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Forgiving and Reconciling: Bridges to Wholeness and Hope
A Templeton Foundation Book of Distinction All of us have suffered painful emotional and relational hurts. God calls us to forgive those who have hurt us, but that's often easier said than done. We don't usually know how to forgive others, nor are we always sure if we have truly forgiven them. Psychologist and counselor Everett L. Worthington Jr., the leading Christian researcher on forgiveness, says that forgiving is a gift we give to others. When we offer forgiveness to others as an altruistic gift, it is more effective than when we forgive only for our own benefit in an effort to "get over" the hurt. True forgiveness is accomplished through a careful process of understanding both the offense and the offender and taking active steps to forgiveness. In this insightful and practical book, Worthington provides a wealth of clinically proven tools and exercises for moving toward forgiveness. Worthington's expertise comes not only from years of scientific research but also from the experience of the brutal murder of his own mother. His convictions were put to the test as he worked through his conflicting emotions and rage toward the murderer. He found that the principles of Christian forgiveness enabled him to forgive even his mother's killer. While forgiveness is something that we can do on our own, reconciliation involves another party. Worthington brings both themes together and shows how we can move beyond forgiveness and cross the bridge to reconciliation. This book, previously published as Five Steps to Forgiveness, has been fully revised to make clear the scriptural foundations of Christian forgiveness. Biblical, authoritative and pastorally sound, this guide will be of help to anyone who wants to find the freedom of forgiveness.
268 pages, Paperback
First published July 31, 2003
44 people are currently reading
185 people want to read
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March 26, 2020
⭐️⭐️⭐️⭐️⭐️
A wonderful book that addresses both the will to forgive and the emotional aspects. Excellent.
“Numbing my feelings with the narcotic of action.” 17
“Forgiveness requires both letting go and pulling toward. A forgiven must release the resentment, hatred and bitterness of unforgiveness. A forgiver must release the desire to avoid or to seek revenge against the perpetrator. But the act of forgiving—of reaching out toward the perpetrator—is sharper. It pricks the heart. A forgiver replaces unforgiveness with a sense of agape love. A forgiver wishes to perpetrator well. A forgiver could even enter a relationship with the perpetrator if it were safe, prudent and possible to do so. Forgiveness means giving a gift that embodies freedom and love. Should I offer this gift? Should I forgive?” 20
“When Chris was an adult, he heard that the man who had done these things to him was dying. Chris went to the man and comforted him during his final days. Chris’s forgiveness was refined into pure love. Was that cowardice? No. It was courage personified.” 21
“They come to see that anger, resentment, hostility, rage and hatred destroy. They know that, while destroying a hated object can feel good for a while, lasting satisfaction comes more often with creating.” 25
“I will show you how to forgive those events and people you might have tried to forgive but could not. You’ll learn how to pursue reconsciliation if you are in relationships with damaged trust. You’ll be able to practice a more forgiving lifestyle. And you’ll be able to do all this while acting consistently with Scripture.” 27
“Unforgiveness is a jumble of emotions. Resentment, hostility, hatred, bitterness, simmering anger and low-level fear interlace in the tapestry of unforgiveness.” (31)
Two types of forgiveness:
1. Forgiveness as a decision—we make a decision to forgive
2. Forgiveness as emotional replacement—we grant decisional forgiveness, hoping that it will change our behavior...forgiveness that changes the heart is “emotional forgiveness” (41)...positive emotions have replaced negative ones. “Our hurtful memories are not really wiped out. We almost never really forget serious hurts or offenses. We remember them differently after we forgive” (42).
“Forgiving emotions motivate attempted conciliation or reconciliation if—and sometimes it is a big if—it is safe, prudent and possible to reconcile. Reconciliation is defined as reestablishing trust in a relationship after trust has been violated” (42).
“But regardless of how forgiveness is begun, healing forgiveness will not occur until people’s emotions change” (45).
“Justice can move people toward complete elimination of the injustice gap, but it can rarely close the gap. Forgiveness can heal the pain within the injustice gap that justice did not eliminate” (50).
“Unforgiveness is prompted by hurts as well as by wrongs” (60).
“Instead, we must overcome the negativity of anger or disappointment with God by reexperiencing events that demonstrate God’s trustworthiness and love” (60)
69

73

“If your relationship with any transgressor has deteriorated to the level of hating the person, you will probably never forgive unless you recall specific events that were hurtful. Recall each event and work through it before going on to the next. Forgiving a person often requires accumulating forgiveness from several symbolic events” (93).

