Apology and Restitution: The Psychophysiology of Forgiveness After Accountable Relational Repair Responses

Apology and restitution each represents wrongdoers’ accountable repair responses that have promoted victims’ self-reported empathy and forgiveness in crime scenario research. The current study measured emotional and stress-related dependent variables including physiological measures, to illuminate the links between predictors of forgiveness and health-relevant side effects. Specifically, we tested the independent and interactive effects of apology and restitution on forgiveness, emotion self-reports, and facial responses, as well as cardiac measures associated with stress in 32 males and 29 females. Apology and restitution each independently increased empathy, forgiveness, gratitude, and positive emotions, while reducing unforgiveness, negative emotion, and muscle activity above the brow (corrugator supercilii, CS). The presence of a thorough apology—regardless of whether restitution was present—also calmed heart rate, reduced rate pressure products indicative of cardiac stress, and decreased muscle activity under the eye (orbicularis oculi, OO). Interactions pointed to the more potent effects of restitution compared to apology for reducing unforgiveness and anger, while elevating positivity and gratitude. The findings point to distinctive impacts of apology and restitution as factors that foster forgiveness, along with emotional and embodied changes relevant to health

The Eschatological Hope Scale: Construct Development and Measurement of Theistic Eschatological Hope

This study aimed to expand psychological research on hope by contributing a construct and scale to measure central dimensions of theistic eschatological hope derived from Christian scriptures. Eschatological hope was conceptualized as the anticipation that God will make all things new, raising people to everlasting life with God in joyful celebration, including people from every culture and nation, ending all personal pain and suffering, eliminating all societal evil and harm, and bringing reconciliation and healing to all of creation. We developed the Eschatological Hope Scale with three studies (N = 1,466). Exploratory and confirmatory factor analyses supported the single-factor structure of a 6-item scale with excellent internal consistency (Cronbach\u27s α \u3e .91) and good test-retest reliability. The Eschatological Hope Scale evidenced construct validity, showing significant non-redundant correlations with measures of temporal hope, religiosity, and spirituality. The Eschatological Hope Scale scores positively correlated with gratitude, forgivingness, and life hardship patience. Scores inversely correlated with depressed and anxious symptoms, negative religious coping, and negative attitudes toward God. Scores were not significantly correlated with extrinsic religiosity and searching for meaning. The Eschatological Hope Scale demonstrated incremental validity beyond other variables (hope and optimism, depression and anxiety, and religiosity) to predict three target variables: perceived presence of meaning in life, ultimate meaning, and flourishing. We offer the Eschatological Hope Scale as a gateway scale to catalyze further developments in measuring eschatological hope. We hope this work will facilitate research on the experience of living with ultimate hope across cultures and faith traditions, in seasons of suffering and celebration

A many-analysts approach to the relation between religiosity and well-being

The relation between religiosity and well-being is one of the most researched topics in the psychology of religion, yet the directionality and robustness of the effect remains debated. Here, we adopted a many-analysts approach to assess the robustness of this relation based on a new cross-cultural dataset (N=10,535 participants from 24 countries). We recruited 120 analysis teams to investigate (1) whether religious people self-report higher well-being, and (2) whether the relation between religiosity and self-reported well-being depends on perceived cultural norms of religion (i.e., whether it is considered normal and desirable to be religious in a given country). In a two-stage procedure, the teams first created an analysis plan and then executed their planned analysis on the data. For the first research question, all but 3 teams reported positive effect sizes with credible/confidence intervals excluding zero (median reported β=0.120). For the second research question, this was the case for 65% of the teams (median reported β=0.039). While most teams applied (multilevel) linear regression models, there was considerable variability in the choice of items used to construct the independent variables, the dependent variable, and the included covariates

A Many-analysts Approach to the Relation Between Religiosity and Well-being

The relation between religiosity and well-being is one of the most researched topics in the psychology of religion, yet the directionality and robustness of the effect remains debated. Here, we adopted a many-analysts approach to assess the robustness of this relation based on a new cross-cultural dataset (N = 10, 535 participants from 24 countries). We recruited 120 analysis teams to investigate (1) whether religious people self-report higher well-being, and (2) whether the relation between religiosity and self-reported well-being depends on perceived cultural norms of religion (i.e., whether it is considered normal and desirable to be religious in a given country). In a two-stage procedure, the teams first created an analysis plan and then executed their planned analysis on the data. For the first research question, all but 3 teams reported positive effect sizes with credible/confidence intervals excluding zero (median reported β = 0.120). For the second research question, this was the case for 65% of the teams (median reported β = 0.039). While most teams applied (multilevel) linear regression models, there was considerable variability in the choice of items used to construct the independent variables, the dependent variable, and the included covariates

Transgressors\u27 Guilt And Shame: A Longitudinal Examination Of Forgiveness Seeking

