When people find meaning in suffering they often develop a deeper sense of what it means to be a person. You may begin to see, for example, that your suffering has shown you that all people suffer, all people are emotionally wounded to one degree or another. You begin to realize that your suffering is making you a more sensitive person to other people. In other words, your world expands as you see humanity more deeply.
The issue here seems to be one of a lack of trust. You may or may not have forgiven the one with whom you were in a relationship for the 5 years. Even if you have completely forgiven, you still may lack trust and this is not a sign of unforgiveness. It is a sign that you know hurt is possible when you commit to others. Forgiveness can help with taking the risk and at the same time your using common sense in the new relationship, along with sincere acts of trustworthiness by the other, should help to slowly create a trust with the new person.
This is definitely possible, but surely is not always the case. Sometimes, as we know, people are unjust to us and our disappointment within ourselves is not the cause of our anger toward these people .Yet, if you sense that Person A, someone you wish to help, is continually finding fault with many people and your sincere judgement is that these others are not behaving nearly as badly as Person A is saying, then yes, your plan of action seems reasonable. Gently ask Person A if she is dissatisfied with herself, perhaps she has broken her own standard. Self-forgiveness then may be the best place to start.
Not only might anger return after you forgive, it is likely and so please do not be thrown by this when it happens. We are imperfect and so we forgive imperfectly. When Suzanne Freedman and I studied incest survivors who forgave their perpetrators, one important observation that we eventually made was that the courageous incest survivors, once they had forgiven, did not have high scores on the forgiveness inventory which we gave to them. Instead, they tended to get average (not outstanding) scores on forgiveness. Yet, this was sufficient for them to become emotionally healed (depression and anxiety were significantly reduced and self-esteem and hope for the future significantly rose). They still had some anger, but it was not unhealthy anger, the kind that can poison a person’s psychological insides.
Do you have to start over again if the anger returns? It depends on whether or not the anger is now the unhealthy kind (causing you to lose energy and sleep and making you irritable in your relationships) or whether it is healthy anger (motivating you to do good in the world). If it seems to be unhealthy anger, then, yes, start the process of forgiveness again with this same person and same injustice. In all likelihood, your second time forgiving may be easier and quicker than the first; the third time easier and quicker than the second.
To have to persevere in forgiving is not dishonorable nor is it a sign of failure. Instead it is a sign of courage and perseverance in the face of difficulty.
The unconscious mind is a difficult aspect of human psychology and it is the quality of our unconscious mind, inaccessible as it is to us, that has prompted this question. There indeed are aspects of the self that some people do not remember, especially if there has been trauma. We can repress the memory. Repression is like shutting off the light so that you no longer can read a journal entry, forgetting its contents. Repression is a form of psychological defense against anxiety and is not necessarily a bad thing in the short-run if we need to re-group in order to move ahead in life. Yet, if there is unresolved trauma and we do not deal with it, this can be like the pebble in the shoe—a constant low-grade annoyance that will not let us rest. Sometimes it can cause great distress and we have no clue why we are feeling distress.
My best advice on this fascinating question is this: Deal directly with the deep hurts that are accessible to you. Forgive as best you can. Then be vigilant in asking the question, when you are ready, “But what else is in my past that has hurt me?” As you gain both strength through forgiving and proficiency in the forgiveness process, this can engender in you a confidence that you will not be overcome by traumatic injustices. This further aids you in lowering—slowly and across time—the psychological defenses such as a rigid repression that block the memory.
As a person, for example, forgives her father for Injustice A, B, and C, eventually she may be ready to tackle the issue of sexual abuse. Having confronted injustice that may have surrounded the sexual abuse and having grown in confidence that she will not be crushed by her own anger, that which is unconscious may become subconscious (just below the level of consciousness). It is here that fleeting aspects of that repressed memory may enter into consciousness, allowing the person to finally confront the abuse.
