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While I believe that Esau was truly able to forgive his brother to restore their relationship, it is certainly possible to continue to dig into their story, but you might end with getting more questions than answers. Here are a few of the questions I came across when studying Jacob and Esau that I haven't answered. These questions still deal with wether or not Esau should have forgiven Jacob, but not specifically with the remorse or repentance aspect of forgiveness.

Was Esau in the right to forgive Jacob if Isaac was the one that was deceived?

Is reconciliation enough of a reason to forgive someone?

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The power of forgiveness can be seen in the video of Gary Ridgeway's murder trial, where the families of his 48 victims confronted him. He remains emotionless and calm until the father of one victim changes the tone, offering him forgiveness. 

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The power of forgiveness can be seen in the video of Gary Ridgeway's murder trial, where the families of his 48 victims confronted him. He remains emotionless and calm until the father of one victim changes the tone, offering him forgiveness. 

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While terrorism can be shown to be a game of opposing sides, each playing the role of the victim and perpetrator, other cases are not so ambiguous. As seen in the OJ Simpson case, the Cleveland kidnappings, and the story of Jacob and Esau , the lines between the wrongdoer and innocent are much more defined. In these situations many have found it impossible to forgive when the perpetrator shows no remorse. Some would even argue that it is wrong to forgive. But even in the most horrific of circumstances, some find it in their power to offer forgiveness, as seen in the Gary Ridgeway trial. While some may never find it within themselves to forgive, it seems that the healing power of forgiveness is accessible by a few.  Forgiveness is once again shown to be a personal journey of healing, differing for each unique situation, and for each individual wronged. With or without remorse, forgiveness has been applied and withheld, but it has remained a gray area for many. The process of forgiving someone who doesn't feel sorry, lacks remorse, and may even deny the awful actions, is one that cannot be constricted nor defined by rules and standards, because it is a matter of the heart and soul.

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How is a group who uses tactics such as these forgivable? Is it even possible to forgive when they have caused such serious physical and mental pain, and even innumerable deaths? It seems that terrorist actions resonate within the conscience as an act that requires justice and retribution. This can be seen in the climate of a country following a terrorist attack, a perfect example being the atmosphere of America following the September eleventh terrorist attacks. President Bush’s rousing speech from the destruction at ground zero, U.S. military operations in the middle east, and even recent political pushes against incoming refugees point to the fear and anger that resonates in the nation.

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“It may be argued,” say Peter Strelan and Angelica Lewani in their academic journal on peace and conflict, “ that we are all, by association, victims and perpetrators.”(2010).

With this outlook there is a hope that the need for justice can be fulfilled, and forgiveness extended.

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http://tinyurl.com/zg997mm

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Another thing to consider in Esau’s forgiveness of Jacob is their relationship. Jacob and Esau were brothers, they may have been vastly different and may not have always gotten along, but they were still family. Does it make it easier for Esau to forgive Jacob because he is family, or does it make it harder to forgive? No one wants to feud with their family and this could have been a big reason that Esau decided to forgive Jacob, to restore their relationship. But, since they are family, shouldn’t Jacob have treated his family with more respect and love by not deceiving them in the first place. Solomon Schimmel weighs in once again to discuss the motives for forgiving loved ones:

If you have been deeply pained by the alienating consequences of your wrongdoing against loved ones, know that joy and comfort may await you if you do what you should to encourage your estranged parent, lover, or child to reconcile. They may be waiting for you, as God waits for the sinner to return, and the father of the prodigal son waited lovingly for him to come home, humbled but renewed.

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Cultural analysts have researched the influence of U.S. involvement in the Middle East, and its relationship to the terrorist attacks on America. Many sources suggest the formation of terrorist organizations are a direct result of U.S. dealings (Strelan & Lewani, 2010).

