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Frontiers in Psychology | www.frontiersin.org 1 September 2020 | Volume 11 | Article 2040
HYPOTHESIS AND THEORY
published: 04 September 2020
doi: 10.3389/fpsyg.2020.02040
Edited by:
Hadassah Littman-Ovadia,
Ariel University, Israel
Reviewed by:
Roger Bretherton,
University of Lincoln,
UnitedKingdom
Lindsey M. Root Luna,
Hope College, UnitedStates
*Correspondence:
Ryan M. Niemiec
ryan@viacharacter.org
Specialty section:
This article was submitted to
Personality and Social Psychology,
a section of the journal
Frontiers in Psychology
Received: 16 April 2020
Accepted: 22 July 2020
Published: 04 September 2020
Citation:
Niemiec RM, Russo-Netzer P and
Pargament KI (2020) The Decoding
of the Human Spirit: A Synergy of
Spirituality and Character Strengths
Toward Wholeness.
Front. Psychol. 11:2040.
doi: 10.3389/fpsyg.2020.02040
The Decoding of the Human Spirit:
A Synergy of Spirituality and Character
Strengths Toward Wholeness
RyanM.Niemiec1*, PninitRusso-Netzer 2 and KennethI.Pargament3
1 VIA Institute on Character, Cincinnati, OH, United States, 2 Department of Counseling and Human Development, Achva
Academic College, University of Haifa, Haifa, Israel, 3 Department of Psychology, Bowling Green State University, Bowling
Green, KY, United States
Little attention has been given to the integral relationship between character strengths
and spirituality (the search for or communing with the sacred to derive meaning and
purpose). The science of character strengths has surged in recent years with hundreds
of studies, yet with minimal attention to spirituality or the literature thereof. At the same
time, the science of spirituality has steadily unfolded over the last few decades and has
offered only occasional attention to select strengths of character (e.g., humility, love, and
forgiveness) or the universal typology of the VIA classication of character strengths and
virtues. In this exploration, weargue that there is a robust synergy of these sciences and
practices revealing that spirituality is vitally concerned with promoting character strengths.
At the same time, character strengths can enhance and deepen spiritual practices, rituals,
and experiences. Weelaborate on how character strengths and spirituality come together
in the context of the psycho-spiritual journey toward wholeness. By wholeness, weare
referring to a way of being in the world that involves a life-afrming view of oneself and
the world, a capacity to see and approach life with breadth and depth and the ability to
organize the life journey into a cohesive whole. Wefurther discuss six levels by which
spirituality can beintegrated within the VIA Classication, including a meta-perspective
in which wholeness represents a meta-strength or superordinate virtue. Weframe two
pathways of integration: the grounding path, in which character strengths offer tangibility
and thereby deepen and enhance spirituality, and the sanctication path, in which
spirituality elevates character strengths. Finally, weturn to research-based practices and
examine how character strengths might facilitate and contribute to spiritual practices
and, conversely, how spirituality might enhance character strength practices. Such
multifaceted integration offers insight and wisdom to both areas of study and opens up
new directions for psycho-spiritual research and practices to deepen and broaden our
understanding of what it means to behuman.
Keywords: spirituality, character strengths, wholeness, signature strengths, VIA classication, sacred
“If a man is to live, hemust beall alive, body, soul, mind, heart, spirit.” – omas Merton
Niemiec et al. Spirituality and Character Strengths Integration
Frontiers in Psychology | www.frontiersin.org 2 September 2020 | Volume 11 | Article 2040
INTRODUCTION
Spirituality is a signicant and universal aspect of human
experience. e specic content of spiritual belief, practice, and
experience varies, but all cultures have a concept of an ultimate,
transcendent, sacred, or divine force (Peterson and Seligman, 2004).
Spirituality is consistently dened by scientists as the search
for, or communion with, the sacred (Pargament et al., 2013b).
is has become nearly a consensual denition among
scientists in the study of spirituality as this denition is
reected in approximately two-thirds of studies on the topic
(Kapuscinski and Masters, 2010). Embedded in this denition
are three core concepts – the sacred or the transcendent
(beyond the ordinary), a connection or relationship with the
sacred, and the search for ultimate meaning or purpose
(Mayseless and Russo-Netzer, 2017). In this way, spirituality
could be both a result of meaning/purpose or the source of
meaning/purpose. e word “sacred” most commonly refers to
God, higher power, divinity, or qualities associated with the
divine, such as transcendence, ultimacy, boundlessness, and deep
connectedness. People can experience the sacred through a
variety of channels, such as a sense of connection, closeness,
or oneness with the transcendent, a theistic being, oneself,
humanity, all living beings, or nature (Davis et al., 2015).
e term “search” refers to the process of discovering,
maintaining, and at times transforming a relationship with the
sacred. People can search for the sacred within traditional religious
contexts as well as nontraditional contexts. Moreover, pathways
to the sacred can take the form of spiritual practices, such as
meditation and prayer; spiritual beliefs, such as beliefs in an
aerlife or karma; spiritual relationships with family, friends, or
institutions; and spiritual experiences such as mystical encounters
and sacred moments (Pargament et al., 2013b). It is important
to add that spirituality has demonstrated a potential to bring out
both the best and the worst in human nature (e.g., Pargament, 2002).
Wewill predominantly focus here on the brighter side of spirituality.
An extensive body of scientic research has found that
spirituality plays an important role in mental well-being (e.g.,
Paloutzian and Park, 2013; Pargament etal., 2013a) and physical
health (Koenig et al., 2012) and also serves as a protective
factor in psychological adjustment to negative life experiences
(e.g., Gall and Guirguis-Younger, 2013).
