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Religious belief model: (---) Faith and (--) interpretation; adapted from the Fontaine, Duriez, Luyten, & Hutsebaut (2003) model.
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The aim of the present study was to investigate the link between religiosity and forgiveness among Christian, Muslim, Jewish and secular affiliations. Measures of forgiveness included attitudes towards forgiveness (attitudinal) and tendencies to forgive transgressions in the past (behavioural) and future (projective). Religious faith, interpretatio...
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... two factors explain two distinct dimensions of religiosity. Figure 1 illustrates the differences between these measures of religiosity and shows that individuals who have higher scores on faith believe more in the existence of God (or a transcendental reality), while lower scores indicate disbelief in the reality of God. Individuals with higher scores on the interpretation factor tend to rationalise religious expressions, culture, ideas and texts with orthodox or fundamental cognitions; for example, celebrating Christmas principally to connect to God. ...
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The purpose of this paper was to investigate how multiple dimensions of religiosity/spirituality are related to life satisfaction in Korean American adolescents. The participants were 174 Korean American adolescents (91 boys, 83 girls) attending Korean Catholic churches in the Northeast Coast of the United States. The adolescents completed the Brie...
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... Individu dengan religious practice dan keyakinan intrinsik cenderung melaporkan kemampuan yang lebih tinggi dalam memaafkan orang lain dan memaafkan situasi (Barcaccia dkk., 2017;Matuszewski & Moron, 2022;Webb dkk., 2005). Beberapa studi menemukan bahwa individu dengan tingkat religiusitas yang tinggi lebih menunjukkan tingkat pemaafan yang tinggi (Fox & Thomas, 2008;Lutjen, Silton, & Flanelly, 2011;Matuszewski & Moron, 2022). Frekuensi beribadah dan berdoa yang tinggi mampu membuat individu lebih mudah untuk memaafkan orang lain (Gassin & Sawchak, 2008;Lutjen, Silton, & Flanelly, 2011). ...
Salah satu persoalan klasik di dalam masyarakat adalah friksi dan konflik. Konsekuensi dari kedua hal ini dapat diselesaikan, salah satunya melalui pemaafan. Salah satu suku yang menarik untuk ditelaah dinamikan pemaafan yang ada di dalam masyarakatnya adalah suku Bugis. Penelitian ini bertujuan untuk mengetahui faktor-faktor pemaafan pada orang Bugis. Melalui pendekatan kualitatif dengan metode fenomenologi, diperoleh tiga orang partisipan yang diperoleh melalui teknik purposive sampling. Analisis data dilakukan dengan Interpretative pheneomenological analysis. Temuan dalam penelitian ini disajikan dalam dua kategori data, yakni faktor-faktor pemaafan orang Bugis dan dinamika temuan pemaafan orang Bugis. Ditemukan empat faktor yang berperan dalam pemaafan orang Bugis, yaitu ajaran agama dan orang tua, nilai budaya, faktor relasional dan inisiasi permintaan maaf dari pelaku. Penelitian ini juga menemukan bahwa ketiga partisipan sebagai masyarakat suku Bugis merupakan orang-orang yang mudah memberi maaf namun jika yang disinggung atau disakiti adalah hal-hal yang meliputi perasaan dan harga diri mereka, maka kondisi tersebut menjadi sulit untuk dimaafkan.
... In regard to moral disengagement, religious identification affects attitudes toward radicalization and violent extremism (Aly et al., 2014) and is used to justify unethical behavior in shifting the responsibility of the behavior (Hinrichs et al., 2012). In terms of transgressions, religiosity also affects individuals' willingness to forgive transgressions (Fox and Thomas, 2008;Sheldon, 2014). Loyalty in parasocial relationships may lead individuals to forgive transgressions, (e.g., celebrities ;Finsterwalder et al., 2017). ...
A national survey of 314 Americans was employed to determine whether core forms of group identification (sport, political, and religious) predict one's likelihood to forgive a leader within that group for an intentional/preventable transgression. Three forms of transgressions (assault and battery, sex with a minor, stealing money) were presented as possible scenarios for leaders of sport, political, and religious groups. Sports leaders were more likely to be forgiven overall, with each of the three scenarios shifting levels of forgiveness; sex with a minor was more likely to be forgiven for sports figures, while stealing money was less likely to be forgiven for religious leaders. Unaffiliated individuals were less likely to forgive transgressions, with no differences between identified groups.
