Tagged: “Love”
Can and Should Anyone Ever Forgive Those Who Perpetrate Genocide?
I have been studying forgiveness for the past 36 years and this questions keeps coming up. To me, this means that it is a vital question as well as one filled with emotion for those who ask. Given that we have worked in contentious world zones now for two decades, I have learned that the answer is important and can be contentious.
So, here are my views:
Because forgiveness is a moral virtue, as are justice, patience, kindness, and love, it should be seen as similar to all other moral virtues. Is there ever a case that a person would say to another, “You must not ever be fair or just in situation X for this reason…….”? This likely would never seem correct to anyone because we all have the freedom of our will to be fair whenever we want to enact justice. To prevent a person who is intent on fairness would seem unfair.
I think it is the same with regard to forgiveness under any circumstance. If the potential-forgiver has thought about the situation, determines it was unfair, and willingly chooses to forgive, then it is that person’s free will choice to do so.
Yes, others may look on with disgust or confusion because of another person’s decision to forgive, especially in the grave issue of genocide, but again, we have to fall back onto the quality of forgiveness, what it is in its essence: Forgiveness is the free will decision to be good to those who have not been good to the forgiver. In doing so, the forgiver never distorts the injustice by saying, “It’s ok what happened.” No. What happened was wrong, is wrong, and always will be wrong. Forgiveness now is a response to the other person or persons who perpetrated this wrongdoing. The potential-forgiver can and should fight for justice even when forgiving. Forgiveness should not cancel this quest for fairness and safety. In fact, forgiving may help a person to reduce hatred which can consume one’s energy and well-being. The forgiving, there, might free the unjustly-treated person to strive with more vigor for fairness.
In the final analysis, some people do decide to forgive those who perpetrated genocide. This is the free-will decision of the person and if this is done rationally then it is good because the appropriation of true moral virtues in a rational way is good by definition. When there is a philosophical distortion of forgiveness, such as engaging in the vice of cowardliness in which the false-forgiveness allows the unjust and powerful others to dominate people, then this is not forgiveness at all. It is a masquerade of forgiveness. Yet, true forgiveness, that does not back down, is a moral virtue whether or not others looking on judge it to be this or not.
At the same time, some people will decide not to forgive others who perpetrated genocide. This, too, is the person’s free will decision and those looking on, as in the case above, might best handle this situation by realizing that people have a difference of opinion at present on this moral dilemma of forgiving under the most trying of circumstances.
Can and should a person forgive those who perpetrate genocide? Yes, some can and should if they have good reasons to do so. Should all then forgive? No, because this suggests control over a person’s own private decision, which should be left to the one who experienced the trauma.
Robert
I have done the exercise for your Process Model and I see the stresses that the person was under. Still, this does little for my anger. Yes, I see a wounded and even a weak person, but I still want to punch him for what he did to me. What can you suggest to me so that I am not living with this resentment?
Doing the exercises is not an automatic way out of resentment. It will take time for the resentment to end. I recommend homework for you on a daily basis. Here is that homework: At least twice a day for the next two weeks, please go over the tasks in this exercise, trying to see the person more clearly at the time of the injury. Say to yourself, “I forgive (name) for hurting me at that time when this person was under stress. I will try to be merciful even though I did not receive either justice or mercy.”
Based on a response in 8 Keys to Forgiveness, Chapter 5.
Does forgiveness come from within us? Is it innate or just a learned characteristic? I wonder what Christianity has to say about this?
I doubt that we are born with forgiveness in our heart because of the Christian idea of original sin. According to Aristotle, we have the **capacity** or the **potential** to develop in the moral virtues, but it takes effort to grow in these virtues. Christianity, I think, would agree with this idea of potential because, according to the Hebrew scriptures, we are all made in the image and likeness of God.
How can our students accept the spirit of forgiveness when violence is rampant in their family?
Students need to be taught that as one forgives, then seeking fairness also is necessary in certain contexts such as violence. Do not let one virtue (forgiveness) emerge without the other (justice) when there is danger. Just because certain people are unjust does not mean that now I as a forgiver am blocked from being a moral person who practices the other virtues such as courage and justice. It is hard to forgive a violent parent, but the alternative (hate) is a much harder condition with which to live for the growing child or for an adult-child who suffers the effects of that violence many years later.
Is it possible that the expression of forgiving can cause the person who originally acted unjustly to feel annoyed? If this happens, does this make the act of forgiving wrong?
If the one who acted unjustly is annoyed at the genuine expression of forgiveness by the offended person, this is not the fault of the forgiver. Why? It is because the forgiver is giving something good, love, to the other. Rejection of that love does not make love bad. As an analogy, if a parent gives a birthday present out of love to a child and the child does not like the present and yells, is this the fault of the parent or of the act of gift giving?
