Page 51 - EMCAPP-Journal No. 22

journal Psychology of Religion and Spirituality aufstellt, zum Beispiel etwa in Galater 4, 8 oder
(Schni�ker & Emmons, 2017), in an anthology als Frucht des Geistes in Galater 5, 22-23:
published in honor of the Chris�an philosopher „Die Frucht aber des Geistes ist Liebe, Freude,
Dallas Willard (Crisp, Porter & Ten Elshof, 2019) Friede, Geduld, Freundlichkeit, Güte,
and in an excellent interdisciplinary handbook Treue, San�mut, Keuschheit“. Es bleibt aber
(Davis, Worthington & Schnitker, 2023). festzuhalten, dass die Posi�ve Psychologie sich
in ihrem Menschen- und Go�esbild von der Bi-
In conclusion, the primary source of character bel unterscheidet. Tan weist darauf hin: “Posi�-
change in the lives of Chris�ans is the sovereign ve Psychology does not sufficiently deal with
ac�on of the Holy Spirit. However, Chris�ans sin, the fallenness of human beings, an evil
can use empirical findings from posi�ve psy- with its tendency to overemphasise happiness,
chology to develop more differen�ated pro- virtues, and strengths. There is a need, from bi-
grams for spiritual forma�on. However, the blical perspec�ve, to focus more on godly sor-
goal of all spiritual exercises should not be the row and repentance (2. Cor. 7, 9-10), or “posi�-
ego-centred self-op�miza�on of a person, but a ve sadness”, including suffering and pain, and
graduated triad of his life for the glory of God, not only on posi�ve emo�on or happiness, and
for the good of his fellow human beings and so- therefore to note the dark side of happiness”
ciety and for his own personal joy. (Tan, 2019, Seite 43). Die Jünger Jesu sollten
daher ihre eigenen Grenzen, ihre Schwächen
und ihre Unvollkommenheit bei der Entwick-
lung herausfordernder Tugenden wie Demut
und Bescheidenheit kennen.

Mark McMinn weist darauf hin, dass die For-
schung zu Tugenden in der Posi�ven Psycholo-
gie durch einige herausragende Forscher mit
christlichem Hintergrund vorangetrieben wur-
de wie etwa durch Evere� Worthington (Verge-
bung, Demut) und Robert Emmons (Dankbar-
keit, Gnade). Aus christlicher Perspek�ve könn-
te eine wich�ge Schwerpunktverschiebung an-
gestoßen werden, die über die Selbst-Zentrie-
rung und den individuellen Nutzen eines tu-
gendha�en Lebens zweifach hinausgeht. Chris-
ten ehren mit ihrem tugendha�en Leben Go�
und wenden sich in seiner Liebe ihren Nächsten
zu:
„Le� on its own, posi�ve psychology tends to
se�le back to a place of self-interest. I forgive
because it’s good for me. I prac�ce gra�tude
because it lowers my blood pressure. I pursue
References / Literaturverzeichnis hope because it adds to my quality of life. Me,
Arthur, J. (2024). A Chris�an Educa�on in the Virtues: me, me. Many scien�sts fail to see the paradox
Character Forma�on and Human Flourishing. Routledge of how a science of virtue can be twisted to be
Calhoun, A.A. (Ed.). (2015). Spiritual Disciplines Handbook –
Prac�ces that transform us. IVP Forma�o. so very self-centered. And to this the church
Carr, A., Cullen, K., Keeney, C., Canning, C., Mooney, O., offers a nudge toward the love of God and
Chinseallaigh, E. & O’Dowd, A. (2020). Effec�veness of neighbor … When scien�sts lean toward the
posi�ve psychology interven�ons: a systema�c review and personal health effects of virtues, those in the
meta-analysis. The Journal of Posi�ve Psychology, 16, 6, church can nod and remind them of the larger
749-769.
Carreno, D. F., Eisenbeck, N., Greville, J. & Wong, T. P. (2023). context of virtues as well. Yes, we may live lon-
Cross-cultural psychometric analysis of the Mature Happiness ger if we forgive our foes, but we will also forge

51