Tagged: “forgiveness”

If a person seeks revenge instead of following the steps of forgiving and then that person reports great inner relief, could it be said that this is a form of forgiving? I say that because the revenge and forgiving both lead to the same end of feeling better.

Actually, no. Revenge-seeking and forgiving are entirely different. Even if they lead to a similar inner conclusion, we have to remember that the outward conclusion is radically different for revenge and forgiving. In getting revenge, the person may receive retaliation from the other, in which case the “feel good” scenario melts away. In forgiving, the person who gives love may receive love back. Even if this does not happen, at least the other person’s quest for retaliation may not be present any longer. We cannot confuse revenge and forgiving by focusing on outcomes only. As one final thought, the “feel good” experience in revenge might be very short-lived. Revenge does not necessarily lead to a cure for resentment, but only a temporary reprieve from it.

For additional information, see Forgiveness Defined.

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I am trying to forgive my sister. I was very angry with her. Unfortunately, I dumped my anger on her and now she has to forgive me for doing this. What do you suggest?

It is common in close relationships that both people may have to forgive the other at the same time. There is nothing wrong with this. A key is this: Please keep in mind that each of you may be at a different point in the forgiveness process. For example, you may be very ready to forgive her, but she is still too angry to consider forgiving you. In a situation like this, I recommend that you go as deeply as you can in forgiving her and, at the same time, apologize to your sister for “dumping” your anger onto her. Your apologizing may aid her process of forgiving.

For additional information, see Forgiveness Is a Choice.

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I had a close friend group. Because of Quarantine our friendship got strained. All of the friends, except for me, are getting into college, transition to their next stage of life. I have always felt like a burden and worthless compared to them. So, being friends with them made me feel like I had worth. We now have had some conflicts and I hurt one of the friends who cannot get past the conflict, even though I apologized.  She does not believe I have grown, even though I have. What can I do?

I recommend four approaches:

1) Please reflect on the fact that you have inherent (built-in) worth no matter your state in life.  Your friends are not more important than you are just because they are going to college.  You all share the fact that each of you is special, unique, and irreplaceable;

2) Your apologizing is a very good first step.  Congratulations for doing this.  It now is time for some patience.  Sometimes others are not ready to receive our apologies just yet and so we have to wait for a while;

3) If your friend continues to say that you “have not grown,” you could begin to forgive her for this incorrect judgement;

4) Once you have forgiven her for this, you might consider re-approaching her with this: You already have shown remorse or inner sorrow.  You already had repented as seen in your apology.  Is there anything else she thinks that she needs from you now so that her trust toward you can become re-established?

If you engage in these four approaches, it is my hope that your friendship with her and with your group will occur.

For additional information, see The Four Phases of Forgiveness.

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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.
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South African Study: Individuals with Higher Intelligence are Better at Self-Forgiveness

Potchefstroom, South Africa – A just-released scientific study from a theology professor at one of South Africa’s largest universities has determined that individuals with higher emotional intelligence are more effective at self-forgiveness because they can better address “the emotional and spiritual challenges linked to the process of self-pardon.” 

The study was published on May 25, 2020, in In die Skriflig/In Luce Verbi, the acclaimed official journal of the Reformed Theological Society. Although the study immediately generated some controversial backlash, its author says his findings should come as no surprise.

“Research has also shown how important emotional intelligence is for the success of a marriage, relationship(s), self-discipline, physical wellbeing, social popularity and the workplace,” according to researcher Wentzel Coetzer. “The literature is quite conclusive.”

A theology professor at North-West University in Potchefstroom (68,000+ students), about 35 miles south of Johannesburg, professor Coetzer focused his study on analyzing what he calls “the four prominent pastoral-psychological models identified in the forgiveness literature.”

The first of those four models was developed by psychologist Dr. Robert Enright (The Enright Forgiveness Process Model) while the second of the four models was developed jointly by Dr. Enright and psychiatrist Dr. Richard Fitzgibbons (Forgiveness Therapy). Professor Coetzer also outlines his belief that self-forgiveness has been more or less neglected by forgiveness researchers and is “even occasionally described as the ‘ stepchild ‘ of research on forgiveness.” 

Despite that, professor Coetzer outlines that one of the earliest psychological definitions of self-pardon was that of Enright (1996).” In fact, it was just one of Dr. Enright’s early contributions to the History of Forgiveness Therapy. The co-founder of the International Forgiveness Institute, who was labeled “the forgiveness trailblazer” by Time magazine, Dr. Enright’s definition of self-forgiveness hasn’t changed since he developed it nearly 25 years ago:


“Self-forgiveness may be defined as a willingness to abandon self-resentment in the face of one’s own acknowledged objective wrong, while fostering compassion, generosity, and love toward oneself.”
Dr. Robert Enright


Citing Dr. Enright’s definition and subsequent research, professor Coetzer uses his study to emphasize that self-forgiveness must not be “a self-serving mechanism to simply avoid the pains associated with owning up to ones offenses.” Rather, he says, authentic self-forgiveness must include:

  • accepting full ownership of one’s transgressions;
  • accepting responsibility rather than casting it unto others;
  • acknowledging guilt or shame;
  • refusing to consider yourself as a victim; and,
  • attempting to repair the damage.

Professor Coetzer  also emphasizes that the bitterness towards ourselves due to offenses and failures can be just as damaging and debilitating as not forgiving others. That can lead, he says, to emotional problems such as depression, anxiety, distrust, negative self-esteem, social withdrawal and neurotic characteristics. Accordingly, he concludes, these actions should be dealt with by “canceling the debt.”

Self-forgiveness, as outlined in this study (and as detailed in Dr. Enright’s seven self-help forgiveness books), is a rational decision affirming your intention to treat yourself as a valuable person. This implies, among other things, that you are no longer vindictive toward yourself and you are no longer going to try to punish yourself for failures of the past. On the contrary, you will consider yourself worthy.


Learn more about Self-Forgiveness from Dr. Robert Enright:

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