Peter C. Hill

Advances in the conceptualization and measurement of religion and spirituality: Implications for physical and mental health research.

Empirical studies have identified significant links between religion and spirituality and health. The reasons for these associations, however, are unclear. Typically, religion and spirituality have been measured by global indices (e.g., frequency of church attendance, self-rated religiousness and spirituality) that do not specify how or why religion and spirituality affect health. The authors highlight recent advances in the delineation of religion and spirituality concepts and measures theoretically and functionally connected to health. They also point to areas for areas for growth in religion and spirituality conceptualization and measurement. Through measures of religion and spirituality more conceptually related to physical and mental health (e.g., closeness to God, religious orientation and motivation, religious support, religious struggle), psychologists are discovering more about the distinctive contributions of religiousness and spirituality to health and well-being.

The Role of Religion and Spirituality in Mental and Physical Health

An increased interest in the effects of religion and spirituality on health is apparent in the psychological and medical literature. Although religion in particular was thought, in the past, to have a predominantly negative influence on health, recent research suggests this relationship is more complex. This article reviews the literature on the impact of religion and spirituality on physical and mental health, concluding that the influence is largely beneficial. Mechanisms for the positive effect of religion and spirituality are proposed.

Forgiveness and Justice: A Research Agenda for Social and Personality Psychology

Forgiveness and related constructs (e.g., repentance, mercy, reconciliation) are ripe for study by social and personality psychologists, including those interested in justice. Current trends in social science, law, management, philosophy, and theology suggest a need to expand existing justice frameworks to incorporate alternatives or complements to retribution, including forgiveness and related processes. In this article, we raise five challenging empirical questions about forgiveness. For each question, we briefly review representative research, raise hypotheses, and suggest specific ways in which social and personality psychologists could make distinctive contributions.

Toward a Multicultural Positive Psychology:: Indigenous Forgiveness and Hmong Culture

The growing field of positive psychology is encouraging advances in the scientific research of developmental strengths and virtues like forgiveness. However, multicultural and indigenous psychology perspectives can raise valuable questions about positive psychology and the relationship between cultural particularity and virtues like forgiveness. In this article, the authors consider the meaning of virtue in psychology and then focus on the culturally embedded nature of forgiveness as a virtue. They illustrate the value of an indigenous psychology approach by describing some of the dynamics related to conflict resolution and forgiveness in traditional Hmong culture. They then consider ways forgiveness research and intervention might need to be contextualized with Hmong Americans.

The Virtues of Positive Psychology: the Rapprochement and Challenges of an Affirmative Postmodern Perspective

Seligman (American Psychologist, 1999, 54, pp. 559-562) has called for the development of a positive psychology that explores and cultivates human strengths and virtues. Virtue represents an important and challenging construct with the potential to integrative numerous areas of positive psychology science and practice. The construct of virtue will be defined by engaging the moral philosophy of virtue ethics, and contemporary literatures on virtue in psychology will be briefly reviewed. Affirmative postmodern contributions and challenges to a positive psychology of virtue will be discussed.

Humility and the Development and Repair of Social Bonds: Two Longitudinal Studies

A theory of relational humility asserts that humility can promote strengthening social bonds. To complement prior, cross-sectional research on this topic, two longitudinal studies were conducted. In Study 1, college students in romantic relationships (N = 123), all of whom had been hurt or offended by their partners within the last two months, completed measures of humility and unforgiveness for six consecutive weeks. Relational humility predicted unforgiving motives (lagged by one time-point). In Study 2, we examined college students (N = 84) in small groups that did three tasks intended to challenge humility. Round-robin ratings were used over the course of three measurement occasions to evaluate whether trait humility predicted formation of strong social bonds. As predicted, trait humility was associated with greater group status and acceptance. We concluded that, by using longitudinal methods, there is support for the proposition that humility can help repair and form relationships with strong social bonds.

Humility: A consistent and robust predictor of generosity

Does humility predict generous motives and behaviors? Although earlier studies have suggested a positive connection, it has remained unclear whether another trait might better account for the humility/generosity link. Three studies examined associations between a self-report measure of humility, related traits, and generosity. In Study 1 (197 adults in a community sample), humility predicted greater generosity on two behavioral measures: Charitable donations and mailing back an extra survey. In Study 2 (286 undergraduates), humility predicted giving more money to an anonymous future participant. In Study 3 (217 undergraduates), humility was associated with greater self-reported motives to be kind to others, including benefactors, close others, strangers, and enemies. Across all three studies, the role of humility was not better explained by the Big Five, self-esteem, entitlement, religiosity, gratitude, or social desirability. These studies complement prior work by demonstrating that the link between humility and generosity is both consistent and robust.

Attachment to God and Implicit Spirituality: Clarifying Correspondence and Compensation Models

This article empirically investigates two alternative, competing hypotheses regarding human attachment patterns and attachment patterns with respect to peoples spiritual experiences of relationship with God. The correspondence model posits that attachment patterns with humans correspond to, or are reflected in attachment patterns in individuals’ experiences of God. The compensation model, in contrast proposes that attachment patterns with humans do not correspond to God attachment patterns presumably because God functions as a substitute attachment figure for those with insecure human attachments. Overall, the evidence has been somewhat mixed, with some findings supporting correspondence and some supporting compensation. It is argued here that this is due to limitations of the conceptual models, more specifically, lack of clarity regarding the compensation model, and the limited way in which spirituality and religiousness has been conceptualized and measured. We propose a conceptual distinction between implicit spiritual functioning and explicit spiritual functioning, which reflect two separate ways of knowing and processing emotional information: explicit knowledge and implicit relational knowledge (Stern et al., 1998). Based on this distinction, we propose a conceptual model arguing that correspondence operates at implicit levels of spiritual experience, and that human attachment patterns are not associated with explicit spiritual functioning. Results overall provided strong support for this model.

Inpatient Desire to Drink as a Predictor of Relapse to Alcohol Use Following Treatment

Cravings for alcohol are identified as a trigger for relapse, though laboratory studies of cravings produce mixed results in predicting relapse. The objective of this analysis is to assess the usefulness of craving as a predictor of relapse by assessing 218 adult, alcohol-dependent patients admitted to two separate residential addiction treatment programs. Days craving reported in the week prior to discharge predicted alcohol use at three-month follow-up. Admission spirituality, alcohol-refusal self-efficacy, and depression levels differentiated cravers from non-cravers. Patients who crave alcohol in residential treatment may be at higher relapse risk and identified by intake assessments of self-efficacy, depression, and spirituality.

Affect, Religion, and Unconscious Processes

After a brief review of the central and organizing role of affect in both personality and religion, the bridge between psychoanalytic and contemporary cognitive perspectives of the unconscious is investigated, with a special focus on an affectively based experiential component as outlined in Epstein’s (1973, 1993, 1994) Cognitive-Experiential Self-Theory (CEST) model. Four basic needs postulated by CEST are applied to religious experience: the need to manage pleasure and pain, the need for a coherent conceptual system, the need for self-esteem, and the need for relatedness. The last of these four needs is explored in detail from an object relations perspective that expands Freud’s religion-as-illusion concept. It is maintained that an object relations approach contributes much to an understanding of a process-oriented spirituality, though it cannot appropriately speak to religious truth claims.