My brother was hurt at school by a harsh teacher. He has not forgiven that teacher. Now I am having a hard time forgiving the teacher. Should I wait until my brother forgives before I start the forgiveness process?

It is perfectly legitimate to forgive someone who hurts a family member when you have been hurt by that action.  You need not wait until your brother forgives because you are free to offer forgiveness whenever you are ready.  Your forgiving the teacher may show your brother that it is possible.

For additional information, see Learning to Forgive Others.

I asked you a previous question regarding a friendship that went bad. If a person is toxic to you, how does a person handle that? Is reconcilition even part of the picture. How or why should a person want to be reconciled to a person who has raged at you 4 times, stonewalled 1x, for a year make diminishing remarks in social situations, and spit on my 2 x. Why would anyone want to be reconciled to this kind of person?

You ask why a person might want to reconcile with someone who has been abusive.  The short answer is that the other might change.  Forgiveness gives the other that second chance to actually alter a harmful pattern.

For those who want to examine the possibility of reconciliation, I recommend first asking yourself these three questions: 1) Does the one who hurt you show remorse, or an inner sorrow regarding what that person did to you? 2) Does the one who hurt your show repentance, or verbally apologizing to you? 3) Does the one who hurt you show any recompense or giving back to you in some way given that you are hurt?

These three (remorse, repentance, and recompense) are important for you to examine as you consider reconciling with the person.  These three, if they are in place, will show you that the person has changed and so it may be safe to try reconciliation, at least in small steps, a little at a time until you are sure the other is trustworthy and will not abuse you.

For additional information, see Questions about Reconciliation.

Criticisms of Forgiveness–3rd in a series: “Forgiveness Obscures for the Forgiver What Is Just or Unjust”

J. Safer (1999) presented a case of family dysfunction in which “forgiveness” plays a major role in perpetuating deep injustice:   Two middle-aged parents ask their adult daughter to “forgive and forget” her brother’s sexual abuse toward her. The daughter, of course, is aghast at the parents’ apparent attempts to downplay and deny the offense. The parents in this case study do not seem aware of the enormity of the offense. Their quest for forgiveness is an attempt at distortion of reality, a cover-up for their son, and oppression of their daughter.

If J. Safer (1999) had shown this as a case of pseudo-forgiveness in which people are deliberately distorting the meaning of forgiveness for some unspecified gain, we would have no problem with the case or the analysis. Safer, however, used the case as an illustration of the dangers of actual forgiveness.

In our experience, true forgiveness helps people see the injustice more clearly, not more opaquely. As a person breaks denial, examines what happened, and allows for a period of anger, he or she begins to label the other’s behavior as “wrong” or “unfair.”

The parents in the case described here, however, have minimized what is wrong with their son’s behavior. They are using pseudo-forgiveness as a weapon. Certainly, therapists should be aware of such distorted thinking in a client or patient. The therapist, however, need not condemn genuine forgiveness because a client twists its meaning.

In sum, forgiveness is no obstacle to justice. Forgiving acts do not perpetuate injustice or prevent social justice from occurring. Forgiveness may thwart attempts at extracting punishment for emotional pain, but this usually turns into a gift for the offender and a release of potentially hurtful anger for the forgiver.

Robert


Enright, Robert D.; Fitzgibbons, Richard P.. Forgiveness Therapy (Kindle Locations 5161-5175). American Psychological Association (APA). Kindle Edition.

Safer, J. Forgiving and Not Forgiving. New York, NY: Avon Books.

You say that part of forgiveness is to offer compassion toward the one who offended you. The one who hurt me has passed away. How can I begin to have compassion on this person?

Compassion includes at least four elements:

1) Sympathy toward the one who hurt you.  Sympathy is an emotional reaction to another’s pain.  For example, if someone comes to you angry that he just lost his job and now is struggling financially, you have sympathy when you feel sorry for the person.  His anger and unfortunate situation leads to a different emotion in you: sadness.

2) Empathy toward the one who hurt you.  Empathy is stepping inside the other’s shoes (so to speak) and feeling the same feeling as the other.  Thus, when the other is angry, you empathize with that person when you also feel anger.

3) Behaving toward the other by supporting him or her in the time of distress.  This could include a kind word or talking about the strategy of solving the job problem, as examples.

4) Suffering along with the person.  This latter point is the deepest aspect of compassion.  It could involve helping the person financially before a new job is secured;  it could involve driving the person to a job interview.

In the case of having compassion for a deceased person, you can have sympathy and empathy (the first two elements of compassion), but you cannot engage in the other two elements because behavior with and toward the other is not possible.  Compassion need not have all four elements to count as compassion.  You can think of the hard times endured by the deceased person and react with sympathy and empathy.  Such compassion may aid your forgiveness.

Learn more by reading any of these books by Dr. Forgiveness -Dr. Robert Enright:

Criticisms of Forgiveness —— 2nd in a series:   “The Forgiver and Forgiven as Inferior”

The Forgiver as Inferior

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?

Robert


Enright, Robert D.; Fitzgibbons, Richard P.. Forgiveness Therapy (Kindle Locations 5076-5085). American Psychological Association (APA). Kindle Edition.

Forgiveness Education: Example of the Second-Grade (Primary 4 in Belfast) Curriculum

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.

Robert


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.

The Eight Principles Underlying Forgiveness Education

We considered eight principles when devising forgiveness education:

  1. The learning should take place in a non-stressful environment, such as a family setting or a classroom.
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  2. 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.
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  3. 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.
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  4. 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.
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  5. As children learn about forgiveness, the instruction should be developmental.
    Forgiveness students at Hazelwood Integrated Primary School in Belfast, Northern Ireland.

    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.
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  6. 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.
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  7. Then in adolescence comes the more mature idea that “I can be a
    Students at Mar Elias Educational Institutions in Ibillin, Galilee (Israel) learn about forgiveness.

    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.”
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  8. 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.

Robert


Enright, Robert D.; Fitzgibbons, Richard P.. Forgiveness Therapy (Kindle Locations 4377-4399). American Psychological Association (APA). Kindle Edition.