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.     

Forgiveness, acceptance and the matter of expectation

In this paper, the author argues for a dynamic conceptualization of forgiveness during psychoanalysis. The trauma of failed expectations in intimate relationships is narcissistically dislodging. When legitimate expectations in relationships are not met, forgiveness becomes a challenge for ego to restore the lost narcissistic balance through the resumption of a significant internal bond. The author argues that the ending of any successful analysis is marked by three possibilities regarding the patient's relationship to significant others and his traumas: in cases where the relationship was marked by minimal expectations, one simply learns to accept the wrongdoer without ever feeling the need for forgiveness; in cases where a relationship was marked by high expectations, the patient can learn to accept the trauma without the will or need to forgive its perpetrator. However, even with the painful frustration of high expectations in an intimate relationship, the patient can come to forgive his wrongdoer if there remains enough of a positive internal bond to be salvaged. The developmental roots of such forgiveness, as well as the addictive characteristics of 'nursing a grudge' and the conversion of the qualitative mode of seeking fulfillment into a quantitative one, are further investigated.     

It Pays to Forgive! Aging, Forgiveness, Hostility, and Health

The relationships among age, forgiveness, hostility, and subjective health were examined in a sample of 1,629 US adults who completed a Web-based survey sponsored by Spirituality and Health magazine. A structural equation model was used to test hypotheses about the relationships between age, forgiveness, hostility, and poor health. The model confirmed that age was positively related to poor health (p < .001) and to forgiveness (p < .001). The model further confirmed the hypothesized negative relationship between forgiveness and hostility (p < .001) and a positive relationship between hostility and poor health (p < .001). Overall, forgiveness had an indirect salutary effect on health through its negative association with hostility. The findings thus support the notion that as one ages, forgiveness may serve as an indirect health benefit by reducing hostility. The present results therefore suggest that the deleterious effects of age on health may be moderated whereby the wisdom of age enhances a person’s ability to forgive.     

Forgiveness: A Philosophical Exploration. By Charles L. Griswold

Although demanding and hard to grant, forgiveness has been treasured for centuries because it has the power to heal emotional wounds, restore human relationships and break the chain of violence. Some writers, though, have asserted that forgiveness found its boundaries in Auschwitz; the Nazi crimes against humanity reached the pinnacle there and cannot be forgiven. While discussing forgiveness in the context of the Holocaust and outside of it, this article pursues the following issues: Does forgiveness have limits? What would be the implications of being unable to forgive? Can punishment of the perpetrator help the process of forgiveness? Does the offended party forgive his or her hurt only?     

Revisiting Forgiveness as a Pastoral Theological “Problem”

Jesus calls on his followers to forgive, lest they risk the denial of Divine forgiveness. Such forgiveness should not be confused with human forgiving. Human forgiveness is identified as a pastoral-theological ??problem,?? especially in the context of intimate violence. A working definition of forgiveness is provided and the nature of this ??problem?? is explored. Reader-response criticism is identified as a way to read Jesus on forgiveness. A compassionate understanding of forgiveness is encouraged.     

Experiences of Forgiveness Among Nonclergy Clients Receiving Residential Psychiatric Treatment

In response to the growing importance focused on forgiveness in clinical work (R. D. Enright, 2000), the relevance of forgiveness to 54 clients receiving inpatient psychiatric treatment was examined. The authors used a reflective questionnaire developed by M. J. Brenneis (2002) to gain a qualitative understanding of forgiveness in the sample. Results indicated that participants primarily defined forgiveness in affective terms, but a sizeable number included behavioral and cognitive components. Some respondents included motivations to forgive and not to forgive as well as the positive impact of forgiveness on relationships. Results are contrasted with the results of M. J. Brenneis's study on clergy. Implications for treatment are discussed.     

