Speed and Forgiveness

I will try to be brief.

Speed.  You can see it in the driving as the very rare few people actually adhere to the posted speed limit these days.

Speed.  You can see it as you watch people walking on the street, phone in hand, scrolling, scrolling, scrolling.  I wonder how long the average person stays on one topic within that phone.

Speed.  Have you noticed the new trend on Facebook?: reels.  These are, what?, maybe 10 seconds each?  10 seconds to view a video…….

Speed.  Have you seen those commercials on the Internet, promising you weight loss at night as you sleep if you take a certain kind of pill?  At night?  With no exercise?  And immediate results?

Speed.  I have seen such statements as, “Forgive in 6 easy steps.”

Speed.  It is in contradiction to what it means to grow as a person.  To grow as a person is to slowly improve in the virtues, first identified by Plato as justice, or giving your best with your gifted qualities so that the community is better off and in harmony with others.  This takes time to develop your gifted qualities.  Forgiveness, as a moral virtue, is crafted with three things: practice, practice, practice.  It takes effort and time and struggle to be good to those who are not good to you.  It even takes time to deeply understand what forgiveness is and what it is not so that you do not confuse it with excusing wrongdoing or automatically reconciling or throwing justice under the bus.  There is no such thing as the forgiveness pill that will reduce resentment as you sleep.

Speed and forgiveness.  I have come to realize that they are not compatible and so I am concerned about the new norms of speed, shifting focus quickly, and a lack of required attention.  The new norms may be getting in the way of our forgiving well and therefore of living well with others.

I say in my classes at the university: Whenever you try to improve something, you always create a new problem.  Do not see only the improvement but also scrutinize the new problem to see if the new improvement is worth embracing.  We have quickened our world as we get to destinations faster by car,  as we see what presents our friend in a distant land got in the birthday party today, as we are entertained with a 10-second video……..but what is the problem created?  We are in danger of becoming way too superficial, way too unfocused, way too unchallenged, and miss perseverance, miss growing in the moral virtue of forgiveness, and miss the golden opportunity of growing in our humanity and in assisting others in such growth.

Speed has its place.  It just should not have primacy of place.

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Liberia Seeks Peace Through Forgiveness

Forgiveness Education class at Mother Tegeste Stewart Apostolic Pentecostal School in Brewerville, Monrovia, Liberia.

Bishop Brown has been working with IFI co-founder Dr. Robert Enright to implement elementary and secondary school Forgiveness Education initiatives (including for all 500 students at the Mother Tegeste Stewart Apostolic Pentecostal School in Brewerville), after-school forgiveness education clubs, and Sunday School forgiveness lessons. Since 2017, Group Forgiveness interventions also have been incorporated into the LFEP thanks to Bishop Brown’s significant role in governmental affairs.

“I suggested that approach, in all humility, because dialogue will not be fruitful if those engaging in the dialogue are still very angry about past grievances,” Dr. Enright explained. “Forgiveness is a scientifically-supported way of eliminating that anger.” 

Dr. Robert Enright (via Skype) and Bishop Kortu Brown, LFEP national coordinator, hosted a forgiveness seminar called “Renewing Communities Through Forgiveness Education” on May 13, 2022 in Brewerville, Liberia.

• Can Group Forgiveness In Liberia Lead to Peace?
• A New Strategy for Peace in the World. . . The Enright Forgiveness Inventory
• First Ebola, Now Coronavirus: Liberia Suffers Again

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A Reflection on the International Educational Conference on Agape Love and Forgiveness, Madison, Wisconsin, July 19-20, 2022

Main Point 1: Despite cross-cultural differences, forgiveness has a common meaning across historical time and across cultures.

Main Point 2: To my knowledge, there never has been a conference on agape and forgiveness before this one.

Main Point 3: It is time for modern culture to reawaken the ancient moral virtues of agape and forgiveness for the good of individuals, families, and communities.

After over a year of detailed preparation by Jacqueline Song and the dedicated team, the agape love and forgiveness conference is now history.  That history is preserved in the videos which have captured each talk presented at the conference (the videos are available here: Agape Love and Forgiveness Conference Videos).

