Tagged: “Forgiving”

It took us a while, but eventually we saw that to forgive is not the same as to reconcile.  Forgiveness, as with justice and patience and kindness, is a virtue, originating inside people as an insight (I can be good to those who are not good to me) and as a feeling of  empathy and compassion for the offending other, not because of the offense but in spite of it.  Forgiving behaviors flow from the insight and compassion.

Forgiveness is not the same as reconciliation.  This insight opened the door for social scientific work on forgiveness for us because to forgive is not to create unsafe situations for the forgiver.

We now turn to two, what I call, Modern Misconceptions, the latest critiques of forgiveness, particularly Forgiveness Therapy, a new form of psychotherapy which emerged from the research journey begun three decades ago (Enright & Fitzgibbons, 2015).  These Modern Misconceptions are quite different from the early misconception because they target forgiveness itself—not fear—and are highly critical of this potentially life-changing virtue, even if practiced well and with patience.

Modern Misconception 1 goes something like this:  You who advocate for Forgiveness Therapy or Forgiveness Education with students (Enright, Rhody, Litts, & Klatt, 2014) 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.  Yet, as with the equating of forgiveness with reconciliation, this Modern Misconception 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 Modern Misconception might keep people from rehab of the heart and so it needs to be challenged.

My response is to give a multiple choice question to the skeptic.  Which of these two would you rather have:

1. 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,
2. 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?  In every case across the 13 lectures, the skeptic ends up choosing answer (B), living without the debilitating  resentment.  It is at that point that the person is willing to explore the subtleties of forgiveness without dismissing it.  Such exploration could, in the long run, save lives from psychological devastation.  The error in Modern Misconception 2 occurs when the person focuses 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, the person rejects forgiveness as weak.

Misconceptions…..they can drive a person away from forgiveness or become a stimulus for more thoroughly exploring what forgiveness has to offer.  Left unexplored, the Modern Misconceptions could leave some people without a path of healing that could have been theirs……if only they had explored more deeply.

Posted in Psychology Today February 18, 2017

References:

Here are six suggestions that may be helpful to you as you consider forgiving:

First, you need not have forgiveness wrapped up in a day or a week.  Forgiveness is a process that takes time.  Be gentle with yourself as you begin to consider forgiving.

Second, to experience some emotional relief in forgiving, you do not have to be a perfect forgiver.  Even if you have some anger left over, as long as the anger is not dominating your life, you can experience considerable emotional relief.  For example, in a study of incest survivors, all of the participants started the forgiveness therapy with very low scores on forgiving.  After about 14 months of working on  forgiveness, as the study ended, most of the participants were only at the mid-point of the forgiveness scale.  In other words, they began to forgive, accomplished it to some degree, but certainly had not completely forgiven.  Yet, their depression left and their self-esteem rose.  Forgiving to a degree, but not perfectly, made all the difference in their emotional health (see Freedman and Enright, 1996).

Third, as you forgive, try to see the humanity in your boyfriend.  Is he more than the cheating behavior?  If so, in what ways?  Does he possess what we call “inherent worth,” or unconditional value as a person, not because of what he did, but in spite of this?  Do you share a common humanity with him in that both of you are special, unique, and irreplaceable because you are human?  This is not done to excuse his behavior.  Instead, it is a thought-exercise to see both his humanity and yours.

Fourth, are you willing to bear the pain of the cheating so that you do not pass it on to your brother or sister, to your classmates or co-workers, or even to your boyfriend himself?  Bearing the pain shows you that you are strong, in fact, stronger than the cheating and its effects on you.

Fifth, as you forgive, bring justice alongside the forgiving.  In other words, ask something of him.  What is his view of fidelity?  Does he need some counseling help to deal with a weakness of commitment?  Does he show remorse and a willingness to change?  If so, what is your evidence for this?  You need not unconditionally trust him right away.  Trust can be earned a little at a time, but be sure not to use this issue of “earned trust” as a weapon or punishment against him. Allow him to redeem himself as he shows you he can be trusted.

Sixth, and finally, know that there is a difference between forgiving and reconciling.  If he does not deeply value you as a person, if his actions show self-centeredness, and if this seems like a pattern that he is not willing to change, then you can forgive and not reconcile.  Forgiving in this case may not give you this relationship that you had desired, but it will free you of deep resentment and allow you to be ready for a more genuine relationship in which you are open to the true affection and care of another.

What does it mean to forgive? Although there may be different behaviors across the  wide variety of cultures to express forgiveness, in its universal essence, forgiveness can be defined as a moral virtue, centered on goodness, that occurs in the context of being treated unfairly by others. The one who then chooses to forgive deliberately tries to eliminate resentment and to offer goodness of some kind toward the offending person, whether this is kindness, respect, generosity, or even love.

The one who forgives does not automatically go back into a dangerous relationship. The forgiver can forgive and then not reconcile. The forgiver does not excuse the unfair behavior but offers goodness in the face of the unfairness. The forgiver should not think in “either/or” terms, either forgiving and abandoning a quest for justice, or seeking justice alone without forgiving. The two moral virtues of forgiveness and justice can and should be applied together.

When I forgive, I do so:

1. to become emotionally healthier. Forgiving can reduce unhealthy anger.

2. to repair relationships as it helps me to see the other’s worth.

3. to grow in character because it can help me to become a better person.

6. to motivate me to contribute to a better world as anger does not dominate.

7. to help me to more consistently live out my own philosophy of life or faith tradition if that worldview honors forgiveness.

8. to exercise goodness as an end in and of itself regardless of how others react to my offer of forgiving. 

To forgive is to exercise goodness even toward those who are not good to you. Forgiveness is perhaps the most heroic of all of the moral virtues (such as justice, patience, and kindness, for example). I say it is heroic because which other moral virtue concerns the offer of goodness, through one’s own pain, toward the one who caused that pain? Do you see this—the heroic nature of forgiving—as you extend it to others?

Robert