Our Forgiveness Blog

Is This the One Weakness in Forgiveness as a Moral Virtue?

Suppose that Angela has been friends with Barretta who has neglected the friendship now for over a year. Barretta’s flaw is of a passive nature, not being present in the friendship. The neglect has hurt Angela.

Angela sees that Barretta is not a good friend and decides to end the friendship despite her active attempts to reconcile. At the same time, she forgives her. Her forgiveness leaves open a kind of sisterly-love for Barretta that now makes it more difficult to leave the friendship.

In this case, is forgiveness a process that is standing in the way of the truth: that Barretta will not make even a reasonably minimal friend for her? Her feelings of sisterly-affection, which are kept alive by forgiving, are making her re-think her decision to leave a friendship that holds no future if Barretta’s behavior remains as it is.

In this case, is forgiveness a weakness in that Angela retains affection that continues to hurt her? The short answer is no, forgiveness itself is not weakness, but the failure to make distinctions in this case could be the weakness. Here are some important distinctions for Angela to make:

1. There is a difference between forgiving-love and sisterly-love toward Barretta. Agape is a love in service to others as we see and appreciate their inherent worth. Philia (brotherly- or sisterly-love) is the kind of love that is mutual between two or more people. In the case of Angela and Barretta, the love is no longer mutual. If Angela makes this distinction, then she will see that philia no longer is operating between them.

2. There is a difference between feeling warm toward someone and the pair acting on it in friendship. While Angela might feel a warmth for Barretta, kept alive by forgiveness, she cannot let her feelings dictate her actions. She must stand in the truth and do so with a strong will. A strong will works in conjunction with the soft feelings of forgiveness.

3. There is a difference between practicing forgiveness as a lone moral virtue and practicing it alongside justice. When forgiveness and justice are teammates, Angela is more likely to conclude that even though she has warm feelings for Barretta, there are certain troubling behaviors she shows that work against a true reconciliation (because Barretta remains without remorse, with no signs of repentance, and no signs of making things right).

4. While it is true that her vigilance in forgiving may keep alive agape love in her heart (with accompanying warm feelings toward Barretta), those feelings, while perhaps uncomfortable, are not nearly as uncomfortable or damaging as resentment. Forgiveness will not lead to a pain-free solution in this case. It will lead to standing in the truth of who Barretta is (a person of worth) and whom she is incapable of being to her (in the role of friend). It will lead to feelings that may be uncomfortable (the warmth of agape without appropriating this in a friendship with Barretta) but manageable. Angela needs to distinguish between the discomfort of a retained agape love and the considerably more uncomfortable feelings of resentment.

When these distinctions are made, forgiveness is not a weakness even in this example.

Robert

Might Forgiving Others Be Dangerous to Our Health?

In his thought-provoking book, The Mindbody Prescription: Healing the Body, Healing the Pain, Dr. John Sarno says that a condition he calls “goodism” can lead to even greater anger and rage and to more back pain than a person had prior to engaging in “goodism.” Goodism is the striving to be good to such an extent that one cannot possibly live up to the self-imposed expectation. It leads to stress which can, if repressed, hurt a person physically.

So, then, how does this relate to practicing forgiveness? Forgiveness is concerned with being good. In fact, to forgive is to exercise a moral virtue of love and mercy, both signs of goodness. Thus, might the practice of forgiveness actually lead to more anger, to more rage, to more unpleasant physical symptoms than to the reverse of this, especially when we are unable to live up to these requirements to love someone who has not loved us?

Yes…..if we go about forgiving in the wrong way.

If we are forced to forgive (I must do so to be good) and if we strive for perfection in forgiving (I must be perfectly loving), then we are not going about forgiveness correctly. We need to choose to forgive, be drawn to it, and go about it with gentleness and patience.  We need to take small steps: do no harm before I feel compassion; see the other as more than the offense before feeling love; striving for civility at first rather than love. We need to exercise humility, not grandstanding “goodism,” as we start on the path to forgiveness.

