“It is not unreasonable to want repentance from a wrongdoer before forgiving that wrongdoer, since, in the absence of repentance, hasty forgiveness may harm both the forgiver and the wrongdoer. The forgiver may be harmed by a failure to show self-respect. The wrongdoer may be harmed by being deprived of an important incentive - the desire to be forgiven - that could move him toward repentance and moral rebirth.”

“One great help here - and I make no claim that it is the only help or even a necessary condition for forgiveness - is sincere repentance on the part of the wrongdoer. When I am wronged by another, a great part of the injury - over and above any physical harm I may suffer - is the insulting or degrading message that has been given to me by the wrongdoer: the message that I am less worthy than he is, so unworthy that he may use me merely as a means or object in service to his desires and projects. Thus failing to resent(or hastily forgiving) the wrongdoer runs the risk that I am endorsing that very immoral message for which the wrongdoer stands. If the wrongdoer sincerely repents, however, he now joins me in repundiating the degrading and insulting message - allowing me to relate to him (his new self) as an equal without fear that a failure to resent him will be read as a failure to resent what he hs done.”

“It is not unreasonable to want repentance from a wrongdoer before forgiving that wrongdoer, since, in the absence of repentance, hasty forgiveness may harm both the forgiver and the wrongdoer. The forgiver may be harmed by a failure to show self-respect. The wrongdoer may be harmed by being deprived of an important incentive - the desire to be forgiven - that could move him toward repentance and moral rebirth.”