The current study examines forgiveness from the perspective of the transgressor, an often overlooked aspect of interpersonal forgiveness and a model of forgiveness seeking is proposed. Using a 2-wave longitudinal design, 166 participants completed measures of the characteristics of their transgressions, their feelings of guilt and shame, and their forgiveness-seeking behaviors. Cross-lagged correlational analysis indicated that guilt at time 1 was related to forgiveness seeking at time 2, but the opposite was not true. Path analyses revealed that guilt mediated the impact of transgression and relationship factors (i.e., transgression severity, responsibility, rumination, and relationship commitment) on forgiveness-seeking behavior over time. Shame, however, did not demonstrate any unique relationship with forgiveness-seeking behaviors. These findings suggest that guilt serves as a primary motivator for forgiveness seeking, indicating that it is a particularly important element to consider when working with transgressors. Overall, this study provides a conceptual model of the antecedents of forgiveness-seeking behaviors by transgressors, similar to those available for the antecedents of forgiveness seeking by victims

Virtue, Positive Psychology, and Religion: Consideration of an Overarching Virtue and an Underpinning Mechanism

The virtues are a central focus of research at the intersection of positive psychology and the psychology of religion and spirituality. Humility, patience, and gratitude are addressed in the target articles of this special issue. Beyond examining each individual virtue, we argue here that the connections among virtues also warrant empirical attention. Specifically, we explain the unity of the virtues thesis, which suggests that individual virtues may be a part of a larger overarching construct, which we propose may be practical wisdom, or simply general virtuousness. Similarly, we propose that a common mechanism, such as automatic self-regulation, may facilitate these virtuous expressions. Thus, despite differences in content and expression, most virtues may have a common overarching construct and undergirding mechanism

Insufficient Justification for Exclusion Prompts Compensatory Behavior

This experiment examined participants\u27 compensatory behavior toward an excluded stranger. Participants engaged in a four-person social introductions task and rank-ordered each other member of the group; the lowest ranked person was excluded from a subsequent game. Using a 2x2 design, participants were randomly assigned to a justification condition (insufficient vs. sufficient) and to an exclusion responsibility condition (responsible for exclusion vs. exclusion by random selection). Results revealed that after limited introductions (i.e., insufficient justification for one\u27s ranking decision), being responsible for the exclusion prompted compensatory behavior toward the excluded stranger. However, after extended introductions (i.e., sufficient justification of one\u27s ranking decision), participants did not compensate the excluded person. These results suggest that insufficient justification for exclusion may lead to compensatory behavior, when one is responsible for the exclusion

Gratitude Predicts Hope and Happiness: A Two-study Assessment of Traits and States

Gratitude is the appreciation of a gift received; happiness is the enjoyment of a present good; and hope is the desire for a valued future. Two studies investigated gratitude as a predictor of hope and happiness. In Study 1, hierarchical regressions (N = 181) revealed that trait gratitude exceeded other constructs (forgivingness, patience, self-control) in predicting trait hope and happiness. In Study 2, we experimentally tested the impact of a gratitude-related writing intervention on state hope and happiness. Participants (N = 153) first wrote about a current, meaningful, hoped-for outcome and completed state hope and happiness measures. Participants were randomly assigned to either (a) gratefully remember a past hope that had been fulfilled or (b) a control condition. The grateful remembering condition (vs. control) prompted significant increases in state hope and happiness, commending grateful remembering as a practice that can bolster present happiness and hope for the future

Understanding the Role of Religious Comfort and Strain on Depressive Symptoms in an Inpatient Psychiatric Setting

Understanding the role of religion in mental illness has always been complicated as some people turn to religion to cope with their illness, whereas others turn away. The overarching purpose of this study was to draw on quantitative and qualitative information to illuminate ways in which religiousness might be associated with changes in depressive symptomatology in a spiritually integrated inpatient treatment program. This repeated measures mixed method study examined the relations among religious comfort (RC), religious strain (RS), and depression in an inpatient psychiatric sample. Adult inpatients (N=248; Mage = 40.78 years; SD = 18.97) completed measures of RC, RS, and depression at pre- and post-treatment. Focusing on patient responses to open-ended questions regarding spiritual perspectives on their mental illness, qualitative themes were deduced via content analytic coding procedures to further clarify quantitative findings. Autoregressive cross-lagged panel models were used to test potential reciprocal influences among RC, RS, and depressive symptomatology between admission and discharge. Scores on RS decreased, whereas scores on RC increased. At both intake and discharge, depression was inversely associated with RC and directly correlated with RS. In addition, RC on admission was inversely associated with depressive symptom severity at discharge, whereas RS on admission did not predict later depression. Religious affiliation was also positively associated with RC. This is the first study to document a direct association between RS and depression, along with an inverse association with RC, in an inpatient psychiatric sample