Forgiveness is an emotion-focused coping strategy that can reduce health risks and promote health resilience: theory,review, and hypotheses

Experimental evidence suggests that when people are transgressed against interpersonally, they often react by experiencing unforgiveness. Unforgiveness is conceptualized as a stress reaction. Forgiveness is one (of many) ways people reduce unforgiveness. Forgiveness is conceptualized as an emotional juxtaposition of positive emotions (i.e., empathy, sympathy, compassion, or love) against the negative emotions of unforgiveness. Forgiveness can thus be used as an emotion-focused coping strategy to reduce a stressful reaction to a transgression. Direct empirical research suggests that forgiveness is related to health outcomes and to mediating physiological processes in such a way as to support the conceptualization that forgiveness is an emotion-focused coping strategy. Indirect mechanisms might also affect the forgiveness-health relationship. Namely, forgiveness might affect health by working through social support, relationship quality, and religion.     

Justice sensitivity and forgiveness in close interpersonal relationships: the mediating role of mistrustful, legitimizing, and pro-relationship cognitions

The purpose of the present investigation was to explore and better understand the relationship between justice sensitivity from a victim's perspective (JS‐victim) and interpersonal forgiveness. In particular, we aimed to identify the cognitive mechanisms mediating this relationship and test the moderating influence of post‐transgression perpetrator behavior. We used data from a questionnaire study employing a Swiss community sample (N = 450) and 2 scenario‐based studies employing German online samples, in the context of romantic (N = 242) and friendship relationships (N = 974). We consistently found JS‐victim to be negatively related to dispositional (Study 1) and situational forgiveness (Studies 2 and 3). Study 2 demonstrated the relationship between JS‐victim and reduced forgiveness to be partly mediated by mistrustful interpretations of the partner's post‐transgression behavior. In Study 3, cognitions legitimizing one's own antisocial reactions and a lack of pro‐relationship cognitions were identified as further mediators. These variables mediated the negative effect of JS‐victim on forgiveness largely independent of whether the friend perpetrator displayed reconciliatory behavior or not. Findings suggest that the cognitive mechanisms mediating victim‐sensitive individuals' unforgiveness could barely be neutralized. Future research should investigate their malleability in light of qualitatively different perpetrator behaviors as well as their broader relational implications.     

Overcoming Interpersonal Offenses: Is Forgiveness the Only Way to Deal With Unforgiveness?

Almost everyone is unforgiving at times. Many people seek to deal with the revenge and avoidance of unforgiveness by forgiving. The authors explore potential predictors of unforgiveness and forgiveness for a specific offense in 91 undergraduates. Positive feelings of forgiveness were uniquely predicted by dispositional forgivingness and by the participants' deliberate attempt to forgive the offense. Different patterns of predictors suggest that unforgiveness and forgiveness are not necessarily reciprocally related. This implies that interventions might be developed to reduce unforgiveness without attempting to promote forgiveness. This may be crucial in situations where forgiveness is not desirable.     

Forgiveness and its associations with prosocial thinking, feeling, and doing beyond the relationship with the offender

Past research has revealed that forgiveness promotes prosocial cognition, feeling, and behavior toward the offender. The present research extends this research by examining whether forgiveness may spill over beyond the relationship with the offender, promoting generalized prosocial orientation. Consistent with hypotheses, three studies revealed that forgiveness compared to unforgiveness is generally associated with higher levels of a generalized prosocial orientation, as indicated by higher levels of a we frame of mind (as indicated by a greater use of first-person plural pronouns, e.g., we, us, in a language task) and greater feelings of relatedness toward others in general. Moreover, forgiveness (vs. unforgiveness) was even associated with greater probability of donating to charity and greater willingness to engage in volunteering. Finally, the authors found that unforgiveness reduces tendencies toward generalized prosocial orientation, whereas forgiveness restores generalized prosocial orientation to baseline levels within the relationship.     

Spiritual pathology and religious coping as predictors of forgiveness

Spiritual pathology, religious coping, and dispositional forgiveness were investigated in two studies with graduate students at a Christian university-based seminary. Spiritual pathology was operationalised using measures of spiritual instability and spiritual grandiosity. Study 1 (N?=?194) examined patterns of correlation between positive and negative religious coping items, spiritual pathology, and dispositional forgiveness. Spiritual instability correlated with numerous positive and negative religious coping items while spiritual grandiosity did not. Dispositional forgiveness correlated with more positive than negative religious coping items. Study 2 (N?=?214) tested regression models with these variables. Spiritual grandiosity showed a significant quadratic (concave down) effect in predicting dispositional forgiveness while the linear effect was not significant. A hierarchical regression model showed positive religious coping, spiritual instability, and the quadratic effect for spiritual grandiosity each predicted unique variance in dispositional forgiveness after controlling for spiritual impression management. Negative religious coping was not related to dispositional forgiveness when included with these variables.     

