shed to move us beyond the cycles of retribution and violence that had plagued so many other countries during their transitions from oppression to democracy. The commission granted perpetrators of political crimes the opportunity to appeal for amnesty by giving a full and truthful account of their actions and, if they so chose, an opportunity to ask for forgiveness—opportunities that some took and others did not. The commission also gave victims of political crimes a chance to tell their stories, hear confessions, and thus unburden themselves from the pain and suffering they had experienced.
For our nation to heal and become a more humane place, we had to embrace our enemies as well as our friends. The same is true the world over. True enduring peace—between countries, within a country, within a community, within a family—requires real reconciliation between former enemies and even between loved ones who have struggled with one another.
How could anyone really think that true reconciliation could avoid a proper confrontation? After a husband and wife or two friends have quarreled, if they merely seek to gloss over their differences or metaphorically paper over the cracks, they must not be surprised when they are soon at it again, perhaps more violently than before, because they have tried to heal their ailment lightly.
True reconciliation is based on forgiveness, and forgiveness is based on true confession, and confession is based on penitence, on contrition, on sorrow for what you have done. We know that when a husband and wife have quarreled, one of them must be ready to say the most difficult words in any language, “I’m sorry,” and the other must be ready to forgive for there to be a future for their relationship. This is true between parents and children, between siblings, between neighbors, and between friends. Equally, confession, forgiveness, and reconciliation in the lives of nations are not just airy-fairy religious and spiritual things, nebulous and unrealistic. They are the stuff of practical politics.
Those who forget the past, as many have pointed out, are doomed to repeat it. Just in terms of human psychology, we in South Africa knew that to have blanket amnesty where no disclosure was made would not deal with our past. It is not dealing with the past to say glibly, “Let bygones be bygones,” for then they will never be bygones. How can you forgive if you do not know what or whom to forgive? In our commission hearings, we required full disclosure for us to grant amnesty. Only then, we thought, would the process of requesting and receiving forgiveness be healing and transformative for all involved. The commission’s record shows that its standards for disclosure and amnesty were high indeed: of the more than 7,000 applications submitted to the Truth and Reconciliation Commission, it granted amnesty to only 849 of them.
Unearthing the truth was necessary not only for the victims to heal, but for the perpetrators as well. Guilt, even unacknowledged guilt, has a negative effect on the guilty. One day it will come out in some form or another. We must be radical. We must go to the root, remove that which is festering, cleanse and cauterize, and then a new beginning is possible.
Forgiveness gives us the capacity to make a new start. That is the power, the rationale, of confession and forgiveness. It is to say, “I have fallen but I am not going to remain there. Please forgive me.” And forgiveness is the grace by which you enable the other person to get up, and get up with dignity, to begin anew. Not to forgive leads to bitterness and hatred, which, just like self-hatred and self-contempt, gnaw away at the vitals of one’s being. Whether hatred is projected out or projected in, it is always corrosive of the human spirit.
We have all experienced how much better we feel after apologies are made and accepted, but even still it is so hard for us to say that we are sorry. I often find it difficult to say these words to my wife in the intimacy and love of our bedroom. How much more difficult it is to say these words to our f