text, Volume Two, compiled by St. Nikodimos of the Holy Mountain and St. Makarios of Corinth, trans. G.E.H. Palmer, Philip Sherrard, and Kallistos Ware (London: Faber & Faber, 1981), p. 286.
- 6.
Ibid. I have substituted here the word “mind” for the translators’ use of “intellect” to translate the Greek nous.
- 7.
Ibid., p. 289.
- 8.
Ibid. p. 301.
- 9.
Ibid, p. 300.
- 10.
Ibid. p. 291. “For anger, being by nature the ally of desire, stops of its own accord when once it sees that desire has been put to death.”
- 11.
Jankélévitch, p. 6.
- 12.
Maximos, p. 288. Italics added.
- 13.
Ibid., p. 295.
- 14.
Ibid. 293 f. “Elijah clearly reveals this mystery in a typological manner through his actions (cf. 2 Kings 2:11—14.) For when he was borne aloft he gave Elisha his [shaggy] cloak, that is, the mortification of the flesh which constitutes the chief glory of moral conduct.”
- 15.
Ibid., p. 301. Italics added.
- 16.
St. Maximos the Confessor, “The Four Hundred Centuries on Love,” in The Philokalia, 4:75, p. 110. I have substituted “pieces of silver” for the translators’ anachronistic “pence.”
- 17.
Maximos, “On the Lord’s Prayer,” p. 288.
- 18.
Ibid., p. 301. Italics added.
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Foltz, B.V. (2019). Chapter Ten “As We Also Forgive:” Asceticism and Forgiveness in the Lord’s Prayer, According to St. Maximus the Confessor. In: Byzantine Incursions on the Borders of Philosophy. Philosophical Studies in Contemporary Culture, vol 26. Springer, Cham. https://doi.org/10.1007/978-3-319-96673-1_10
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