 The past thirty or so years have seen a rapid increase on the part of political leaders apologizing for and seeking reconciliation between perpetrators and victims of moral atrocities. The ostensible aim of such efforts has not only been to rectify past wrongs and give those who have been wronged their due, but to heal deep and sometimes longstanding wounds caused by such wrongs as well. The South African Truth and Reconciliation Commission (TRC) in the mid 1990s is probably the best-known example of such attempts to achieve reconciliation between perpetrators and victims of intra-national collective wrongs (Tutu 1999). Other instances of political apology, aimed in part at effecting some form of forgiveness or reconciliation, include Australia’s “sorry book”, which records citizens’ remorse over a former government policy mandating the forced removal of aboriginal children from their natural parents in the name of cultural assimilation, President Clinton’s apology to African Americans and subsequent proposals by scholars and policy-makers of reparations for slavery, and Northern Ireland’s 1998 Good Friday Agreement and the peace process initiated thereby (Brooks 2004; Biggar 2008). Understanding forgiveness as roughly synonymous with reconciliation supports the notion that these collective endeavors are institutional forms of forgiveness (Radzik 2009).