forgiving does not mean excusing 용서하기는 묵인하기를 의미하지 않는다
When it comes to a question of our forgiving other people, it is partly the same and partly different.
It is the same because, here also, forgiving does not mean excusing.
* when it comes to~ ; in regards to
* 전목인 동명사구 our forgiving other people, 소유격은 동명사의 동작자 표시로 쓰임
Many people seem to think () it does.
They think that if you ask them to forgive someone //who has cheated or bullied them
you are trying to make out that there was really no cheating or no bullying.
* seem의 보어인 부정사구, to think (that) it does. (대동사 does = )
* make out ; manage with some difficulty to see or hear someone or something. 어렵사리 해내다
But if that were so, there would be nothing to forgive.
They keep on [replying], “But I tell you () the man broke a most solemn promise.”
Exactly: that is precisely what you have to forgive.
(This doesn’t mean that you must necessarily believe his next promise.
It does mean that you must make every effort /to kill every taste of resentment /in your own heart
—every wish to humiliate or hurt him or to pay him out.)
* taste ; a short experience of something:
* pay out ; 'take revenge',
[The difference between this situation and the one //in which you are asking God’s forgiveness] is this.
* one = situation
In our own case we accept excuses too easily; in other people’s we do not accept them easily enough.
직독해석
When it comes to a question 질문에 관해서는 of our forgiving other people 우리의 다른 이를 용서하기에 대한,
it 그건 is partly 부분적으로 the same 같고 and partly 부분적으로 different 다르기도 하다.
It 그건 is the same 같다 because 왜냐면, here also 여기서도 또한,
forgiving does not mean excusing 용서하기는 정당화를 의미하지 않는다.
Many people 많은 사람들이 seem 보인다 to think 생각하는 것처럼 it 그것이 does 의미한다고.
They 그들은 think 생각한다 that절 내용을 즉 if 만약 you 당신이 ask 요청한다면 them 그들이 to forgive 용서하기를
someone 어떤 이를 who has cheated 속이거나 or bullied 왕따 한 them 그들을
you 당신은 are trying 시도한다고 to make out 꾸며대기를 that절 내용을 즉 there was 없었다고 really 진짜로
no cheating 아무런 속이기나 or no bullying 왕따 하기가.
But 그러나 if 만약 that 그것이 were so 그랬었다면,
there would be 존재하지 않을 것이다 nothing 아무것도 to forgive 용서할.
They 그들은 keep on 계속한다 replying 답변하기를,
“But 그러나 I 나는 tell 말한다 you 너에게 (that절 내용을 즉) the man 그 사람이 broke 깼다고
a most solemn promise 가장 심각한 약속을.”
Exactly 딱 맞는 말이다:
that 그것이 is precisely 정확히 what 그것이다 you 당신이 have to forgive 용서해야 될.
(This 이것은 doesn’t mean 의미하지 않는다 that절 내용을 즉 you 당신이 must necessarily 필히 believe 믿어야 한다는 것
his next promise 그의 다음 약속을.
It 그건 does mean 의미한다 that절 내용을 즉 you 당신이 must make every effort 모든 노력을 경주해야 한다는 것
to kill 죽이기 위하여 every taste of resentment 모든 증오의 느낌을 in your own heart 당신의 마음에 있는
—every 모든 wish 소원을 to humiliate 창피를 주거나 or hurt 아프게 하고자 하는 him 그를
or 또는 to pay him out 복수하고자 하는.)
The difference 다른 점은
between this 이런 situation 상황과 and the one 그 상황 in which 그건 you 당신이
are asking 요청하고 있는 중인 God’s forgiveness 하나님의 용서를
is this 이것이다.
In our own case 우리 자신들의 경우에서 we 우리는 accept 용납한다 excuses 변명을 too 너무 easily 쉽게;
in other people’s 다른 사람들의 경우에는 we 우리는 do not accept 용납하지 않는다 them 그들을
easily enough 그리 쉽게.
* 현대 유행어로 치면 소위 내로남불이다는 것 즉 내 자신에게는 관용적이나 남에게는 무관용적이다
C.S. Lewis on Forgiveness
https://www.kylerigsbylpc.com/new-blog/2016/6/14/cs-lewis-on-forgiveness
We say a great many things in church (and out of church too) without thinking of what we are saying.
For instance, we say in the Creed “I believe in the forgiveness of sins”. I had been saying it for several years before I asked
myself why it was in the Creed.
At first sight it seems hardly worth putting in. “If one is a Christian,” I thought, “of course one believes in the forgiveness of
sins. It goes without saying.” But [the people //who compiled the Creed] apparently thought that this was a part of our belief, which we needed to be reminded of /every time () we went to church.
And I have begun to see that,
as far as I’m concerned, they were right. To believe in the forgiveness of sins is not so easy as I thought.
Real belief in it is the sort of thing //that easily slips away /if we don’t keep on [polishing it up].
We believe that God forgives us our sins;
but also that He will not do so /unless we forgive [other people] [their sins against us].
There is no doubt about the second part of this statement.
It is in the Lord’s Prayer, it was emphatically stated /by our Lord.
/If you don’t forgive you will not be forgiven. No exceptions to it.
He doesn’t say that we are to forgive other people’s sins, provided they are not too frightful,
or provided () there are extenuating circumstances, or anything of that sort.