... Moreover, our study mainly involved participants who were religious. Other studies have shown that forgiveness is associated with religiosity and spirituality (Fox & Thomas, 2008;McCullough et al., 2005;Nashori et al. 2020). Including a comparative group of nonreligious people could reveal that the mediating effect of EMS only occurs in religious persons. ...
... Forgiveness is a central tenet in Christianity and in the Christian character (Lampton et al., 2005;Marty, 1998). The majority of studies comparing secular to religious participants demonstrate that religious individuals report higher dispositional forgiveness (Fox & Thomas, 2008); the exact religious tradition did not affect strongly the tendency to forgive (Azar & Mullet, 2002). However, the particular bases underlying different forms of forgiveness may differ between religious traditions. ...
Dispositional forgiveness and its various forms have been related to personality and religiosity. However, previous studies rarely focused on the unique contributions of personality and religiosity in predicting the particular tendencies to forgive self, others, and situations. The goal of this study was to investigate the incremental validity of religiosity over and beyond the six-dimensional structure of personality containing the factors Honesty-Humility (H), Emotionality (E), eXtraversion (X), Agreeableness (A), Conscientiousness (C), and Openness to Experience (O), known as the HEXACO personality model, in predicting dispositional forgiveness. We predicted that religiosity would have incremental validity, particularly in predicting forgiveness of others, but that it would also account for less well explained additional variance in other forms of dispositional forgiveness. One hundred seventy-six individuals participated in the study (Mage = 30.938; SDage = 4.885; 106 women). We applied the measures of HEXACO traits (using the International Personality Item Pool; IPIP-HEXACO), as well as the centrality of religiosity, religious struggles, and trait forgiveness (tendency to forgive, attitude toward forgiveness, forgiveness of self, others, and situation) scales. The hierarchical regression indicated the incremental validity of centrality of religiosity over and beyond personality in predicting attitude toward forgiveness and forgiveness of others. Religious struggles accounted for a significant portion of the variance in self-forgiveness and forgiveness of situations beyond personality. Centrality of religiosity was related to higher disposition to forgive others, while higher religious struggle was associated with lower forgiveness of self and of situations. The study demonstrated that religiosity accounted for additional variance in forgiveness beyond personality. However, depending on its dimension, religiosity may foster forgiveness of others but inhibit forgiveness of self and of situations.
... Most studies have repeatedly indicated that religiosity not only positively correlates with interpersonal forgiveness, but acts as its predictor as well (Fox and Thomas 2008;Ayten and Ferhan 2016;Krok and Zarzycka 2021). People who declare being more religious use healthier strategies to handle forgiveness (Sheldon et al. 2014). ...
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.
... We infer this link from previous empirical studies in other literature that specifically examines the role of religiosity on forgiveness, and how that in turn shapes the relationship. For example, Fox and Thomas (2008) show that the religiosity construct has a positive effect on the various forms of forgiveness (e.g., attitudinal, behavioural and projective) across major religions comprising of people of different nationalities. More specific to our Indonesian setting, since religiosity positively influences forgiveness that individuals have towards one another within the Javanese community (Nashori, Iskandar, Setiono, Siswadi, & Andriansyah, 2020) we expect this to be an inherent feature in the relationship between Indonesian (both Muslim and non-Muslim) firms and their Asian B2B customers. ...
The growing significance of Asia in global trade has meant that service organizations within the region need to build robust relationships with customers that may reside in nations with different socio-cultural backgrounds. This paper draws on the theories of social exchange and social capital to examine how Indonesian service providers build B2B relationships with their Asian customers in the region, when the customers are from non-Islamic nations. This study used a survey to collect its primary data. Data from 312 Indonesian firms revealed that Asian cultural-specific concepts of religiosity not only had a positive impact on transactional and relational psychological contracts, but also dampened psychological contract breaches. Only relational psychological contracts had a positive effect on relational capital and relational wellbeing, despite transactional contracts being intrinsic to these relationships. Relational capital helped to reduce psychological contract breaches and improve relationship wellbeing, whereas psychological contract breaches reduced such wellbeing. Our findings significantly extend research on B2B service relationships and offer valuable managerial insights for service decision makers operating in Asia that involves B2B relationships between organizations with specific and different socio-cultural backgrounds.
