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A Discussion of Hauerwas on the Virtue of Forgiveness of the Christian Community

A Discussion of Hauerwas on the Virtue of Forgiveness of the Christian Community

Wai-hoi IP

Is forgiveness a matter of human's will, decision and character only? Stanley Hauerwas takes a different position towards the matter. For him, forgiveness is firstly a gift from God, who revealed his forgiveness through the story of the life, death and resurrection of Jesus Christ for humanity; those being forgiven, as a Christian community, have both the power and responsibility to forgive others. Also, this kind of forgiveness, in practice, needs truthfulness, because Christians should point out the wrongs and, sometimes, even to counter the sins of others, and only then learn to forgive each other as God has forgiven their sins. As a result, forgiveness brings reconciliation and peace in the Christian community. This is real peace, without the cost of telling lies, taking forgotten (ie choosing to forget) and using violence. So, Hauerwas believes forgiveness is the basis of the so-called, “Peaceable Kingdom”. In addition, forgiveness is trained through praying individually and as a community. This is because, on the one hand, forgiveness is a gift from God; so Christians must ask Him to offer it to them. On the other hand, forgiveness is exercised on the community. Hauerwas, as a member of the Mennonite church, pointed out that they reject taking forgiveness as just a manifesto from God. It is also a truthful reparation to others that have sinned against us; so forgiveness is a truthful devotion to both God and community. This is a process of being a community and the disciples to our Lord. Such kind of forgiveness is strange to the world and, indeed, it challenges the world.

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Message from the Editor of Issue 48

Editor's Note: Wu Guojie Since the outbreak of the new coronavirus, the number of people infected worldwide has exceeded 250 million, and the number of deaths has exceeded 5 million. This number does not include poor third-world countries with weak testing capabilities and inability to determine the cause of death. Due to the epidemic, the lives, economy, and travel of people around the world have been affected to varying degrees; for example, people have to wear masks when going out, maintain social distance, the number of gatherings is limited, quarantine is required when entering the country, travel has been greatly reduced, related industries have laid off employees, and unemployment has Rates thus increase and so on. In this environment, church gatherings have also been affected to a considerable extent. During the period when the epidemic was severe and gatherings were restricted, physical church gatherings were suspended, and online live broadcasts and video conversations became necessary alternative modes; even if the epidemic eased and physical gatherings reopened, online Synchronization has also become the new normal. In the face of this disaster, which is called the "pandemic of the century," what resources does the Christian faith have that can help the church respond and turn the crisis into an opportunity? This issue of "Sandow Journal" takes "Epidemics and Disasters" as the theme, and brings together different scholars to discuss it from the perspectives of the two Testaments, doctrinal theology, and practical theology, hoping to enlighten modern Christians on how to deal with the challenges of this era. ...