One more point involves false memory. It can happen that a person thinks he or she was abused and this is not the case. This, then, becomes a horrendous injustice against the accused. The false memory is centered on unhealthy anger, now displaced inappropriately onto someone who does not deserve it. The practice of forgiveness for genuine injustices against those who truly have been unjust to us can reduce unhealthy anger, making the displacement of anger into a false memory less likely.
This is an important question precisely because many people hold onto at least a residual of anger when they recall deep injustices against them. Having some anger left over after you forgive is normal and not a sign of unforgiveness—-if—if the anger is not so intense that it is dominating your life. Is your anger controlling you or are you in control of your anger? If the latter, then take heart, you are probably on the road to forgiveness, especially if you have committed to “do no harm” back to the one who hurt you.
Some of the best wisdom I have heard regarding when a person has truly forgiven comes from the late-great Lewis Smedes in his book, Forgive and Forget. He says that if you wish the other well, then you have forgiven. As a point of clarification, you need not wish the person well as your boss now or as your boyfriend now if reconciliation is not possible. As you wish the other well as a person, you have entered into the spirit of forgiveness.
With mid-morning temperatures approaching 86° on Palm Sunday in April 2017, the security guard at St. Mark’s Cathedral in the seaside Mediterranean city of Alexandria, Egypt, approached and redirected a young man rushing for the church’s main entrance. Seconds later, the bomb strapped to the man’s body detonated, killing both him and the guard while dozens inside the church were spared harm by the guard’s quick actions.
Just days later, after the bomber had been identified as an ISIS (Islamic State in Iraq and Syria) terrorist, the widow of that security guard was interviewed by an Egyptian television station. As she pulled her young children close to her side she announced:
“I’m not angry at the one who did this. I’m telling him, ‘May God forgive you, and we also forgive you. Believe me, we forgive you.’
“You put my husband in a place I couldn’t have dreamed of.”
While millions of Egyptians across the country marveled at what the grieving woman said, it was far from the first time in recent history that Coptic Christians have expressed forgiveness rather than revenge.
A 2011 New Year’s Eve attack in Alexandria’s Church of Two Saints killed 23 Coptics, for example. In February 2015, the Islamic State in Libya kidnapped and beheaded 21 mostly Coptic Christians on the shores of Tripoli.
A December 2016 attack at a chapel of the flagship St. Mark’s cathedral in Cairo killed 29 mostly women and children–the deadliest terrorism attack against Egyptian Christians until attacks at two Coptic Orthodox churches in Egypt’s Nile Delta killed more than 45 people and injured more than 100 others during Palm Sunday services in 2017.
But even in death, the Copts forgive. While Egypt’s president pledged retaliation following those tragedies, Coptic Christians continued to spread their message of forgiveness and love. .
On the night of the Palm Sunday bombings, for example, Coptic priest Fr. Boules George said he thanks and loves those who did this crime. Speaking to a congregation in Cairo’s Cleopatra neighborhood, he first addressed the terrorists and said:
“I long to talk to you about our Christ, and tell you how wonderful he is.”But then he asked those in the church, “How about we make a commitment today to pray for them? If they know that God is love and they experience his love, they could not do these things—never, never, never.”
(Watch Fr. George’s entire sermon including his explanation of why he thanks the terrorists, at this video link with subtitles.)
The Coptic Orthodox Church is one of the most ancient churches in the world, founded in the first century in Egypt by Saint Mark the Apostle during the reign of the Roman emperor Nero. A conservative Church that shares many beliefs and practices with both the Roman Catholic Church and the Eastern Orthodox Church, it has carefully preserved the Orthodox Christian faith in its earliest form. Today the Church has 18-22 million members worldwide with more than 75% of them in Egypt–the country’s largest Christian denomination.
This article was inspired by a blog post titled “The Scandal of Forgiveness in a Time of Terror” by R. H. (Rusty) Foerger on his website More Enigma Than Dogma.In his post, Foerger asks if forgiveness is ever wasted. He answers his own question with this: “On the surface I suppose forgiveness is a losing game; so is terrorism and retaliation. But go deeper and you will find forgiveness comes from a endless well – available for an ocean of need.”