Can Religion Promote Virtue?: A More Stringent Test of the Model of Relational Spirituality and Forgiveness

Rather than simply studying whether religious individuals are more forgiving than nonreligious individuals, recent research has focused on how religion may promote a more fluid and efficient forgiveness process. The present studies sought to strengthen evidence for a model of relational spirituality and forgiveness (Davis, Hook, & Worthington, 2008 Davis, D. E., Hook, J. N. and Worthington, E. 2008. Relational spirituality and forgiveness: The roles of attachment to God, religious coping, and viewing the transgression as a desecration. Journal of Psychology and Christianity, 27: 293–301.  [Google Scholar]), given the reliance of prior studies on cross-sectional designs that did not control for hurtfulness of the offense. In Study 1, spiritual appraisals predicted unforgiveness, controlling for hurtfulness and other covariates. Furthermore, using structural equation modeling, empathy was found to partially mediate the relationship between spiritual appraisals and unforgiveness. In Study 2, participants (N = 123) completed a survey weekly for 6 weeks that included measures of relational spirituality and forgiveness. Appraisals of relational spirituality predicted subsequent unforgiveness, as well as the rate of decline in unforgiveness. Thus, using a more stringent test, we found additional evidence for the model.     

Comparison of Explicit Forgiveness Interventions With an Alternative Treatment: A Randomized Clinical Trial

Forgiveness interventions can help people forgive past offenses. However, few studies have compared forgiveness interventions with genuine alternative treatments. The authors compared forgiveness interventions with a therapeutic alternative treatment. Participants reduced unforgiveness and increased forgiveness regardless of treatment condition. Trait forgivingness was not related to change in forgiveness, whereas greater offender contrition was related to greater reductions in unforgiveness. The type of treatment may not be as important as factors common to the interventions.     

A study of posttraumatic spiritual transformation and forgiveness among victims of significant interpersonal offences

Forgiveness and spiritual transformation, both gain and decline, may follow being victimised. The purpose of this study was to investigate the role of forgiveness in posttraumatic spiritual transformation following interpersonal offences. One hundred forty-six participants who had been “significantly wronged” by another person completed measures of event-related distress, forgiveness, and spiritual transformation. Results showed that spiritual growth was positively related to the personal importance of religion. Event-related distress and unforgiveness were positively correlated with spiritual decline. Regression analyses revealed that forgiveness did not uniquely account for a significant amount of the variance in spiritual growth after controlling for demographic variables, religious and spiritual importance, and event-related distress. Rather, religious and spiritual importance accounted for a significant amount of variance in spiritual growth. Unforgiveness uniquely predicted spiritual decline. This study suggests a complex relationship between spiritual transformation and forgiveness. Results are discussed within the context of implications for clinicians and researchers alike.     

Strategies for Coping With Interpersonal Hurt: Preliminary Evidence for the Relationship Between Coping and Forgiveness

This study provides a preliminary empirical test suggesting a coping framework that describes the behavioral, cognitive, and emotion‐focused activities related to the process that may lead to forgiveness. Among 170 participants, the study explored the coping strategies people use when they respond to an interpersonal hurt and also the general use of coping strategies. After controlling for dispositional forgiveness, results indicated that people use similar coping techniques both for general stressors and for interpersonal hurt. They prefer avoidance coping strategies early in the forgiveness process and approach strategies in the middle and later stages. Applied implications are discussed.     

Søren Kierkegaard and the Impossibility of (Un)Forgiveness

Discussions of forgiveness within Christian theology have tended to focus on the conditions in which forgiveness may be a moral or divine imperative for believers. With regard to Søren Kierkegaard’s theological ethics, this article explicates a radical perspective. For the Kierkegaardian Christian lover, no definitive relational break with the other (however objectionable) can occur. As Kierkegaard emphasizes in Works of Love, in a discourse which bears this sentiment as its title, “love abides.” Indeed, I illustrate how in three consecutive discourses in Works of Love—“VI: Love Abideth,” “VII: Mercy, a Work of Love,” and “VIII: The Victory of the Reconciliation in Love”—Kierkegaard’s ethical vision is grounded in Christian love’s immutability. For Kierkegaard, if Christian love is present, then forgiveness is redundant, and unforgiveness is impossible.     

