Hatred,hostility, and faith: A theological perspective

This essay proffers a theological-ethical analysis of hate and hostility. More specifically the dynamics of protracted hate and hostility are explored utilizing Niebuhr's concept of evil imagination and his notion of the dialectical structures of human faith. There are two major claims in this article. First, evil imagination, which includes diverse forms of violence, hatred and hostility, is a response to the anxiety and fear associated with powerlessness and absolute dependence; it may be viewed as an attempt to secure one's personal and intersubjective identity and continuity against coming destruction and loss. Second, the protracted hate and hostility of evil imagination manifests a particular type of faith involving particular conscious and unconscious beliefs as well as objects of trust and distrust and loyalty and disloyalty.     

Religion and health: A theological reflection

Are healthy people necessarily religious? Are religious people necessarily healthy? Does holism imply that holiness equals health? This paper presents a model for a multidimensional understanding of human progress that does not lose sight of the fundamental unity of personhood.     

Forgiveness and psychological adjustment following interpersonal transgressions: A longitudinal analysis

Forgiveness is often assumed to be adaptive for psychological adjustment following interpersonal transgressions. Three hundred and forty seven individuals who had experienced a recent interpersonal transgression were surveyed on four occasions over the course of six weeks. Forgiveness was assessed with scales measuring interpersonal avoidance and revenge motivation and psychological adjustment was assessed with scales measuring depression and rumination. Latent growth curve analyses showed that intraindividual changes in forgiveness were positively correlated with changes in adjustment. Latent difference score analyses indicated that adjustment predicted subsequent change in forgiveness, but that forgiveness did not predict subsequent change in adjustment. The results suggest that adjustment facilitates forgiveness, but not that forgiveness facilitates adjustment.     

Counseling Within the Forgiveness Triad: On Forgiving,Receiving Forgiveness,and Self-Forgiveness

The concept of the forgiveness triad—forgiving others, receiving forgiveness from others, and self-forgiveness—is introduced and discussed. Each aspect is defined, presented as philosophically rational and therefore appropriate within counseling, and described within a psychological framework of how people go about that aspect of forgiveness. The interactions of the triad are described, showing how the counseling process that employs forgiveness strategies may become quite complicated. A counselor's awareness of all 3 aspects of forgiveness may lead to greater clarity in the therapeutic encounter. Implications for the helping professions and for moral development of the client are discussed.     

Religion, Forgiveness, Hostility and Health: A Structural Equation Analysis

Religious participation has been shown to increase certain factors thought to be protective of health, including social support and positive health habits. The current study considers whether religious participation may likewise have a positive influence on health by increasing forgiveness and diminishing hostility. A structural equation analysis of data collected from a national survey of 1,629 participants supported the hypothesized model that (a) religiosity is related to greater forgiveness, (b) greater forgiveness, in turn, is related to reduced hostility and finally, (c) reduced hostility is related to better subjective health.     

Forgiveness and responsibility: A case study

Pastoral Psychology -     

Forgiveness,Reconciliation, and Mechila: Integrating the Jewish Concept of Forgiveness Into Clinical Practice

The professional literature diverges in defining the role of forgiveness and reconciliation in counseling regarding how forgiveness and reconciliation are conceptualized from a professional and secular perspective. The Jewish conceptualization of forgiveness is multifaceted; mechila, the forgiveness of debt, is particularly important in providing a framework for forgiveness when the issue of reconciliation is involved. The authors offer an explanation of the Jewish conceptualization of forgiveness and discuss a way to infuse the concept of mechila into counseling practice on a broader level with all clients.     

Forgiveness and Interpersonal Relationships: A Nepalese Investigation

ABSTRACT

The present study examined the practice of forgiveness in Nepal. A model relating collectivism and forgiveness was examined. Participants (N = 221) completed measures of collectivism, individualism, forgiveness, conciliatory behavior, and motivations for avoidance and revenge toward the offender. Collectivism was positively related to forgiveness. Forgiveness was strongly related to conciliatory behavior and motivations for avoidance and revenge toward the offender. Decisional forgiveness was a stronger predictor of motivations for revenge than was emotional forgiveness.     

Teaching and Learning Forgiveness: A Multidimensional Approach

Abstract. This essay seeks to illumine the teaching and learning of the practice of forgiveness by relating a range of theoretical perspectives (theological, psychological, and socio‐cultural) to the process of cultivating the practical wisdom needed for forgiveness. We discuss how a Trinitarian “epistemology of the cross” might lead one to a new way of perceiving life’s constraints and possibilities and relate this theological epistemology to three psychological approaches for understanding forgiveness – a narrative approach, object‐relations theory, and consciousness development theory. Our discussion of these theoretical perspectives is explicitly related to the practice of teaching and learning forgiveness, outlining learning activities we have used in a course we taught (which ranged from case studies and film to lectures and discussions based on close readings of biblical and theological texts) and reporting highlights in our students’ work.     

Forgiveness, personality and gratitude

Recent evidence indicates that personality plays a role in the study of forgiveness, but the literature has been limited. This study sought to determine whether gratitude accounted for a significant portion of the variance beyond that of personality in the study of dispositional forgiveness (enduring resentment, sensitivity to circumstances, and overall propensity to forgive). One hundred and fifty-two Portuguese college students (51% females and 49% males, mean = 21.10 years) participated in the study. The results confirmed that personality, particularly agreeableness and neuroticism correlate with enduring resentment and overall tendency to forgive. Additionally, results using multiple regression models indicated that gratitude explained a significant amount of variance of overall propensity to forgive.     

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.     

Forgiveness,personality and gratitude

Recent evidence indicates that personality plays a role in the study of forgiveness, but the literature has been limited. This study sought to determine whether gratitude accounted for a significant portion of the variance beyond that of personality in the study of dispositional forgiveness (enduring resentment, sensitivity to circumstances, and overall propensity to forgive). One hundred and fifty-two Portuguese college students (51% females and 49% males, mean = 21.10 years) participated in the study. The results confirmed that personality, particularly agreeableness and neuroticism correlate with enduring resentment and overall tendency to forgive. Additionally, results using multiple regression models indicated that gratitude explained a significant amount of variance of overall propensity to forgive.     

Punishment,Forgiveness and Reconciliation

It is sometimes thought that the normative justification for responding to large-scale violations of human rights via the judicial appararatus of trial and punishment is undermined by the desirability of reconciliation between conflicting parties as part of the process of conflict resolution. I take there to be philosophical, as well as practical and psychological issues involved here: on some conceptions of punishment and reconciliation, the attitudes that they involve conflict with one another on rational grounds. But I shall argue that there is a conception of political reconciliation available which does not involve forgiveness and this forms of reconciliation may be the best we can hope for in many conflicts. Reconciliation is nevertheless likely to require the expression of what Darrell Moellendorf has called ‘political regret’ and the denunciatory role aspect of punishment makes it particularly well-suited to this role.     

Forgiveness by God, Forgiveness of Others, and Psychological Well-Being in Late Life

The purpose of this study is to examine the relationships among forgiveness by God, forgiveness of others, and psychological well–being with data provided by a nationwide survey of older adults. Three main findings emerge from the analyses. First, the data suggest that forgiving others tends to enhance psychological well–being, and these salubrious effects are greater than those associated with forgiveness by God. Second, the findings indicate that how older people go about forgiving others is important: older adults who require transgressors to perform acts of contrition experience more psychological distress than those who forgive unconditionally. Third, the results reveal that forgiveness by God may be involved in this process because older people who feel they are forgiven by God are less likely to expect transgressors to perform acts of contrition.