Character strengths are also universal (Peterson and Seligman,
2004). Character strengths are dened as positive personality
traits that are core to identity, elicit positive outcomes (e.g.,
improved well-being, relationships, health, meaning, and
achievement), and contribute to the collective good
(Niemiec, 2018). Modern research from a 3-year collaboration
of scientists (Peterson and Seligman, 2004) involved an
investigation into common humanity and the qualities of a
full and meaningful life. From the “fruits of the spirit” of
Saint Aquinas (1989) to the character strengths and virtues
outlined by Benjamin Franklin and King Charlemagne, major
texts in virtue, theology, psychology, and related elds were
reviewed. Remarkable parallels across these works – spanning
ancient philosophies and each of the major world religions – were
found (Dahlsgaard et al., 2005). e result of this impressive
project was the VIA classication of character strengths and
virtues (Peterson and Seligman, 2004), a common language
of 24 positive qualities that make us most human. ese 24
character strengths nest under universal virtues; for example,
the character strengths of curiosity and creativity fall under
the wisdom virtue, bravery, and honesty under courage, love,
and social intelligence under humanity, teamwork, and fairness
under justice, forgiveness and prudence under temperance, and
hope and gratitude under transcendence.
Studies conrmed the existence of these character strengths
among human beings across cultures, nations, and beliefs
(Park et al., 2006; McGrath, 2015), including people living in
some of the most remote cultures on the planet, largely disconnected
from modern society (Biswas-Diener, 2006). Following the
emergence of this classication of human strengths, over 700
scientic studies have been published oering further validation
for this typology (VIA Institute, 2020). Considering the breadth
of studies on character strengths in recent years, it is surprising
how few have formally examined the VIA classication of character
strengths and spirituality. A couple of exceptions are Schuurmans-
Stekhoven (2011) and Berthold and Ruch (2014), discussed later.
is article will explore the integration of spirituality and
character strengths and consider how spirituality serves as a
unique lens through which we can view, understand, and
perhaps enhance character strengths, as well as how the latest
science, core concepts, and best practices in character strengths
inform and deepen our understanding of spirituality and oer
the potential to advance spiritual practices and experiences.
To provide an integrative framework, we reect on research
from a variety of methodologies and sources such as quantitative,
qualitative/phenomenological, theological, psychosociological,
philosophical, and other elds, as this integration requires
insight from multiple perspectives as opposed to being rooted
solely in one eld such as positive psychology or theology.
An important initial question might beposed: why discuss
the integration of character strengths and spirituality? We oer
a number of thoughts on this.
• Simply put, these areas of character strengths and spirituality are
the backbone of the human experience. e science of character
strengths oers a wide range of practices that can beapplied to
spirituality and spiritual contexts, and the science of spirituality
can bring unique insights to enhance our understanding and
embracing of our identity – who weare at our basic core.
• Furthermore, given that processes of spiritual change and
development are evident both within and outside the boundaries
of institutional religious practices and traditions and considered
to be“a change in the meaning system that a person holds as a
basis for self-denition, the interpretation of life, and overarching
purposes and ultimate concerns” (Paloutzian, 2005, p.334), t hey
inherently involve the use of character strengths.
• Character strengths and spirituality sit within domains of
virtue, what people hold sacred, the fullled life, meaning
and purpose, wisdom, the pursuit of moral goodness, and the
enhancement of what matters most to people such as
cultivating good relationships and making a positive impact
on the world. In this regard, the integration of spirituality
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with character strengths and virtues creates an opportunity
to make these positive outcomes, aspirations, and pursuits
more deliberate, conscious, and a more likely reality for
individuals and groups (Sandage and Hill, 2001).
• B oth spirituality and character strengths share an interest in the
promotion of greater wholeness. Wholeness is a dimension of
well-being that goes beyond any single spiritual attribute,
character strength, or virtue. Instead, it speaks to people in their
entirety (Pargament etal., 2016; Russo-Netzer, 2017b). It is also
multilayered and dynamic and can manifest itself
in diverse ways. Wholeness has three dening features
(Pargament etal., 2016, in press). First, it involves the capacity
to see and approach life with breadth and depth. As a being of
breadth, the individual is singular yet also a part of a larger
collective, someone with a past, present, and future, a container
of good and bad, and someone who knows, experiences, acts,
and relates. As a being of depth, the individual is able to see
beyond ordinary material existence and address matters of what
theologian Tillich (1957) called “ultimate concern.” Second,
wholeness involves a life-arming view of oneself and the
world. is view is lled with hope, support, and compassion
in relation to oneself, other people, the world, the sacred, and
life itself. ird, wholeness involves the ability to organize the
life journey into a cohesive whole. Here weare referring to the
capacity to put thoughts, values, emotions, actions, and
relationships into an integrated totality. is mirrors what James
(1936) described as moving from a divided self to a unied self,
which he explained is a central spiritual task of optimal
development. is capacity for wholeness, in turn, requires
several specic qualities, including an authentic guiding vision,
wisdom and discernment, balance, and the ability to live with
paradoxes, limitations, and complexities (Russo-Netzer, 2017b).
• Character strengths oer a pathway to improve the human
condition and to foster this growth and wholeness in the
psycho-spiritual journey. In the words of the virtue scholar
Comte-Sponville (2001, p.3), our best qualities are both our
being and becoming:
Virtue is a way of being, Aristotle explained, but an
acquired and lasting way of being: it is what weare
(and therefore what wecan do), and what weare is
what wehave become.… it is our way of being and
acting humanly … our power to act well.
• e integration between character strengths and spirituality
ultimately oers us a grounding in everyday life in addition
to a perspective that everything has the potential to
be sanctied as sacred. Mindfulness scholar Kabat-Zinn
(1994, p.182) oered it this way:
Perhaps ultimately, spiritual simply means experiencing
wholeness and interconnectedness directly, a seeing
that individuality and the totality are interwoven,
that nothing is separate or extraneous. If yousee in
this way, then everything becomes spiritual in its
deepest sense. Doing science is spiritual. So is
washing the dishes.
is integration oers a way by which wemight see, experience,
live, and relate to ourselves, to others, and to the world.
