Measurement at the Intersection of Positive Psychology and the Psychology of Religion/Spirituality

Abstract

A catalogue and exploration of measures at the intersection of virtues and character strengths (VCS) and the psychology of religion/spirituality (R/S) can inform theoretically interesting and practically valuable questions involving the VCS–R/S relationship. We review a select group of measures in the psychology of R/S through the lens of positive psychology’s six core virtues (wisdom/knowledge, courage, humanity, justice, temperance, and transcendence) and 24 character strengths, as articulated by Peterson and Seligman (Character strengths and virtues: a handbook and classification. Oxford University Press, 2004). To accomplish this goal, we examined 200 measures in the psychology of R/S and determined whether or not each of the 24 character strengths is also assessed by the scale. For example, a scale measuring daily spiritual experiences also measures love (a character strength associated with the virtue of humanity), appreciation of beauty and excellence, and gratitude (character strengths of the virtue of transcendence). Additionally, we explore how religious/spiritual context may shape conceptualization and measurement of VCS constructs, thus affording a clearer understanding of both the virtue and the religious/spiritual context. We caution that drawing conclusions without a consideration of the religious/spiritual worldview context of the populations being studied may risk a distorted understanding of VCS. Online access to characterological ratings of 200 religious/spiritual scales is provided.

Zeal of the convert? Comparing religiousness between convert and nonconvert Muslims.

“…In conclusion, maintaining rigor in the scientific study of religion is difficult due to the abstract nature of religious beliefs (Gorsuch, 1984; Hill, 2013). Although variables of religiousness have measurable phenomena, psychologists who study religion have the difficult charge of defining constructs that hinge on belief in the unseen and supernatural.…”

The Christian Gratitude Scale: An emic approach to measuring thankfulness in every season of life.

“…However, thus far, researchers in the psychology literature have paid little attention to the role that gratitude to God (GTG) plays in the mental and spiritual health of Christian adults, despite the fact that Christianity is the largest religion in the world, with over two billion followers worldwide (Pew Research Center, 2017), the majority of adults in the United States identify with the Christian tradition (Pew Research Center, 2015), and Christianity’s sacred text, the Bible, mentions gratitude, thankfulness, praise, contentment, and other related concepts quite frequently in the context of optimal living. Given the recent emphasis within the discipline of psychology on the foundational role that culture plays in making sense of human functioning, we believe an emic (i.e., “insider,” “bottom-up”) scale (Hill, 2013; Kim et al, 2006) is necessary to better understand the most salient ingredients and psychological and spiritual correlates of GTG. In the present study, we developed and empirically investigated an emic self-report measure to assess a distinctly Christian version of GTG, operationalized from within the Christian tradition, and briefly discussed future research and intervention applications.…”

“…From our perspective, both etic (i.e., “outsider”) and emic (i.e., “insider”) approaches are needed to better understand GTG as a construct and intervention. The former emphasizes a “global,” and often secular, theoretical perspective across cultures and faith traditions in an effort to identify universal psychological processes, whereas the latter focuses on a “local” viewpoint, which is uniquely drawn from particular religious communities by building upon their own language, beliefs, practices, and sacred texts to elucidate psychological knowledge (Hill, 2013; Kim et al, 2006; Pankalla & Kosnik, 2018; Zinnbauer & Pargament, 2005).…”

Examining the relationship between awe, spirituality, and religiosity.

“…Although the data for Study 1 was collected from a large, nationally representative data set, its use of single-item measures leaves uncertainty regarding measurement reliability and may be insufficient to capture the breadth of the constructs (Hill, 2005). In Study 2, we use validated scales to measure the relevant variables; in addition to using fuller measures of spirituality, religiosity, and dispositional (trait) awe, we measure the additional religious-oriented variables that were discussed in the introduction (i.e., individual-communal religious behaviors and quest orientation).…”