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Spirituality, Hope, Compassion, and Forgiveness: Contributions of Pentecostal Spirituality to Godly Love
Abstract
Love of God and one’s neighbor is a virtue that is at the center of Christianity (Luke 10:27). Recent theorists have explored the potential link between love of God and benevolence toward people in a model identified as godly love (e.g., Exline, 2012; Poloma, 2012). Using available measures of spirituality and one constructed measure of spiritual empowerment, we found support for the godly love model in a Pentecostal sample. Based on the results of hierarchical regression, love of God, viewed as attachment to God, religiosity and hope, significantly explained benevolence, or neighborly love, when operationally defined by measures of compassion and forgiveness. In addition, a spiritual empowerment index of Pentecostal experience significantly contributed to explaining benevolence beyond that accounted for by other variables.
... As an intervention, explicit Christian hope-focused marital therapy was as helpful as hope-focused therapy without explicit Christian components (Hook, Ripley, Worthington, & Davis, 2011). Hope has also been studied in religious contextsespecially among Christians-and found to significantly predict compassion and forgiveness (Sutton, Jordan, and Worthington (2014) and function as indicators of general well-being (Wnuk & Marcinkowski, 2014), which are components of spiritual well-being (Richards et al., 2005). ...
... Attachment to God (AG; Kirkpatrick & Shaver, 1990), based on the original attachment-to-human-caretaker models developed by Bowlby and Ainsworth has functioned as a predictive factor of Christian spirituality. For example, recent studies found positive relationships between AG and such variables as forgiveness (e.g., Davis, Hook, Van Tongeren, Gartner, & Worthington, 2012;Sutton, McLeland, Weaks, Cogswell, & Miphouvieng, 2007) and compassion (e.g., Sutton, et al., 2014). Although research has examined the relationship between AG and many variables, we found no published studies linking AG to satisfaction with Christian psychotherapy or patient well-being thus we included a measure of attachment to God in these studies. ...
Christian psychotherapy is in high demand but in the few existing studies, outcomes from spiritually accommodated treatments typically do not outperform secular treatments on mental health outcomes. Likewise, it is unclear whether spiritual patient factors account for variance in satisfaction with treatment or patient well-being beyond what is explained by other patient factors. We conducted two studies on adults who attended Christian psychotherapy within the last six months to understand the relative contributions of patient factors to satisfaction with Christian psychotherapy and current well-being. We drew on hope theory as a primary general patient factor but considered personality traits given prior research. Second, we drew upon attachment theory framed as attachment to God (AG) as the primary patient spiritual factor but considered spiritual practices. In study 1 (two Christian universities; N = 75). hope accounted for most variance but extraversion was also predictive. Spiritual factors, primarily AG, added incremental value. In Study 2, we sampled adults (Amazon mTurk) who saw different providers (clergy, 46; mental health 57). Dispositional hope accounted for most of the variance in satisfaction with, and a willingness to return, to treatment as well as general and spiritual well-being. Spiritual factors (AG, practices) predicted additional variance for all criteria in the mental health sample but were only related to general well-being in the clergy sample. We concluded that when patients’ perspectives are considered, most of the variance in treatment satisfaction can be accounted for by hope but spiritual factors, primarily attachment to God, add nuanced incremental value. (prepublication version)
Key words: Christian counseling and psychotherapy, Christian spirituality, Measuring counseling outcomes, Christianity and the psychology of hope, psychotherapy and personality,
... 226), acceptance, empathy, and warmth. In support of the research cited earlier by Pope and Kline (1999), who identified acceptance, empathy, and warmth as influencing fully one-third of counseling outcomes, research conducted by Sutton, Jordan, and Worthington (2014) found that among a student population (n=265) of a small midwestern university affiliated with a Pentecostal denomination, that "Pentecostal-Charismatic spirituality . . . made a significant and unique contribution to understanding the compassionate dimension of benevolence beyond that explained by other variables" (p. ...
