Tagged: “Enright Forgiveness Process Model”

If I forgive but do not reconcile, would you say that I truly have forgiven?

Reconciliation is not a necessary condition to forgive.  Yet, if you do not reconcile, whether you have truly forgiven includes such issues as these: Do you wish the other person well?  Do you see the worth and human dignity of the person?  Do you have a softened heart toward the person?  Are you willing to offer an unconditional gift of some kind to the other (doing so as an end in and of itself rather than for a reward)?  All of these issues are part of deep forgiving.

I don’t care for the Uncovering Phase of the forgiveness process.  I want to skip it and go right to the Decision Phase of forgiving.  What do you think?

If you have considerable anger or other negative effects from an injustice which you suffered, it may be best to take a look at these effects of what happened in the Uncovering Phase.  The Uncovering Phase does not ask you to go back and relive the trauma, but instead to see what effects are now present to you because of the injustice.  These can be signals for you that you: 1) might need to do very deep forgiveness that can take time, or 2) you are not deeply impacted and so the forgiving may be shorter in your case. Further, you can measure the outcome of your forgiving by examining, at the end of the forgiveness process, the degree to which the negative effects have improved or not.  This latter point can assist you in deciding whether or not to continue with the forgiveness process.

What do you see as the most common misconception about what forgiving is?

I think right now the mot common misconception is this:  When I forgive I try to “move on” from the hurtful situation.  As I move on, then the inner pain may lessen.  Yet, in my experience with others, no matter how far you try to run from the pain, it runs even faster than you.  So, if you try to run from the pain for two weeks, as you stop to rest, there is the pain right beside you asking the question, “What do you want to do now?  Shall we reflect even more on me, the pain, now?”  Forgiveness is not a moving on from the pain, but instead is a moral virtue of offering good toward the offending other person.  The paradox is this: As you engage in goodness toward that other person, it is you who is healed.

I have tried every solution and still I am angry.  Even when I forgive, I am still angry.  Do you have any advice for me?

We are all imperfect forgivers and so once you forgive, you still may have some anger left over.  A key question for you is this: Is your anger strong and consistent or has it lessened and is not continually present?  As long as the anger is not controlling you, then you are doing well.  If, however, the anger continues to be strong and stays within you, I would recommend going back to the forgiveness process regarding this particular person.  Practicing forgiveness and persevering in this can reduce the anger even more.

Forgiveness Is More than Seeing the Humanity in the One Who Offended

I recently heard a speech in which the speaker equated forgiving with seeing the humanity in the one who offended.  The one who was victimized sent a letter to the offender stating that the offending person owes the victim nothing.  The speaker said that the letter was sent to set the self free.  While these aspects of forgiving (seeing the other as more than the offense and writing the letter for one’s own sake) are both laudable and part of forgiveness, they do not, in themselves, constitute what forgiving is in its essence.

Had the speaker said something such as the following to the audience, it would be reasonable because the speaker would be instructing the audience that this is not the sum total of forgiveness: “I have worked at seeing the offending person as much more than his actions against me. I sent a letter to him to set myself free.  These are part of forgiveness, perhaps the best I can do for now, but there is much more to what forgiveness is than this.”  Otherwise, the messenger is engaging in the logical fallacy of reductionism, or reducing what forgiveness is to less than what it actually is.

Such a clarification is important for this reason:  Because forgiveness is a moral virtue, it is about goodness directed deliberately toward the other person for that offending person’s sake.  A letter sent for one’s own benefit is quite different from sending it to aid the one who offended. Again, the motive of self-healing is good, but there is more. The benefits toward the self are consequences of forgiving; these benefits for the self are not what forgiveness is in its essence.

Forgiveness is a response of mercy toward the one who offends.  It also includes the cultivation of compassion toward that person, the bearing of pain for the other, and the giving of a gift because that is what mercy does.  Forgiveness, then, is centered not only on insight about the other person but also on a deliberate gift-giving toward that person.  This does not mean that all who forgive reach this fuller level of forgiving, but it does mean that this is the goal.

When people are asked to speak to an audience, this implicitly sets up the expectation that the speaker has a certain wisdom about the topic so that the audience will get as clear an understanding of the topic as possible.  When the speaker then engages, without realizing it, in the logical fallacy of reductionism, this does not advance deep knowledge of that topic.

The take-away message of this blog post is this:  When you hear a scheduled talk by someone who is considered an authority on the subject of forgiveness, be very careful not to conclude that what the speaker is saying must be the truth and nothing but the truth because the person was asked to speak.  Sometimes, there is reductionism or patently false information given on the complex topic of forgiveness. Let the listener beware.

Robert