“Forgiving depends on feeling differently about a person who hurts or offends you. If you can light that spark of positive feeling— empathy, compassion or love— it can blaze into forgiveness. Sometimes, as the positive feelings build, the negative voices whisper again in our ears. If we are to forgive, we need to talk back to those doubts” (101).
Three parts to the altruistic gift:
1. Guilt—recognizing places where we have not been blameless
2. Gratitude—for my own receiving of forgiveness
3. Gift—“Forgiving is an altruistic gift you can give to someone who needs forgiveness. You do not even need to tell the person you have forgiven. Just change your actions to reflect the altruistic gift you have bestowed” (128).
C:Commit publicly to forgive

1. Decondition yourself: think repeatedly about forgiving not condemning and feelings may follow
2. Discipline yourself not to criticize
3. Describe the positive: what about this person is good?
“When I for gave from the heart, my bodily emotions – including my thinking, bodily reactions, behavior and feelings – were changed” (141).
“Public forgiveness clears away the condemnation, criticism and complaining. It leaves our conscience clean” (142).
H-Hold on to forgiveness
“Practicing forgiveness whenever we recall the transgression is an act of self-control” (148).
1. Realize remembered hurt and it’s pain is not Unforgiveness
2. Doesn’t dwell on negative emotions
3. Remind yourself that you have forgiven the person
4. Seek reassurance from partner or friend
5. Use documents created for public forgiveness
6. Review REACH method

7. Don’t ruminate as it caused depression, anxiety and fear. Dissipators allow troubles to roll of them (158).
8. Plan self-improvement strategy: “If you fall short of your ideal, decide to do something about it. Take one step at a time.As Lao Tse said, “A journey of a thousand miles begins with a single step.” Your self-improvement strategy might involve doing more honest self-evaluation, reading inspirational books or developing a more sincere life of faith. You might simplify your life by building margins…like the blank spots on the printed page, which frame the content and focus our attention, setting aside times for self-examination, confession, repentance and reflection on our grudges can allow God to more directly melt our hearts. Depending on your experiences, you will design your own strategy that aims you toward being a more forgiving person” (160).

