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If forgiveness of others reduces stress, depression, anger, and anxiety in forgivers, then we might anticipate that this will be the case for both believers and unbelievers.
In Worthington's model, the forgiver (R) recalls the offense in a supportive environment, builds (E) empathy for the offender through various exercises, gives an (A) altruistic gift of forgiveness to the offender, recognizing that, in the past, one has hurt others, (C) commits publicly to the forgiveness one has already experienced, and (H) holds on to (or maintains) the forgiveness that one has achieved (Wade 6c Worthington, 2005).
Recent research demonstrates that forgiveness is physically and psychologically beneficial for both forgiver and offender (e.
However, it is clear that in human forgiving, the cancelation/removal of sins that leads to reconciliation between God and humans is not part of what forgivers do when forgiving other persons.
It is in our very nature to be fixers and forgivers, and we are kind and understanding human beings.
Without the possibility of reconciliation with the offender, forgivers can still heal their own emotional wounds, offer unconditional love to the offender as best as they can, and then as its purpose wait in the hope of reconciliation (which may never come).