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senta�on, a�achment or other rela�onal
Chris�anity has o�en appeared as anathema to perspec�ve consistently a�ests to Chris�an re-
psychology (Charry & Kosits, 2017; Seligman & la�onship with God leading to well-being (Ho-
Csikszentmihalyi, 2000), however, Charry and man & Cavanaugh, 2013; Keefer & Brown,
Kosits (2017) argue that a Chris�an framework 2018; Knabb & Wang, 2019; Leman et al., 2018;
provides a strong context for the character de- Stulp et al., 2019). It is warranted to join pre-
velopment central to posi�ve psychology. One vious researchers to consider mediators of a
key difference observed between these histori- Chris�an rela�onship with God on well-being
cal foes is that posi�ve psychology can individu- so that Chris�ans can be supported from their
alize the pursuit of well-being, whereas Chris�- own worldview and values.
an rela�onship to God centralizes the role of re-
la�onship, and it also centralizes prosocial cha- Rela�onship with God, Character Virtues, and
racter change (Anstey, 2017; Charry & Kosits, Well-being
2017; Homan & Cavanaugh, 2013; Seligman & Researchers and scholars have sought to
Csikszentmihalyi, 2000). It follows that Chris�- discern how character virtues either promote a
an rela�onship with God that intends to locate rela�onship with God or arise from it, and sub-
individuals within a meaning-filled context and sequently influence well-being. Most of these
focuses on personal forma�on would develop discussions inves�gate one virtue at a �me
character virtue and lead to well-being. Histori- (Krause & Hayward, 2015), and few have inves-
cally, authors have used the psychological lens �gated mul�ple media�on effects or the in-
of a�achment to explain and measure rela�- terac�ons between virtues which may shed
onship to God (Leman et al., 2018; Miner, light on the rela�onships between these varia-
2009). Recently, Knabb and Wang (2019) offe- bles.
red an emic perspec�ve that avoids secular Humility holds par�cular interest as Lavelock et
worldview presupposi�ons to define a Chris�- al. (2017) suggest humility may be a master vir-
an rela�onship with God, establishing Chris�an tue in Chris�an life, upon which other virtue
rela�onship with God as a broader phenome- development (e.g., gra�tude, compassion) may
non than a�achment, cons�tuted by specific depend. The master virtue mechanism appears
ac�vity and reciprocity. promising as many virtues relate to well-being,
and well-being shows a nega�ve correla�on to
Rela�onship with God and Well-being low levels of humility (Jankowski et al., 2018;
Research into the impact of a Chris�an faith Paine et al., 2018). Hypothe�cally, those wi-
affirm the theore�cal discussion above, finding thout accurate self-percep�on or the ability to
no�ceable contribu�ons to well-being (e.g., manage pride may struggle to procure the be-
Bo� et al., 2015; Diener et al., 2010; Francis & nefits of rela�ng to God that stem from humili-
Kaldor, 2002). Various mediators have been ty and arise through other virtue development
suggested to occur between Chris�an faith and (Jankowski et al., 2018). The role of humility ap-
well-being, including meaning in life, a�en- pears paramount in understanding how a rela-
dance at religious services, posi�ve affect, and �onship with God influences other virtues and
social support (Bopanna & Gross, 2019; Bo� et well-being.
al., 2015; Francis & Kaldor, 2002; Tix et al.,
2013; Vishkin et al., 2019). Yet, a central aspect Gra�tude is established as connected to experi-
of Chris�an faith remains a rela�onship with ences of rela�onship with God. Rosmarin et al.
God, which has been seen to impact well-being (2011) found gra�tude towards God mediated
(e.g., Ellison, 1983; Miner, 2009; Strelan et al., between religious commitment and well-being
2009), and to do so beyond other measures of to a higher degree than gra�tude alone, and
Chris�an engagement such as involvement this aligns with Emmons and Crumpler’s (2000)
(Stulp et al., 2019). Literature that explored re- finding that gra�tude towards a benevolent
la�onship with God from either a God repre- one (God) changes affec�ve experience which
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