Reconciliation involves 4 parts (175):
1. Decision—People make a mutual decision to face each other
2. Discussion that involves dialogue is needed to attune to each other through sharing empathy, sympathy, compassion and agape love.
3. Detoxify soul by confronting own sin...including avoidance and disengagement and taking steps to repair relationship—intimacy and embrace.
4. Devotion can begin to be reestablished through healing and safety
“In many situations, the possibility of reconciliation has been eliminated because both parties (or all the parties) come prepared to forgive and are completely unprepared to be forgiven.” Sometimes we can admit we have done wrong, but usually we feel like victims.
Therefore two self-identified victims are usually found in relationships, both blaming the other. Both “victims” usually believe that they perceive the events correctly. The other person is, this, wrong (at best) or lying (at worst).” (191)
CONFESS approach (204-206)
C= Confess without excuse. (Admit you are wrong)
O= Offer an apology (An apology helps restore personal justice and start reconciliation; be specific about where you were wrong, not general, person must sense sincere regret and remorse)
N= Not the other’s pain
F= Forever value(express love or value of relationship)
E= Equalize. (Offer restitution, “is there anything I can do?”)
S= Say “never again” (“Having a clear positive intention—and saying it aloud to the other person—is important to building trust.” (206); express intent not to further harm)
S= Seek forgiveness (Ask for forgiveness for specific event)
“On the average, the longer we spend thinking empathically about the hurt, the more forgiveness we feel” (211).
“When I recommend that we focus on our own behavior, I do not mean focus on our inadequacies. I mean focus on changing our behavior” (214).
Can we agree on a truce/ if reconciliation is to take place, hostilities must cease. We should explicitly agree on a truce. A truce has two parts. One part is not acting in a hostile way toward the other person. The other part is overlooking the other person’s minor violations of the truce” (214).
How do relationships deteriorate?
1. Criticism
2. Defensiveness
3. Contempt—directed at the person themselves
4. Stonewall or war (Ruminate about the negative, the heart of unforgiveness is rumination (228)
“It might be helpful to recall the words of Aleksandr Solzhenitsyn, who said ‘If only there were evil people somewhere insidiously committing evil deeds and it were necessary only to separate them from the rest of us and destroy them. But the line dividing good and evil cuts through the heart of every human being. And who is willing to destroy a piece of his own heart?’ A related quote is by Thomas a Kempis: ‘Be not angry that you cannot make others as you wish them to be, since you cannot make yourself as you wish you to be’” (231).
Evidence of the need to detoxify (237):
“Memories of past transgressions arise when we experience a new (similar) hurt, when we are under stress or when we are reminded of the old transgression.” The need to detoxify has some clear signs:
1. We reproach the transgressor by bringing up past hurts instead of merely dealing with the current hurt
2. Make an overly harsh reproach
3. Attack the other person rather than sticking to the issue
4. Hear bitterness in our voice
5. Cannot let go of a past hurt
“Instead of being thrown by failures in trustworthiness—either our own or the other person’s—we should think of these failures as opportunities to practice forgiveness. . . .See your own failures as opportunities to practice humility” (238).
Final step to reconciliation: Devotion
1. Resolve our grief over what we have lost
2. Build love through empathy—“love is being willing to value and unwilling to devalue people” (249).
3. Decrease the negative
4. Increase the positive
A wonderful book that addresses both the will to forgive and the emotional aspects. Excellent.
“Numbing my feelings with the narcotic of action.” 17
“Forgiveness requires both letting go and pulling toward. A forgiven must release the resentment, hatred and bitterness of unforgiveness. A forgiver must release the desire to avoid or to seek revenge against the perpetrator. But the act of forgiving—of reaching out toward the perpetrator—is sharper. It pricks the heart. A forgiver replaces unforgiveness with a sense of agape love. A forgiver wishes to perpetrator well. A forgiver could even enter a relationship with the perpetrator if it were safe, prudent and possible to do so. Forgiveness means giving a gift that embodies freedom and love. Should I offer this gift? Should I forgive?” 20
“When Chris was an adult, he heard that the man who had done these things to him was dying. Chris went to the man and comforted him during his final days. Chris’s forgiveness was refined into pure love. Was that cowardice? No. It was courage personified.” 21
“They come to see that anger, resentment, hostility, rage and hatred destroy. They know that, while destroying a hated object can feel good for a while, lasting satisfaction comes more often with creating.” 25
“I will show you how to forgive those events and people you might have tried to forgive but could not. You’ll learn how to pursue reconsciliation if you are in relationships with damaged trust. You’ll be able to practice a more forgiving lifestyle. And you’ll be able to do all this while acting consistently with Scripture.” 27
“Unforgiveness is a jumble of emotions. Resentment, hostility, hatred, bitterness, simmering anger and low-level fear interlace in the tapestry of unforgiveness.” (31)
Two types of forgiveness:
1. Forgiveness as a decision—we make a decision to forgive
2. Forgiveness as emotional replacement—we grant decisional forgiveness, hoping that it will change our behavior...forgiveness that changes the heart is “emotional forgiveness” (41)...positive emotions have replaced negative ones. “Our hurtful memories are not really wiped out. We almost never really forget serious hurts or offenses. We remember them differently after we forgive” (42).
“Forgiving emotions motivate attempted conciliation or reconciliation if—and sometimes it is a big if—it is safe, prudent and possible to reconcile. Reconciliation is defined as reestablishing trust in a relationship after trust has been violated” (42).
“But regardless of how forgiveness is begun, healing forgiveness will not occur until people’s emotions change” (45).
“Justice can move people toward complete elimination of the injustice gap, but it can rarely close the gap. Forgiveness can heal the pain within the injustice gap that justice did not eliminate” (50).
“Unforgiveness is prompted by hurts as well as by wrongs” (60).
“Instead, we must overcome the negativity of anger or disappointment with God by reexperiencing events that demonstrate God’s trustworthiness and love” (60)
69

73

“If your relationship with any transgressor has deteriorated to the level of hating the person, you will probably never forgive unless you recall specific events that were hurtful. Recall each event and work through it before going on to the next. Forgiving a person often requires accumulating forgiveness from several symbolic events” (93).