... 226), acceptance, empathy, and warmth. In support of the research cited earlier by Pope and Kline (1999), who identified acceptance, empathy, and warmth as influencing fully one-third of counseling outcomes, research conducted by Sutton, Jordan, and Worthington (2014) found that among a student population (n=265) of a small midwestern university affiliated with a Pentecostal denomination, that "Pentecostal-Charismatic spirituality . . . made a significant and unique contribution to understanding the compassionate dimension of benevolence beyond that explained by other variables" (p. ...
... Since Godly love does not remain within the person but flows out to others, as "the heart of Pentecostal spirituality" this love "contributes to the compassionate drive of Pentecostals toward the world" (Land, 1993, p. 176). Interesting in this regard is research conducted by Sutton et al. (2014) who found, among a student population (n=265) of a small midwestern university affiliated with a pentecostal denomination, that "Pentecostal-Charismatic spirituality…made a significant and unique contribution to understanding the compassionate dimension of benevolence beyond that explained by other variables" (p. 120). ...
... Ways people treat others. Sutton et al. (2014) studied Pentecostal and charismatic Christians. Love of God predicted neighborly love. ...
... McMinn et al. (2008 reported that awareness of God as caring and present facilitates forgiveness among Christian adults. Sutton et al. (2014) found that a love of God defined as attachment to God was a significant predictor of trait forgiveness. Israeli religious youth who reported observing the Jewish commandments and taking part in social activities were more likely to grant forgiveness than secular youth who did not practice religious commandments or young people who did not strictly adhere to religious commandments (Laufer et al. 2009). ...
It is well documented that religion and its different aspects positively affect people’s ability to forgive. However, studies have rarely moved beyond direct associations to explore potential mediators of this relationship. In this context, our main aim was to examine the direct relationship between God’s engagement/disengagement in response to prayer and forgiveness with the possible influence of a positive orientation. Data were gathered from 464 participants aged 18 to 75 (M = 31.10; SD = 11.32). This study included 255 women (55%) and 209 men. We used the Brief Measure of Perceived Divine Engagement and Disengagement in Response to Prayer, the Transgression-Related Interpersonal Motivations Inventory, and the Positivity Scale. In line with our hypotheses, interpersonal forgiveness correlated positively with God’s perceived engagement (H1); it was negatively associated with God’s disengagement (H2); and it was positively linked to positive orientation (H3). Moreover, positive orientation mediated the relationship between religiosity and interpersonal forgiveness. This may suggest that positivity is not indifferent in the process of forgiving, especially when people are aware of God’s involvement in their lives.
... with the divine such as attachment to God (e.g., Beck & McDonald, 2004) and intrinsic religiosity (e. g., Gorsuch & McPherson, 1989). Recent research on forgiveness, hope, compassion (e.g., Sutton, Jordan, & Worthington, 2014), and humility (e. g., Davis et al., 2011) would seem relevant to future investigations of moral foundations theory. We also suggest expanding measures of spiritual practices to include more liberal expressions of faith, such as ministering to the poor, in addition to the traditional items such as reading the Bible. ...
Consistent with social identity theory, political identity was strongly linked to morality represented by the Moral Foundation Theory model (e.g., Graham, Haidt, & Nosek, 2009). Participants identifying as Democrats scored significantly higher than did those identifying as Republicans on the individualizing foundations of care and fairness but significantly lower than Republicans on the binding foundations of authority, loyalty, and purity. In addition, political identity differentially related to the two liberty subfoundations consistent with salient political party themes. Hierarchical regression analyses identified political identity as a consistent predictor of all moral foundations beyond the variance accounted for by unique contributions of gender and education. RS factors, primarily fundamentalism, contributed additional incremental value to predicting the three binding but not the individualizing foundations, which suggest a congruent dual identity (Political, Religious) for Republicans that does not hold for Democrats.
Key words: Moral foundations Theory; Social Identity Theory, Moral Foundations Questionnaire; religious fundamentalism; religion and spirituality
... Although all Christians are called to love one's "neighbor" as oneself (Matt. 22:37), it could be that those having greater social contact with sexual minorities have more tangible opportunities to experience sexual minorities as neighbors, which in turn could be consistent with other findings that compassion is positively linked to forgiveness (e.g., Sutton, Jordan, & Worthington, 2014). ...
