A Positive Relationship Between Religious Faith and Forgiveness: Faith in the Absence of Data?

Religious faith and beliefs appear to play an important role in the lives of many individuals and are the topic of much research. The present study investigated the relationship between religious faith and forgiveness in a sample (n = 196) of college students. Students were asked to complete the Heartland Forgiveness Scale and the Santa Clara Strength of Religious Faith Questionnaire. Analyses of scores on both measures revealed a positive, significant correlation between these constructs, suggesting that there is a meaningful relationship between religious faith and the tendency to forgive. Implications and directions for further research are discussed.     

Moderating and Intensifying Factors Influencing Forgiveness by Priests and Lay People

Factors that influence forgiveness were studied in relation to sexual abuse of children by priests. This study used a series of scenarios measuring conceptualization of forgiveness. The Santa Clara Strength of Religious Faith (Plante and Boccaccini 1997) was used to assess the strength of religious faith. Priests were more forgiving of the abusive priest and of the church than lay Catholics. Higher levels of spirituality were associated with likelihood to forgive. Forgiveness was more likely under moderating factors of one time abuse, apology, reconciliation, and life change, than under their intensifying matches. Results were discussed in terms of conflict resolution.     

Intentional Faith: An Alternative View of Faith Development

Faith was defined as the search for an integrating center of value and meaning that is cognitional in nature, developmental in process, and transcendental in its dimensions. An original psychometric measure was constructed and tested in two samples in a midwestern metropolitan area. The life span sample of Catholics (N = 509) ranged in ages 18–84, median age 49. Respondents were 40% male, 60% female. The sample of college students (N = 303) had a mode age of 19, but was ethnically and religiously diverse. The results indicated that the covariance structure of the scale was equivalent for the two samples. The scale clearly measures 4 independent aspects of faith: Self and Moral development, God and Death, Ritual, and Authority. Reliability was established for four developmental Ways of Faith, based on Bernard Lonergan's intentionality analysis: Common Sense Faith, Thoughtful Faith, Responsible Faith, and Transcendent Faith. The data suggested that faith development may be best conceived as a continuous reworking of one's faith, rather than a sequence of acquisition and abandonment of beliefs. A mixed pattern of modest gender, age, and attachment effects was found for the Ways of Faith. A measure of self-church identification was found to be a consistent correlate of faith development.     

Impact of religious affiliation and religiosity on forgiveness

The aim of the present study was to investigate the link between religiosity and forgiveness among Christian, Muslim, Jewish and secular affiliations. Measures of forgiveness included attitudes towards forgiveness (attitudinal) and tendencies to forgive transgressions in the past (behavioural) and future (projective). Religious faith, interpretation, prayer and religious service attendance were used to measure religiosity. Four hundred and seventy‐five Christian, Muslim, Jewish and secular individuals participated and completed an internet‐based questionnaire. This study found religiosity positively correlated with forgiveness. Religious groups reported significantly higher attitudinal and projective forgiveness than the secular group. Among religious groups, religiosity was a stronger determinant of forgiveness than the specific religion an individual was affiliated with. These findings suggested that faith is the strongest religiosity predictor of forgiveness.     

Forgiveness and religious practice: a study on a sample of Italian preadolescents

Abstract

In this study we examined the gender differences in self-reported forgiving behaviours in a sample of Italian preadolescents (aged 11 to 14 years), who were either involved or not involved in religious practises. Were asked 289 Catholic, Italian preadolescent students were asked about their involvement in the religious practises. They also completed measures of forgiveness, avoidance and revenge motivations. The results showed that forgiveness was negatively correlated to avoidance and revenge, as expected, given that these constructs represent two different forms of non-forgiveness. Avoidance and revenge motivations were positively inter-correlated, highlighting how these forms of non-forgiveness are two distinct, but related pathways, leading away from forgiveness. Regarding age, younger participants reported higher degrees of forgiveness than their older counterparts. Lastly, regarding the association between involvement in one’s faith and gender as predictors of forgiving behaviours, only girls actively practising their faith emerged as significantly more forgiving than the other participants.     

Forgiveness in relation to attachment style and consanguine marriage in Iranian married individuals

The aim of this study was to compare forgiveness in secure and insecure Iranian married couples. Whether marriage had occurred within the family (consanguine) or not (non-consanguine) was also considered. 400 married participants completed the Family Forgiveness Scale and the Adult Attachment Questionnaire. Analysis of reported forgiveness within the marital family showed that, although there was no significant difference between secure and insecure participants in overall forgiveness, secure participants rated "reparation" and "resolution" higher, whereas insecure participants rated "realization" and "recognition" higher. Comparing the experience of forgiveness in the family of origin, securely attached couples not only reported significantly more overall forgiveness but reported more "realization" and "resolution" while forgiving. Some interesting sex differences were also found, as individuals in consanguine vs non-consanguine couples differed in mean "recognition" in the forgiveness process.     