I have at least three take-away points as I reflect on this conference:

1. The cultural diversity was strong, with presentations by people from Israel, Northern Ireland, the Philippines, Taiwan, and the United States. Despite the wide cultural differences, one thing was clear: The meaning of both agape and forgiveness do not change as we get on an airplane and visit cultures that are far away from one another. Instead, the core meaning of agape remains in that as a person loves in this way, it is for the other person(s) and the expression of this love can be challenging for the one who willingly offers it.  The core meaning of forgiveness remains as a person, unjustly treated by others, a) makes the free will decision to be good to those who acted unfairly, b) sees the inherent worth in those others, c) feels some compassion for them, d) willingly bears the pain on those others’ behalf, and e) offers goodness of some kind toward them.  Yes, those who forgive may not reach all five of these characteristics, but they remain the goal, that to which we want to strive if excellence in forgiveness is our end point.  Yes, there are important cultural nuances as one Islamic educator introduced forgiveness to the students with quotations from the Qu’ran and as an educator from a Christian school opened the New Testament to the students.  The rich diversity had a glue that bound all together—-the objective reality of what these two moral virtues mean across historical time and across cultures.  Objective meaning met cultural nuance at the conference.

2. Unless I missed something in my travels with forgiveness over the past 37 years, I do not think there ever was an international conference that focused specifically on the moral virtues of agape and forgiveness. If this is true, why is it the case? What has happened within humanity so that these two key moral virtues, so prominent for example in Medieval times, would be characteristically ignored in educational contexts with children and academic contexts in university settings?  I think the transition from accepting objective truth about moral virtues (for example, justice is what it is no matter where we are in the world even when there are cultural nuances) has given way to an assumption that relativism is the new truth and so we all can choose the virtues we like and define them as we wish.  Do you see the contradiction in such a statement?  In the abandonment of objective reality that there is a truth, the new thinking is that relativism (in which there is no truth) is the new objective truth.  It is time to reintroduce communities to the moral virtues, which we all share as part of our humanity.  We need to know what these virtues are by definition and how we can give them away to others for their good, for our good, and for the good of communities.

3. When I look across the globe at communities that have experienced conflict, that now carry the weight of the effects of decades and even centuries of conflict, I have come to the conclusion that a reawakening of the moral virtues of agape and forgiveness is vital if we are to heal from the effects of war and continued conflict with all of its mistrust and stereotyping of the human condition. Agape and forgiveness challenge us to see the personhood in everyone with whom we interact, even those who are cruel to us.  This does not mean that we cave in to injustices because the moral virtue of justice requires fairness from all.  The healing of hearts, families, communities, and nations will be better accomplished if people now can shake off the dust from agape and forgiveness, that have been so ignored in modernism, and find a new way with the old virtues.  It seems to me that agape and forgiveness, as a team, is a powerful combination for the healing of trauma for individuals and relationships.  I fear a continuation of the same old conflicts in hearts and in interactions if we do not go back and rediscover the life-giving virtues of agape love and forgiveness and bring them forward now in schools, families, houses of worship, and workplaces.

Robert

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Perseverance versus Novelty in Establishing Forgiveness Programs

What is one of the biggest impediments to forgiveness interventions in schools, homes, and organizations?

Having implemented research-based and service programs of forgiveness since about 1990, I can say that one of the most significant challenges is the quest for novelty, for that new, cutting edge activity that fills people with a short-term rush of enthusiasm.  When novelty becomes an end in and of itself, it is then that it becomes an impediment to the slow and steady build up of the moral virtue of forgiveness in hearts, homes, and communities.  This is the case because the newly popular can extinguish that which has been there for years.

The philosopher Blaise Pascal emphasized that one of the major distractions to growing as persons is what he called diversion.  In his book, Pensees, Pascal spends a lot of time discussing this issue of diversion, or being so busy with whatever is preoccupying the person at present that there is no time to contemplate what is important in life.

Consider this quotation from  #171 in the Pensees: “The only thing which consoles us for our miseries is diversion, and yet this is the greatest of our miseries.  For it is this which principally hinders us from reflecting upon ourselves and which makes us insensibly ruin ourselves. Without this we should be in a state of weariness, and this weariness would spur us to seek a more solid means of escaping from it.  But diversion amuses us, and leads us unconsciously to death.”

