Tagged: “Barriers to Forgiveness”
You say that forgiveness is good, but how will it get my land back? It will not get my land back. Therefore, forgiveness is weak and ineffective. I will have nothing to do with it.
May I start with a multiple choice question? Which of these two would you rather have:
A) You live for the rest of your life without getting your land back and you also live with a deep anger that disrupts your inner life and the life of those around you, or
B) You live for the rest of your life without getting your land back and you are free of the deep anger that disrupts you, your loved ones, and your community?
Which do you choose? I think your error is occurring when you focus exclusively on the original problem (land dispute) without even realizing that a second, just as serious, problem has emerged because of the land dispute—resentment entrenched in the heart. Forgiveness can cure this second problem while not being able to solve the original problem. Without seeing this, you are rejecting forgiveness as weak.
[Note: This question comes from a world zone in which there has been a very long struggle between two groups, both of which claim a right to the land that is currently disputed. It is a very common question I receive.]
You who advocate for Forgiveness Therapy or forgiveness education with students ask way too much of forgivers. You ask them to bear the burden of their own healing and that is not fair. They already have been hurt so why ask them now to struggle after forgiveness? Two burdens are theirs: the original offense and now Forgiveness Therapy.
Thank you for the critique of forgiveness interventions. Your argument has an error embedded within it. It is not at all an added and unnecessary burden to help a person, whose heart is broken, to forgive. Take a physical analogy to make the point clear. Suppose James pushes Jeremy to the ground, dislocating his shoulder. Is it unwise now to ask Jeremy to enter into a rehabilitation process to repair the shoulder? Is it an added burden we should never ask because he is hurting? It would seem that the unfairness lies, not in the encouraging of medical treatment, but the reverse—discouraging it because it will be rigorous and painful. Is it not the same with Forgiveness Therapy for those who choose it? The heart is broken, yes, because of the original unfairness. If the person chooses rehab of the heart—Forgiveness Therapy—isn’t this repair good even though rigorous and painful? The misconception might keep people from rehab of the heart and so it needs to be challenged.
[This kind of question and answer appeared in my Psychology Today blog. I repost the question and answer here because this issue continues to come up.]
I am feeling lazy regarding the work of forgiveness. What recommendations do you have for me?
We all need some time off from hard work and forgiving can be hard work. It is not dishonorable to suspend the forgiveness process for a while as you rest. Once rested, try to focus on what I call the strong will. This is your inner resource of knowing that you need to persevere. With the energy garnered from the rest, try now to put some of that renewed energy back into the forgiveness process.
Is it possible that a person will not feel emotional relief at all when engaging in the forgiveness process?
The change in feelings from deep anger to more inner quiet does take time. Some people tell me that their anger does not necessarily go away entirely, but that the anger is no longer controlling them. If a person remains deeply angry after more than a few months of working on forgiveness, I usually ask this: Is there someone else in your life who somehow is reminding you of the one you are forgiving? For example, suppose you are trying to forgive your male friend and he has very similar patterns to your father. If you still have a lot of forgiveness work to do with your father, this can be getting in the way of forgiving the friend. This is the case because of how your feelings toward your father are spilling over to your feelings toward the friend. At that point, I usually ask the person to suspend forgiving the friend and to first focus on forgiving the father. Once the person forgives the father, then the feelings toward the father will no longer be interfering with the forgiveness process toward the friend. It is then that a true experience of emotional relief may begin to be present.
And a Little Child Shall Lead Them: How to Resurrect the Virtue of Forgiveness from Its Deathbed
A soaringly insightful essay entitled, “The Fading of Forgiveness,” by the Presbyterian pastor, Rev. Timothy Keller, appeared in the May, 2021 issue of Comment magazine. Rev. Keller uses a series of quotations to make his point that the moral virtue of forgiving is fading in modern Western culture. The quotations can be summarized this way: Forgiving allows oppressors to dominate you. So, do not forgive. Otherwise, you will stay oppressed.
