Our Forgiveness Blog
Do You Want to Become a Forgiving Person?
“I hope you are beginning to see that forgiveness is not only something you do, nor is it just a feeling or a thought inside you. It pervades your very being. Forgiveness, in other words, might become a part of your identity, a part of who you are as a person. Try this thought on for size to see if it fits: I am a forgiving person. Did that hurt or feel strange? Try it again. Of course, to say something like this and then to live your life this way will take plenty of practice. Part of that practice is to get to know the entire process of forgiveness.”
Excerpt from the book, The Forgiving Life, page 79.
Should I Forgive?
Excerpt from pages 37-38 of the book, The Forgiving Life by Dr. Robert Enright:
“Not everyone agrees that forgiveness is morally good. For example, in 1887, Nietzsche said that only the weak forgive. In other words, if you have to keep a job, then you forgive. If you find another job, then you can boldly tell that boss where he can go as you strut out the door. Yet, is this philosopher Nietzsche talking about genuine forgiveness? I don’t think so. To forgive is to deliberately offer goodness in the face of your own pain to the one who was unfair to you. This is an act of great courage, not weakness. Forgiveness—like justice or patience or kindness or love—is a virtue and all virtues are concerned with the exercise of goodness. It is always appropriate to be good to others, if you so choose and are ready to do so. As a caution, if you have only $1 to feed a hungry child and you get a phone call to please give mercifully to the local animal shelter, you should not exercise goodness toward the shelter if it means depriving your child of basic needs. Yet, if the circumstances are right and if you have an honest motive to give mercy to someone who hurt you, then going ahead with forgiveness is morally good. Why? Because you are freely offering kindness or respect or generosity or even love (or all four together) and this might change you and the other person and others in the world. Even if no one is changed by what you do, it is always good (given the right motivation and circumstance) to offer mercy in a world that seems to turn its collective back on such an act too often.”
If the one forgiven does not accept it, is the forgiveness then incomplete?
One major goal of the process of forgiveness is to be reconciled with those who have hurt us by their unjust acts. If the ones who were unjust refuse to change, refuse to reconcile, is the process of forgiveness then incomplete? After all, if the goal is not accomplished, how complete can it be?
If a person wishes to serve the poor and gets caught in traffic, which prevents him from going to the soup kitchen, one can hardly say that the service to the poor was accomplished. Yet, I think this analogy is not a strong one for this reason: Forgiving as a moral virtue is complete in itself when the person exercises that virtue. The exercise of that virtue is independent of others’ reactions to it. Not only did the forgiver intend to perform a forgiving act but also he did so when he offers a cessation of resentment and some form of goodness to the other. In our soup kitchen example, the well-meaning person had full intent to work in the soup kitchen, but did not do so.
All virtues are complete as virtues when exercised appropriately and do not require a specific response from another. As another analogy, if a police officer exercises justice by restraining a burglar, the police officer has exercised the virtue of justice (presuming he had a deliberate intent to exercise justice). Even if the burglar now escapes and burglarizes three different stores, the police officer’s act of justice is complete as a virtue. The intended purpose was not brought to completion and so we must distinguish between a completion of the virtue itself and a completion of an intended purpose for the virtue. The intended purpose at least in part of the process of forgiveness is reconciliation. So, one can forgive and complete this as a moral virtue. At the same time, the other can spurn the forgiveness, in which case, the intended purpose of the process of forgiveness is not fulfilled.
How Does Forgiveness Relate to Trust?
Excerpt from page 27 of the book, The Forgiving Life by Dr. Robert Enright:
“When you forgive, you do not say, ‘Because I forgive you, I now trust you.’ No. You can forgive and still not trust. If the person is showing you that he or she is a danger to you, then mistrust of his or her behavior is warranted. At the same time, and this is stated specifically to those who have experienced trauma, be careful not to confuse a general mistrust and particular mistrust toward a particular person. In other words, many traumatized people have a pervasive mistrust that needs work. Sometimes the traumatized person meets someone who truly is a good person, reliable, and safe to be with, yet the mistrust from past relationships is so great that he or she just cannot give of oneself in the new relationship. Knowing this and working deliberately on the previous issues of mistrust will help. Forgiveness will help. Time will help. Trust is such a delicate thing and needs work if it will improve.”
Must the Offender Make Amends Before a Person Can Forgive?
In reading some recent blogs that focus on forgiveness, I have seen a particular theme, that of the necessity of the the offender making amends before someone can or should forgive. This requirement on the part of the offender seems incorrect to me for three reasons.
First, if the offender must–must–make amends before the offended person can forgive, then he or she is trapped in unforgiveness until the other decides that it is time to make amends. This is not fair to the one in pain from the offense.
Second, why cannot one forgive and seek justice at the same time, forgive and help the person toward amendment? Waiting for the offender to make amends seems to be confusing the mercy of forgiveness with justice itself. Once the other makes his or her behavior right, what is there left to forgive? Surely, there may be issues from the past, but to now offer forgiveness for good behavior confuses mercy and justice.
Third, there is no other moral virtue (such as justice or patience or kindness) that requires a special response from someone else before it is given. Why should forgiveness be the one extraordinary case of all of the moral virtues?
Must the offender make amends before a person can forgive? It does not appear to be the case.