THE HARMONY OF SPIRITUALITY AND
CHARACTER STRENGTHS
Existing Links in the VIA Classication
Model
ere are a number of models that have linked one or more
character strengths to spirituality in an important way. For
example, Koenig describes strengths and virtues, such as
forgiveness, gratitude, and humility, as mediators linking
spirituality and health (Koenig et al., 2012). In fact, within
most models or ways of thinking about spirituality, one would
behard-pressed not to discover one or more character strengths
as an important part of the model.
e casual observer and user of the VIA classication may
not bestruck by the role of spirituality that can be interpreted
within it. However, a careful examination of the VIA classication
reveals several levels by which spirituality is infused, explicitly
and implicitly. Each is relevant to our reections on the
integration of spirituality and character strengths. We start with
the most specic and broaden from there.
Strength Level: Single Strength
e most obvious point of integration is the direct labeling
of one of the 24 character traits that are ubiquitous in
human beings as the strength of spirituality. is strength
is dened in the VIA classication model as knowing where
one ts within the larger scheme; and having beliefs about
the meaning of life that shape conduct and provide comfort
(Peterson and Seligman, 2004). ere are several dimensions
to this strength: it can be expressed through feelings and
practices relating to interconnectedness, virtue, calling,
religious ritual, faith, nature, meaning in life, and purpose
(Niemiec and McGrath, 2019). is level represents a concrete
integration of the sacred already existing within the VIA
model. However, we argue that this is merely a starting
point for the other levels of integration and the wider synergy
discussed in this paper.
Strength Level: Spiritually Oriented Strengths
ere are a number of specic character strengths in the VIA
classication that are embedded in the sacred literatures of
the world’s major religious traditions. For example, concepts
of forgiveness are mentioned 234 times in the Qur’an
(Rye etal., 2000). Moreover, theologians, religious leaders, and
scientists in the broader eld of spirituality would agree that
many character strengths in the VIA classication are clearly
“spiritual” in nature. ese include, but are not limited to, the
character strengths of humility, gratitude, forgiveness, awe
(appreciation of beauty), kindness, hope, fairness, and love
(for example, Saroglou et al., 2008; Carlisle and Tsang, 2013;
Davis and Hook, 2014).
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Virtue Level: Single Virtue
e strength of spirituality is nested within the larger virtue
category called transcendence. Transcendence is a term from
the spiritual literature that refers to moving beyond the concrete,
physical world and connecting outside oneself. e original
framing for the virtue of transcendence is strengths that forge
connections to the larger universe and provide meaning
(Peterson and Seligman, 2004). Other strengths under the virtue
category of transcendence include gratitude, hope, appreciation
of beauty and excellence, and humor, although the latter has
subsequently been shown scientically to align better with other
virtues such as wisdom and humanity (Ruch and Proyer, 2015).
Virtue Level: All Six Virtues
e specic six virtues in the VIA classication – wisdom,
courage, humanity, justice, temperance, and transcendence –
were derived from examining the common threads or truths
across all the major world religions, as well as ancient philosophies
(Dahlsgaard et al., 2005). In other words, these virtues are
prominent and important spiritual pathways to the sacred found
in the major world religions.
All 24 Character Strengths as Psycho-Spiritual
Qualities
We argue that each of the 24 character strengths holds the
capacity to be “spiritual,” or a psycho-spiritual quality. While
some strengths are more obviously aligned with spirituality
(see section Strength Level: Spiritually Oriented Strengths),
those less obviously aligned not only correlate with spirituality
(McGrath, 2013, Unpublished) but have been shown in studies
to be particularly important to it. Take the strength of self-
regulation or self-control, for example, which is not traditionally
viewed as a spiritual strength (although temperance is certainly
a related spiritual virtue). Studies have found substantial
connections in which higher levels of spirituality or the priming
of spirituality led to improvements in self-regulation
(Laurin et al., 2011; Watterson and Giesler, 2012). Another
example is the link between creativity and spirituality (e.g.,
Borooah and Devi, 2015). ese less obvious spiritually related
strengths have the potential to add richness, depth, and perspective
to self-transcendence, spiritual expression, and development.
In a related way, Peterson and Seligman (2004) oered “morally
valued” as one of the main criteria for establishing and describing
each of the 24 character strengths. While they were not referring
to morally valued in the spiritual or sacred context, we nd
their comments relevant here. ey explained that some character
strengths are obviously morally valued, such as love and fairness,
while other strengths are less clear, such as humor. ey termed
such strengths as “value-added strengths,” meaning that if humor
is combined with a blatant morally valued strength (e.g., kindness)
then humor becomes morally valued as well. For example, a
comedian who uses humor to kindly cheer up sick children at
a pediatric hospital would be applying his or her strength of
humor in a morally valued way.
We suggest that each of the 24 character strengths can
be“spiritual” or sacred and support the individual and community
along their psycho-spiritual journey. Each strength is a capacity
for expressing goodness – being good, doing good for others,
and expressing meaning or purpose in the world. In these
ways, coupled with the summation of the preceding levels,
the 24 strengths can be viewed as representing a “spiritual
language,” or what we call a decoding of the human spirit.
Additional Level: Superordinate or
Master Virtue
Wholeness Level
Building from these levels, we hypothesize a meta approach
that oers wholeness as an overarching nal level. Many
researchers have discussed a master strength representing a
higher arching virtue by which the other strengths pass through
to operate or optimally express themselves – for example, self-
regulation (Baumeister and Vohs, 2004), love (Vaillant, 2008),
humility (Lavelock et al., 2017), and perspective/social
intelligence (practical wisdom; Schwartz and Sharpe, 2006).
We oer another perspective: wholeness. Wholeness shis our
focus away from the search for one key to the life well-lived
(Pargament etal., 2016; Russo-Netzer, 2017b). It embraces the
need to wrestle with life in its multifaceted complexity and
organize it into a unied whole. To put it colloquially, wholeness
has to do with how well we put the bits and pieces of our
lives together, and as such, it is an ongoing, vibrant process.