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http://tinyurl.com/grauepd

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http://tinyurl.com/huwnfuk

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Since mercy and forgiveness are nearly impossible to separate, in terms of who is capable of what, the possibility of forgiveness in the OJ Simpson trial is again questioned. Mr. Murphy, furthermore, offers an intriguing definition of forgiveness, implying that it “involves the reshaping of one's attitude toward a wrongdoer” (qtd. In Goldberg 508). Referencing back to the journal Retribution and forgiveness: the healing effects of punishing for just deserts, a change in the perception of a wrongdoer can only be caused through the wrongdoer actively seeking to change the mindset of the victim or the victim’s family (Strelan and Prooijen 544). Mr. Simpson, due to his “non-guilty” ruling, has no reason to beg for the victim’s family to view him in a different light. Since he has no reason to show remorse, and therefore does not show remorse, the families are given no real reason to perceive him as anything other than the real murderer of their beloved Nicole and Ronald. Ultimately, this leads back to the realization that he, once again, does not fulfill the requirements of forgiveness and cannot be granted, nor should be granted, forgiveness by the victims’ loved ones. Although forgiveness is an extremely winding road, full of different turns, Mr. Simpson doesn’t qualify for the forgiveness of the individuals’ that he has destroyed, by the standards mentioned above; however, can forgiveness really be defined by standards and requirements?
http://tinyurl.com/zc24w7g

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A Different Form of                                  Justice

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A Different Form of                                  Justice

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In a retributive view, justice is solely a tool to punish previous crimes and prevent future misconducts. Contrarily, in the restorative view, justice “is achieved through a renewed understanding between victim and offender.”(Wenzel, Okimoto, Feather, & Platow, 2008).

Since forgiveness is viewed as a restorative practice, it can only be assumed that the justice it seems to require is also restorative, not retributive. Even Buddhists, who believe killing is a massively negative karmic action, seek to offer forgiveness to all sentient beings. Through this theory we can assume that justice and forgiveness are both entirely possible, at least on an ingroup to outgroup level. While we may never have the opportunity to enact retributive justice on the perpetrators of terrorist actions, we can look at the social, economic, and cultural aspects of the outgroup, specifically the Islamic people, and forge a new understanding between us and them. This would involve the breakdown of islamophobic stereotypes and ideas, allowing for the acceptance of ingroup-outgroup differences.

On an even more difficult and deeper level, we could forge a new understanding between ourselves and those involved with terrorist organizations.

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OJ, according to the conclusions deduced from the Retribution and forgiveness: the healing effects of punishing for just deserts, is not able to be forgiven, but is he capable of being granted mercy? In the journal Inexcusable Wrongs, the distinction between forgiveness and mercy is explicitly identified. The journal recognizes the claim of Jeffrie Murphy that “mercy, he argues, can be bestowed by a non-victim (e.g., a prosecutor or judge) whereas only victims have standing to forgive” (qtd. in Goldberg 508). It appears that the victims of the murdered are also capable of granting OJ Simpson mercy for the crimes he committed, but the judge and jury are only capable of bestowing mercy. This then begs the question of who is a direct victim in criminal cases? There are infinitely many victims through crimes such as Mr. Simpson’s, some with a higher impact and stronger degree of severity of pain, but nonetheless, an infeasible number of victims. Jeffrie Murphy’s statement then becomes more ambiguous, due to the fact that the distinction of victims from non-victims is impressively difficult, and possibly impossible.