“Forgiving depends on feeling differently about a person who hurts or offends you. If you can light that spark of positive feeling— empathy, compassion or love— it can blaze into forgiveness. Sometimes, as the positive feelings build, the negative voices whisper again in our ears. If we are to forgive, we need to talk back to those doubts” (101).
Three parts to the altruistic gift:
1. Guilt—recognizing places where we have not been blameless
2. Gratitude—for my own receiving of forgiveness
3. Gift—“Forgiving is an altruistic gift you can give to someone who needs forgiveness. You do not even need to tell the person you have forgiven. Just change your actions to reflect the altruistic gift you have bestowed” (128).
C:Commit publicly to forgive

1. Decondition yourself: think repeatedly about forgiving not condemning and feelings may follow
2. Discipline yourself not to criticize
3. Describe the positive: what about this person is good?
“When I for gave from the heart, my bodily emotions – including my thinking, bodily reactions, behavior and feelings – were changed” (141).
“Public forgiveness clears away the condemnation, criticism and complaining. It leaves our conscience clean” (142).
H-Hold on to forgiveness
“Practicing forgiveness whenever we recall the transgression is an act of self-control” (148).
1. Realize remembered hurt and it’s pain is not Unforgiveness
2. Doesn’t dwell on negative emotions
3. Remind yourself that you have forgiven the person
4. Seek reassurance from partner or friend
5. Use documents created for public forgiveness
6. Review REACH method

7. Don’t ruminate as it caused depression, anxiety and fear. Dissipators allow troubles to roll of them (158).
8. Plan self-improvement strategy: “If you fall short of your ideal, decide to do something about it. Take one step at a time.As Lao Tse said, “A journey of a thousand miles begins with a single step.” Your self-improvement strategy might involve doing more honest self-evaluation, reading inspirational books or developing a more sincere life of faith. You might simplify your life by building margins…like the blank spots on the printed page, which frame the content and focus our attention, setting aside times for self-examination, confession, repentance and reflection on our grudges can allow God to more directly melt our hearts. Depending on your experiences, you will design your own strategy that aims you toward being a more forgiving person” (160).

