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The purpose of this study was to explore the usage patterns of USA subscribers of an online religious/spiritual application (i.e., app; Pray.com) and the associations of app usage with physical health, mental health, spiritual health, and well-being outcomes. A total of 1031 subscribers participated in the survey about their engagement with the Pray.com app. Most of the respondents had been using the app between one and two years, and more than half were high-frequency users. Although many individuals engaged with the app experienced spiritual growth, many also reported retrospective improvement in mental and physical health. This research serves as an initial examination of how religious-based apps may be associated with self-reported improvements in physical, mental, and spiritual health outcomes. [ABSTRACT FROM AUTHOR]

Research on intellectual humility has grown, but little work has explored its role in moral decisions. Building on recent work on the Veil of Ignorance, we randomly assigned some participants to imagine being part of an existentially-threatening situation that could possibly lead to the greater good for society (i.e. The Human Challenge Experiments [HCE]). We predicted that informing participants that they might be part of such a study (i.e. the veil of ignorance [VOI]) would reduce HCE support, and that this would be amplified among intellectually humble participants. A preregistered study (N = 1,032) drawn from three samples, including participants from the United States (n = 346), the Netherlands (n = 340), and Hong Kong (n = 346), confirmed our hypothesis. In addition, this effect was pronounced for those high in intellectual humility. This work offers a novel contribution by examining the role of intellectual humility in existentially-relevant moral decisions. [ABSTRACT FROM AUTHOR]

Existing models of forgiveness and the strategies to promote forgiveness that draw from them are predominantly individualistic. As the United States becomes more diverse and counseling psychology becomes a more global field, counseling psychologists are increasingly likely to encounter clients who have a collectivistic worldview. The authors propose a theoretical model that clarifies the relationship between collectivism and forgiveness. The importance of maintaining social harmony in collectivistic cultures is central to this relationship. The model has two propositions. First, collectivistic forgiveness occurs within the broad context of social harmony, reconciliation, and relational repair. Second, collectivistic forgiveness is understood as primarily a decision to forgive but is motivated largely to promote and maintain group harmony rather than inner peace (as is more often the case in individualistically motivated forgiveness). Finally, the authors suggest a research agenda to study collectivistic forgiveness and provide guidelines for addressing forgiveness with collectivistic clients. (Contains 3 tables and 1 figure.)

We present three studies to examine intellectual humility (IH) contextualized to existential challenges across cultures. With samples (N = 1714) drawn from three regions (United States, Hong Kong, Netherlands), we explore the benefits and drawbacks of various configurations of IH and commitment to beliefs. In two studies, we created a measure of IH contextualized to existential concerns (Study 1; N = 344 adults in the U.S.), replicated its factor structure, and identified distinct profiles of belief commitment and IH (Study 2; N = 340 adults in the U.S.). Then, in our primary study (Study 3; N = 1030 adults from the U.S., Netherlands, and Hong Kong), we examined evidence for the cultural generalizability of the measure and profiles. Implications for future research on the measurement of IH, its manifestation across cultures, and its relevance to the existential domain are discussed. [ABSTRACT FROM AUTHOR]

As the current political environment in the United States and around the world becomes more polarized, it is important to better understand the intrapersonal and interpersonal effects of engaging political discourse with political humility. Across two studies, we explored the predictors of political humility (Study 1), and how political humility might impact engagement with different viewpoints (Study 2). In Study 1 (N = 311), political humility was positively related to openness, but negatively associated with political commitment. In Study 2 (N = 194), controlling for political commitment, political humility was positively associated with identifying positives in the opposite political perspective, identifying the results of a neutral essay as inconclusive, and having more favorable ratings of a political essay contrary to their own views. On the other hand, political humility was negatively related to experiential avoidance. We conclude by discussing limitations and suggestions for future research. [ABSTRACT FROM AUTHOR]

Approximately 5 million refugees have been displaced since the start of the Syrian civil war in 2011. In 2016, the refugee crisis reached deadly proportions, causing many Syrians to flee their homes in search of asylum. Individual responses to refugees differed as Syrians attempted to resettle throughout the world. Research has shown that religious orientation (intrinsic, extrinsic, quest), religious commitment, and personality traits can help explain prejudicial attitudes toward outgroups. The purpose of this study is to examine the role that personality and religion play in predicting prejudicial attitudes toward Syrian refugees in the United States. The study's sample consists of 844 participants recruited during the height of the Syrian refugee crisis. Participants completed online surveys through Amazon's Mechanical Turk. Results of hierarchical regression indicated that personality explained about 14% of the variance in prejudicial attitudes; specifically, Extroversion and Conscientiousness were positively related to prejudice, whereas Agreeableness was negatively related. Religious commitment and religious orientation explained an additional 0.8% to 2.5% variance, respectively, in prejudicial attitudes above and beyond personality. We discuss implications of findings for future research and practice. [ABSTRACT FROM AUTHOR]

The moral domains of loyalty, authority, and purity have been linked with both religion and conservatism in Moral Foundations Theory. Yet there are important individual differences in religiosity. We sought to provide a more nuanced understanding of the relations between religiosity, conservatism, and the moral foundations identified in MFT. Participants were 450 Christians who completed an online survey assessing outreaching faith, religious commitment, belief in an authoritarian God, Biblical literalism, and the prioritization of each of the five moral foundations. Conservatism and religious commitment were significant positive predictors of Loyalty. Controlling for conservatism and religious commitment, we found that Fairness was predicted by outreaching faith; Care was positively predicted by outreaching faith and negatively predicted by belief in an authoritarian God; Authority was predicted by literalism; and Purity was predicted by literalism and authoritarian God representations. Our results highlight the need to consider individual differences in religious beliefs in theorizing about moral foundations. [ABSTRACT FROM AUTHOR]