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In one set of courts a man is ruled “not guilty,” and in another, the same man is found guilty as a murderer. What are the families of the murder victims and the loved ones of the killed left to believe? How do they forgive a man who was both found not guilty and guilty? In the research article, Retribution and forgiveness: the healing effects of punishing for just deserts, the pathway to forgiveness in criminal trials in explored and outlined. There are two requirements or standards that must be met for forgiveness to be granted: i) the offender must do something to encourage the making of amends and ii) the victim must re-evaluate the offender, develop empathy, recognize the potential value of a relationship with the transgressor, and recognize their own part in the action (Strelan and Prooijen 544). Are these two requirements fulfilled by Mr. Simpson and the victims’ families? He adamantly claims to be not guilty, and therefore does not desire for any “amends” to be made with the families of the individuals that he murdered, nor anyone else who feels wronged by his actions; due to these conclusions, Mr. Simpson does not meet the first standard. Secondly, the victims, in this case the victims’ loved ones, must find a way to re-evaluate Mr. Simpson, his character, his future, and his remorse; however, because Mr. Simpson does not show any remorse for the actions that he committed nor the swindling of the courts into a “not guilty” verdict, the families cannot begin their process to finding an empathetic response for his murderous deeds. According to these standards, this case is an example where forgiveness cannot be granted, unto Mr. Simpson by the victims’ loved ones; however, there are more perspectives to be explored, such as how mercy and forgiveness are linked. Can OJ Simpson receive the mercy of the courts’ and the individuals’ that he has hurt? It seems that forgiveness is a more complex idea than a simple “I’m sorry” and “I forgive you.”

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http://tinyurl.com/jlw2e2d

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Since the legitimacy of Mr. Simpson’s “not guilty” verdict remained a controversial issue in the criminal justice world, the world of the victims’ families and loved ones, and in the nation as a whole, ESPN filmed a documentary titled OJ: Made in America. His agent, Mike Gilbert, confessed that OJ had told him that he did kill Nicole Brown Simpson and Ronald Goldman, in the film (OJ: Made in America). Mike Gilbert not only unveiled this confession by OJ, but he also explained his thoughts on Simpson as a human being:

“nothing can hurt O.J., he doesn't have the emotions we have” (ESPN, “Former Simpson friend claims O.J. admitted to killing his wife”).

From the mouth of the representing agent, Mike Gilbert, OJ Simpson doesn’t have the capability to show remorse, but did have the capability to kill Nicole Brown and Ronald Goldman, and acted on it.
http://tinyurl.com/h4dcehq

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Unfortunately, enacting retributive justice on terrorists seems to be unfruitful at best. The death of Osama Bin Laden didn’t heal the nation, U.S. drone activity kills innocents and adds fire to extremists, and revenge is often shown to simply leave a larger hurt. Retribution may satisfy the need for justice, but what then?

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http://tinyurl.com/zlfd4xx

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http://tinyurl.com/jrja8c8

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Knowing all of this, do you agree with their choice to forgive despite Castro’s unremorseful, atrocious acts? We’ll never have a concrete answer to that one, but this case will continue to provide us with answers (and more questions) regarding forgiveness in any abusive, unremorseful situations.

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Forgiveness in this scenario is more of an attempt at letting go of hatred than it is attempting to restore a relationship or care for another person.  All three women, with the help of countless professionals have begun to move forward and are making most of the time they have, especially using their time to care for loved ones and advocating for people who, like they themselves experienced, do not have a voice.

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Moving toward the future, it is evident that the women’s choice to extend or hinder forgiveness will affect the trajectory of their lives.  As seen in the quote by Michelle Knight, forgiveness was key in moving forward and beginning life again, noting that the forgiveness was for herself and in no way meant to relieve the guilt that Castro may or may not be feeling.

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Castro committing suicide adds another layer to the piece of forgiveness as it could mean that he truly understands what he’s done.  In his book about the kidnappings, McGinty and Knight discuss the suicide:

“This man couldn’t take, even for a month, a small portion of what he had dished out for more than a decade,” said McGinty.  Michelle Knight agreed saying she understood why he hung himself. “ He couldn’t face what he did with his head help up high, he had to face it like a coward because he was ashamed and embarrassed of what he had done.  And he didn’t want what he did to us to happen to him.”

