Perceived forgiveness from god and self-forgiveness

The study tested Hall and Fincham's (2005) hypothesis that perceived forgiveness from God increases the likelihood of self-forgiveness. We found a more personalized measure of God's forgiveness positively correlated with self-forgiveness, although a more general measure of God's forgiveness did not. In addition, we discuss therapeutic interventions relevant to perceived forgiveness and self-forgiveness. Perceived Forgiveness from God and Self-Forgiveness Self-forgiveness is an adaptive process by which people replace guilt, shame, and self-punishment with self-benevolent beliefs, feelings, and actions (Enright, 1996; Exline, Root, YadavalIi, Martin, & Fisher, 2011; Fisher & Exline, 2006, 2010; Hall & Fincham, 2005, 2008; Wohl, DeShea, & Wahkinney, 2008). People move through the self-forgiveness process by spiritual, intrapsychic, and interpersonal means that require time and effort (Fisher & Exline, 2006, 2010; Hall & Fincham, 2005, 2008). Hall and Fincham (2005) proposed that guilt, shame, empathy, conciliatory behavior, attributions, offense severity, and perceived forgiveness all pky important roles in the process of self-forgiveness. Indeed, the extant literature suggests feeling forgiven from God facilitates self-forgiveness (HaU & Fincham, 2005, 2008). Although Christians believe God is forgiving, some may paradoxically believe God does not forgive them personally. Consequently, people may simultaneously hold general and personalized views of God. A general God concept is akin to a theological definition of God, whereas a personalized God image is experiential (Lawrence, 1997; Rizzuto, 1979). Along this line of reasoning, we hypothesized that viewing God as forgiving in personal matters would rekte to self-forgiveness, but general views on God's forgiving nature would not. The current study tested Hall and Fincham's (2005) hypothesis that perceived forgiveness from God increases the likelihood of self-forgiveness. In order to test this hypothesis, we assessed participants' general and personal views of a forgiving or punitive God as a correlate with participants' degree of self-forgiveness. Proposed Antecedent Variables of Self -Forgiveness Guilt and Shame. People who commit transgressions may experience guilt and shame through tension, remorse, or regret (Tangney, 1995). Transgressors are most likely to experience guilt as a state (e.g., situational) and shame as a trait (e.g., character flaw). Compared to shame, Hall and Fincham (2005) theorized that guilt might not have as much of a negative correlation with s elf- forgiveness because it is "other-oriented." Shame seems to be a stronger negative correlate with self-forgiveness because it is naturally more "self-centered" (Hall & Fincham, 2005; Lewis, 1971; Tangney, 1995). Hall and Fincham (2005) theorized that the "otheroriented" focus of guilt is more likely than shame to lead to conciliatory behavior. Conciliatory behavior includes apologies, reparations, gifts, or acts of service aimed to reduce guilt and/or shame. Alternatively, the self-focus of shame is more likely to lead to destructive criticism, especially when transgressors label their transgressions as character flaws. Furthermore, shame may evoke an avoidance response in relation to the transgression (Tangney, 1995), perhaps inhibiting self-forgiveness. This destructive avoidant response inherent to shame may affect the transgressors' relational interactions with God. For instance, transgressors may avoid God for fear of being punished. Thus, transgressors who experience guilt, as opposed to shame, are more likely to initiate healthy forms of reparative interactions with God. Conversely, transgressors who experience shame are more likely to instigate maladaptive interactions, such as avoidance of self-forgiveness and reconciliation with God. The disparate behavior correlates of guilt and shame are consistent with results from Hall and Fincham (2008), who found guilt, but not shame, related to self-forgiveness above and beyond the passage of time. …