Tracing the Origins of Forgiveness

Written By: Rebecca Gonzalez

Graphic By: Jessye Fan

With Greek literature being the first to develop literary genres in the Western world, comes a very broad and special arrangement of all sorts of prevalent genres. At glance, Greco-Roman literature can be broken into four stages, each pertaining to their own individual stylistic glamorization of a certain period: Archaic, Classical, Hellenistic, and Greco-Roman. 

The prevalence of violence, revenge, and general vengeful acts have always commonly taken place in Roman classics as well as Greek classics. With glimpses of conquests and a glorified unchecked power, one can wonder about certain acts falling on the opposite end of this spectrum, acts of redemption, acts of unification among others, and the standard conception of forgiveness. 

Doesn’t one become naturally curious about tracing the origins of forgiveness in classic literature? Especially because interpersonal relationships were not by any means foreign territory, and above all, relationships with the gods. The Odyssey, written by Homer, poses a fundamental question over responsibility: are we responsible for the awful things that happen to us, or is it always in the hands of Gods?

There is little to no evidence of any concept of forgiveness in Pagan-Ancient Greek ethics. Speculation does exist regarding early philosophical work referring to certain ideas which fall in compatibility to forgiveness, such being Saint Augustine’s writings exploring the nature of sin, repentance, and redemption offering a more nuanced understanding of moral failure and the possibility of absolution, introducing the seemingly simple idea that forgiveness is not merely a human act but a divine gift. The most traditional form of interpersonal forgiveness we are familiar with today has roots in the Christian tradition. The assertion that there is no concept of forgiveness in Pagan-Ancient Greek ethics can be supported by examining the philosophical frameworks prevalent in that time. For example, the works of prominent figures like Aristotle place a strong emphasis on virtues like courage, justice, and temperance, but they mainly neglect the concept of interpersonal forgiveness as it exists in modern society. The main goal of Aristotle’s conception of justice is retribution; rather than absolving wrongdoing, it emphasizes restoring equilibrium through fair answers. This viewpoint contends that although forgiveness may exist in bits and pieces. Furthermore, in the Christian tradition, forgiveness is rooted in the concept of grace, where individuals are called to forgive others not merely as a social contract, but as a reflection of divine mercy. For example, the New Testament teaches followers to forgive “seventy times seven” (Matthew 18:22), emphasizing the boundless nature of forgiveness, which stands in stark contrast to the more transactional view of relationships in ancient Greek culture. However, one might argue that certain practices in Ancient Greek society—such as the concept of “exile” for wrongdoers or public apologies—could be seen as a form of social reconciliation. While it’s true that these practices show a recognition of wrongdoing, they do not embody forgiveness in the sense of releasing an offender from guilt or moving toward a relationship characterized by compassion and understanding. Instead, they highlight a societal mechanism aimed at maintaining order and balance, rather than an interpersonal act of mercy.

Although there are elements that hint at reconciliation in Pagan-Ancient Greek ethics, they do not align with the deeper, more compassionate understanding of forgiveness that has evolved primarily within the Christian tradition. The notion of forgiveness as a transformative and grace-filled act remains largely absent from the ethical frameworks of Ancient Greece, underscoring the significant differences between the two cultural approaches to human relationships.

 The absence of a structured concept of forgiveness in ancient Greek ethics can also be observed in works such as Aeschylus’s “Oresteia.” In this trilogy, the themes of vengeance and justice dominate the narrative. Orestes, compelled by the Furies to avenge his father Agamemnon’s murder, exemplifies the cycle of violence that pervades Greek tragedy. However, the conclusion of the “Oresteia” introduces a significant shift toward the establishment of a legal system, suggesting a transition from personal vengeance to communal justice. This shift hints at an early framework for reconciliation, albeit one that is still heavily rooted in the principles of retribution. The emergence of Christian thought introduced a radical shift in the understanding of forgiveness, we can likely trace back the origins of forgiveness towards the works of Saint Augustine. In the development of what is known as traditional Western philosophy, Augustine played a crucial role in the occurrence of the merge among Greek philosophical tradition and the Judeo-Christian religious traditions. 

Forgiveness is a complex and nuanced concept that transcends time and culture. While the theme of forgiveness is prominently explored in works such as Homer’s “The Iliad” and “The Odyssey,” a critical examination of literature predating Homer reveals a more intricate picture of interpersonal dynamics, justice, and moral responsibility. The exploration of forgiveness in ancient Greek and Roman literature reveals special bonds of themes that reflect the moral concerns of their respective societies. As we witness a gradual evolution in the understanding of forgiveness we can appreciate not only the historical significance of these literary works but also their timeless relevance in shaping our understanding of morality and interpersonal dynamics.