The Implications of Conjunctive and Disjunctive Forgiveness for Sexual Abuse

This article examines the relationship between forgiveness styles (conjunctive and disjunctive models) and sexual abuse. Surveys from 114 university students were analyzed for differences between non-sexually abused and sexually abused subjects on a number of psychological and physical well-being variables. A number of differences were found including higher levels of reported verbal and physical abuse for the sexually abused subjects. Only one sexually abused subject was found that fit the pattern of conjunctive forgiveness (one of reconciliation) towards the offender. The majority of sexually abused subjects preferred to keep their distance from the abuser, regardless of the extent to which the abuser had been forgiven. The results suggest that reconciliation within forgiveness may not be an appropriate goal for all subjects.     

Forgiveness,Reconciliation, and Mechila: Integrating the Jewish Concept of Forgiveness Into Clinical Practice

The professional literature diverges in defining the role of forgiveness and reconciliation in counseling regarding how forgiveness and reconciliation are conceptualized from a professional and secular perspective. The Jewish conceptualization of forgiveness is multifaceted; mechila, the forgiveness of debt, is particularly important in providing a framework for forgiveness when the issue of reconciliation is involved. The authors offer an explanation of the Jewish conceptualization of forgiveness and discuss a way to infuse the concept of mechila into counseling practice on a broader level with all clients.     

On positive psychological outcomes: what helps groups with a history of conflict to forgive and reconcile with each other?

Three studies examined the roles of traditional and novel social psychological variables involved in intergroup forgiveness. Study 1 (N = 480) revealed that among the pro-Pinochet and the anti-Pinochet groups in Chile, forgiveness was predicted by ingroup identity (negatively), common ingroup identity (positively), empathy and trust (positively), and competitive victimhood (the subjective sense of having suffered more than the outgroup, negatively). Political ideology (Right vs. Left) moderated the relationship between empathy and forgiveness, trust and forgiveness, and between the latter and competitive victimhood. Study 2 (N = 309), set in the Northern Irish conflict between Protestants and Catholics, provided a replication and extension of Study 1. Finally, Study 3 (N = 155/108) examined the longitudinal relationship between forgiveness and reconciliation in Northern Ireland, revealing that forgiveness predicted reconciliation intentions. The reverse direction of this relationship was also marginally significant. Results are discussed in terms of their theoretical and practical implications.     

Collective Apologies and Their Effects on Forgiveness: Pessimistic Evidence but Constructive Implications

In the last three decades, there has been an explosion in the frequency with which leaders of groups have issued official apologies for collective transgressions. These apologies are commonly assumed to lay a pathway to forgiveness and reconciliation, but empirical examination of the downstream consequences of collective apologies is still in its infancy. In this article, we review a series of studies—including interview studies, survey studies, and experiments—that question the assumed wisdom that collective apologies lead to intergroup forgiveness. Reasons for the muted evidence of an apology–forgiveness link at the intergroup level are elaborated, and implications for how best to issue gestures of reconciliation and remorse are discussed.     

Impact of Conflict on Mental Health in Northern Ireland: The Mediating Role of Intergroup Forgiveness and Collective Guilt

The aim of the present research was to investigate the mediating role of group-level forgiveness and guilt in the relationship between victimhood (the extent to which the conflict affected an individual's life), exposure to violence (the level of violence in their area of residence), and group identity on the one hand, and mild psychiatric morbidity on the other. Specifically the study focused on the psychological impact of the ethnopolitical conflict in Northern Ireland, utilizing people's identification with either the Catholic or Protestant community. Our results revealed that intergroup forgiveness mediated the relationship between both victimhood and group identification, as predictors, and mild psychiatric morbidity. Collective guilt, on the other hand, mediated the relationship between both exposure to violence and group identification, as predictors, and intergroup forgiveness. Overall this study shows that forgiveness and collective guilt can act as mediators in the relationship between impact of ethnopolitical conflict and mental health, at the group level, and thus demonstrates their centrality to the reconciliation process. Implications for intergroup reconciliation initiatives in Northern Ireland are discussed.     

