Forgiveness is thenhigher way

Paul acknowledges the gravity of Onesimus’ offense. Legally and ethically, Onesimus had done wrong. Under Roman law, Philemon had every right to punish him. Yet Paul calls him to choose a higher path—grace.

“For this perhaps is why he was parted from you for a while, that you might have him back forever” (v. 15). Paul reframes the pain of separation as a providential oppor­tunity for lasting unity.

As Christians, we’re invited to see beyond the offense and choose the eternal perspective. Forgive­ness isn’t minimising the pain—it’s maximising the grace of God. It’s choosing to imitate Christ, who bore our sin without bitterness.

We are a forgiven people

Years in ministry often reveal a painful pattern: unresolved conflict and an unwillingness to forgive can cripple individuals and entire communities. Families drift. Churches divide. And the gospel is obscured by pride and pain.

Someone said something. Someone got offended. Someone refused to forgive. And so, heal­ing never happened. Every time forgiveness is withheld, the Body of Christ suffers. But when we take steps to reconcile, we bear witness to the redemptive power of the gospel.

Forgiveness is more than an emotional release—it is a spiritual act of obedience. It puts God’s grace on display. It makes visible the invisible love of Christ.

Are you struggling

to forgive ?

Here are five helpful questions to evaluate your heart:

1. Do I feel anger or anxiety when I think about this person?

2. Do I secretly wish for them to suffer as I did?

3. Would I serve or help them if they needed it?

4. Can I sincerely pray for their well-being?

5. Would I be upset if God blessed them?

These questions don’t con­demn us—they guide us. They help us identify areas where grace is still needed, where healing is still possible.

CONCLUSION

Forgiveness is one of the most Christlike things we can do. It doesn’t ignore justice—it entrusts it to God. It doesn’t excuse the offense—it acknowledges the cost and chooses love anyway.

Is there a Philemon in your life? Someone you need to forgive? Or are you more like Onesimus—long­ing to return but unsure if you’ll be received?

Today is a good day to choose grace. For the sake of the gospel, the Church, and your own soul, why not begin the process of for­giveness?

Let’s make this commitment together: By the grace of Christ, I will pursue unity, forgive freely, and live in the freedom that only forgiveness brings.

• By Rev. Dr Joyce Aryee, the author

 We praise and glorify Allah, the Creator and Sustainer of the uni­verse. We send salutations upon the best of creation, Prophet Muhammad (peace and blessings be upon him), the final Mes­senger of Allah, who taught us to live in balance, justice, and compassion with all creatures of the earth.

Introduction

The preservation of the envi­ronment is not merely a con­temporary global concern; it is deeply

rooted in divine revelation.

In Islam, the environment is a manifestation of Allah’s signs (Ayatullah) and a trust (Amaanah) given to humanity. Unfortunately, modern civilisa­tion, driven by profit, exploita­tion, and ignorance, has led to climate change, deforestation, water pollution, biodiversity loss, and global warming.

Islam’s holistic worldview offers timeless ethical principles that advocate environmental protection, making it highly compatible with international frameworks like the United Na­tions Sustainable Development Goals (SDGs).

As Muslims, safeguarding the earth is both a spiritual duty and a social responsibility.

Definition of Environ­ment and the Islamic Perspective

The environment is broadly defined as the surroundings or conditions in which a person, an­imal, or plant lives or operates.

The Cambridge Dictionary defines it as “the air, water, and land in or on which people, animals, and plants live.”

In academic terms, it includes all external physical, biological, and chemical factors influencing living organisms (Miller & Spool­man, 2011).

From an Islamic standpoint, the environment is the creation of Allah entrusted to humanity to use with responsibility and moderation.

Allah says: “And do not cause corruption on the earth after it has been set in order, and invoke Him in fear and aspiration. Sure­ly, the mercy of Allah is near to the doers of good.”

(Surah Al-A’raf, 7:56)

This verse explicitly commands humans not to destroy the bal­ance (mīzān) that Allah has

established.

The Prophet Muhammad (peace be upon him) further reinforced environmental

ethics through his actions and sayings, encouraging tree plant­ing, animal welfare, cleanliness,

and the preservation of water sources.

Components of the Envi­ronment in Islam

The environment encompasses various ecosystems and natural elements, including:

• Dry and fertile lands – used for agriculture and housing.

• Forests – sources of oxygen, biodiversity, and medicine.

• Water bodies – such as rivers, lakes, lagoons, seas, and oceans, essential for life.

• Ramsar Sites and World Heritage Areas – designated for ecological protection due to

their unique natural value.

Islam values every element of nature. For instance, the Proph­et (peace be upon him) said:

“If a Muslim plants a tree or sows seeds, and then a bird, or a person, or an animal eats from it, it is regarded as charity.” (Sahih al-Bukhari, Hadith 2320)

 By Imam Saeed Abdulai