... Judaism also emphasizes forgiveness, which is an emotion concerned with interpersonal relationships [54] and it is negatively related to anxiety [55]. In fact, research has shown that Jews report higher levels of forgiveness than Muslims [56,57], and, along with Christians, they report lower levels of obsessive compulsions than Muslims [56]. As obsessive compulsions are connected to both anxiety [58] and depression [59], these results suggest that Jews and Christians experience low levels of negative emotions. ...
... Interestingly, Christian children view God as more loving than Hindu or Muslim children [67]. As previously stated, Christians express more forgiveness [57] and lower levels of obsessive compulsions [56] than Muslims. Together, the findings suggest that Christians should experience strong positive emotions and weak negative emotions. ...
The fading affect bias (FAB) is a robust phenomenon where unpleasant affect fades faster than pleasant affect. The FAB is believed to be coping mechanism designed to make life appear pleasant in the face of hardships and adversities. The FAB persists across several cultures and many event types (e.g., alcohol, religious, and death), even though low FAB has been demonstrated for social media events, videogame events, and events labeled as religious, but not spiritual. Although religion is also believed to make life more satisfying by providing existential meaning and social connectedness for their followers, research to date, has not examined religious differences in the FAB. Therefore, we examined the FAB using 2 measures of fading affect across participants’ self-reported religious affiliations and we found robust FAB effects for all categories except for an extremely small sample of Islamic followers. The FAB effects were strongest for Jewish and Buddhist affiliations and they were weakest for participants who did not report a well-known religious affiliation. The findings extend the literature on the FAB to religious belief systems. Future research should replicate the current study, examine the FAB for larger samples of Muslims, Buddhists, Hindus, and Jews, and test explanations for differential FAB effects across religious affiliations.
... Penelitian sebelumnya yang dilakukan oleh Fox & Thomas (2008), penelitian ini menemukan bahwa variabel religiusitas (keyakinan terhadap tuhan) menjadi predictor terkuat dalam individu melakukan perilaku forgiveness. Dalam penelitian sebelumnya juga pernah membahas mengenai hubungan religious dan forgiveness, hasilnya variabel forgiveness dan variabel religiusitas memiliki hubungan yang positif dan searah (Amrila & Widodo, 2015). ...
Every day individuals must carry out social activities such as communicating with each other. The communication process makes individuals more mature in dealing with problems, as well as adolescents. Communication carried out sometimes does not run smoothly and causes disappointment between individuals. This disappointment can disappear with a sense of sincerity and forgiveness that is done. One of the forgiveness factors is religiosity. Individuals can do forgiveness based on their belief in religion as a basis for behavior. Through this research, the researcher wanted to analyze the forgiveness through survey study research. The research data were obtained from the distribution of the forgiveness variable scale and the religiosity variable scale. Taking research subjects here using a stratified random sampling technique, in which the subject is taken randomly based on class level. This study involved as many as 150 adolescents, 118 women and 32 men. The results of this study showed that the variable of religiosity was proven to affect the forgiveness variable. In addition, empirical facts were also found, namely the difference in the level of forgiveness in the class groups. As for the level of religiosity in the class group, there was no difference. Likewise with the level of forgiveness in the gender group and the level of religiosity in the gender group. For future research, it is necessary to analyze the forgiveness variable in subjects with adult age vulnerability. This is necessary to see the process of forgiveness development in terms of age. Keywords: Adolscent, Forgiveness, Religious Abstrak Setiap harinya individu pasti melakukan aktivitas sosial seperti berkomunikasi satu sama lain. Proses komunikasi menjadikan individu lebih dewasa dalam menyikapi permasalahan, begitu juga dengan remaja. komunikasi