So does his suicide mean that he’s remorseful? I say no.  Although this may show that he finally understands what he has done, it in no way shows that he is sorry for it.  It simply shows that he just doesn’t want the same for himself, or more specifically, that he doesn’t think he deserves to be treated like that, which is much worse than the latter as it shows how little value he saw in the women’s lives. Regardless of his suicide, it is still the women’s decision of whether they deserve he should be forgiven, despite how he feels about the situation and his actions.

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http://tinyurl.com/hlvwfkv

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Although Michelle and the other women, the victims of the situation, are able to forgive Castro, I’m not sure that myself or other people can.  Faced with the facts, it is hard to say that they should as they have been violated and mistreated in ways that are hard to imagine possible.

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“a technique of political influence. . .  not limited to specific weapons or specific political causes or specific time periods. . . terrorism is political, relies on violence or threat thereof, is designed to generate fear in a target audience, and is designed to create power."
-Martha J. Lutz

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“I’m not saying he deserves to be let off the hook for what he did.  What I’m saying is that I deserve to be free...Forgiveness is the only way I can truly reclaim my life. If I don’t forgive him, then it’ll be like he imprisoned me twice: first while he held me in his house, and now even after he’s gone” (Knight 249).

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Will or should these women ever consider forgiving Castro?

Does Castro committing suicide mean that he was actually remorseful?

If he is remorseful should that affect the women's’ decisions regarding forgiveness?

How would forgiving Castro affect the women’s lives?

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Castro on the other hand was immediately arrested and eventually plead guilty to over nine hundred criminal counts and was committed to life in prison with no chance of parole.  Only one month into his sentence, he committed suicide.  Investigators classified this as predicament suicide, which is suicide that occurs when the individual concludes that they are are in undesirable circumstances that have no other deliverance.  Investigators ultimately determined that because Castro had no chance at parole and considered himself to be mistreated by the prison staff and conditions “his suicide was not surprising and perhaps inevitable” (Pridmore 412).

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http://tinyurl.com/h99wg8c

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In Wounds Not Healed by Time: The Power of Repentance and Forgiveness by Solomon Schimmel, he defines what he considers the four elements of repentance.

First, you must recognize and acknowledge your sin, and feel guilt and remorse for having committed it.
Second, you must repair the injury you caused.
Third, you must apologize to your victim.
Fourth, you should be able to face again a situation similar in its pressures and temptations to the situation in which your offense was committed, and not succumb.

Following Schimmel's guide, Jacob did not repent for his deception. Jacob knew that he had done something wrong and even felt a little guilt about it, but he did not show true remorse and he certainly did not do any of the other three elements of repentance. In theory, Esau had no reason to forgive his brother, yet he was still able to forgive him.

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Upon their rescue the women were forced to share every detail of the torturous time they spent in the house as it had to be included in the case against Castro. After all of these interviews and questionings were concluded and the evidence from the scene had been removed, the house of Ariel Castro was demolished and the lot was cleared-this I believe is just the first small step towards the years of healing and therapy that would be to come for the three girls

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Is Repentance Necessary for Forgiveness?

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Is Repentance Necessary for Forgiveness?

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Esau was able to forgive his brother even though Jacob had not repented for his sins. Jacob certainly felt guilty about deceiving his brother before their reconciliation, but does his guilt count as true remorse? Remorse is a deep feeling of guilt for a sin or wrongdoing you have committed. Although Jacob felt guilty, he didn’t feel true remorse for deceiving his brother. Jacob’s guilt came from a place of fear, not remorse. Jacob feared his older brother Esau. He feared that Esau would kill him and take or destroy what Jacob had gained and received through his deception. This is why Jacob took so many precautions when went to reunite with his brother Esau. Is remorse fueled by fear true remorse?