The kiss of the porcupines: From attributing responsibility to forgiving

How to maintain relatedness in the context of being harmed by others, especially an intimate partner, is a fundamental human challenge. Forgiveness provides a way of meeting this challenge as it removes the barrier to relatedness caused by a transgression. But scientists know very little about forgiveness and its role in close relationships. This article therefore offers a conceptual analysis of forgiveness. The analysis then serves as the foundation for an organizational framework that can be used to study forgiveness in close relationships. Finally, preliminary data are presented that speak to some of the issues introduced in the article.     

Situational,Interpersonal, and Intrapersonal Characteristic Associations With Adolescent Conflict Forgiveness

Given the voluntary nature of adolescent friendships, forgiveness of interpersonal transgressions has been identified as a critical aspect of maintaining these relationships. However, transgression forgiveness is related to a range of situational (e.g., transgression severity), interpersonal (e.g., friendship commitment), and intrapersonal (e.g., victim's empathy) factors. Data from 161 adolescents were used to examine the nature of the relationships between these factors and forgiveness and to examine the differential association patterns for adolescent boys and girls. Results for the overall adolescent sample indicated both situational and interpersonal factor associations with forgiveness (R ² = .52, p < .001). Examination of separate female and male forgiveness reports indicated similar interpersonal factor associations and differential situational factor associations with female (R ² = .46, p < .001), and male (R ² = .60, p < .001) forgiveness. Findings suggest the likelihood of forgiving may be contextually dependent, and that researchers should consider transgression, relationship, and intrapersonal characteristics when examining forgiveness. Further, the present study suggests the contextual factors associated with forgiveness may be further differentiated by gender.     

The influence of personal,relational, and contextual factors on forgiveness communication following transgressions

The way that individuals adapt to stress in their romantic relationships plays a major role in determining relational satisfaction. This study used the Vulnerability‐Stress‐Adaptation Model as a framework to examine how individuals adapt to a relational transgression in their romantic relationships. This study examined individuals' attachment dimensions and perceived relational equity as factors that influenced how they used forgiveness strategies following a relational transgression. The results revealed that both attachment dimensions and perceptions of relational equity inform our understanding of the strategies that individuals use to communicate forgiveness to a romantic relationship partner. Furthermore, the results suggest that the communication of forgiveness has important implications for relational satisfaction.     

Cordelia, Lear, and forgiveness

Painful human interactions are often followed by urges to forgive, be forgiving, or seek forgiveness. The insight analysands develop into their transferences highlights their finding gratification in constantly reenacting painful interactions. Their new understanding can make forgiveness seem irrelevant; waiving the question of forgiveness might then seem the wiser course to follow. Also thrown into question is whether total forgiveness of self and others can ever be achieved. Shakespeare's The Tragedy of King Lear raises these questions. There we encounter, first, the painful interaction of Cordelia and Lear and, finally, Cordelia's response, "No cause, no cause," to a dying Lear's begging her forgiveness for having initially treated her cruelly. Cordelia's response seems to be waiving the question of guilt and forgiveness, but could it be wholehearted? In a search for answers, a reading of Cordelia's and Lear's lines is interwoven with interpretations of unconscious conflict that might be considered were one to encounter clinically a "Cordelia" abused by an aging and failing father at a turning point in her womanly development. Unconsciously, it is concluded, unforgivingness persists alongside the loving, insightful waiving of forgiveness made possible by higher-level ego functioning. Methodological reflections on reading and interpretation are included.     

Works of Love in a World of Violence: Kierkegaard,Feminism, and the Limits of Self‐Sacrifice

