You are free to choose forgiveness in this case. Even though your son’s ex-spouse did not hurt you directly, she did hurt you in a secondary sense in that she hurt your loved one. Forgiving in this context is appropriate. You are not being disloyal to your son if you choose to forgive to rid yourself of resentment. You need not, then, go to your son and proclaim your forgiveness and then pressure him now to do the same. You can forgive without discussing this with your son. If and when he is ready to forgive, then you can share your insights about the forgiveness process with him.
When someone forgives so rapidly that he or she glosses over a legitimate period of anger, that person is not showing self-respect, as Jeffrie G. Murphy, (1982, 2005) reminded us. Murphy’s concern, however, was not with forgiving per se but instead with the short-circuiting of the process. As long as the process of forgiving makes room for this legitimate period of anger, Murphy and those who agree with him should not be troubled by forgiveness.
The Forgiven as Inferior
Even if a forgiver does not try to dominate the offender, the latter may nonetheless feel very badly about having to be forgiven (see Droll, 1985; O’Shaughnessy, 1967). Derek may feel that Alice (his wife with whom he is having conflict), by her forgiving, is morally superior to him. Yet, Alice need not tell Derek of her gift. Even if he should suspect forgiveness on her part and then pine over this, Alice has done nothing wrong. Her gift remains a gift regardless of Derek’s response. If a child wails in protest over the gift of socks on Christmas morning, does this present then not count as a gift just because the child wanted a popular computer game and did not receive it?
Enright, Robert D.; Fitzgibbons, Richard P.. Forgiveness Therapy (Kindle Locations 5076-5085). American Psychological Association (APA). Kindle Edition.
A researcher, Judith Wallerstein, did a longitudinal study of divorced people and she found that, even 10 years after divorce, many people still were fuming with anger. This does not seem to be the case for you. If you carefully examine your level of anger, including the possibility that you are not denying the depth of your anger, then it is possible that you have, as you say, moved on without excessive anger. If, on the other hand, the anger should again surface for you, then you do have the possibility of beginning the forgiveness process. It never is too late to forgive if you think you need to do this.
A 17-lesson curriculum guide was written by a licensed psychologist and a developmental psychologist for the teachers’ use. Each lesson takes approximately 45 minutes or less and each occurs approximately once per week for the entire class. Additional activities in the guide are provided if a teacher wishes to extend the learning.
In the early years of the program, the teachers were introduced to the ideas of forgiveness and the curricular materials in a workshop directed by the authors of the curriculum or others associated with the project. We envision other methods as the work expands. Audios of the workshop, for example, may become available for download.
Forgiveness is taught by the classroom teachers primarily through the medium of story. Through stories such as Disney’s The Fox and the Hound, Cinderella, Dumbo, and Snow White, the children learn that conflicts arise and that we have a wide range of options to unfair treatment.
The curriculum guide is divided into three parts:
First, the teacher introduces certain concepts that underlie forgiveness (the inherent worth of all people, kindness, respect, generosity, and moral love), without mentioning the word forgiveness.
In Part Two, the children hear stories in which the story characters display instances of inherent worth, kindness, respect, generosity, and moral love (or their opposites of unkindness, disrespect, and stinginess), toward another story character who was unjust.
In Part Three, the teacher helps the children, if they choose, to apply the five principles toward a person who has hurt them.
Throughout the implementation of this program, teachers make the important distinction between learning about forgiveness and choosing to practice it in certain contexts. The program is careful to emphasize the distinction between forgiveness and reconciliation. A child does not reconcile with someone who is potentially harmful, for example. The teachers impress upon the children that the exercises in Part Three of forgiving are not mandatory, but completely optional.
The first-grade curriculum is similar to this one with the exception of the choice of stories. In first grade, the centerpiece stories are from Dr. Seuss.
From Enright, R.D., Knutson, J, & Holter, A. (2006). “Turning from hatred to community friendship: Forgiveness education in post-accord Belfast” – Presented at the 20th Anniversary Conference of the Joan B. Kroc Institute for International Peace Studies, University of Notre Dame, November 7, 2006.
Forgiving is a process that requires more than a statement such as “I forgive you.” Your statement to yourself may be more of a promise to now work on the process, to commit to the struggles of seeing the inherent worth in the other person, to bear the pain of what happened, and to be good to the person (within reason; you need not reconcile if the other is harmful to you). So, try to see the positives in your statement to yourself. Try to see it as the beginning of the commitment now to follow through with the hard work of forgiving.
When we forgive, we do not forget. We tend to remember in new ways. If you decide to forgive, and when you look back, the memories may not be good in that you see goodness from all involved. You likely still will see unfairness and call it that. The big difference after you forgive is this: When you remember, you will do so with less pain and with more understanding. You still may experience some sadness because of what might have been, but the deep pain of resentment should diminish.
We considered eight principles when devising forgiveness education:
The learning should take place in a non-stressful environment, such as a family setting or a classroom. .
What is discussed initially does not center personally on the child but instead on story characters. The child sees first that story characters have conflicts. Next, the child sees that there are many ways to solve and deal with conflicts and that forgiveness is one of those ways. Next, the child sees that forgiveness does not directly solve a situation of injustice. Instead, forgiveness is one way of dealing with the consequences of injustice. .
Once a child understands what forgiveness is and what it is not and understands the nature of interpersonal conflict (when one person acts badly, others can be hurt), he or she is ready to explore the pathway of forgiveness, the “how to” of forgiveness. This, again, is best taught by having the child first see others (story characters) go through forgiveness as a way to model it. .
Then it is time for a child to start trying to forgive someone for a real offense against the child. This is best accomplished initially by choosing a small offense (e.g., being pushed on the playground) and only later building up to more serious injustices. .
As children learn about forgiveness, the instruction should be developmental.
By this we mean that at first the child can see a story character forgiving one other story character for one offense. Then the child should begin to reason that if a story character can forgive one person for one offense, maybe that story character can forgive that same other person again and again, learning to generalize forgiveness across situations. .
Next in the developmental sequence, the child learns that the generalization can occur across divergent other people so that he or she can forgive a variety of people for a variety of offenses. .
Then in adolescence comes the more mature idea that “I can be a
forgiving person.” In other words, forgiveness is not just something that one does in a behavioral sense, but instead forgiveness can go beyond actions to an internalized response that is part of the self, part of one’s identity as a person. It is here that the desire to forgive becomes more stable and enthusiasm for this moral virtue begins to develop. It is what Aristotle called “the love of the virtues.” .
Finally, the developmental pathway leads to a motivation of giving forgiveness away to other people in the community. The adolescent, as part of a class assignment, might, for example, consider talking with counselors or families to introduce them to what forgiveness is, how people forgive, and the benefits for self and others when forgiveness is properly understood and practiced.
Enright, Robert D.; Fitzgibbons, Richard P.. Forgiveness Therapy (Kindle Locations 4377-4399). American Psychological Association (APA). Kindle Edition.