Reconciliation involves 4 parts (175):
1. Decision—People make a mutual decision to face each other
2. Discussion that involves dialogue is needed to attune to each other through sharing empathy, sympathy, compassion and agape love.
3. Detoxify soul by confronting own sin...including avoidance and disengagement and taking steps to repair relationship—intimacy and embrace.
4. Devotion can begin to be reestablished through healing and safety
“In many situations, the possibility of reconciliation has been eliminated because both parties (or all the parties) come prepared to forgive and are completely unprepared to be forgiven.” Sometimes we can admit we have done wrong, but usually we feel like victims.
Therefore two self-identified victims are usually found in relationships, both blaming the other. Both “victims” usually believe that they perceive the events correctly. The other person is, this, wrong (at best) or lying (at worst).” (191)
CONFESS approach (204-206)
C= Confess without excuse. (Admit you are wrong)
O= Offer an apology (An apology helps restore personal justice and start reconciliation; be specific about where you were wrong, not general, person must sense sincere regret and remorse)
N= Not the other’s pain
F= Forever value(express love or value of relationship)
E= Equalize. (Offer restitution, “is there anything I can do?”)
S= Say “never again” (“Having a clear positive intention—and saying it aloud to the other person—is important to building trust.” (206); express intent not to further harm)
S= Seek forgiveness (Ask for forgiveness for specific event)
“On the average, the longer we spend thinking empathically about the hurt, the more forgiveness we feel” (211).
“When I recommend that we focus on our own behavior, I do not mean focus on our inadequacies. I mean focus on changing our behavior” (214).
Can we agree on a truce/ if reconciliation is to take place, hostilities must cease. We should explicitly agree on a truce. A truce has two parts. One part is not acting in a hostile way toward the other person. The other part is overlooking the other person’s minor violations of the truce” (214).
How do relationships deteriorate?
1. Criticism
2. Defensiveness
3. Contempt—directed at the person themselves
4. Stonewall or war (Ruminate about the negative, the heart of unforgiveness is rumination (228)
“It might be helpful to recall the words of Aleksandr Solzhenitsyn, who said ‘If only there were evil people somewhere insidiously committing evil deeds and it were necessary only to separate them from the rest of us and destroy them. But the line dividing good and evil cuts through the heart of every human being. And who is willing to destroy a piece of his own heart?’ A related quote is by Thomas a Kempis: ‘Be not angry that you cannot make others as you wish them to be, since you cannot make yourself as you wish you to be’” (231).
Evidence of the need to detoxify (237):
“Memories of past transgressions arise when we experience a new (similar) hurt, when we are under stress or when we are reminded of the old transgression.” The need to detoxify has some clear signs:
1. We reproach the transgressor by bringing up past hurts instead of merely dealing with the current hurt
2. Make an overly harsh reproach
3. Attack the other person rather than sticking to the issue
4. Hear bitterness in our voice
5. Cannot let go of a past hurt
“Instead of being thrown by failures in trustworthiness—either our own or the other person’s—we should think of these failures as opportunities to practice forgiveness. . . .See your own failures as opportunities to practice humility” (238).
Final step to reconciliation: Devotion
1. Resolve our grief over what we have lost
2. Build love through empathy—“love is being willing to value and unwilling to devalue people” (249).
3. Decrease the negative
4. Increase the positive
May 1, 2022
I really wanted to give this book a 3 because of his sloppy examples, and occasionally judgmental tone, but I couldn't because Worthington does provide a helpful framework to do forgiving and reconciling, depending on where you fall on that equation (sometimes, often, you are on both sides.)
As far as sloppy examples, on page 117 he talks about a girl who had her virginity taken from her while she was drunk at a party. This is called rape. Why he didn't call it that is beyond me. He also wrote about the Bitburg incident where Reagan refused to visit a concentration camp and visited the graves of SS soldiers. Elie Wiesel, a Holocaust survivor and Nobel laureate called him out. I was very confused as to what this example was intended to illustrate.
Worthington combines his own experience with forgiving his mother's murderer, his research as a psychologist, and his own theology on forgiveness, to construct what he calls the REACH model, so the forgiver can take each step at a time. He makes the distinction between decisional forgiveness and emotional forgiveness, and while both have their place, forgiveness is more likely to last when it is emotional. To do this, you have to engage in a process of replacing negative emotions (rumination, revenge, anger, bitterness, hostility) and replace it with positive emotions (compassion, understanding, humility, love). One way to do this is to write a letter to yourself from the perspective of the one who wronged you. This is a way to close the "injustice gap" if the person who wronged you is unrepentant.
He also has a model for reconciliation called CONFESS, which involves several steps including full, no-excuse confession, and repentance. I'm not sure how well the REACH and CONFESS models would work in a situation of sexual assault or other extreme abuse, but I think his techniques can help a lot of people, and I plan to put them into action myself. I think this book would have been stronger though if he only based it on his empirical research and left the theology out of it. The models he created are helpful for Christians and non-Christians alike, and it is more tangible than something like faith, where I am trusting in God's power to help me forgive (which sort of contradicts the idea of decisional forgiveness.)
As far as sloppy examples, on page 117 he talks about a girl who had her virginity taken from her while she was drunk at a party. This is called rape. Why he didn't call it that is beyond me. He also wrote about the Bitburg incident where Reagan refused to visit a concentration camp and visited the graves of SS soldiers. Elie Wiesel, a Holocaust survivor and Nobel laureate called him out. I was very confused as to what this example was intended to illustrate.