In other words, the call to forgive is seen as a trick by oppressors to keep the oppressed forgiving and therefore more continually oppressed. If the oppressed are convinced that they must forgive, with no choice in the matter, and if they are taught to think in either/or ways (they must either forgive or seek justice, but never both), then the critics of forgiveness have a good point. Yet, they are wrong in their understanding of what forgiveness actually is. The harsh critics of forgiveness need good forgiveness education to realize that forgiving is a choice, not a commanded law that must be done, and that the moral virtues of forgiving and justice can and should occur together.
Another wise article, this one by Dr. Kari Konkola, appeared in Humanitas magazine in 2019, “What Psychology Might Learn from Traditional Christianity.” As with Rev. Keller, who is seeing the demise of forgiveness, Dr. Konkola sees the demise of humility in modern Western culture. This is the case because of similar themes echoed by Rev. Keller. There is a rise in emphasis on justice apart from mercy which leads to excessive cries of injustice, excessive accusations of oppression with concomitant increases in anger and rage, divisions and acrimony, and a decided lack of an appreciation of reconciliation, harmony, and a working toward a genuine common good.
The cause, he argues, is a rise in pridefulness which may have origins in our genes, with the evolutionary tendency toward dominating others through the genetic mechanism of the survival of the fittest. For Dr. Konkola, and many Christian thinkers in the 15th through the 17th centuries, the antidote for this oppressing and self-interested activity is the now-faded moral virtue of humility. Humility restores the practice and the valuing of forgiving and inspires the reawakening of the call to the common good, now being lost as people strive to be better than others, to dominate others.
When we put these two articles together, we see a common theme discussed by both authors: Christian teaching in its ancient form was a call to forgiveness and humility, not to be dominated or to dominate, but instead to spread love to others, for the common good, for harmony among people so that we all work together to end oppression, to end others’ sorrow.
If both authors are correct, then deep Christian education needs to embrace forgiveness education, with its emphasis on love and humility as the forgivers, in suffering for their oppressor, offer the hand of potential harmony to those who misbehave. Good forgiveness education instructs students that they must not abandon the quest for justice when they exercise mercy. Good forgiveness education does not over-emphasize the “therapeutic” culture (that forgiving only is for the forgiver) but goes more deeply into the insight that forgiving in its essence is a decision to love and to engage in loving actions toward someone who was not loving toward the forgiver.
“Forgiving is a choice, not a commanded law that must be done; the moral virtues of forgiving and justice can and should occur together.”
Dr. Robert Enright
Are forgiving and humility fading in modern Western culture? Perhaps it is time for educational leaders and parents to galvanize their wisdom and energy to provide this kind of education for the children. Then let the children lead the revival of these central virtues that can thwart ideologies of power-over-others. Let the children learn through forgiveness education that the means of love and humility eventually lead to a better world than do the means of cultural revolution and destruction, which are devoid of such love and humility.
For example, the Catholic community with its worldwide schools seems particularly positioned for such forgiveness education. Implementing forgiveness in these schools on a worldwide basis just might reawaken a world which is starting to fall asleep to forgiveness and humility. Our International Forgiveness Institute already has constructed 17 forgiveness curriculum guides for students from age 4 to age 18, including an anti-bullying guide and two curriculum guides for parents.
Using those guides, Forgiveness Education has been implemented successfully in Greece, Iran, Israel, Liberia, Northern Ireland, Pakistan, Turkey, the United States and other countries. A more concentrated effort by the educational leaders and parents could be the beginning of a revolution of quiet and gentleness and love, in contrast to the tired ideologies of meeting unfairness only with anger and resistance and fire and destruction.
What will win: the genes calling for the survival of the fittest or the grace to overcome these by learning to love and forgive and then finding the path to justice for all? Once they have accurately learned about forgiveness, and if they so choose to forgive, then let the children lead us.
Robert
LEARN MORE:
- Humility: What Can It Do for You?
- Forgiveness Education Curriculum Guides
- The Anti-Bullying Forgiveness Program
- Curriculum Guides for Parents