Reply to Griswold, <Emphasis Type="Italic">Forgiveness: A Philosophical Exploration</Emphasis>

This paper replies to the account of forgiveness developed in Griswold’s Forgiveness: A Philosophical Exploration. It defends the idea that “unilateral” forgiveness is the paradigm case of the virtue of forgiveness, rejecting Griswold’s claims that forgiveness is essentially a “dyadic” virtue, and that reconciliation of the wronged party with the wrongdoer is a defining element of forgiveness. Forgiveness is fundamentally a matter of being reconciled to the persistence of human wrongdoing, as expressed in particular instances. Reconciliation may well be essential to some attempts at “political apology” for wide-scale wrongdoing. But then, contrary to some of Griswold’s claims, forgiveness will be central to many national projects of bringing about civic reconciliation. The paper also distinguishes between the project of seeking moral reconciliation from the project of seeking and granting political recognition for those who have been denied civic status. Contrary to Griswold’s view, the Vietnam Veterans War Memorial is best understood as a project of seeking and granting recognition, not as an attempt to produce civic reconciliation in response to the Vietnam War.     

Remembering as Necessary for Forgiving

As Japan marks the 75th anniversary of World War II in 2020, Prime Minister Shinzo Abe did not offer a fresh apology and maintained that future generations should not have to keep apologizing for past mistakes. This paper uses the unresolved war issue of the military comfort women system as a context to discuss what it means for political apologies to be more than mere political gestures founded on political interests and discusses what it takes to facilitate forgiveness. It will examine the features of a repentant wrongdoer who deserves forgiveness based on how one relates to one’s past wrongdoing in order to distinguish political apologies that are genuine from those that are mere gestures aimed at hasty reconciliation. This will be discussed through the works of Jacques Derrida and Vladimir Jankélévitch. Next, through Jankélévitch’s and Paul Ricoeur’s ideas of forgiveness, it will be discussed how matters of justice and forgiveness should be understood as well as how the history of past wrongs and injustice is necessary for a genuine apology and makes forgiveness possible. It is also a moral responsibility for both perpetrators and victims to remember history in order to achieve personal forgiveness as well as begin social and political reconciliation.

     

Relationship Conflict and Restoration Model: A Preliminary Exploration of Concepts and Therapeutic Utility

The article examines preliminary results of the reconciliation cycle presented as part of the Relationship Conflict and Restoration Model (RCRM). This model is an integration of attachment theory, contextual family therapy, and narrative approaches. The model was implemented in a workshop format with 5 couples. Implications from this workshop are presented regarding the relationship between the primary constructs of the reconciliation cycle. Initial impressions indicate that the constructs of justice, empathy, trust, forgiveness, and grace are related to a couple’s overall experience of intimacy, offering support for the model. Implications of the RCRM are discussed.     

Defining forgiveness: christian clergy and general population perspectives

The lack of any consensual definition of forgiveness is a serious weakness in the research literature (McCullough, Pargament, & Thoresen, 2000). As forgiveness is at the core of Christianity, this study returns to the Christian source of the concept to explore the meaning of forgiveness for practicing Christian clergy. Comparisons are made with a general population sample and social science definitions of forgiveness to ensure that a shared meaning of forgiveness is articulated. Anglican and Roman Catholic clergy (N = 209) and a general population sample (N = 159) completed a postal questionnaire about forgiveness. There was agreement on the existence of individual differences in forgiveness. Clergy and the general population perceived reconciliation as necessary for forgiveness while there was no consensus within psychology. The clergy suggest that forgiveness is limitless and that repentance is unnecessary, while the general population suggests that there are limits and that repentance is necessary. Psychological definitions do not conceptualize repentance as necessary for forgiveness, and the question of limits has not been addressed, although, within therapy, the implicit assumption is that forgiveness is limitless.     

The conceptualisation of forgiveness among Turkish children and adolescents

This study examined (a) how Turkish children and adolescents define forgiveness, (b) the association between self‐reported forgiveness and the concepts participants hold and (c) the association between self‐reported forgiveness and age. Three hundred and sixty‐seven Turkish children in primary (N = 220) and secondary schools (N = 147) were involved in the study. Participants were asked to define forgiveness, and the study used the Enright Forgiveness Inventory for Children (EFI‐C). Participants' conceptions of forgiveness were categorised into four groups: conditional forgiveness, reconciliation, ignoring the hurtful event and affective reactions. Half of all the participants in the study were found to be in the conditional forgiveness category. Turkish children were found to be mostly in the category of conditional forgiveness, reconciliation and affective reactions compared with adolescents. Adolescents were mainly found to be in the ignoring the hurtful event category. The highest self‐reported forgiveness mean was in the affective reactions category. Participants were commonly offended by friends, siblings, teachers and fathers. No correlation was found between self‐reported forgiveness and age. The present results expand the literature of forgiveness by presenting evidence that Turkish children's and adolescents' understanding of forgiveness moderately relates to theoretical definitions.     