Worthington combines his own experience with forgiving his mother's murderer, his research as a psychologist, and his own theology on forgiveness, to construct what he calls the REACH model, so the forgiver can take each step at a time. He makes the distinction between decisional forgiveness and emotional forgiveness, and while both have their place, forgiveness is more likely to last when it is emotional. To do this, you have to engage in a process of replacing negative emotions (rumination, revenge, anger, bitterness, hostility) and replace it with positive emotions (compassion, understanding, humility, love). One way to do this is to write a letter to yourself from the perspective of the one who wronged you. This is a way to close the "injustice gap" if the person who wronged you is unrepentant.
He also has a model for reconciliation called CONFESS, which involves several steps including full, no-excuse confession, and repentance. I'm not sure how well the REACH and CONFESS models would work in a situation of sexual assault or other extreme abuse, but I think his techniques can help a lot of people, and I plan to put them into action myself. I think this book would have been stronger though if he only based it on his empirical research and left the theology out of it. The models he created are helpful for Christians and non-Christians alike, and it is more tangible than something like faith, where I am trusting in God's power to help me forgive (which sort of contradicts the idea of decisional forgiveness.)
Want to read
May 13, 2021Densem recommendation
July 6, 2021
Could not believe how good this was.
October 28, 2023
Excellent read on the processes of forgiving and reconciling, using examples and steps to follow. A good basic guide, pertinent and usable for all situations.
October 20, 2016
I'd imagine that a reader picking up this book would approach it in a similar manner to myself - I know that I ought to forgive, yet I do not feel like doing so, and even if I wanted to try, my entire being would resist it. I never felt preached at, spoken down to, or guilt-tripped at any point; rather, I was winsomely persuaded to consider the beauty of forgiveness from both ends the theological-psychological spectrum. This book exemplifies what it is like when the Word of God and the Works of His Hand is explained, understood and then (hopefully) for the reader, applied to life. Because if it is true, these two will be in agreement.
Having graduated as a psychology student, I appreciate how Dr Worthington explains (and even coaches us readers in a step-by-step fashion how to apply it to ourselves) without employing any jargon. As an academic myself, I relate that it is so much easier to communicate with the technical language; conveying in lay-man lingo is truly a challenging and tedious task. His use of simple vocabulary and easily comprehensive commentaries to the psychological concepts and processes were top-notch. Dr Worthington does it so so very well.
An often used but usually poorly executed writing tool would be to reveal a person story in an attempt to come across as authentic or to connect with the reader. Dr Worthington's recounting of his mother's murder is nothing like that. The sincere pain and subsequent struggle pulled a few cords on my heartstrings. His citation of Scripture was never eisegetical and the flow of the book's thesis was logical and highly fathomable. If it didn't make sense, I would have been compelled to examine the fallaciousness of my stubborn attitude. I often found myself having to pause at moments (instead of speeding ahead to finish the book) to consider what I had just read because I realised that I had to wrestle with God's truth presented before me. It was also very comforting and reassuring to learn that the memories of past events that arose emotions of anger are a natural occurrence; so one does not have to question oneself about the validity of one's forgiveness toward an offending party.
This is truly a masterpiece of a book and I heartily recommend it. A caveat would be that for the copy I received, the print was blur. The difficulty in reading was circumvented when the excellent staff at IVP provided me with a kindle edition to utilise.
I received this book from InterVarsity Press for the purposes of providing an unbiased review. All views are my own.
Having graduated as a psychology student, I appreciate how Dr Worthington explains (and even coaches us readers in a step-by-step fashion how to apply it to ourselves) without employing any jargon. As an academic myself, I relate that it is so much easier to communicate with the technical language; conveying in lay-man lingo is truly a challenging and tedious task. His use of simple vocabulary and easily comprehensive commentaries to the psychological concepts and processes were top-notch. Dr Worthington does it so so very well.
An often used but usually poorly executed writing tool would be to reveal a person story in an attempt to come across as authentic or to connect with the reader. Dr Worthington's recounting of his mother's murder is nothing like that. The sincere pain and subsequent struggle pulled a few cords on my heartstrings. His citation of Scripture was never eisegetical and the flow of the book's thesis was logical and highly fathomable. If it didn't make sense, I would have been compelled to examine the fallaciousness of my stubborn attitude. I often found myself having to pause at moments (instead of speeding ahead to finish the book) to consider what I had just read because I realised that I had to wrestle with God's truth presented before me. It was also very comforting and reassuring to learn that the memories of past events that arose emotions of anger are a natural occurrence; so one does not have to question oneself about the validity of one's forgiveness toward an offending party.
This is truly a masterpiece of a book and I heartily recommend it. A caveat would be that for the copy I received, the print was blur. The difficulty in reading was circumvented when the excellent staff at IVP provided me with a kindle edition to utilise.
I received this book from InterVarsity Press for the purposes of providing an unbiased review. All views are my own.
January 16, 2014
There are many good books on forgiveness and reconciliation. This one is the best in my consideration. The five steps are practical help. The author begins the book describing the day he found out his mother had been murdered in a senseless New Year's Eve home theft. So he knows about forgiveness.
January 31, 2021
This was a very thorough exploration into forgiveness and how it helps you, the one doing the forgiving. The author's mother was murdered, and he walks through what forgiveness looks like, and how it helps you.
May 3, 2013
Excellent examination of how we can reconcile with others, even they won't reconcile with us.
February 8, 2014
Lacking in substance, the author is rather taken with his own ability to be wonderful.
Displaying 1 - 10 of 10 reviews