Many Christians experience discord between the traditional teachings of Christianity, that sexual expression be reserved for marriage between one woman and one man, and the broader cultural views affirming nontraditional expressions of sexuality. Against this backdrop, we conducted two studies to examine the relative contributions of demographic factors, personality traits, religious spirituality, and contact with sexual minorities to Christians’ moral appraisals of nontraditional sexuality as sinful, a matter of personal choice, and inconsistent with God’s design for sexuality. In study 1, we sampled Midwestern university students, employees, and their online contacts (N = 332). Although the overall model was supported, religious fundamentalism accounted for most of the variance in all three dependent variables. This finding was supported in a more diverse sample of self-identified Christians (N = 136) in Study 2. Level of social contact with a sexual minority accounted for significant incremental variance in moral judgments on all three dependent variables beyond that accounted for by other variables in both studies.
Tribalism is frequently cited as a feature of today's Western societies, having negative connotations of divisiveness, hatred of the 'other' and a favouring of people who are 'like us'. And yet the idea of belonging to a tribe, of finding identity within a tribe, is also seen as a positive and even a necessary feature of modern life. Churches often seek to define their own identity, their values and ethos, and so cultivate a sense of belonging amongst their members, promoting these things as biblically based and necessary. In the light of tribalistic attitudes, questions must arise as to whether these ideas are biblically justifiable and desirable, and if there is a relationship between a sense of belonging to 'us' and a tribalistic antagonism towards 'them'.
The study commences by reviewing the literature to define the scope of interest, and to describe the underlying causes of tribalism. Tribalism is seen as a largely subconscious problem which arises due to various psychological and social pressures. Belonging, identity, fear and epistemological concerns are discussed, and the concept of the neo-tribe is used as a helpful way of describing features of today's tribes. Having formed an understanding of tribalism and summarised the key features then we review the Christian church and select examples of how the church has been impacted by tribalism. The final part of the work provides a focussed biblical overview, to relate scriptural wisdom to the underlying psychological and social issues, and the study concludes by developing a set of three biblical sermons that specifically address the issues that face a Christian, to help them see and deal with the problems that may motivate a tribalistic attitude.
Context: Results of meta-analyses show weak associations between religiosity and well-being, but are based on divergent definitions of religiosity. Objective: The aim of this meta-analysis was to examine the magnitude of the associations between God representations and aspects of psychological functioning. Based on object-relations and attachment theory, the study discerns six dimensions of God representations: Two positive affective God representations, three negative affective God representations, and God control. Associations with well-being and distress and with self-concept, relationships with others and neuroticism were examined. Methods: The meta-analysis was based on 123 samples out of 112 primary studies with 348 effect sizes from in total 29,963 adolescent and adult participants, with a vast majority adherent of a theistic religion. Results: The analyses, based on the random-effects model, yielded mostly medium effect sizes (r = .25 to r = .30) for the associations of positive God representations with well-being, and for the associations of two out of three negative God representations with distress. Associations of God representations with self-concept, relationships with others and neuroticism were of the same magnitude. Various moderator variables could not explain the relatively high amount of heterogeneity. The authors found no indications of publication bias. Conclusion: The observed effect sizes are significantly stronger than those generally found in meta-analyses of associations between religiousness and well-being/mental health. Results demonstrate the importance of focusing on God representations instead of on behavioral or rather global aspects of religiosity. Several implications with respect to assessment, clinical practice, and future research are discussed.
Forgiveness, reconciliation, and restoration is a multidisciplinary look at these Christian virtues from the perspective of people who identify as people of the Spirit. Forgiveness, reconciliation, and restoration have been studied in secular and religious contexts by religious scholars and behavioral scientists. In this book, scientists and theologians partner with experts in the humanities to understand how people come to peace within themselves and with others.