Sense of coherence (SOC) reflects an individual’s capacity and available resources to deal with stressful situations. For some time now studies have revealed that people differ in their experience of SOC; yet, very little is known about how and through which mechanisms a high level of SOC is formed. In order to increase our understanding about the paths to a high SOC in the stage of adulthood, we focused on exploring the role both of temperament, as it has been confirmed as a potential component in the development of more complex traits that emerge later in life, and of emotional intelligence (EI) as it has been found to increase SOC. The sample consisted of 173 participants between 18 and 49. We used the Temperament Evaluation of Memphis, Pisa and San Diego Autoquestionnaire (TEMPS-A), Orientation to Life Questionnaire (OLQ), and Emotional Intelligence Questionnaire (INTE). Results showed a negative correlation between the depressive, cyclothymic, irritable, and anxious dimensions of temperament and SOC, and EI. There was also a positive correlation between hyperthymic temperament and SOC, and EI. EI correlated positively with a general sense of coherence and its three dimensions. The PROCESS macro for SPSS showed that emotional intelligence mediates the relationship between depressive, cyclothymic, hyperthymic, irritable and anxious temperament, comprehensibility, manageability, meaningfulness, and global orientation to life. On the basis of the obtained outcomes, it can be stated that emotional intelligence mediates the relationship between dimensions of temperament and dimensions of SOC.

Early adulthood, between 18 and 25, is viewed as a decisive period of life for the prevention and treatment of anxiety and depression. Although the topic of their mutual relationship is well-known, little has been uncovered about the mechanism underlying this connection. To understand the indirect pathways between anxiety and depression, we chose the sense of meaning of life as a mediator because people’s beliefs that their lives are or can be purposeful may protect against depression. The sample was composed of 277 Polish young adults. A small majority of the participants were women (58.8%). The mean age was M = 22.11 (SD = 1.72). We used in the research the Direct Behavior Rating-Scale Items Scale, the Meaning in Life Questionnaire, and the Brief Screen for Depression. Correlational analysis showed that, consistent with past findings, anxiety correlated positively with depression and searching for meaning. It was also negatively associated with presence of meaning. Moreover, depression was negatively linked to presence of meaning and positively with searching for meaning. Regression-based mediation analyses (PROCESS macro 3.4) proved that the relationship between anxiety and depression was mediated by presence of meaning in life, suggesting that having a sense of meaning may be a pathway by which feelings of tension relative to adverse events protect against depression.

It is well documented that religion and its different aspects positively affect people’s ability to forgive. However, studies have rarely moved beyond direct associations to explore potential mediators of this relationship. In this context, our main aim was to examine the direct relationship between God’s engagement/disengagement in response to prayer and forgiveness with the possible influence of a positive orientation. Data were gathered from 464 participants aged 18 to 75 (M = 31.10; SD = 11.32). This study included 255 women (55%) and 209 men. We used the Brief Measure of Perceived Divine Engagement and Disengagement in Response to Prayer, the Transgression-Related Interpersonal Motivations Inventory, and the Positivity Scale. In line with our hypotheses, interpersonal forgiveness correlated positively with God’s perceived engagement (H1); it was negatively associated with God’s disengagement (H2); and it was positively linked to positive orientation (H3). Moreover, positive orientation mediated the relationship between religiosity and interpersonal forgiveness. This may suggest that positivity is not indifferent in the process of forgiving, especially when people are aware of God’s involvement in their lives.