Forgiving enemies is presented by C.S. Lewis as a central yet exceptionally unpopular and difficult Christian duty. This unpopularity arises because it clashes with natural human emotions of anger and resentment when wronged, and the very idea is often seen as hateful rather than admirable. The Christian teaching to "love thy neighbor as thyself" extends to one's enemy, making forgiveness a challenging obligation.

Lewis explains that this love does not mean feeling fondness for enemies, but rather wishing their good, similar to how we inherently love ourselves not because of positive feelings but simply because we are ourselves. This self-love provides a model for neighbor love, emphasizing a fundamental disposition of goodwill.

A crucial aspect is the distinction between hating the sin but not the sinner. Just as we can dislike our own flaws while still loving ourselves, we can hate the evil actions of our enemies while still desiring their well-being and potential redemption. Christians must actively combat the internal feeling of resentment and the desire for revenge, recognizing this as an ongoing, lifelong struggle.

Forgiveness is also presented as a non-negotiable condition for receiving forgiveness from God, highlighting its fundamental importance in Christian belief. While Christians are permitted to punish or even kill in necessary contexts like just war or legal sentencing, they must not hate and enjoy hating or derive pleasure from the suffering of others. The underlying attitude should still involve wishing the enemy's good.

In essence, Christian forgiveness of enemies, according to Lewis, is not a feeling but a commitment to goodwill, rooted in the understanding of self-love and focused on hating evil actions while desiring the ultimate good of the person who committed them, all while battling against natural feelings of resentment.

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