We are to forgive them all, however spiteful, however mean, however often they are repeated.
If we don’t, we shall be forgiven none of our own.
Now it seems to me that we often mistake both about God’s forgiveness of our sins
and about the forgiveness () we are told to offer to other people’s sins.
Take it first about God’s forgiveness.
I find that when I think () I am asking God to forgive me, I am often in reality (unless I watch myself very carefully) asking Him to do something quite different. I am asking Him not to forgive me but excuse me.
But there is all the difference in the world between forgiving and excusing.
Forgiveness says, “Yes, you have done this thing, but I accept your apology;
I will never hold it against you and [everything between us two] will be exactly as it was before.”
If one was not really to blame, then, there is nothing to forgive.
In that sense forgiveness and excusing are almost opposites.
Of course, in dozens of cases between God and man, or between one man and another, there may be a mixture of the two. [Part of what at first seemed to be the sins] turns out to be really nobody’s fault and is excused;
[the bit //that is left over] is forgiven. If you had a perfect excuse, you would not need forgiveness;
if the whole of your actions needs forgiveness, then there was no excuse for it.
But the trouble is that [what we call “asking God’s forgiveness”] very often really consists of asking God to accept our excuses.
[What leads us into this mistake] is the fact //that there usually is some amount of excuse, some “extenuating circumstances.” We are so very anxious to point these things out to God (and to ourselves) that we are apt to forget the very important thing; that is, [the bit /left over, the bit //which excuses] don’t cover, the bit //which is inexcusable but not, thank God, unforgivable.
And if we forget this, we shall go away imagining that we have repented and been forgiven /when [all //that has really happened] is that we have satisfied ourselves with our own excuses.
They may be very bad excuses; we are all too easily satisfied /about ourselves.
There are two remedies for this danger.
One is to remember that God knows all the real excuses very much /better than we do.
If there are real “extenuating circumstances” then there is no fear that He will overlook them.
Often He must know many excuses //that we have never even thought of,
and therefore humble souls will, after death, have the delightful surprise of discovering that on certain occasions they sinned much less than they thought.
All the real excising He will do.
[What we have got to take to Him] is the inexcusable bit, the sin.
We are only wasting our time /talking about all the parts //that can (we think) be excused.
When you go to a doctor you show him the bit of you //that is wrong – say, a broken arm.
It would be a mere waste of time [to keep on explaining that your legs and throat and eyes are all right].
You may be mistaken in thinking so, and anyway, if they are really right, the doctor will know that.
The second remedy is really and truly to believe in the forgiveness of sins.
[A great deal of our anxiety to make excuses] comes from not really believing in it, from thinking that God will not take us to Himself again /unless He is satisfied that some sort of case can be made out in our favor.
But that is not forgiveness at all.
Real forgiveness means looking steadily at the sin, the sin //that is left over without any excuse,
after all allowances have been made, and seeing it in all its horror, dirt, meanness,
and malice and nevertheless /being wholly reconciled to the man //who has done it.
When it comes to a question of our forgiving other people, it is partly the same and partly different. It is the same, because, here also forgiving does not mean excusing. Many people seem to think it does. They think that if you ask them to forgive someone who has cheated or bullied them you are trying to make out that there was really no cheating or bullying. But if that were so, there would be nothing to forgive. (This doesn’t mean that you must necessarily believe his next promise. It does mean that you must make every effort to kill every taste of resentment in your own heart – every wish to humiliate or hurt him or pay him out.) The difference between this situation and the one in which you are asking God’s forgiveness is this; In our own case we accept excuses too easily, in other people’s we do not accept them easily enough. As regards my own sins, it is a safe bet (though not a certainty) that the excuses are not really as good as I think; as regards other men’s sins against me, it is a safe bet (though not a certainty) that the excuses are better than I think. One must therefore begin by attending to everything, which may show that the other man was not so much to blame as we thought. But even if he is absolutely fully to blame we still have to forgive him; and even if ninety-nine percent of his apparent guilt can be explained away by really good excuses, the problem of forgiveness begins with the one percent of guilt that is left over. To excuse, what can really produce good excuses is not Christian charity; it is only fairness. To be a Christian means to forgive the inexcusable, because God has forgiven the inexcusable in you.
This is hard. It is perhaps not so hard to forgive a single great injury. But to forgive the incessant provocations of daily life – to keep on forgiving the bossy mother-in-law, the bullying husband, the nagging wife, the selfish daughter, the deceitful son – How can we do it? Only, I think, by remembering where we stand, by meaning our words when we say in our prayers each night “Forgive our trespasses, as we forgive those who trespass against us.” We are offered forgiveness on no other terms. To refuse it is to refuse God’s mercy for our selves. There is no hint of exceptions and God means what He says.
From The Weight of Glory
Compiled in A Year with C.S. Lewis
The Weight of Glory: And Other Addresses. Copyright © 1949, C. S. Lewis Pte. Ltd. Copyright renewed © 1976, revised 1980 C. S. Lewis Pte. Ltd. All rights reserved. Used with permission of HarperCollins Publishers. A Year With C.S. Lewis: Daily Readings from His Classic Works. Copyright © 2003 by C. S. Lewis Pte. Ltd. All rights reserved. Used with permission of HarperCollins Publishers.