Although the movement from brokenness to greater wholeness
has received emphasis within religious traditions, wholeness
is not the antithesis of brokenness but rather involves a changed
relationship to brokenness. Indeed, to bewhole wemust allow
ourselves to get fully involved in life, be vulnerable enough
to see our brokenness, and nd ways to create a new compelling
unity out of the broken pieces. At the core of being human
lie paradoxes and dichotomies that contain the whole of existence
and encapsulate completeness. e whole life is thus marked
by integrity and, as noted, several dening ingredients – breadth
and depth, a life-arming orientation, and cohesiveness.
In imagining this role of master virtue, picture a wheel.
Wholeness is at the center or hub of the wheel, and the 24
character strengths are the spokes directing energy toward the
hub, as well as receiving energy from it. Wholeness lends
unity to all 24 character strengths.
A Spiritual Journey Model Integrating
Character Strengths and Spirituality
e spiritual journey is nonlinear, has no nal end point,
involves conscious and unconscious actions, and (at its best)
is morally driven/character driven (Russo-Netzer, 2016, 2017a;
Russo-Netzer and Mayseless, 2016; Mayseless and Russo-Netzer,
2017). It is directed toward a relationship with what is perceived
as sacred. Figure 1 shows elements of a model of the spiritual
journey through character strengths as a force for wholeness.
is model incorporates the three-dimensional developmental
elements of Mayseless and Russo-Netzer (2017), which are
rooted in cross-cultural, spiritual, and religious literature. In
brief, they argue that spiritual growth occurs across three spatial
facets: deep within, up and beyond, and sideways and
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interconnected. ese developmental elements are the “connective
tissue” for the meaningful expression of character strengths
and spirituality. For example, over time the individual explores,
engages with, pursues, and experiences character strengths with
the sacred leading toward greater wholeness. is exploring
and engagement occurs as the individual (a) uses character
strengths (e.g., perspective, judgment) to reach deep within,
carefully listening to and connecting with his or her authentic
self, discovering inner harmony; (b) uses character strengths
(e.g., gratitude, hope) to reach up and beyond as he or she
transcends the self and deepens his or her connection with
divine or sacred presence and sees things more clearly through
the lens of character strengths, such as kindness/compassion,
wisdom, and awe or appreciation of beauty; (c) uses character
strengths (e.g., humility, social intelligence, love) to reach sideways
and connect with others, including all living beings and to see
the interconnectedness therein with humankind and the universe.
As can be seen in our proposed heuristic model, this
connective tissue catalyzed by spirituality and character strengths
brings people to authentically face their suering, challenges,
and brokenness as an essential and inherent part of a full life,
to connect deeply with others, and to reach up to a greater
sacred presence in their journey toward wholeness.
THE RECIPROCAL RELATIONSHIPS
BETWEEN SPIRITUALITY AND
CHARACTER STRENGTHS
We propose that there are two main ways that spirituality and
character strengths become integrated and positively impact each
other. We use the term path or pathway in a conceptual way,
as opposed to using it as a scientic or empirical term that
denitively captures causal directions, mediating or moderating
eects. To elucidate these “pathways,” we start with either
spirituality or character strengths (whichever is the focal point
of a research study or the best practice being primarily focused
on) and then consider how it is enhanced by the other construct.
We have named the two pathways based on the dynamics
weperceive to beoccurring within each integration of constructs.
First, we consider how character strengths can support, guide,
and enhance spirituality – this process will be referred to as
the grounding path. en we examine the reverse direction.
e application and use of spirituality to support and enhance
character strengths will bereferred to as the sanctification path.
Each of these pathways is hypothesized as leading to greater
wholeness. Below, we oer explanations and examples for each
of these paths of integration.
The Grounding Path: Character Strengths
→ Spirituality → Wholeness
In the grounding path of integration, character strengths enhance
spirituality. rough this path, spirituality can become more
tangible, accessible, layered, and lled with greater meaning
and substance. Imagine a spiritual practice or spiritual experience
devoid of love, kindness and compassion, forgiveness, humility,
fairness, judgment, and critical thinking, and hope. e grounding
path of integration helps deepen the awareness, expression,
and meaning of spirituality through everyday experience of
CS. As character strengths are ubiquitous qualities in all human
beings, across cultures, nations, and beliefs (Biswas-Diener, 2006;
Park etal., 2006; McGrath, 2015), the integration of character
strengths into expressions of spirituality provides a way to
“universalize” this dimension of human experience. e critical
role of character strengths in spirituality was highlighted by
Schuurmans-Stekhoven (2011) who found that well-being is
more strongly associated with character strengths than spirituality,
and that spirituality is related to character strengths more
strongly than to well-being. Multivariate analyses showed that
character strengths account for the entire positive eect of the
FIGURE1 | Heuristic model for the spiritual journey showing the synergy of character strengths and spirituality toward greater wholeness.
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relationship between spirituality and well-being, and argued
that character strengths might bethe best explanation for why
spirituality has positive eects.
Any of the 24 character strengths can serve as a pathway
in the seeking, dwelling, and/or maintaining of the sacred.
ey enable an individual to take sacred moments and experiences
to a deeper level, such as when a person uses her bravery to
face the challenges of being vulnerable with another person
or who uses her perseverance to press forward with her spiritual
practice even though many obstacles are getting in the way.
One can see the potential that the grounding path could have
for the person who seeks spirituality or adheres to a set of
religious beliefs but is lost in a world of addictive behavior
in which self-kindness, perspective, perseverance, and other
character strengths are being woefully under-utilized; these
strengths and others hold the potential to enhance their
spirituality. See Tabl e 1 for examples of character strengths
and how each can enhance spirituality; but note that any
particular strength can serve many purposes and be applied
across various areas of spirituality. e areas of spirituality
oered include rituals, practices, experiences, and beliefs
(Hood et al., 2018).
