The authors report the development of the Religious Commitment Inventory-10 (RCI-10), used in 6 studies. Sample sizes were 155, 132, and 150 college students; 240 Christian church-attending married adults; 468 undergraduates including (among others) Buddhists (n ϭ 52), Muslims (n ϭ 12), Hindus (n ϭ 10), and nonreligious (n ϭ 117); and 217 clients and 52 counselors in a secular or 1 of 6 religious counseling agencies. Scores on the RCI-10 had strong estimated internal consistency, 3-week and 5-month test-retest reliability, construct validity, and discriminant validity. Exploratory (Study 1) and confirmatory (Studies 4 and 6) factor analyses identified 2 highly correlated factors, suggesting a 1-factor structure as most parsimonious. Religious commitment predicted response to an imagined robbery (Study 2), marriage (Study 4), and counseling (Study 6).Interest in religion and spirituality has increased dramatically recently both within culture in general and within psychology. Substantial literatures now describe connections between religion and mental health (Miller

Numerous accounts of research on promoting forgiveness in group settings have been published, indicating that forgiveness can be promoted successfully in varying degrees. Many have suggested that empathy-based interventions are often successful. It takes time to develop empathy for an offender. We report three studies of very brief attempts to promote forgiveness in psychoeducational group settings. The studies use ten-minute, one-hour, two-hour, and 130–minute interventions with college students. The studies test whether various components–-namely, pre-intervention videotapes and a letter-writing exercise–-of a more complex model (the Pyramid Model to REACH Forgiveness) can produce forgiveness. Each study is reported on its own merits, but the main lesson is that the amount of forgiveness is related to time that participants spend empathizing with the transgressor. A brief intervention of two hours or less will probably not reliably promote much forgiveness; however, one might argue that it starts people on the road to forgiving.

The authors report a clinical trial (N = 43 couples) that compares a hope‐focused marital enrichment (E. L. Worthington et al., 1997) with empathy‐centered forgiveness‐based marital enrichment (M. E. McCullough, 1997; E. L. Worthington, 1998a) and a wait‐list control. Treatment group couples improved relative to the wait‐list control group in observational measures of communication. Hope‐focused marital enrichment produced clinically relevant changes in marital communication, increasing the ratio by 3 to 5 positive to negative interaction ratio units. Hope‐focused marital enrichment is discussed in comparison with previous research, which was conducted with couples meeting conjointly. The forgiveness‐based marital enrichment psychoeducational group is one of the 1st studies of forgiveness interventions in couples research.

Strategic hope-focused relationship enrichment is a brief, eclectic, research-based program to enhance couples' relationships. Couples (N = 51; 16 married, 24 cohabiting, 11 engaged) completed 5 sessions of enrichment counseling (n -26) or 3 written assessments (n = 25) from 1 of 12 counselors. Couples receiving enrichment counseling had higher relationship satisfaction and quality-of-couple skills at posttest and at the 3-week follow-up than did written-assessment-only (control) couples. Conditions did not differ in terms of quality of overall attraction or 2 measures of commitment. We concluded that relationship enrichment using this program was effective, powerful, and cost-effective. Future research should focus on testing the effectiveness of the program presented in a group format.

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The ethical instinct, although not the most prominent, is the most constant and persistent factor in the religious life.-E. D. StarbuckThis chapter examines common ethical concems arising from clinical practice with religious and spiritual issues. Fortunately, a professional encountering such issues has a growing body of professional guidance from which to draw in determining an ethical response (

The authors examine the relationships between forgiveness, family cohesion, and alcohol. In Study 1 (N = 190), participants reported lower levels of trust and forgiveness for family members who misuse alcohol. In Study 2 (N = 141), the authors present a model demonstrating family cohesion and trait forgiveness related to state forgiveness of an alcohol-misusing family member. State forgiveness was related to trust in that family member and, subsequently, higher levels of perceived misuser drinking refusal efficacy.

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