Relations between the Big Five personality traits and dispositional coping in Korean Americans: Acculturation as a moderating factor

The current study examined the individual and joint effects of the Big Five personality traits and acculturation on coping styles. Using the proposed framework of McCrae ( 22 2001), the relations among these variables were evaluated at the intracultural level to exploit previously unexplored within‐culture variability for an unstudied Asian American group (Korean Americans). This approach emphasizes the unique expression of specific personality traits in a single culture. A community sample of Korean Americans completed measures of the Five‐Factor Model of Personality (NEO‐PI‐R; Costa & McCrae, 13 1992), coping (Brief COPE; Carver, 7 1997), and acculturation (SL‐ASIA; Suinn, Ahuna, & Khoo, 40 1992). The results primarily showed statistically significant relations between the Big Five personality traits and coping. Neuroticism was positively related to indices of emotion‐focused coping (emotional support) and avoidance (substance abuse, behavioural disengagement, venting, self‐blame); Extraversion, Conscientiousness, and Openness were positively related to indices of problem‐focused (active coping, planning) and emotion‐focused coping (positive reframing, humour, acceptance); and Agreeableness was positively associated with active coping and humour. Acculturation was only significantly (and positively) associated with venting. Significant Acculturation×Big Five personality traits interactions were found, however. For individuals high in acculturation, both Neuroticism and Openness were positively related to indices of avoidance coping. Moreover, for individuals low in acculturation, a negative relationship was found between Conscientiousness and venting. These results show that there is considerable within‐culture variation for the dimensions of the Five‐Factor Model of Personality, coping styles, and acculturation in this largely bicultural sample. Moreover, the amount of variation and its directionality among the target study variables is similar to that typically found in Caucasian American samples. Finally, the stronger relations found between the dimensions of personality and coping styles (relative to the relations found between acculturation and coping styles) suggests that personality traits rather than acculturation may be more important clinically when profiling patients and developing treatment plans.     

Redefining unforgiveness: Exploring victims’ experiences in the wake of unforgiven interpersonal transgressions

This study explored victims’ experiences in the aftermath of unforgiven offenses. Semi-structured interviews with 13 individuals discussing two unforgiven offenses revealed considerable variability in the experiences of unforgiveness, suggesting that unforgiveness may be more multifaceted than previously believed. In addition to the negative emotions and rumination previously posited to characterize unforgiveness, novel themes emerged describing unforgiving cognitions (e.g., the offense is unforgiveable) and construals of the offender. Participants varied along each dimension, resulting in a range of outcomes (e.g., forgiveness, lingering personal distress, finding peace without forgiving). Implications for conceptualizing unforgiveness and counseling those who struggle with unforgiven offenses are discussed.     

Injury Representations,Coping, Emotions,and Functional Outcomes in Athletes With Sports‐Related Injuries: A Test of Self‐Regulation Theory1

This study examined the influence of injury representations on emotions and outcomes of athletes with sports‐related musculoskeletal injuries using self‐regulation theory. Participants were athletes (N= 220; M age = 23.44 years, SD= 8.42) with a current sports‐related musculoskeletal injury. Participants self‐reported their cognitive and emotional injury representations, emotions coping procedures, physical and sports functioning, attendance at treatment centers, and 3‐week follow‐up attendance. Participants’ negative and positive affect were influenced by emotional representations. Identity, causal attributions, and emotional representations influenced physical functioning; and identity, serious consequences, causal attributions, and emotional representations predicted sports functioning. Injury severity, identity, and personal control predicted attendance at treatment centers, but the effect of personal control was mediated by problem‐focused coping. Problem‐focused coping predicted 3‐week follow‐up attendance. Results support self‐regulation theory for examining injury representations in athletes.     

Coping Strategies With Minor Stressors in Adolescence: Relationships With Social Support,Self‐Efficacy,and Psychological Well‐Being

This study examined age and gender differences in coping strategies used by adolescents (N = 342; age = 14–19 years) in dealing with everyday minor stressors. Relationships with coping resources (self‐efficacy, social support) and the impact of coping on psychological well‐being were assessed. Coping strategies were measured using the Coping Across Situations Questionnaire (CASQ; Seiffge‐Krenke, 1995 ). Results showed that adolescents' coping strategies differed according to problem domain. The most frequently used strategies were active and internally focused. Females used a wider range of coping strategies than did males. Significant correlations were found among coping strategies and coping resources. Moreover, the adoption of some strategies significantly affected adolescents' psychological well‐being.     