At this point, it is important to note that the character
strengths literature suggests that humans can overuse or underuse
any of the 24 character strengths (Niemiec, 2019a). Research
has drawn links between an imbalance among character strengths
with psychopathology (Freidlin etal., 2017). For the grounding
path, the addition of character strengths has the potential to
create a healthy and balanced spirituality that pursues the good
for oneself, others, and all beings, and yet imbalances can
occur. Too much (overuse) hope may bring a person only to
look at the positive side of her religion or spirituality and
omit the dark sides or limitations, while too little (underuse)
judgment/critical thinking about one’s spiritual beliefs can create
a narrow and selsh spiritual worldview. Balancing character
strengths calls for greater wholeness, including the qualities
of cohesiveness, exibility, and discernment. It has been suggested
that a grounded, everyday spirituality is one that is exible
to allow exploration and inquiry, rather than rigidity, and
encourages openness and pluralism (Russo-Netzer, 2017b).
e grounding pathway of integration can also be viewed
through the lens of existing spiritual models and spiritual programs
in which character strengths are likely present and enhance
spirituality in some way. For example, in a 4-week program
addressing spiritual struggles in a religious context, sessions focused
on the value of virtue, the problem with perfection, growth and
grace, and relapse and reconciliation (Ano et al., 2017). Multiple
character strengths – although not necessarily made explicit – can
beseen in each session, such as forgiveness (the focus on cultivating
this strength), hope (the focus on future growth), self-regulation
(a focus on seeing the limits of self-control), spirituality (the
focus on pursuing grace), and perseverance (a focus on overcoming
barriers), to name just a few strength pathways designed to
improve spirituality. is program was successful in helping people
cultivate their virtues and resist their vices.
The Sanctication Path: Spirituality →
Character Strengths → Wholeness
e other way spirituality and character strengths can become
integrated is through the sanctication path. is path involves
the exploration, integration, and impact of spirituality upon
character strengths. Sanctication is not used in a theological
sense here. Rather, it refers to the psychological process of
perceiving aspects of life as manifestations of God or as
containing qualities oen associated with the divine, such as
transcendence, boundlessness, ultimacy, and deep connectedness
(Pargament and Mahoney, 2005). A growing body of research
has pointed to the benets of instilling life domains – marriage,
family, the environment, strivings, moments in time, work – with
deeper spiritual meaning (Powerleau et al., 2016). People are
more likely to invest in, preserve, and protect sacred aspects
of life. ey draw on what they hold sacred as sources of
strength and inspiration. ey also derive greater satisfaction,
purpose, and mental health benets from sacred objects
and experience.
Any of the 24 character strengths could also be imbued
with spiritual signicance and meaning, lending motivational
power to the strength. While each character strength has been
described as a capacity for thinking, feeling, and behaving
TABLE1 | Examples of integrating character strengths into different areas of spirituality within the grounding path.
Character strength Area of spirituality Example of integration
Curiosity Beliefs Exploring and questioning the meaning of life and nature of existence.
Bravery Practices Facing and embracing one’s brokenness, imperfections, or “dark night of the soul.”
Prudence Rituals Mapping out a structured plan for daily prayer at the same time each day.
Kindness Experiences Volunteering to help the homeless and doing so with extra compassion and mindful kindness.
Hope Beliefs A person’s belief that “God is good” is strengthened by her hope/optimism during difcult times.
Zest Rituals Participating in a spiritual service with a jolt of energy and gusto.
Gratitude Practices Listing three things at the end of the day that were meaningful and writing down why one is grateful for each.
Love Experiences A moment of connection between two people is enhanced with a loving embrace and intimate, deep listening and
appreciation.
Love of learning Beliefs A person studies veganism in order to learn and support his beliefs about the sacredness of life and the
interconnectedness of all beings.
Self-regulation Rituals/Practices A person’s faltering meditation practice gains traction by a new, structured discipline of commitment to practice the
same time each day.
Appreciation of beauty Experiences A feeling of connection in nature is enhanced by the appreciation of beauty and awe in the experience.
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(Park et al., 2004), we believe the dimension of sacred could
be added in that each character strength has the capacity to
be perceived as sacred. us, when a strength is sanctied, its
sacred dimension is being tapped into and potentially expressed.
For example, one might tap into the sacred in the character
strength of love in one’s relationship with one’s spouse or child,
thereby enhancing the sanctity of that bond and further increasing
the love. A more general example is found in spirituality
exemplars, or individuals who are living their truth and modeling
a life that pursues the sacred in a positive way. Such individuals
might be apt to express a wider range of character strengths
because of their strong spiritual approach; in many cases, their
spiritual life would not only include strengths such as kindness,
humility, honesty, and forgiveness but perhaps also judgment/
critical thinking, curiosity, perseverance, and leadership. Hence,
the power of the sacred is being tapped in these less traditionally
spiritual strengths and as a result of the spiritual living. Although
relatively little research from either eld has focused directly
on the sanctication of character strengths (e.g., Todd et al.,
2014), we believe the process of sanctication could upli or
expand character strengths. Sanctication can lend the domain
of character strength a larger signicance or sense of purpose.
Viewed through the lens of the sacred, any character strength
can become broadened and deepened.
We demonstrate this integration in Table 2 using character
strength and appreciation of beauty, in the context of a simple
example of someone stepping outside their house into the
outdoors where nature can be seen.
It is important to add that the processes of sanctication and
character strengths in turn can be cultivated within traditional
or nontraditional spiritual contexts. Spiritual and religious systems,
and oen the leaders therein, frequently and explicitly encourage
people to see character strengths as fruits of the spirit, expressions
of what it means to be a good religious person, be it a good
Christian, Jew, Muslim, Buddhist, or Hindu (Pargament and
Mahoney, 2005). For instance, within Christianity, members oen
hear the verse “And now abide faith, hope, love, these three; but
the greatest of these is love” (1 Corinthians 13:13). Similarly,
Jews are taught: “… what is good; and what does the Lord require
of you but to do justice, and to love kindness, and to walk
humbly with your God?” (Micah 6:8). Sanctication can also
grow out of spiritual practices, rituals, or living a spiritually focused
life. Simply sitting mindfully with or savoring a character strength
can instill it with deeper spiritual value (Bryant and Vero, 2007).
