Our Forgiveness Blog
In my recently published book, The Forgiving Life, I make the point that it is healthy to clear the slate of resentment by forgiving all people who have made you resentful. This has led to a question: “But, might there be such a thing as too much forgiveness” Might such constant forgiving be seen as weakness from the perspective of those who are unjust?
Forgiveness is a virtue, as justice is, so let us ask the same question of justice: Can a person practice fairness too much? It should be obvious that the answer is “no” because whenever the situation calls for justice it is best to respond with this virtue.
Yet, there is a difference. Justice is required of us whereas forgiveness is not. Forgiveness, as a part of mercy, shares features with such virtues as altruism. Surely it is the case, one might argue, that a person can overdo altruism. For example, suppose a kind-hearted person works 18 hours a day at the local soup-kitchen, ignoring his family. Is this not an example of overdoing a virtue? Yes, it is, but an important lesson follows from the example. Aristotle told us over 3,000 years ago that it is a distortion of a virtue if we practice it in isolation from all the other virtues. Altruism needs wisdom and temperance to balance it against excess and, in essence, from being an unjust act because of the excess. After all, if someone neglects family and other responsibilities for the sake of the soup-kitchen, the virtue in its excess becomes a vice of self-indulgence.
Could forgiveness degenerate into something like this? I think there are two answers. First, forgiveness is an action that begins in the heart, deep inside the emotions of the forgiver as he or she practices love and compassion. One can do that without taking the time to go to offenders and sitting down with them for long periods of time, thus depriving the family of one’s presence. Forgiveness, of course, can be expressed in a behavioral way, but it can be delivered with a smile or some other small gesture rather than hours and hours as in the case of our altruistic person.
Second, I think that forgiveness could become excessive if the forgiver dwells on offenders and forgives at the expense of other virtues such as responsibility and justice. One can forgive from the arm chair rather than from the soup-kitchen and so the same Aristotelian warning holds here as well: Never practice forgiveness in isolation from such other virtues as wisdom and temperance. Otherwise, an inordinate focus on forgiveness can degenerate into self-indulgence, just as the altruistic service to the poor can.
We should realize, however, that when forgiveness or altruism degenerate into self-indulgence, they cease to be the true virtues that they were meant to be. It is no longer forgiveness per se that is being practiced any more than our soup-kitchen friend is practicing pure altruism.
Can there be too much forgiveness? Only if there is too little of the other important virtues which balance it. Otherwise, no, there cannot be too much forgiveness any more than there can be too much justice.
I just read an article from an online forum. The authors said that forgiveness is essentially selfish. They said this because one of the *consequences* of forgiveness is emotional improvement. They are confusing *what forgiveness is* and *one consequence* of practicing forgiving. A consequence is not the same as the essence of a thing. Forgiveness in its essence is focused on goodness toward someone who has been unjust to the forgiver. This is hardly an essentially selfish activity. This confusion of essence and consequence is one reason why we need to have clarity far and wide on this issue of forgiveness. Well-meaning people get confused on what the essence of forgiveness is and is not.
In January, 2012, Mr. Haley Barbour, former Republican Governor of Mississippi, granted legal pardon to over 200 prisoners as he left office. His rationale for the pardons was to show mercy in a *spirit of forgiveness* and to give each prisoner a second chance. Yahoo.com news reported on Sunday, March 11, 2012 that the final group of prisoners will be released this week following the state highest court’s ruling that they can be released.
The pardons set off a firestorm of controversy. Yahoo.com news describes an “outcry” from victims and their families. The state’s Attorney General challenged some of the pardons and there has been talk of trying to amend the governor’s power to grant such pardons.
The actions by the former governor raise the important question: What is the relationship between legal pardon and forgiveness, especially given that a spirit of forgiveness motivated the pardons? Legal pardon is always conducted by a third-party authority who is not a victim or someone connected to the victims. In other words, legal pardon is an attempt to be impartial. Forgiveness, on the other hand, is anything but impartial. It is a virtue, centered in goodness, precisely because it is the victim or someone who cares deeply for the victim who reduces resentment and offers compassion through his or her pain. It is not a detached action, as legal pardon must be to retain its objectivity.
Thus, the governor’s act of pardon actually cannot be in a spirit of forgiveness, which would imply that he is somehow a victim and therefore would have had to recuse himself in the decision.
We can see why the victims and their families are perplexed. Only they are the ones who can forgive. And, when we realize that legal pardon is no protection against recidivism, we can understand victims? fear of further injustice from at least some who have been pardoned.
An important lesson here is for people to realize how legal pardon and forgiveness differ. The former belongs to authorities and the latter to victims. Also, when an authority is contemplating legal pardon, it would be prudent, where possible, to discuss this with victims to ascertain their sense of safety. In other words, the issue of recidivism and the possibility of re-victimization need to be considered.
We all have an obligation to be just or fair. If you decide to disobey traffic laws, for example, you could get fined or arrested. To be fair is your obligation. Yet, we are not under an obligation to be merciful. For example, if you receive a phone call to contribute to the local food pantry, no one will issue a fine or arrest you for saying “no.”
Yet, I think there are two instances in which mercy (and we turn now specifically to one form of mercy, forgiveness) becomes obligatory. The first instance is your overall pattern of living a life that includes forgiveness. It may be true that you are not under an obligation to forgive *this* particular person on *this* particular day for *this* particular offense, but if you are never forgiving to anyone under any circumstances, there is something there to criticize. Forgiveness, as a part of mercy, is a form of goodness and if it is ignored entirely then an aspect of goodness is ignored entirely. If we are to grow as persons, we are cutting ourselves off from one important pathway to moral growth.
The second instance occurs once you have deeply and consistently practiced forgiveness. Once practiced and accepted as good, forgiveness becomes a part of whom you are as a person. When this happens, to not be forgiving is to contradict the self, to go against who you are. It is here that you hold yourself to the high standard of making this virtue obligatory for you, even when it is difficult to do so. Of course, this does not mean that you quickly jump into the practice of this virtue when you have just been deeply hurt. Instead, the point is that you know you will practice it at some time when you are ready. It seems to me that the more deeply you understand and practice forgiveness, then the more quickly you will be ready even in the face of considerable injustice.
Let us start with a different question to better frame the one above. Why be just or fair? At the very least, we obey laws so we are not punished. At higher levels, we strive for fairness because we have come to be fair people and to deny justice is to deny whom we are as persons.
When it comes to forgiveness, we cannot fall back on laws and punishments because no society ever has had a law requiring forgiveness because it is centered in mercy, not on a quest for fairness.
I would like to suggest that there are at least four good reasons to forgive:
1) As we forgive, we begin to feel better emotionally. Forgiveness is not centered in the self, but instead on goodness toward those who have injured us. A *consequence* of forgiving is emotional release from resentment. This by no means implies that a person is necessarily selfish if he or she forgives for this reason. Grasping a life preserver in a stormy sea is a wise move.
2) As in our justice example above, as we practice forgiveness over and over, we actually become forgiving persons. To forgive becomes a part of who we are as persons and to not forgive is to deny our very personhood.
3) When we practice forgiveness long enough, we begin to see that we have a choice in life regarding the legacy we will leave in this world. We can leave a legacy of woundedness and anger or a legacy of love. Forgiveness helps us to leave a legacy of love as we honor each person as having inherent worth, even those who have hurt us. We do not honor the unjust for what they have done, but in spite of that.
4) Finally, as we forgive, we are showing others how to live a life of moral goodness in the face of unjust treatment. When we forgive, we are helping to create a community of forgiveness for others, in the home, school, place of employment, place of worship, and wherever people come together for mutual support and growth.