So, even if a family or an organization or even a community discovers the beauty of forgiveness and implements it, then the challenge is this: How do we keep forgiveness present to us instead of latching on to the newest fad, the newest game, the newest social cause that will fade when the next newest-whatever emerges in about a year or two?

This idea of persevering in forgiveness is vital according to Aristotle, who reminds us that it takes much time and effort to grow in any of the moral virtues.  We start with questions about what it even means to forgive.  As we work out our misconceptions (it is not excusing or automatically reconciling with someone who is harmful), we then begin to practice forgiveness, applying it to those challenging situations in which we are treated unjustly.  This can occur in schools as well.  Yet, once the new mathematics textbook appears, or the new anti-bullying approach, or the new field trip guidelines, forgiveness as a part of schooling can quietly fade away, as a rowboat does, from the dock, as the moorings are slowing and imperceptibly loosened from the wooden piling.  Forgiveness can slowly drift out to sea without anyone even noticing.

The first step in persevering with forgiveness once it is planted in a group is to realize that it could very easily fade away.  This kind of consciousness must not be lost.  As a second strategy, we all need to take a lesson from Pascal and know that diversion is not necessarily our friend, especially when it comes to growing courageously in the moral virtues and then persevering in practicing them.

Long live forgiveness, even in the face of the temptation of adding more and more diversion into our lives.

Robert

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Ukrainian Research Project Verifies Benefits of Forgiveness in Military Conflict Zones

A just-published scientific study has documented significant mental health benefits derived by Ukrainian citizens who practice forgiveness compared to those who are less willing to forgive. Those findings, according to the authors, will be especially useful for providing appropriate psychological assistance for those adversely affected by the ongoing war with Russia.

Although the Russian invasion of Ukraine began on Feb. 24 of this year, the war in eastern Ukraine has been ongoing since 2014 when a political coup overthrew the pro-Russian government. Since then, more than 14,000 people have been killed in the eastern Ukraine region of Donbas in warfare between ethnic Russians and the Ukrainian military.

That fighting has caused an obvious deterioration of socio-economic living conditions for all Ukrainians. As the armed conflict has intensified, so has the occurrence and severity of mental health issues including depression, psychosomatic diseases, anger and stress-related illnesses, trauma, alienation from friends and relatives, aggressive and antisocial behavior, and criminal activities.

What role the concept of forgiveness can play in a military conflict zone is poorly understood and has never been systematically investigated—until now. A new research report, Forgiveness as a Predictor of Mental Health in Citizens Living in the Military Conflict Zone (2019-2020), was published in the most recent issue of the Journal of Education Culture and Society.

The research was conducted during the years 2019-2020, prior to the Russian invasion. It was authored by Svetlana Kravchuk, a psychologist, and Viacheslav Khalanskyi, a psychotherapist, both of whom practice in Kyiv, the country’s capital city.

Study participants included 302 Ukrainian citizens, half living in the volatile eastern part of the country (where most of the pre-Russian invasion fighting took place), and half living in the more tranquil central part of Ukraine. Using eight different clinically validated scientific tools, the researchers were able to verify the strategic role forgiveness can play in the emotional health of conflict victims.

Here are some of their findings (direct quotes from the report):

• The obtained correlations show that the more a person is prone to forgiveness, the less anxiety and depression a person has.
• A person with a high tendency to forgiveness is characterized by higher levels of decisional forgiveness, hope, emotional forgiveness, tolerance and acceptance of others, mental health, happiness and life satisfaction, as well as tolerance for others’ mistakes.
• The more pronounced degree of tendency to forgiveness is correlated with less pronounced degree of anxiety and depression.
• Hope, happiness, life satisfaction, and tendency to forgiveness can allow citizens living in eastern Ukraine to recover quickly from psychological trauma, contribute to the successful overcoming of negative effects of military conflict and functioning successfully.

According to the authors, the practical value of this research lies in expanding and deepening the understanding of the “phenomenon of forgiveness” and, in the process, developing forgiveness therapy techniques that will work in the mental health sphere throughout Ukraine.

Learn more:

• Read the full report about the role of forgiveness in Ukraine’s military conflict.
• Forgiveness as a Missing Piece to Peace Between Ukraine and Russia (Psychology Today).
• Here’s What You Can Do to Help People in Ukraine Right Now (Time).

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