Forgiveness is of particular importance in various religions for the relationships between God/gods/higher beings and humans. It also often has a prominent place in interpersonal relationships. The use of the word 'forgiveness' in religious contexts is not uniform, but shows different, sometimes even within one religion contradictory understandings.
Abrahamic religions
Forgiveness is regarded in Judaism, Christianity and Islam as an outstanding characteristic of the one God (monotheism). Great importance is attached to the positive significance of God's forgiveness for the life of believers and their relationship with God and with each other. In all three religions forgiveness is a basic element of anthropology: The fact that God forgives people is fundamental for the relationship between people and God. For the self-understanding of believers, as it is documented in the Holy Scriptures, the experience that God has forgiven them is elementary and indispensable. It follows from this in all three religions that forgiveness is of central importance for the behaviour of believers towards each other and towards other people. Someone who forgives acts in accordance with the revealed nature, will and action of God. The importance of forgiveness as an attribute and will of God is obviously in great tension with other statements that speak of the wrath of God, his vengeance and retribution, and with the limits of interpersonal forgiveness visible in all three religions. The idea, important for some people, that one can also forgive oneself is not part of the statements about forgiveness in the Holy Scriptures of Judaism, Christianity and Islam. Forgiveness is understood there exclusively as an event between different persons.
In all three religions, particularly since the Enlightenment - especially from the side of liberal theology ([Liberal Judaism], [Liberal Theology]) - there has been criticism of the fundamental importance of God's forgiveness for the relationship between God and man, among other things because the associated concept of [guilt] or [sin] is perceived as increasingly problematic. Attempts to formulate an understanding of God in which forgiveness has only a subordinate significance or no significance at all are numerous. The question why interpersonal forgiveness should have central importance when it is not central to the relationship between God and man is no longer answered in these conceptions with reference to the attributes of God and one's own experience of God's forgiveness, but with reference to other reasons, which often come from philosophy or psychology.
Christianity
Christianity teaches reconciliation between God and man in that God met man through Jesus Christ:
"Peter answered them: Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins; and ye shall receive the gift of the Holy Ghost."
"Be it known unto you therefore, brethren, that through him is preached unto you forgiveness of sins: and in all things, wherein ye could not be justified by the law of Moses, he is justified that believeth on him."
"And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world."
The Lord's Prayer contains the request for forgiveness:
"And forgive us our trespasses, as we forgive those who trespass against us."
The explanation that follows stresses the importance of forgiving others - making God's forgiveness conditional on it. When a person forgives others, he passes on what he has received from God and practices "gospel in miniature", because forgiveness among people also happens "by grace", without the other person having earned the forgiveness.
Jesus not only demanded forgiveness from his disciples, but also practiced it himself. He asked for forgiveness for his enemies in his last words at the cross:
"But Jesus said, Father, forgive them; for they know not what they do."
Believers are to forgive one another:
"Bear with one another, and forgive one another, if any man have complaint against another: as the Lord hath forgiven you, forgive ye also."
The Jesuan ethic calls for an unlimited readiness to reconcile, that is, even when there is no response to a repeated offer of forgiveness.
"Then Peter came to him and asked, "Lord, how many times must I forgive my brother if he sins against me? Seven times? Jesus said unto him, Not seven times, but seventy times seven."
According to Martin Luther, the forgiveness of sins is precisely the main task of the Church. Thus he wrote in the Large Catechism of 1529/30 in the third article of the second main section The Faith about the Holy Spirit:
"Therefore all things in Christendom are ordained that we should obtain daily by word and sign the forgiveness of sins, that we may be comforted and uplifted in conscience while we live. In this way the Holy Spirit makes it so that even though we have sin, it cannot harm us. For we live in Christianity, in which is pure forgiveness of sins, in the twofold sense that God forgives us, and that we forgive, bear, and help up one another."
Hinduism
Mahatma Gandhi suggested that a dependent person cannot forgive because he is acting in an unfree way. He also wrote: "Nonviolence is meaningless if it comes from a helpless creature. A mouse will hardly forgive a cat if it has to allow itself to be torn to pieces by it."
In the Mahabharata along with the Ramayana one of the great Hindu epics, forgiveness is considered the greatest virtue in book 3, chapter 29. It says: "Forgiveness is Brahma, truth, ascetic merit and its preservation, asceticism, holiness and the cohesion of the universe."
South Pacific Religions
A special form of forgiveness is Hoʻoponopono, a psycho-spiritual procedure of the traditional Hawaiians. Its application goes back well over eight hundred years. As a spiritual cleansing, Hoʻoponopono serves a correction of wrongdoing. Through discussion (up to confession), mutual repentance and forgiveness in a conciliatory, peaceful manner, conflict resolution (including absolution) is contributed to, thereby extending to the practiced love of enemies. Traditionally, the procedure, in which all persons involved in a problem were present (in spirit also the ancestors), was led by a kahuna (healing priest, similar to a shaman). The higher beings called upon to help were mainly nature spirits, but also a family spirit called 'aumakua.
Modern forms founded by Kahuna Morrnah Simeona can be performed alone. Since purification takes place under the auspices of the Creator, the aim is also to liberate man from the ignorance of his divine origin. In both traditional and modern forms of Hawaiian origin, mantras are not included.