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The good-for-nothing brother killed the beloved nobleman (and stole his identity).Now the townspeople want to see him lynched or burned alive, and it is only the priest who – consistently – offers a measured forgiveness conditional on penance and self-reflection.But since forgiveness is generally considered a virtue, and one that many want credit for having, I think it’s fair to say you only earn the right to call yourself ‘forgiving’ if you forgive things that genuinely hurt you.To borrow Chesterton’s example, if you think divorce is a-ok, then you don’t get to “forgive” people their divorces, you merely ignore them.Someone who thinks divorce is abhorrent can “forgive” divorce.You can forgive theft, or murder, or tax evasion, or something you find abhorrent.
Try to keep this off Reddit and other similar sorts of things.] I.They lecture the priest on the virtues of charity and compassion.Later, it comes out that the beloved nobleman did not in fact kill his good-for-nothing brother.The Nazis were totally different from the Japanese: different race, different language, vast cultural gap.But the Nazis and Japanese mostly got along pretty well. If you want to know who someone in former Yugoslavia hates, don’t look at the Indonesians or the Zulus or the Tibetans or anyone else distant and exotic.
He further notes that this is why the townspeople can self-righteously consider themselves more compassionate and forgiving than he is.