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In attempting to answer the question of whether one is able to or should forgive an unrepentant offender, one must look at examples where this scenario has presented itself.  A recent example of this is the Cleveland kidnappings of three young women that lasted for more than a decade.
Michelle Knight, Amanda Berry, and Georgiana DeJesus were held captive for nearly ten years before they were rescued on May 6, 2013.   During these years Castro committed many heinous acts the worst of which included many incidents of rape, killing a fetus, allowing Berry to have a child, other extreme forms of  physical abuse, and endless emotional abuse.

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"The resolution of postconflict situations involves the recognition and fulfilment of the victims’ legitimate desire for justice."
- Camillo Regalia

The desire for justice is understandable, and many view it as a necessary step before forgiveness can be offered. If a perpetrator refuses to acknowledge their guilt, and justice is never found, can forgiveness ever be offered?

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http://tinyurl.com/z4hskuz

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http://tinyurl.com/htkfrk7

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Despite the atrocities that are enacted by terrorist groups, the most disturbing element is that they justify their actions through religious or social means, and remain completely unrepentant of their crimes.

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When dealing with criminals, how can the victims and their loved ones forgive the abusers, rapists, and murderers, when they are not remorseful for their horrendous actions? This is a question that is largely debatable from many perspectives, but their must be a root answer. In an effort to find a true answer to this question, the OJ Simpson double-murder trial sits as a prime scenario to investigate.

OJ Simpson is an African American professional football player, well-known for not only his success in the professional league, but for his double murder trial. It was in this trial that Mr. Simpson was tried for the murders of both his ex-wife, Nicole Brown Simpson, and her friend, Ronald Goldman; and, it was in this trial that he also was acquitted for these charges and walked free of a “guilty ruling.” The prosecution compiled a hefty load of evidence, and the forensics team ruled the blood found on the evidence to be a match to Nicole Brown’s with “6.8 billion-to-one-odds.” OJ's defense team strove to drive reasonable doubt into the jury’s mind by taking Mark Fuhrman’s usage of a racial slur, and his statement of planting evidence at crime scenes for the show he was helping be made, and use it against him. A story where Fuhrman planted evidence at the crime scene and at OJ’s house to frame him, became the defense. The jury finally ruled Mr. Simpson “not guilty”. Furthermore, OJ was initially acquitted for the murders mentioned above, but he was eventually found guilty in civil claims court and fined millions of dollars; due to the fact that our justice system does not allow for an individual to be tried for the same crime twice, unless a substantial amount of new evidence is uncovered, Mr. Simpson cannot be brought again before the courts (Cyriax 412-414).
http://tinyurl.com/jtxuaey

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When studying forgiveness and remorse, it can be very easy to see why someone would choose not to forgive without the offender showing any signs of remorse or repentance. To answer the question if forgiveness can be granted without remorse or repentance, one must consider both sides of the argument. One must examine cases where forgiveness was not granted without remorse or repentance and cases where forgiveness was granted without remorse or repentance.  This specific case focuses on the latter by examining the story of Jacob and Esau in The Book of Genesis.

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The concept of forgiveness is that of complexity; there are many different perspectives, prospective situations, and parts that intertwine to form a very intricate and unstable definition for what forgiveness means to us as individuals. Although there are many intriguing questions to ask of forgiveness, one of the most prevalent questions within such a crime-filled society as ours, is whether or not it is possible to forgive someone who does not seek, desire, or wish to be forgiven? Is it possible to forgive an individual who shows no remorse for their actions? Is it possible to grant forgiveness upon someone who has not repented for their actions? These are the questions that we are looking to explore and answer through our case study of unrepentant forgiveness. Through an analysis of four different scenarios wherein repentance was not present, the path of forgiveness for the actions taken will be examined. Terrorist actions, a murder trial, a kidnapping, and a biblical story will all be evaluated for how forgiveness, if granted, was reached despite the lack of repentance/remorse.  By studying different situations, the alternative perspectives for the concept of forgiveness without repentance will be seen and better understood. Ultimately, the question that we desire to answer is, can forgiveness be granted in the event that the offender does not repent of, nor express remorse for, their actions?