A focus on spirituality through spiritual practices seems to
be linked with greater expression of character strengths.
Berthold and Ruch (2014), for example, compared religious
people who practice their religion, religious people who do
not practice their religion, and people who are not religious.
e group that practiced their religion reported a more
meaningful life and scored higher on the strengths of kindness,
love, hope, forgiveness, and spirituality compared with the
other groups.
PRACTICAL IMPLICATIONS: THE
SYNERGY OF SPIRITUALITY AND
CHARACTER STRENGTHS
is section oers a dual integrative approach, rst highlighting
evidence-based practices from the eld of spirituality and how
they are or might be enhanced by character strengths (the
grounding path of integration). en, we turn to the literature
on character strength interventions and illustrate how spirituality
can serve as an important lens or enhancer of strengths (the
sanctication path of integration).
Practices for the Grounding Path
ere are a number of traditional or nontraditional spiritual
practices that could serve as the backbone for the discussion
here, such as types of prayer, meditation, sacred readings,
exposure to nature (e.g., forest bathing), exposure to the creative
arts and humanities, and a variety of rituals. Below we sample
ve spiritual practices that have been linked with positive
outcomes (e.g., well-being). We then discuss how character
strengths are already an intricate active ingredient within that
practice and/or how they could be woven into each practice
to enhance or support it.
Develop a Lens for the Sacred
This activity involves developing a more finely tuned mindset,
or lens, through which one perceives and discovers the
sacred (Powerleau et al., 2016). There are a number of
avenues and successful pathways for cultivating this lens,
such as creating space and time to explore sacred moments
(Goldstein, 2007; Pargament et al., 2014), synchronicity
experiences (Russo-Netzer and Icekson, 2020), taking a
personal striving approach that links with spiritual goals
or ultimate concerns (Schnitker and Emmons, 2013), and
mantra use (Wachholtz and Pargament, 2005). Ultimately,
this practice is about becoming a good spiritual explorer.
TABLE2 | Three responses to beauty by a person walking into a nature scene, illustrating the distinction of the sanctication path.
Mindless use of appreciation of beauty Mindful use of appreciation of beauty Spiritually infused appreciation of beauty
The person does not attend to her
surroundings or notice the beauty around
her and behaves as if blinders are on. “I
amoutdoors in nature.”
The person attends to her body and the
surroundings: “I see the green trees and enjoy my
body’s movement as Istep on stones and feel the
sun warming my left cheek. Ienjoy the beauty of
the glistening pond and the ripples in the water.”
The person attends to her body and surroundings and connects them
to a larger whole: “I see the beauty of everything green and the
shimmering light on the pond and the birds ying around, and yet Ifeel
so much more. Iamconnected with all of it and with something so
much larger than myself. This is a sacred experience. Ihold the beauty
close and rest in awe of the scene, feeling aligned with it. Ibreathe with
it. Ifeel a sense of aliveness and connection to it all.”
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The character strength of curiosity can bedeliberately deployed
in this seeking, perceiving, and exploring of what might beor
is sacred to oneself. Curiosity facilitates the openness of asking
exploratory questions to ponder upon oneself or discuss with
others, while the strength of judgment/critical thinking can
help discern healthy and harmful spirituality (Pargament,
1997; Magyar-Russell and Grith, 2016). Other wisdom-oriented
character strengths such as perspective encourage the individual
to reect on past experiences of the sacred. Similarly, creativity
can catalyze brainstorming future approaches to facilitate a
closer connection with the sacred.
Cultivate Sacred Moments
Character strengths not only have a role in developing a spiritual
lens but also in the active dwelling in or experience of spiritual
moments. Empirical studies have shown that the experience of
sacred moments in life is associated with a number of mental
health benets, including greater meaning, purpose, and life
satisfaction (Pargament et al., 2014). Building on this literature,
providers have begun to create and evaluate programs that cultivate
sacred moments, and character strengths can beimportant elements
of the path. For example, McCorkle (2005) developed a 10-week
manualized intervention to increase perception of sacredness in
life through didactic material, discussion, and meditation. Each
week focused on the sacredness embodied in a dierent aspect
of life, including various attributes related to character strengths,
such as gratitude, giving and receiving gis, kindness to oneself,
and meaning and purpose. ey evaluated the eectiveness of
the program with clients dealing with social anxiety. Qualitative
data indicated that the program was eective in enhancing the
sense of sacredness, which, in turn, fostered greater wholeness
by expanding attentional focus, interrupting maladaptive thinking,
and shiing behaviors that maintain social anxiety.
Similarly, Goldstein (2007, p. 1003) developed a 3-week
mindfulness intervention to help people become “aware of the
sacred qualities arising from moment to moment.” e program
was tied to several benets: greater spiritual well-being, greater
psychological well-being, lower levels of perceived stress and
greater daily spiritual experiences. In addition, focusing on
sacred moments allowed participants greater access to both
positive and negative emotions. us, the intervention appeared
to encourage more wholeness by broadening and deepening
emotional experience. Character strengths, which can bemade
explicit in cultivating sacred moments, can expand the range
of possible experiences for the individual and can also play
a role in grounding the person in virtuous behavior.
Learn From Your Spiritual Role Models
Positive inuencers, role models, or exemplars are important for
many facets of life and are critical enablers of many character
strengths (Peterson and Seligman, 2004). Spiritual models are
dened as personal or prominent gures in one’s life who function
as exemplars of spiritual qualities for the observer (Oman et al.,
2012). e importance of spiritual models and/or teachers as
exemplars of spiritual development and change is evident in all
spiritual and religious traditions (Oman and oresen, 2003).