Facilitating forgiveness in the treatment of infidelity: an interpersonal model

This article presents a unique clinical model of forgiveness developed specifically for use in the treatment of infidelity. The model focuses on forgiveness as a central component of the process of healing for couples who desire relationship reconciliation following an affair. Infidelity causes significant damage for couples and results in a loss of trust and relationship stability. However, couples can become reunified and trust may be restored as couples work through the process of forgiveness. Forgiveness is facilitated as therapists and clients focus on four unifying factors: empathy, humility, commitment and apology. Specific steps are outlined for therapists to help them guide clients through the process of forgiveness. The clinical application of the model is illustrated with a brief case example.     

Attitudinal ambivalence, rumination, and forgiveness of partner transgressions in marriage

Although positive and negative attitudes toward a transgressor are related to increased and decreased forgiveness, respectively, prior research has failed to investigate forgiveness among those who feel both positively and negatively toward a transgressor. Therefore, the authors examined such ambivalence and its relationship to forgiveness. It was hypothesized that spouses with ambivalent attitudes toward their partner will be less forgiving of a partner transgression because such an event is likely to prime the negative component of their ambivalence. Because ruminating about a transgression also has the potential to prime the negative component of one's ambivalence, an interaction between rumination and ambivalence was predicted. Data from 87 married couples showed that greater attitudinal ambivalence toward the partner was associated with decreased forgiveness only when husbands and wives thought about the transgression frequently; ambivalence was not related to forgiveness in the absence of rumination. The implications of these findings for understanding forgiveness in marriage and for increasing forgiveness among married couples are discussed.     

Hope‐Focused and Forgiveness‐Based Group Interventions to Promote Marital Enrichment

The authors report a clinical trial (N = 43 couples) that compares a hope‐focused marital enrichment (E. L. Worthington et al., 1997) with empathy‐centered forgiveness‐based marital enrichment (M. E. McCullough, 1997; E. L. Worthington, 1998a) and a wait‐list control. Treatment group couples improved relative to the wait‐list control group in observational measures of communication. Hope‐focused marital enrichment produced clinically relevant changes in marital communication, increasing the ratio by 3 to 5 positive to negative interaction ratio units. Hope‐focused marital enrichment is discussed in comparison with previous research, which was conducted with couples meeting conjointly. The forgiveness‐based marital enrichment psychoeducational group is one of the 1st studies of forgiveness interventions in couples research.     

Surviving Abuse: Shame,Anger, Forgiveness

The issue of forgiveness affects everyone at some time or another; whether young or old, male or female, Christian or not. For the survivor of abuse, the issue of forgiveness journeys with them profoundly influencing their life, their recovery, and even their faith. Surviving Abuse: Shame, Anger, Forgiveness is an attempt to develop a theology of forgiveness from the perspective of a survivor of abuse.     

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.     

“Can One Put Faith and Work in the Same Sentence?” Faith Development and Vocation of a Female Leader in the Engineering Profession

Faith has been pointed out as a possible resource in strengthening individuals’ health and well-being at work. The aim of this article is to gain in-depth knowledge of the faith development and vocation of a selected female leader in a male-dominated work context. The article contributes to research on faith development in women leaders, based on Fowler’s faith development theory. This is a single case study grounded in a qualitative research design. In-depth qualitative data were gathered through observation and interviews over 18 months. Findings showed the development of faith across a women leader’s life span and highlight that faith and vocation are important resources that provide strength, meaningfulness and a vision.     

Religious Faith and Substance Problems in Undergraduate College Students: A Replication

The present study examined the relations between religious faith and alcohol and drug problems in undergraduate college students at a large public university in the Southeastern United States. The Santa Clara Strength of Religious Faith Questionnaire—Short Form and the Alcohol Problems and Drug Problems scales of the Personality Assessment Inventory were given to 303 undergraduate students. Findings indicated that religious faith was inversely associated with drug and alcohol problems in both males and females. Implications of these findings are discussed.     

Faith development theory and spiritual direction

Faith development theory has been widely discussed by religious educators and pastoral ministers. However, studies on Fowler's theory and spiritual direction are sparse. This article explores the possibility of integrating faith development theory and spiritual direction. After introducing Fowlers's understanding of faith and his structural theory of faith development, the author highlights the insight of Fowler's theory and its applicability in spiritual direction. Specifically, recipients and goal of direction, assessment in direction, and faith of directions are discussed.     

