Forgiveness, Pacifism and Conscientious Objection
Forgiveness, Pacifism and the Challenge of Violence
Every major religious tradition grapples with the same fundamental question: when someone wrongs you — or when a state wages war — what is the right response? The answers range from strict pacifism to conditional acceptance of conflict, but almost every tradition places forgiveness at the heart of ethical life. This lesson explores what each tradition teaches about forgiving, about resisting violence, and about the rights of those who refuse to fight.
Christianity
Christian teaching on forgiveness is rooted in the Sermon on the Mount. In Matthew 5:38–48, Jesus challenges the principle of proportional retaliation, urging his followers to “turn the other cheek” and even to love their enemies. When Peter asked how many times he should forgive, Jesus replied seventy times seven — meaning without limit (Matthew 18:21–22). The Lord’s Prayer, in the words Christians say today, asks God to “forgive us our sins, as we forgive those who sin against us”. Matthew 6:14–15 states the same condition directly: if you forgive other people, God will forgive you; if you do not, he will not. This creates a deeply reciprocal model of forgiveness.
On pacifism, Christians hold varied positions. Quakers (the Society of Friends) have maintained a consistent testimony against all war since the seventeenth century. Their pacifism is rooted in the conviction that there is “that of God” in every person — making it wrong to kill any human being. During the First and Second World Wars, many Quakers registered as conscientious objectors, often serving in ambulance units, hospitals or farming instead. Other Christians draw on Just War Theory to justify selective military service, but all traditions affirm the importance of post-conflict reconciliation.
The Quakers (Society of Friends) are a Christian pacifist group whose long tradition of conscientious objection to war is rooted in the belief that God is present in every human being, making killing always wrong. They have a British presence with meetings across the country.
Judaism
Jewish teaching on forgiveness centres on the concept of teshuvah (repentance). The Talmud (Bavli Yoma 86a–87b) teaches that before one person can be forgiven by another, the wrongdoer must genuinely seek forgiveness and make reparation. If they do, the wronged person is then obligated to forgive. The Book of Micah (7:18) speaks of God as one who “pardons sin and forgives the transgression” — presenting divine forgiveness as the model for human forgiveness. Yom Kippur, the Day of Atonement, is Judaism’s annual collective act of repentance and the seeking of forgiveness from both God and fellow human beings.
Judaism does not have a tradition of absolute pacifism. The Torah distinguishes between obligatory wars (milchemet mitzvah) and permitted wars, and defence of life is a high obligation. However, the principle of pikuach nefesh (saving life) means that peace is strongly preferred. During the World Wars, Jewish people in Britain registered as conscientious objectors on various grounds, though Judaism does not mandate this.
Islam
The Qur’an addresses forgiveness with notable warmth. Qur’an 24:22 encourages believers to pardon and overlook the faults of others. Qur’an 42:40 acknowledges that while retaliation for harm is permitted, forgiving and seeking reconciliation is presented as superior and more pleasing to God. The Prophet Muhammad’s return to Makkah after years of persecution — during which he granted a general amnesty to his former enemies — is widely cited as the supreme practical example of Islamic forgiveness in action.
On violence, Islam permits defensive war (sometimes discussed as the Lesser Jihad) under strict conditions, but also has a strong tradition of emphasising peace. Some individual Muslims have registered as conscientious objectors in modern conflicts, though Islamic scholarship on this question is diverse and contested.
In Hindu thought, forgiveness is understood through the framework of dharma (righteous duty) and karma. Holding on to resentment and seeking revenge may generate negative karma and bind the individual more tightly to the cycle of birth and rebirth (samsara). The capacity to forgive (kshama) is listed among the virtues in classical Hindu texts and is seen as spiritually purifying. However, Hinduism also has a tradition of kshatriya (warrior) duty — one of the themes of the Bhagavad Gita — which means some Hindus argue that taking up arms in a just cause fulfils one’s dharma rather than violating it. Ahimsa (non-violence) is a high ideal, particularly in traditions influenced by Mahatma Gandhi, but it is not universally applied as an absolute prohibition on military service.
Sikhism
The Guru Granth Sahib (GGS 866) teaches that the truly brave person is one who accepts hardship without complaint and does not pick quarrels — a passage often cited in discussions of Sikh approaches to conflict. Sikhism does not hold a doctrine of absolute pacifism. The Sikh tradition includes the concept of the sant-sipahi (saint-soldier), and the Khalsa was partly founded to defend the community against persecution. However, Sikhism strongly values forgiveness as a spiritual virtue. The Ardas (Sikh daily prayer) includes petitions for the welfare of all humanity, expressing a spirit of universal goodwill rather than hostility.
Buddhism
Buddhism is among the most consistently pacifist of all traditions. The first of the Five Precepts prohibits the taking of life, and metta (loving-kindness) towards all living beings is one of the central practices of Buddhist meditation. The story of Angulimala — a serial killer who became a monk after meeting the Buddha — illustrates Buddhist teaching that even the most violent person can be transformed through compassion rather than punishment or counter-violence. The Dhammapada verse 5 teaches that hatred is never appeased by hatred: only love can bring hatred to an end. Buddhist conscientious objectors have drawn on these principles to refuse military service in various countries.
Dhammapada 5 teaches that hatred is not ended by hatred — only by love. This verse is foundational to Buddhist pacifism and underlies the practice of metta (loving-kindness) meditation, which extends goodwill to enemies as much as to friends.
Non-Religious Perspectives
Humanists approach forgiveness pragmatically — they value it because research suggests that forgiving others tends to improve the well-being of the person who forgives, rather than because any divine command requires it. On pacifism, Humanists generally support individuals’ right to conscientious objection and have long advocated for legal protections for those who refuse to fight. Many Humanists also argue for non-violent conflict resolution, international diplomacy and investment in the conditions that prevent wars from starting.
In Britain, conscientious objection gained legal recognition during the First World War when military tribunals heard cases from individuals who objected to fighting on moral or religious grounds. Quakers, pacifist Christians and others could apply for exemption from combat duty, though many were still required to contribute through non-combatant roles. Today, international human rights frameworks recognise the right to conscientious objection as a legitimate expression of freedom of thought, conscience and religion. Understanding the historical and legal background helps students evaluate whether religious objection to war is simply a personal preference or a publicly recognised moral right.