Interventions involving learning from spiritual role models have
been shown to positively inuence nonmaterialistic aspirations
and self-ecacy for learning (Oman etal., 2007). For this practice,
an important rst step is to name the positive model or exemplar
and describe how this person has been a positive inuence and
what has been learned from her. Wepropose character strengths
as a valuable addition to this practice. Individuals could
be encouraged to explore how character strengths inuence this
person and catalyze her positive and moral behavior, with questions
such as, which character strengths do youappreciate most about
this spiritual gure? How do they express these strengths in their
actions? If you have had direct contact with this person, what
character strengths do yousuppose she saw in you? e questions
about character strengths bring the spiritual model down-to-earth
and serve as a reminder of their humanity as well as the common
humanity shared with the observer. is oers an opportunity
for enhanced self-ecacy as the observer is empowered to copy
the character strengths of the role model in their own way.
Find Your Calling or Purpose in Life
Pargament (2007, p.218) delineated a variety of psycho-spiritual
assessment probes designed to help clients discover the deeper
purpose in their lives. ese questions include: “What are
you striving for in your life? Why is it important that you are
here in this world? What legacy would you like to leave behind
in your life? To what or whom are you most devoted?” In
order to bring character strengths into this intervention,
we propose individuals be shown the list of character strengths
and denitions and explore additional questions: think of a
time when youpursued something particularly meaningful; which
character strengths were you using most strongly? What are
your “purpose-oriented” character strengths, those strengths that
give you a deep sense of purpose when you use them? Which
character strengths are important as part of your life legacy?
Character strengths have been found to boost calling and
purpose in life. For example, in one study of the workplace,
those employees who used four or more of their signature strengths
at work had signicantly higher levels of viewing work as a calling
(Harzer and Ruch, 2012). Other studies have found certain character
strengths, on average, correlate consistently highly with purpose
in life – having clear goals in life and having a sense of directedness
as well as holding beliefs that give life purpose. Five character
strengths – curiosity, perseverance, zest, hope, and self-regulation
– are among the strongest correlates of purpose in life across
dierent studies, while a second grouping of strengths shows
signicant correlations with purpose, though not as strong as the
rst group – love, honesty, bravery, perspective, love of learning,
and creativity (Harzer, 2016). ese ndings point to another
pathway for boosting purpose and calling in life: an individual
can directly target one or more of these character strengths –
especially those in the rst grouping – as a route toward purpose.
Cultivate Deep Meaning in Life
eorists and researchers have delineated three main
types of meaning: coherence, signicance, and purpose
(George and Park, 2016; Martela and Steger, 2016). As we
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focused on purpose earlier, we’ll discuss the other two areas
in this practice.
Coherence is the reection-oriented level of meaning. It is
about making sense of one’s life and considering how everything
ts together when considering oneself and the universe. Character
strengths can beused to enhance coherence. Examples include
tapping into the strength of perspective to step back and take
a wider view of life so that one does not get lost in the
downpour of details and stressors; using judgment/critical
thinking to analyze one’s beliefs about the world and the people
in it; and enlisting curiosity to question and explore life meaning
and sense-making as a greater whole.
Signicance is the feeling-oriented level of meaning. It
involves feeling that one matters and that life matters, not
only sensing and knowing the value of life but feeling that
appreciation for oneself, others, and the world in a deep
way. For signicance, the heart-based character strengths
are likely to be of central importance. An individual might
consider situations in which they have deeply expressed their
strengths of love, gratitude, kindness, and forgiveness and
then reect on how they have used these strengths strongly
in a positive way in one of their closest relationships and
how they have contributed to their sense of signicance
and validation.
Practices for the Sanctication Path
We present a sampling of ve character strengths practices
that have been closely tied to positive outcomes (e.g., happiness).
We then discuss how spirituality can be woven into these
practices to amplify, widen or support these practices.
Strengths-Spotting Practices
The spotting of character strengths in others is one of the
most common practices for recognizing, understanding, and
expressing character strengths and for drawing links between
abstract positive constructs and concrete behaviors. The
main elements of the strengths-spotting process involve
labeling the character strengths that are observed in an
individual and offering an explanation, rationale, or behavioral
evidence for each strength to that person (Niemiec, 2018).
Research in the education context has shown that teachers’
use of strengths-spotting facilitates positive student outcomes,
such as positive affect, classroom engagement, and needs
satisfaction (Quinlan etal., 2019). One way to bring spirituality
into this process is to weave in “spirituality-spotting.” The
strengths-spotter can actively look for instances in which
an individual manifests his spirituality, expresses deep meaning
in life, or appears to be engaging with the sacred. The
observer then offers this feedback to the person explaining
what she observed. This is likely to generate new insights
for the receiver.
Character Strengths Appreciation
Strengths-spotting can be taken to the next level by adding
in an appreciation component. Appreciation is one of the main
functions of character strengths and involves expressions to
other people of how important or of value they are for their
strengths expression – it is a valuing of who they are at their
core (Niemiec, 2019b). Research has found that couples who
recognize and appreciate the character strengths of their partner
have higher relationship satisfaction, needs satisfaction, and
relationship commitment (Kashdan et al., 2017).
As an intervention for a couple (or a friendship or other
close relationship), the individuals might share examples of
stories in which they saw the other person use character
strengths and express appreciation to them for each of those
strengths (Niemiec, 2018). is could be bolstered by
encouraging the couple to reect on the sacredness of the
sharing experience; namely, how it was special, particularly
intimate, or holy for them.
Target any Character Strength
Research has found that personality traits, and thereby
character strengths, are malleable and can be impacted by
deliberate interventions, among other phenomena (Borghans
et al., 2008; Hudson and Fraley, 2015; Roberts et al., 2017).
For example, randomized studies have shown that character
strengths interventions can enhance the levels of strengths
(Schutte and Malouf, 2018). Individuals interested in bolstering
their bravery, perseverance, gratitude, or hope can set that
strength as their target and engage in attentional, volitional,
and behavioral practices to build it up. Each strength has
tailored interventions (see Niemiec, 2018), such as recounting
funny things to boost humor (Gander et al., 2013), counting
blessings to boost gratitude (Seligman etal., 2005), or engaging
in divergent thinking to build creativity (Scott et al., 2004).