Feminist scholars adopt wide‐ranging views of self‐sacrifice: their critiques claim that women are inordinately affected by Christianity's valorization of self‐sacrifice and that this traditional Christian value is inherently misogynistic and necrophilic. Although Søren Kierkegaard's Works of Love deems Christian love essentially sacrificial, love, in his view, sets significant limits on the role of self‐sacrifice in human life. Through his proposed response to one who requests forgiveness, “Do you now truly love me?” Kierkegaard offers a model of forgiveness that subverts traditional ideals of the self‐sacrificing and submissive woman while keeping love central. The question asserts self‐love, involves redoubling and double danger, and expresses a refusal to imitate Christ's suffering. I propose a reading in keeping with Grace Jantzen's vision for a feminist philosophy of religion, which reads against the grain and “seeks to break through to new ways of thinking that may open up divine horizons.” My reading is further supported by Kierkegaard's contention that everything essentially Christian bears a double meaning. In light of the subversive potential found in the discrepancy between apparent love and actual love, as well as the duty to name the sin of one who has behaved in an unloving manner, I argue that Kierkegaard's philosophy of love resists simplistic understandings of self‐sacrificing love.     

The Influence of Forgiveness on Lesbian,Gay, Bisexual,Transgender, and Questioning Individuals’ Shame and Self‐Esteem

This survey research examined relationships among self‐esteem, shame proneness, and forgiveness of self, situations, and others in a sample of lesbian, gay, bisexual, transgender, and questioning (LGBTQ) individuals (N= 657). Findings indicate that LGBTQ self‐esteem was largely predicted by higher self‐forgiveness and lower shame proneness. Forgiveness of self, others, and situations each partially mediated the relationship between shame proneness and self‐esteem. Implications for counseling include the importance of forgiveness as a psychological mechanism to reduce LGBTQ shame and enhance self‐esteem.     

Unraveling the role of forgiveness in family relationships

Testing the idea that the process of forgiveness is intrinsically different across diverse relationships, this study examined the role of forgiveness in different family relationships. In 2 laboratory sessions 1 year apart, 114 families (each including 2 parents and 1 child) completed a new measure of family forgiveness and many individual-level, relationship-level, and family-level variables that have been previously linked with forgiveness. After validating the measure of family forgiveness in cross-sectional analyses, investigators performed longitudinal analyses to examine the role of forgiveness in each family relationship over the 1-year interval. Results indicated many important positive consequences of forgiveness on individual traits, aspects of each family relationship, and general family environment. However, there were also important asymmetries in associates of forgiveness across parent-child and parent-parent relationships, demonstrating the relationship-bound nature of forgiveness.     

The Prudential Value of Forgiveness

Most philosophers who discuss the value of forgiveness concentrate on its moral value. This paper focuses on the prudential value of forgiveness, which has been surprisingly neglected by moral philosophers. I suggest that this may be because part of the concept of forgiveness involves the forgiver being motivated by moral rather than prudential considerations. But this does not justify neglecting the prudential value of forgiveness, which is important even though forgivers should not be prudentially motivated. Forgiveness helps satisfy interests arising from the need for co-operation in such areas as epistemic life, where humans are interdependent. Forgiveness can restore epistemic relationships, and this has the prudential value of helping agents navigate their way through their environment. While the prudential value of forgiveness may be supplementary to its moral value, it would be a mistake to ignore this area of the debate. Exploring the prudential value of forgiveness enriches our understanding of the role that this practice plays in human life, and may contribute to explaining the origin of forgiveness.     

Forgiveness and mental health variables: Interpreting the relationship using an adaptational-continuum model of personality and coping

The present paper uses an adaptational-continuum model of personality, based on Ferguson’s (2001) health psychology model integrating Eysenck personality factors and coping style, to provide a context for examining the relationship between forgiveness and mental health. Three hundred and twenty respondents completed measures of personality, coping style, forgiveness (forgiveness of self, others, likelihood, presence of positive forgiveness, absence of negative forgiveness), general health, stress, positive and negative affect and life satisfaction. Among respondents, all measures of forgiveness, bar one, load negatively on a neuroticism-coping factor. The remaining measure of forgiveness (presence of positive forgiveness) loaded on an extraversion-coping factor. The relationship of the neuroticism-coping-forgiveness factor was associated with poorer mental health, suggesting forgiveness is associated with better mental health within the context of this personality-coping factor. Significant positive relationships were found between the extraversion-coping-forgiveness factor and two measures of positive mental health outcomes (positive affect and life satisfaction) suggesting forgiveness is associated with some aspects of mental health within the context of this personality-coping factor. The present findings suggest that forgiveness, or failure to forgive, can be conceptualised within an adaptational-continuum model of personality.     