Collectivistic Self‐Construal and Forgiveness

This study tested a theoretical model of the relationship between collectivism and forgiveness. Participants (N= 298) completed measures of collectivistic self‐construal, forgiveness, and forgiveness‐related constructs. A collectivistic self‐construal was related to understanding forgiveness as an interpersonal process that involved reconciliation. Individuals with more collectivistic views reported higher trait forgivingness, which predicted the tendency to respond to specific offenses with decisional rather than emotional forgiveness. Individuals with a more collectivistic self‐construal may place more value on interpersonal harmony, reconciliation, and decisions to forgive rather than emotional peace. Implications suggest that counselors understand issues of conflict, hurts, and forgiveness within an assessment of clients’ self‐construal.     

“得寸进尺”还是“适可而止”：基于冒犯者角度对宽恕结果的讨论

宽恕的结果包含两个方面, 一是就被冒犯者而言的结果, 二是就冒犯者而言的结果。就被冒犯者而言, 宽恕的积极结果已被广泛证实, 但就冒犯者的行为而言, 以往研究的结果并不一致。有研究指出, 宽恕会导致进一步伤害的发生, 但也有研究指出, 宽恕能够降低进一步伤害的可能性。出现这种不一致结论的原因在于, 不同研究对于宽恕与和解的关系、冒犯者的内心体验和双方人际互动的认识不一致, 但进一步分析可以发现, 认为宽恕会避免进一步伤害的证据更充分, 因此宽恕仍然是处理人际伤害的有效方式。但无论是被冒犯者还是冒犯者, 在做出宽恕决定或是接受他人的宽恕时, 仍有一些方面要加以注意。     

Embracing human fallibilty: On forgiving oneself and forgiving others

Forgiving another and forgiving oneself are both experiences that bring relief and a sense of a new beginning in life. The relationship between these two phenomena is explored through a phenomenological and hermeneutical interpretation of one person's story of reconciliation. It is argued that guilt and shame give rise to the search for forgiveness, and that in either type of forgiveness one moves into a deeper and more profound connection with one's own life as well as the lives of others.     

Facilitating forgiveness in the treatment of infidelity: an interpersonal model

This article presents a unique clinical model of forgiveness developed specifically for use in the treatment of infidelity. The model focuses on forgiveness as a central component of the process of healing for couples who desire relationship reconciliation following an affair. Infidelity causes significant damage for couples and results in a loss of trust and relationship stability. However, couples can become reunified and trust may be restored as couples work through the process of forgiveness. Forgiveness is facilitated as therapists and clients focus on four unifying factors: empathy, humility, commitment and apology. Specific steps are outlined for therapists to help them guide clients through the process of forgiveness. The clinical application of the model is illustrated with a brief case example.     

Forgiveness in The Arab and Islamic Contexts

This essay explores the current and historical meaning of forgiveness in Arab and Islamic cultural and religious contexts. It also hopes to encourage further empirical research on this understudied topic in both religious and peacebuilding studies. In addition to the perceived meaning of forgiveness in an Arab Islamic context, this essay examines the links between forgiveness and reconciliation. Relying on religious sources including the Qur'an and Hadith, as well as certain events in Islamic history, the essay identifies various ways to conceptualize and explain the meaning of forgiveness. This theoretical and conceptual segment is followed by a section which explores current perceptions of forgiveness among Arab Muslim teachers in five different communities. The empirical data for this analysis is based on a larger comparative regional study that has been completed through surveys and structured interviews with educators from Lebanon, Jordan, Egypt, and Palestinians from the West Bank and Israel. Our study concluded that the teachers' perceptions of forgiveness were mainly derived from religious sources and identities and that Islamic religious discourse provided a solid foundation for framing the meaning of forgiveness.     