Although initial research on treatment for hypersexual behavior has had promising results, there has been little work that explicates the theoretical rationale for various treatment strategies. Self-forgiveness may be one strategy to help individuals with hypersexual behavior work through maladaptive shame and guilt. The present study explored the role of self-forgiveness in hypersexual behavior. Participants(N = 187)reported a time in which they had violated their sexual values and completed measures of self-forgiveness, shame/guilt, and hypersexual behavior. Self-forgiveness was negatively related to hypersexual behavior. Self-forgiveness was also negatively related to shame/guilt. The association between self-forgiveness and hypersexual behavior was mediated by shame/guilt. [ABSTRACT FROM AUTHOR]

Previous research has highlighted the social nature of humility. In three studies, we provide evidence that humility facilitates the initiation and maintenance of romantic relationships. In Study 1, very humble potential dating partners, relative to less humble partners, were rated more favorably and were more likely to elicit intentions to initiate a romantic relationship. Study 2 was a conceptual replication of Study 1 that provided evidence that participants find humble potential dating partners more attractive than arrogant dating partners. In Study 3, we examined perceptions of humility in participants in proximal or long-distance relationships. We found that humility buffers against unforgiveness in long-distant relationships. Although long-distance relationships were associated with greater unforgiveness, this effect was only present when partners were viewed as having low humility. Together, these findings highlight the social benefits of humility in initiating and maintaining romantic relationships. [ABSTRACT FROM AUTHOR]

Existing models of forgiveness and the strategies to promote forgiveness that draw from them are predominantly individualistic. As the United States becomes more diverse and counseling psychology becomes a more global field, counseling psychologists are increasingly likely to encounter clients who have a collectivistic worldview. The authors propose a theoretical model that clarifies the relationship between collectivism and forgiveness. The importance of maintaining social harmony in collectivistic cultures is central to this relationship. The model has two propositions. First, collectivistic forgiveness occurs within the broad context of social harmony, reconciliation, and relational repair. Second, collectivistic forgiveness is understood as primarily a decision to forgive but is motivated largely to promote and maintain group harmony rather than inner peace (as is more often the case in individualistically motivated forgiveness). Finally, the authors suggest a research agenda to study collectivistic forgiveness and provide guidelines for addressing forgiveness with collectivistic clients. [ABSTRACT FROM AUTHOR]

This study tested a portion of a model proposed by Constantine and Sue (2006) that examined whether certain attitudes, beliefs, and behaviors thought to be consistent with the cultural orientation and worldview of African Americans (i.e., religiosity, racial pride, and time orientation), would predict ego resilience, optimism, and subjective well-being in a sample of African American college students (N = 215). Structural equation modeling was used to test the hypothesis that cultural orientation would predict ego resilience, optimism, and subjective well-being in the current sample of African American college students. Religiosity and racial pride positively predicted psychological functioning and well-being. Present time orientation, however, negatively predicted psychological functioning and well-being. Implications of the study's findings are discussed in the context of future research and clinical interventions. [ABSTRACT FROM AUTHOR]

Objective: This prospective longitudinal study examined whether coronavirus disease 2019 (COVID-19) has led to changes in psychological and spiritual outcomes among adults with chronic disease., Method: Participants (N = 302) were a stratified, nonrandom sample of adults (Mage = 64.46, SD = 10.86, 45.7% female). The sample was representative of the chronically ill, U.S. adult population in gender, race/ethnicity, region, and religious affiliation but older in age and higher in socioeconomic status. Participants completed online-administered measures 1 month before the March 11 pandemic declaration (T1) and then 1 and 3 months after it (T2 and T3). At T1 through T3, they completed measures of depression, anxiety, personal suffering, psychological well-being, trait resilience, optimism, hope, grit, spiritual struggles, spiritual fortitude, and positive religious coping. At T2 and T3, they also completed measures of social support, physical health, resource loss, perceived stress, and COVID-19 fears and exposure., Results: Overall, people did not change substantially in psychological or spiritual outcomes over time. However, trait resilience increased and personal suffering declined. People highest in prepandemic suffering increased in spiritual fortitude. Racial/ethnic minorities increased in religious importance. Roughly half (48.9%) of participants exhibited psychological resilience (no/minimal depression or anxiety symptoms) at both T2 and T3. Perceived stress and psychological resource loss were associated with adverse mental health outcomes, but social support and physical health were not. COVID-19 fears contributed more to mental health than COVID-19 exposure., Conclusions: Even among vulnerable populations such as adults with chronic disease, during pandemic conditions like COVID-19, many people may exhibit-or even increase slightly in-psychological and spiritual resilience. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

Suicide among African Americans has been acknowledged by the U.S. Surgeon General as a growing crisis. However, suicide remains understudied in this population. In this article, the authors examine the literature related to cultural protective factors that buffer African Americans from suicide risk. They present an overview of suicide among African Americans, review the culture and world-view of African Americans, and examine the degree to which these cultural variables protect against suicide risk. Finally, they discuss the limitations of the extant research on African American suicide, set an agenda for future research, and discuss its implications for clinical practice and public policy.