If people are forgiving and develop more back pain or more anger or more anxiety, then these forgivers (or the clinician who is helping) should examine whether they are doing this out of grim obligation or to show people how perfect they are. The forgivers should adjust how they are approaching forgiveness and go about the process with more gentleness and patience, one small step at a time.

Genuine forgiveness is not “goodism.” Forgiveness, genuinely understood and practiced, is not dangerous to our health.

Robert Enright and Jacqueline Song

Couples’ Time for Forgiveness

Busy….busy….busy. No time to just sit and abide in each other’s presence. With all of our labor saving devices it is hard to believe that we have so little time for each other on a deep, meaningful level.

This can be corrected by willing a change.

We at the International Forgiveness Institute suggest a 10 minute (or more if the conversation develops) couples forgiveness retreat once a week. Set the day and time and will to stick with it. In that time, discuss your hurts from the past week. Who hurt you and how were you hurt? What did you do about it? Is forgiveness on your radar now or are you perhaps planning to put it on your radar for discussion and work toward forgiving? Support your partner in his or her struggle to forgive. Be a forgiveness motivator and even a forgiveness inspiration.

It takes a strong will to do this. The rewards may themselves strengthen your will to pursue this little weekly retreat on a regular basis.

Robert

A Reflection on “Do No Harm”

In the process of forgiveness that we have outlined in two different books (Forgiveness Is a Choice and The Forgiving Life) there is one part of the process in which we ask the forgiver to “Do no harm” to the one who has been unjust. This idea of “Do no harm” is actually transitional to the even more difficult challenge to love the one who has hurt you. Yet, “Do no harm,” even though an earlier and supposedly easier part of the process, is anything but easy.

To “Do no harm” means three things: 1) Do not do obvious harm to the one who hurt you (being rude, for example); 2) Do not do subtle harm (a sneer, ignoring at a gathering, being neutral to this fellow human being); and 3) Do not do harm to others. In other words, when you are angry with Person X, it is easier than you think to displace that anger onto Persons Y and Z. If others have to ask, “What is wrong with her (him) today?” perhaps that is a cue that you are displacing anger from one incident into your current interactions.

It is at these times that it is good to take stock of your anger and to ask, “Whom do I need to forgive today? Am I ‘doing no harm’ as I practice forgiveness? Am I being vigilant not to harm innocent others because of what I am suffering?”

My challenge to you today: Do no harm to anyone throughout this entire day…..and repeat tomorrow…..and the day after that.

Robert

On Doing Forgiveness “Push-Ups”

I go to the local gym frequently because I must stay as fit as I can for world travel centered on forgiveness education presentations. This is a very popular gym that frequently has 100 people working out at any one time. So, you get to see varying levels of fitness by the patrons of the gym.

One thing I have noticed over the past two years is this: there is a particular group of people, in a younger generation (I do not want to specify which generation this is), who can do, at most, about 6 push-ups at any one time. I am talking about the group as a whole; I am not just singling out one or two people…..and I am not doing this to criticize them.

I bring this up for the following reason: Somehow, in this particular generation (because it is common to every one of the gym patrons I have seen over a two-year period) the people (as students growing up) were never challenged in their education to do push-ups. My generation, in contrast, had what they used to call the Marine Corp Physical Fitness challenge during gym class. The challenge consisted of doing 60 push-ups at any one time. It is painfully obvious to me, as I walk through this gym, that the idea of doing 60 push-ups in a row was absent during their educational years…….and the consequence is that they cannot. Their upper bodies are not strong and this seems to hold across the board for all whom I see in this generation.

And this brings me to the point of this blog. If we do not challenge children to learn about forgiveness, to practice it, to stay at it, then when they are adults and are hurt by injustices, they will be weak in their response. They will not know how to forgive, they may not stay at it. Not being able to do push-ups is hardly an inconvenience in modern First-World societies. Not being able to forgive could be deadly.

What we do in schools matters for adulthood. Do educators really know the consequences of not encouraging students to do their forgiveness “push-ups”?

We need forgiveness education…………now.

Robert