Aer the individual does an intervention with any strength,
they can then infuse the strength with the sacred. e person
might sanctify the strength mentally by seeing it as part of their
spirit, or sanctify it by connecting it with a special object, imbuing
the symbolic object with sacred qualities in the quiet space of
meditation, prayer, and appreciation (e.g., Goldstein, 2007). is
process can highlight the value and importance of the strength
for one’s life and for the benet of others (Niemiec, 2014).
Mental Subtraction
One of the most poignant and visceral character strength
activities is a well-being boosting activity involving mental
subtraction (Koo et al., 2008; Ang et al., 2015). This task
is referred to as “subtract a signature strength” (Niemiec, 2018).
The activity invites individuals to imagine their life for
1 month without being able to use one of their signature
strengths; they notice how they would be impacted and
then describe their emotional experience. Common reactions
include feeling lost, panicky, de-energized, bereft, and useless.
This highlights the importance of one’s highest traits of
character in daily life.
A natural t here would be the addition of participants
reecting on meaning and the sacred. Following the mental
subtraction, participants would beasked: what does your reaction
say about what youhold sacred or what matters most to you?
How does this signature strength you chose help you create
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and express deep meaning and value in your life? How might
this strength be sacred for you?
Positive Reappraisal
Reframing, or positive reappraisal, is an intervention in
which individuals mindfully reframe a stressful situation,
event, or perception of a person as benign, valuable, or
benecial (Folkman, 1997; Garland etal., 2009). is activity
can yield a more complete, honest, and balanced perspective
for the situation. Character strengths are injected into the
reappraisal and help reframe the problem or person in more
constructive ways (e.g., stubbornness can be seen as a
reection of perseverance; inattentiveness can be a feature
of curiosity; and hyperactivity can be an expression of zest;
Niemiec, 2018).
To catalyze or reinforce a positive reappraisal, participants
are encouraged to explore what they learned from the stressful
event or how they grew or improved as a result of the
problem. Spirituality has a substantive role here. e exploration
can be stimulated by a number of questions: how did this
problem or conict contribute to a sense of meaning or
sacredness for you? Might you discover the sacred not only
within the good but also within your troubles and challenges?
Could this situation be reframed as an opportunity for
spiritual growth? What did you learn today that has taught
you something about what it means to be you? Benevolent
spiritual reappraisals have been associated with positive
outcomes among hospice caregivers (Mickley et al., 1998).
is meaning-loaded exploration also contributes to
reappraisals of people who have oended someone in some
way. ese involve seeing the complex humanity of the person,
as a being who has imperfections and aws and is in need
of positive growth and transformation (Witvliet etal., 2010).
CONCLUSION AND FUTURE
DIRECTIONS
e literature on character strengths and spirituality share a
concern with human functioning at its best. e fundamental
human yearning to make sense of the world around us, to
transcend our transient existence, to discover our unique
authentic potential and calling, to seek out a relationship
with something larger than our limited selves may manifest
itself and be conceptualized rather dierently through the
prisms of spirituality and character strengths but reect a
similar core essence. Although these areas of study have
operated to some extent within dierent silos, we have
maintained that there are important theoretical connections,
potential meeting points, and synergies between these two
domains. We suggested two paths – the grounding path and
the sanctication path – through which character strengths
and spirituality can come together and facilitate each other.
Wethen presented examples of practices within each established
domain that can beenhanced by the integration of character
strengths or spirituality.
Such multifaceted integration oers insight and wisdom to
both areas of study and opens up new directions for psycho-
spiritual research that might further explore how these constructs
relate to each other, add practical value to one another, and
together contribute to greater human wholeness.
Another robust area of research involves the exploration of
individual dierences in the experience and manifestation of
character strengths and spirituality across the life span and
among dierent cultures and populations. How might the
integration of character strengths and spirituality express itself
in children, adolescents, at each stage of adulthood, among
religious and non-religious, and among those from Eastern,
Western, and indigenous cultures? e heuristic model wehave
presented holds important practical implications for educators,
counselors, chaplains, religious leaders, and policy makers. Such
a model could be used to catalyze interventions and programs
across populations and sectors.
is model can be examined more closely. One angle is
through the potential master virtue of wholeness. Qualitative
studies could shed important light on how people dene
and experience wholeness as well as the pathways they take
and challenges they encounter in their eorts to realize
greater integration in their lives. Empirical studies could
develop measures to assess wholeness, such as the Edinger-
Schons (2019) measure of oneness beliefs as they relate to
life satisfaction. Research could also test the relationships
between the 24 character strengths and wholeness with
variables relating to growth and well-being. In this vein,
Riley et al. (2017) found that several wholeness indicators
(e.g., compassion for others, optimism, presence of meaning,
a collaborative relationship with God, religious commitment)
were linked with measures of growth. Other studies could
explicate the points of connection between wholeness and
character strengths.
Continuing the advancement of the thoughtful integration
of character strengths and spirituality, webelieve, oers exciting
new directions for what it means to be human and the
cultivation of greater wholeness. Exploring new horizons for
research and practice may provide a fertile ground for a
deeper understanding and cultivation of human ourishing,
growth, and a life worth living.
DATA AVAILABILITY STATEMENT
e original contributions presented in the study are included
in the article/supplementary material, further inquiries can
be directed to the corresponding author.
AUTHOR CONTRIBUTIONS
Original outline and dra provided by lead author
and substantive edits, additions, subtractions, insights,
rearrangements, and contributions were made by all three
authors. All authors contributed to the article and approved
the submitted version.
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Conflict of Interest: e authors declare that the research was conducted in
the absence of any commercial or nancial relationships that could be construed
as a potential conict of interest.
e reviewer RB declared a past co-authorship with one of the authors RN to
the handling editor.
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