Longitudinal Test of Forgiveness and Perceived Forgiveness as Mediators between Religiosity and Marital Satisfaction in Long-Term Marital Relationships

Abstract

Substantial research has found relations between religiosity and martial satisfaction. More longitudinal studies are needed to understand the inner-workings of this relationship. Over a four-year period, dyadic data from 331 married couples was used to test the longitudinal mediating effects of spousal forgiveness and partners’ perceptions of spousal forgiveness between religiosity and marital satisfaction. Husbands’ religiosity was associated with increases in wives’ marital satisfaction but the measures of forgiveness were not significant mediators in this relationship. Wives’ religiosity was predictive of lower levels of wives’ perceptions of spousal forgiveness, which led to decreases in both wives’ and husbands’ marital satisfaction.     

The Logic of Faith

Faith, though considered by many as desirable, is notoriously difficult to define. 'Faith' may mean that a person has appropriate self-esteem, or confidence based upon a rational assessment of capabilities, potential, etc. But we also think it desirable that a person should have a kind of confidence about the value of living that is not at all based on any kind of propositional truth. In this article I will consider the meaning of faith, particularly of the latter kind, with reference to: (1) meanings of faith; (2) forms of language, since the language of religious belief expresses some kind of evaluation or attitude; and (3) criteria of appropriateness. There is nothing particularly virtuous in believing what evidence assures us on other grounds to be the case. If faith were taken as a disposition to believe things to be true without any evidence, it would be a vice. Faith is a virtue in the sense of being able and willing to make loving and trustful investments in the world, to formulate appropriate pictures of it, adopt certain attitudes towards it, and evaluate it in certain ways.     

What is the function of faith and trust in psychoanalysis?1

Unlike other concepts such as ‘illusion’, ‘capacity to tolerate frustration’ and ‘libidinal investment’, the concept of faith has not yet found a well‐defined position in psychoanalytic theory. Bion focused on faith and placed it in an unusual context: scientific work. Through the Act of Faith a researcher can give some consistency to certain ideas, hunches or intuitions that may appear during observation, though he cannot represent them by existing theory. Through the Act of Faith an analyst can ‘see’, ‘hear’ and ‘feel’ those mental phenomena, the reality of which leaves no practising psychoanalysts in doubt, even if they cannot represent them by current formulations. In this paper, the author aims to expand Bion's proposals into the clinical and therapeutic fields. In the first part, the author examines how faith and trust overlap, and how they depart from each other, and he gives an example. Faith possesses an igniting and driving force which trust doesn't possess to the same extent. In the second part, the author looks at F as a psychic function of the analyst, which aids him in supporting a depressed and hopeless patient while waiting for the return of the patient's desire to live. In the final part, he focuses on F from the patient's point of view and studies the transformations of F that may occur during an analysis.     

The value of life purpose: Purpose as a mediator of faith and well-being

This study investigated the relationship between faith, life purpose, and well-being, and the potential mediational effects of life purpose between faith and well-being. One hundred and three male and female college students completed a life purpose measure designed for the current study, the General Life Purpose Scale, as well as the Perceived Wellness Scale (Adams, T.B. (1995). The conceptualization and measurement of wellness (Doctoral dissertation, University of Texas at Austin, 1995). Dissertation Abstracts International, 56(6–B), 3111) and the Santa Clara Strength of Religious Faith Questionnaire (Plante, T.G., & Boccaccini, M.T. (1997). The Santa Clara Strength of Religious Faith Questionnaire. Pastoral Psychology, 45, 375–387). Results indicated that life purpose significantly mediated the relationship between faith and well-being. The importance of these findings for clinicians and educators is discussed.     

Longitudinal relations between forgiveness and conflict resolution in marriage.

Does forgiveness predict later conflict resolution in married couples? Twelve-month follow-up data on conflict resolution were collected from the couples studied by F. D. Fincham, S. R. Beach, and J. Davila, who had provided earlier reports of forgiveness and conflict resolution. For wives, the positive dimension of forgiveness or benevolence predicted husbands' later reports of better conflict resolution controlling for initial levels of conflict resolution. This finding was independent of wives' marital satisfaction and the degree of hurt engendered by husbands' transgressions. For husbands, the only predictor of wives' reports of later conflict resolution was initial level of conflict resolution. The findings are discussed in terms of the direction of effect between forgiveness and conflict resolution and of the mechanisms that might link them.     

The War Between Faith and Fact

Is there a war going on between science and religion or not? The Center for Theology and the Natural Sciences and many other bridge-building advocates deny that a war must be fought between genuine science and authentic faith. Yet, a new book, Faith vs. Fact, by Jerry Coyne, launches a new attack against those with faith in God. This essay asks whether such an attack comes from genuine science or from scientism—a materialist ideology that claims rational science as its ally.