Masculinity Ideology and Forgiveness of Racial Discrimination among African American Men: Direct and Interactive Relationships

Forgiveness research has focused almost exclusively on interpersonal transgressions committed in close relationships. Consequently, less is known about factors informing forgiveness of non-intimate actors. The current study addresses these gaps by investigating correlates of forgiveness over racial discrimination among African American men (N?=?171). Specifically, we explore relationships between the endorsement of traditional masculine ideology (e.g., restrictive emotionality), overall forgiveness, forgiveness with positive affect, and forgiveness with the absence of negative affect. Links between personality, religiosity, social support, discrimination experiences, and these forms of forgiveness also are examined. Restrictive emotionality emerged as a barrier to forgiveness of discrimination. However, the relationship between restrictive emotionality and forgiveness was moderated by age, socioeconomic status, personality, and religious coping disposition.     

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.     

Empirical Investigation of the Relationships Between Irrationality,Self-Acceptance,and Dispositional Forgiveness

Milburn (J Ration Emot Cogn Behav Ther 33:325–340, 2015) recently suggested a theoretical link between REBT and forgiving, proposing that irrational beliefs, particularly demandingness and global evaluations of human worth, play a role in lack of forgiveness. The present study investigated a quantitative link between the concepts of irrationality, self-acceptance, and dispositional forgiveness. Four-hundred and thirty-three participants (70% female) participated in a 69-item online survey combining four previously validated scales: Shortened General Attitude and Belief Scale; Heartland Forgiveness Scale; Unconditional Self-Acceptance Questionnaire; and the Transgression Narrative Test of Forgivingness—(with revised response-options). Results indicated moderate and strong negative correlations between irrationality and dispositional forgiveness. Conversely, unconditional self-acceptance was significantly positively correlated with dispositional forgiveness. Regression analyses indicated that subtypes of irrationality and self-acceptance could predict dispositional forgiveness of self, other, and situation. No significant differences were found between sexes. These findings add empirical support to the hypotheses made by Milburn, suggesting that holding irrational beliefs impedes the process of forgiving, and one’s level of self-acceptance predicts one’s disposition to forgive.     

A dyadic assessment of forgiveness in intimate relationships

This study investigated forgiveness by examining couples’ recollections and perceptions of specific incidents of transgressions in their relationships. The results replicated previous research but also produced some novel findings. Results showed that more positive attributions and relationship quality independently predicted higher internal forgiveness, whereas expressed forgiveness was related only to relationship quality. Overall, the sample was negatively biased in their perceptions of their partner's forgiveness, but those participants who tended toward a positive bias were happier with their relationships as were their partners. Results are discussed in terms of prior research and theories of forgiveness and related social judgments in intimate relationships.     

Intersubjectivity and the Many Faces of Forgiveness: Commentary on Paper by Stephen Wangh

Stephen Wangh's insightful article, “Revenge and Forgiveness in Laramie, Wyoming” invites a psychoanalytic contribution to interdisciplinary dialogue on violence, revenge, and forgiveness. This author suggests that one strength of Wangh's perspective is his attention to the interplay of systemic and intrapsychic dynamics, which offers a needed corrective to dominant individualistic perspective in psychological and clinical literatures on forgiveness. He notes that Wangh does not clarify a particular definition of forgiveness or an approach to interdisciplinary dialogue. This commentary outlines a linguistic approach to the definition of forgiveness by drawing on three semantic domains of meaning (forensic, therapeutic, and redemptive or sacred). The author suggests some areas of rapprochement between the construct of forgiveness and psychoanalytical theory across each of these semantic domains and briefly illustrates the role of hermeneutics in interdisciplinary dialogue.