yang dilakukan terkadang tidak berjalan lancer dan menyebabkan kekecewaan antar individu. Kekec ewaan tersebut dapat menghilang dengan adanya rasa ikhlas dan forgiveness yang dilakukan. Salah satu faktor forgiveness adalah religiusitas. Individu dapat melakukan forgiveness berdasarkan dengan keyakinannya terhadap agama sebagai dasar bertingkah laku. Melalui penelitian ini, peneliti ingin menganalisis terkait mengenai forgiveness melalui penelitian studi survey. Data penelitian didapatkan dari penyebaran skala variabel forgiveness dan skala variabel religiusitas. Pengambilan subjek penelitian disini menggunakan teknik stratified random sampling, yang dimana subjek diambil secara random berdasarkan tingkatan kelasnya. Penelitian ini melibatkan sebanyak 150 remaja, 118 perempuan dan 32 laki-laki. Hasil penelitian ini mendapatkan hasil yaitu bahwa variabel religiusitas terbukti dapat mempengaruhi variabel forgiveness. Selain itu, ditemukan juga fakta empiris yaitu adanya perbedaan tingkat forgiveness pada kelompok kelas. Sedangkan untuk tingkat religiusitas pada kelompok kelas, tidak ditemukan perbedaan. Begitu juga dengan tingkat forgiveness pada kelompok jenis kelamin dan tingkat religiusitas pada kelompok jenis kelamin. Untuk penelitian kedepannya perlu untuk menganalisis variabel forgiveness pada subjek dengan rentan usia dewasa. Hal ini diperlukan untuk melihat proses perkembangan forgiveness dari segi usia. Kata kunci: Remaja, Forgiveness, Religiusitas
... One of the characteristics of this approach is that it does not require the person to be well physically, mentally, or financially in order to carry it out. Therefore, the present study addresses the three factors of personal well-being associated with health, personal well-being, R/S, and older adults, such as gratitude [10,[25][26][27][28], the meaning of life [10,[29][30][31][32], and forgiveness [12,27,33]. ...
Scientific research has provided theoretical evidence on the implementation of religious/spiritual interventions (RSI) as a complementary health therapy, where spiritual improvements are also a factor to consider. Despite the above, there are few studies that have evaluated the clinical applicability of these findings. This study was an intervention with older and younger adults divided into two treatment groups and one control group. What is expected is that the two treatment groups will score better than the control group; however, the group with a Christian spiritual focus is expected to perform better than the group without a spiritual focus. Measures of gratitude, meaning of life, forgiveness, spirituality, religiosity, and expected prejudice were recorded. The hypothesis is fulfilled that Christian spirituality enhances psychological interventions on factors associated with personal well-being, mainly in older adults: spirituality (M = 26.00, SE = 2.127/M = 29.38, SE = 1.953, t (12) = −2.436, p < 0.05, r = 0.58), goals (M = 22.92, SE = 1.022/M = 24.54, SE = 0.739, t (12) = −2.298, p < 0.05, r = 0.55), and benevolence (M = 17.31, SE = 1.554/M = 21.08, SE = 1.603, t (12) = −3.310, p < 0.05, r = 0.69). The most powerful results of the study are those associated with religiosity/spirituality.
... Fennell, 1993) shows that while tendency to forgive determines both the quality and durability of a marriage, religiousness is not related to tendency to forgive. Fox and Thomas (2008), in a study of 475 Christians, Muslims and non-religious people, have shown that while religiousness is associated with a positive value placed on forgiveness, it is not associated with a greater willingness to forgive wrongs (see Zarzycka, 2019). ...
We analyzed the relationship between post-critical beliefs and the quality and stability
of marriage, taking into account the mediating function of attitude and the tendency
to forgive. The sample consisted of 122 predominantly Roman Catholic respondents.
We used the Marriage Quality and Stability Scale, the Post-Critical Belief Scale and
the Attitude and Tendency to Forgive Scale. Correlation analysis showed a significant
positive relationship between Symbolic Affirmation and stability of marriage. Mediation
analysis demonstrated that the relationship between Symbolic Affirmation and stability
of marriage was mediated by attitude toward forgiveness. The results suggest that
religiousness plays a role in predicting stability of marriage and that attitude towards
forgiveness is a mediator explaining the mechanism of this relationship.
