Page 24 - EMCAPP-Journal No. 20
P. 24

group to gra�tude above humility and compas-           ment on analyzing one virtue at a �me, but
        sion?                                                  analyzing increasingly complex models is war-
        Nonetheless, the media�ng roles of the virtues         ranted.
        warrants a�en�on. First, it appeared in this stu-
        dy that gra�tude creates a substan�al pathway          Humility as a master virtue
        through which rela�onship with God leads to            Humility did significantly predict increases in
        well-being in Chris�ans. It is not surprising that     both gra�tude and compassion, yet the overall
        Chris�ans may receive this benefit, given esta-        effect of humility on gra�tude appears modest,
        blished links between general religiosity, gra�-       aligning with the findings of Krause and Hay-
        tude and well-being (e.g., Emmons & Crumpler,          ward (2015). Krumrei-Mancuso (2017) found a
        2000; Krause et al., 2015; Rosmarin et al.,            significantly higher correla�on between humili-
        2011), and because gra�tude is well establis-          ty and gra�tude than the present study, but
        hed in the Biblical text as a right and expected       they    measured      humility   and    gra�tude
        response to a rela�onship with God (e.g., Psalm        differently and under-sampled religious popu-
        106:1, Hebrews 12:28-29). We agree with Ros-           la�ons. Given that a rela�onship with God is
        marin et al. (2011) that integra�ng spirituality       understood to increase gra�tude, it might be
        with gra�tude interven�ons may produce psy-            that Chris�ans with this reliable source of gra�-
        chological benefit.                                    tude have gra�tude elevated beyond the major
                                                               impact of humility. These specula�ons warrant
        Compassion’s minimal nega�ve media�on of a             further inves�ga�on, par�cularly the theory
        rela�onship with God on well-being in this stu-        that humility may demonstrate a more signifi-
        dy is at odds with Steffen and Masters (2005)          cant impact on gra�tude in the non-religious
        who found that compassion mediated between             than in Chris�ans.
        intrinsic religiosity and well-being. However,
        Steffens and Masters (2005) found that com-            This study provides some supports for Lavelock
        passionate a�tude accounted for this media�-           et al.'s (2017) conten�on that humility may be
        on, not compassionate behavior. Given the              the primary character virtue that enacts a me-
        Chris�an emphasis on compassionate ac�on,              chanism of increasing secondary virtues. Lave-
        the SCBCS was used in this study to measure            lock et al. (2017) found that specific virtues in-
        compassion as it focuses on ac�ons. These fin-         crease through focused a�en�on, which subse-
        dings may point to burdens associated with             quently fosters the development of secondary
        ac�ve compassion in the Chris�an community             virtues as a by-product. Further, Lavelock et al.
        that may occur with increased virtue.                  (2017) showed that humility training impacts
                                                               virtues with strong theore�cal links to humility
        This study suggests that humility may directly         (forgiveness, pa�ence), and gra�tude was not
        apply the benefits of a rela�onship with God on        one of those virtues. Gra�tude was inves�ga-
        well-being in Chris�ans to a greater degree            ted in the present study, and the impact of hu-
        than it ‘funnels’ it through other virtue deve-        mility on gra�tude is far less than on compassi-
        lopment. However, including addi�onal charac-          on. One explana�on is that humility may not be
        ter virtues in the model may reduce this direct        a master virtue to all virtues. Humility may act
        media�on. For example, this study found humi-          potently    on   virtues   primarily   expressed
        lity appears to ‘funnel’ some of its benefit           through awareness of others and ac�on to-
        through other virtues (compassion and gra�tu-          wards them (such as forgiveness; Lavelock et
        de). This supports other researchers’ sugges�-         al., 2017), but not virtues that appear less im-
        ons that humility’s main benefit to well-being is      mediately rela�onal (e.g., gra�tude). Such hy-
        indirect, through the development of virtues           pothesizing is tenta�ve given the lack of evi-
        and reduced self-protec�on (Dwiwardani et al.          dence that precludes humility from the master
        2014; Krumrei-Mancuso, 2017; Lavelock et al.,          virtue posi�on, and because humility did signi-
        2017). In short, the model tested is an improve-       ficantly impact gra�tude. It is warranted to sug-






                                                           24
   19   20   21   22   23   24   25   26   27   28   29