Different forms of intergroup contact with former adversary are linked to distinct reconciliatory acts through symbolic and realistic threat

In a society burdened with the most severe type of intergroup conflict, we examined the association between willingness to reconcile with former adversary, intergroup contact with, and perceived threat from former adversary. We focused on three reconciliatory acts—forgiveness to the outgroup, support for ingroup apology and support for financial compensation to the outgroup. We included different forms of positive and negative intergroup contact—direct and indirect (extended and mass‐mediated). In the link between contact and reconciliation, we tested the mediating role of two types of intergroup threat—realistic and symbolic. The sample comprised Bosniaks (N = 267) and Croats (N = 278) from Bosnia and Herzegovina. In both samples, reconciliation associated with indirect forms of intergroup contact even when controlling for its link with direct contact. This indicates the potential of indirect contact to promote reconciliation in the lack of direct contact, characteristic for segregated post‐conflict societies. Symbolic threat mediated the relationship between intergroup contact and symbolic forms of reconciliation—forgiveness and support for ingroup apology. Realistic threat mediated the link between intergroup contact and a more tangible form of reconciliation—support for financial compensation. This highlights the importance of considering different types intergroup threat when targeting distinct reconciliatory acts. Our results suggest that practitioners promoting reconciliation in post‐conflict societies need to implement different means when tailoring interventions that should enhance different sides of peace‐making process.     

Forgiveness and Reconciliation in the Life and Work of Desmond Tutu

This article explores how mission, forgiveness, and reconciliation have shaped the ministry and work of Desmond Tutu. As much as space permits, it tries to glean the ways in which Tutu has lived out his understanding of mission, forgiveness, and reconciliation in his various roles as lecturer of theology, as Africa director of the Theological Education Fund of the World Council of Churches, as the general secretary of the South African Council of Churches, as president of the All Africa Conference of Churches, as archbishop of Cape Town, and more recently as chairperson of the Truth and Reconciliation Commission. Through a close reading of seminal publications, the article will attempt to draw as complete a picture as possible of his views on forgiveness and reconciliation. To conclude, the essay shall refer to the work of Emmanuel Katongole and Chris Rice.     

Mission and reconciliation

Conflicts and wars often occur, with devastating consequences in society. Attaining reconciliation is a challenging task, especially if each side in the conflict articulates its identity in terms of victimhood through education, history, and memories. Can theology offer an adequate answer and help overcome conflicts and bring forgiveness? Each time we serve the liturgy, we are reminded to remember the future and remember Christ’s ultimate forgiveness. In that sense, worship as a communal and God-oriented event can remind us of our mission, which is participation in God’s salvific work. This paper offers some theological insights as guidelines for Christians and their respective communities to pursue. Hopefully, theology will prove its ability and strength to foster reconciliation and unity in a suffering world.     

Pardoning Puritanism: Community,Character, and Forgiveness in the Work of Richard Baxter

The English Puritan Richard Baxter (1615–1691) developed an account of forgiveness that resonates with twentieth‐century virtue ethics. He understood forgiveness as one component of a larger disposition of character developed in community as human beings recognize themselves as sinful creatures engaged in complex relationships of dependency and responsibility, with both God and one another. In the midst of these relationships, persons experience divine and human forgiveness and discover opportunities to practice forgiveness in return. Baxter thus negotiated a distinctive relationship between Christian hope for reconciliation and more stereotypical Puritan emphases on punishment, civil order, and justice. At the same time that recent moral reflection allows us to raise questions about some features of Baxter's argument (such as his treatment of anger), his work provides important resources for correlating dispositions with concrete obligations, establishing a place for forgiveness in the public realm, and counterbalancing the modern emphasis on individual rights.     

Transcending bitterness and early paternal loss through mourning and forgiveness

This paper provides an in-depth account of a clinical path to forgiveness following a complicated, delayed mourning of an early loss by a man now entering old age. The search for mourning and forgiveness in light of extreme bitterness in advancing age is highlighted. Despite the intimate connection between mourning and forgiveness, this paper attempts to highlight important differences in their dynamics and psychological aims. Forgiveness is conceived as work, unconsciously motivated, to safeguard and complement the psychological gains of mourning. The distinct features of forgiveness facilitating psychic reorganization, as well as the adaptive function of refusal to forgive as a defense against melancholia, are discussed. The paper concludes that in this case, the motivation for forgiveness was to repair a powerful narcissistic injury.