Tagged: “family”

I adhere to family systems theory, which has as a major premise that one person’s actions can affect all other individuals in the family system. My question for you is this: Suppose that we have a family in which people are constantly blaming one another, taking their own frustrations out onto others in the family. If one person in a family begins to consistently and deeply practice forgiving, might this spread to the entire family, or would the others still be entrenched in blaming behavior?

I think it depends on how strongly and consistently the one who forgives is exhibiting this compared with the strength and consistency of the others’ blaming and displacing behaviors.  It could be the case, for example, that if those in authority in the family start the forgiving pattern, then this could spread quickly to all others in the family.  On the other hand, if the youngest child in the family, a 16-year-old, begins forgiveness patterns, this still could spread to the others, but it could take more time and persistence in the forgiving.  Yet, each act of mercy and forgiveness could be setting the stage for major transformations in family patterns of interacting.

For additional information, see Family Forgiveness Guidelines. 

I read your book, Forgiveness Is a Choice, and it became a revelation to me just how angry I have been toward my mother when I was growing up.  Is this common, to be angry, to be aware of the anger, but not have a clue about the depth of that anger?

Yes, it is common because of the psychological defense mechanisms of denial, suppression, and repression.  These defenses are not problematic if they keep unpleasant issues from us when we are not ready for the full brunt of those issues.  The defenses can get in the way of emotional healing when they prevent us from seeing the truth: I have been treated unfairly and I am angry about this.  So, in the short run, the psychological defenses can protect us from being overwhelmed.  In the long-run, slowly becoming aware of the depth of anger is a first step to healing from the effects of serious injustices.

For additional information, see How do I know if my anger is healthy or unhealthy? 

My husband is hesitant to forgive because he says he does not want to act as if the problem (with his brother) never happened.  Do you have some advice for me?

It may help if your husband realizes that forgiveness and justice exist together.  One can and should seek justice, and in my view, the quest for justice works well once a person already has forgiven.  At the same time, once people forgive, they do not want to keep bringing up what happened. There is a tendency toward moving on.  Thus, your husband, if he forgives, will not want to keep bringing up the injustice and, in all likelihood, he will want to leave it in the past.

For additional information, see Forgiveness Defined.

I have been deeply hurt by unjust family situations.  This actually has changed who I am as a person.  I now am less compassionate toward others.  Should I just accept who I am now or do I try to change?  As I try to forgive, I think I will begin to change as a person and I do not like that idea.  What worries me is this: If I start to change this one thing, then off I go changing other things until I no longer am the same person.  This scares me.

Whether or not you try to become more compassionate, one thing still is likely to happen: You will change.  Life is about developing and therefore we do not stay static.  You have been hurt and your trust has been damaged.  As you practice forgiving, you are correct, you likely will change.  You likely will become more compassionate and more trusting in general (but not necessarily toward those whom you should not trust).  If you notice, those characteristics of compassion and trust are positive developments.  Forgiveness could help change you in very good ways.  Try to enjoy the positive transformation.

To learn more, see Why Forgiveness Is Not Only a Psychological Construct.

The Common Good of Communities and the Need for Forgiveness: A View from Classical Greek Philosophy

A community is a single, whole entity, with a common purpose, made up of persons, each of whom is a single, whole entity (Maritain, 1994).  A community is not simply the sum total of the individuals in the community (a nominalist view).  Think of a symphonic community of musicians. There is a harmony of persons performing different activities and with different talents in the orchestra.  The group transcends any given part of the group (Wild, 1948).  A symphony orchestra is more than the violin section only.  Communities differ in their norms, beliefs, and actions (what Aristotle calls accidents).

Aristotelian realist philosophy states that communities have a common good (Aristotle, 1999/340 B.C.).  A common good is defined by Plato (2015/330 B.C.) in The Republic as persons growing in the Cardinal Virtues of justice, courage, wisdom, and temperance with these emphasized within the group. These four virtues, in Plato’s view, are not generated by opinion or feelings, but they naturally apply to all persons and all communities. These are understood by reason and chosen by the free will of each person.  In other words, the Cardinal Virtues are not forced upon us.

Let us, then, define these Cardinal Virtues: 1) Justice is offering one’s best to others and the community.  Kreeft (1992, p. 60) describes Platonic justice through the poetic image of music: one strives to be in harmony with others as all cooperate and play a beautiful societal tune. This is the central virtue according to Plato in The Republic.
2) Courage
is going ahead despite fear so that one can do one’s best even when it is difficult to do so.  3) Wisdom is knowing the right response at the right time without having a rule-book nearby.  4) Temperance is balance, avoiding too much or too little in all we do, including practicing the virtues, in pleasure seeking, and work.  In Book IV of his Republic, Plato (2015/330 B.C.) defends the view that all four of these Cardinal Virtues, together, help to mature individuals and to have a well-functioning community in which the greater good then benefits all. 

 As Wild (1948, p. 185) clarifies, the goal of the common good is human perfection for all in the community.  The common good of the community, which includes the good of each person, is considered higher than the individual good.  In other words, individuals can be in service to one another for the good of the other person and the good of the group. 

Now, and importantly for how forgiveness fits into the common good of the community, when people are treated unjustly by others, anger can ensue, which can develop into irritability (Stringaris, Vidal-Ribas, Brotman, & Leibenluft, 2017) and even to hatred.  Forgiving those who are unjust, then, can first reduce the anger, which in turn can reduce the desire for excessive recompense (in the case of justice), and the desire for reckless bravado (in the case of courage).  Without hatred, temperance can be restored, and the clear, rational thinking of wisdom can once again be present. If the common good is to be just, to work in harmony with others, then forgiveness can keep justice in balance, by first reducing toxic anger, and thus preserving the central Cardinal Virtue (justice) in communities. If this is true, then forgiveness needs to play a central part in the common good of communities.

If this is true, then forgiveness needs to be fostered in individuals, families, schools, workplaces, and places of worship……now.

Robert

• Aristotle. (1999/340 B.C.). Nicomachean ethics. Cambridge, MA: Harvard University Press.
• Kreeft, P. (1992). Back to virtue. San Francisco: Ignatius Press.
• Maritan, J. (1994). The person and the common good. South Bend, IN: University of Notre Dame Press.
• Plato, translated by B. Jowett (2015/approximately 330 BC). The complete works of Plato/ the republic. Hastings, East Sussex, United Kingdom: Delphi Classics.
• Stringaris, A., Vidal-Ribas, P., Brotman, M.A., & Leibenluft, E. (2017). Practitioner review: Definition, recognition, and treatment challenges of irritability in young people. Journal of Child Psychology, 59, 721-739.
• Wild, J. (1948). Introduction to realistic philosophy. New York: Harper & Row.