The Influence of Forgiveness on Lesbian,Gay, Bisexual,Transgender, and Questioning Individuals’ Shame and Self‐Esteem

This survey research examined relationships among self‐esteem, shame proneness, and forgiveness of self, situations, and others in a sample of lesbian, gay, bisexual, transgender, and questioning (LGBTQ) individuals (N= 657). Findings indicate that LGBTQ self‐esteem was largely predicted by higher self‐forgiveness and lower shame proneness. Forgiveness of self, others, and situations each partially mediated the relationship between shame proneness and self‐esteem. Implications for counseling include the importance of forgiveness as a psychological mechanism to reduce LGBTQ shame and enhance self‐esteem.     

Forgiveness in marriage: The role of relationship quality,attributions, and empathy

Italian husbands (n= 79) and wives (n= 92) from long‐term marriages provided data on the role of marital quality, affective reactions, and attributions for hypothetical partner transgressions in promoting forgiveness. Structural equation modeling revealed that, as hypothesized, positive marital quality was predictive of more benign attributions that, in turn, facilitated forgiveness both directly and indirectly via affective reactions and emotional empathy. Unexpectedly, marital quality did not account for unique variance in forgiveness. Compared to husbands, wives’ responsibility attributions were more predictive of forgiveness, whereas empathy was a better predictor of forgiveness in husbands than in wives. The findings are discussed in terms of their implications for the burgeoning therapeutic literature on forgiveness.     

Prospective associations between unforgiveness and physical health and positive mediating mechanisms in a nationally representative sample of older adults

Objective: This study examined the prospective association between unforgiveness and self-reported physical health and potential positive psychological mediators of this association.

Design: Participants were a national sample of 1024 USA’s adults of ages 66 years and older. Data were collected at two time points separated by three years.

Main Outcome Measures: Measures of trait unforgiveness, self-rated physical health, socio-demographics, health behaviours and positive psychological traits (e.g. life satisfaction, self-esteem) were included in a comprehensive survey known as the ‘Religion, Aging, and Health Survey.’

Results: The results indicated that unforgiveness was prospectively associated with declines in self-reported physical health three years later, and poor initial self-reported health status did not predict increases in unforgiveness across time. Furthermore, the prospective association of unforgiveness with self-reported health was mediated by a latent positive psychological traits variable.

Conclusion: These results confirm cross-sectional findings suggesting that unforgiveness is related to health. The present study also suggests that unforgiveness has a prospective, but not reciprocal, association with self-reported physical health. Unforgiveness may have its association with self-reported physical health through its interruption of other positive traits that typically confer health benefits.     

Masculinity Ideology and Forgiveness of Racial Discrimination among African American Men: Direct and Interactive Relationships

Forgiveness research has focused almost exclusively on interpersonal transgressions committed in close relationships. Consequently, less is known about factors informing forgiveness of non-intimate actors. The current study addresses these gaps by investigating correlates of forgiveness over racial discrimination among African American men (N?=?171). Specifically, we explore relationships between the endorsement of traditional masculine ideology (e.g., restrictive emotionality), overall forgiveness, forgiveness with positive affect, and forgiveness with the absence of negative affect. Links between personality, religiosity, social support, discrimination experiences, and these forms of forgiveness also are examined. Restrictive emotionality emerged as a barrier to forgiveness of discrimination. However, the relationship between restrictive emotionality and forgiveness was moderated by age, socioeconomic status, personality, and religious coping disposition.     

宽恕干预研究述评——宽恕在心理治疗中的作用

宽恕能帮助受害者消除愤怒、减轻痛苦,修复心理创伤。在西方,宽恕已被当作干预目标应用于临床和教育领域。结果表明,宽恕干预能明显减少来访者的愤怒、抑郁、焦虑等消极的情绪体验,增加积极的心理体验,如希望和自尊。宽恕过程模型以及REACH宽恕模型是目前最具代表性的两个宽恕干预理论模型。这两个理论模型均由若干环节构成。在这些环节中,定义宽恕、回忆伤害事件、建立共情、知觉到对他人的伤害、承诺宽恕以及克服阻碍宽恕的因素是促进个体宽恕的重要环节,是在宽恕干预过程中应特别注意的地方。     

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.