Showing papers by "Everett L. Worthington published in 2013"

Cultural humility: measuring openness to culturally diverse clients.

Abstract: Building on recent theory stressing multicultural orientation, as well as the development of virtues and dispositions associated with multicultural values, we introduce the construct of cultural humility, defined as having an interpersonal stance that is other-oriented rather than self-focused, characterized by respect and lack of superiority toward an individual's cultural background and experience. In 4 studies, we provide evidence for the estimated reliability and construct validity of a client-rated measure of a therapist's cultural humility, and we demonstrate that client perceptions of their therapist's cultural humility are positively associated with developing a strong working alliance. Furthermore, client perceptions of their therapist's cultural humility were positively associated with improvement in therapy, and this relationship was mediated by a strong working alliance. We consider implications for research, practice, and training.

Humility and the Development and Repair of Social Bonds: Two Longitudinal Studies

Abstract: A theory of relational humility asserts that humility can promote strengthening social bonds. To complement prior, cross-sectional research on this topic, two longitudinal studies were conducted. In Study 1, college students in romantic relationships (N = 123), all of whom had been hurt or offended by their partners within the last two months, completed measures of humility and unforgiveness for six consecutive weeks. Relational humility predicted unforgiving motives (lagged by one time-point). In Study 2, we examined college students (N = 84) in small groups that did three tasks intended to challenge humility. Round-robin ratings were used over the course of three measurement occasions to evaluate whether trait humility predicted formation of strong social bonds. As predicted, trait humility was associated with greater group status and acceptance. We concluded that, by using longitudinal methods, there is support for the proposition that humility can help repair and form relationships with strong social ...

Research on religion/spirituality and forgiveness: A meta-analytic review.

Abstract: In the present article, we review the literature on religion/spirituality (R/S) and forgiveness using meta-analysis. R/S was positively related to trait forgivingness (i.e., across relationships and situations; r .29), state forgiveness (i.e., of a specific offense; r .15), and self-forgiveness (r .12). Contextual measures of R/S more proximal to the forgiveness process were more strongly related to state forgiveness than were dispositional measures of R/S. Measures of one’s relationship with the sacred were more strongly related to self-forgiveness than were dispositional R/S measures. We discuss implications for next steps in the study of R/S and forgiveness.

A dyadic model of the work-family interface: a study of dual-earner couples in China.

Abstract: This study adopted a spillover-crossover model to examine the roles of personality and perceived social support as antecedents of the work-family interface among dual-earner couples in China. Married couples (N = 306) from 2 major cities in China (Shanghai and Jinan) completed questionnaires measuring a relationship-oriented personality trait (i.e., family orientation), perceived family and work support, and work-family conflict and enhancement. The results showed that family orientation and perceived family support was positively associated with family-to-work enhancement and negatively associated with family-to-work conflict for both husbands and wives. Perceived work support was positively associated with family-to-work enhancement for wives and negatively associated with work-to-family conflict for husbands. Similarities in family orientation between partners were positively correlated with the individual's family-to-work enhancement. This study also illustrated the crossover of the work-family interface between dual-earner couples by using the actor-partner interdependence model. The pattern of associations between personality trait and perceived social support varied by gender. Husbands' family orientation was negatively correlated with work-to-family enhancement experienced by wives, and husbands' perceived work support was positively correlated with work-to-family enhancement experienced by wives. Wives' perceived work support was positively correlated with family-to-work conflict experienced by husbands.

A China–New Zealand comparison of forgiveness

Abstract: The present study examined the practice of forgiveness among participants from China (N = 172) and New Zealand (N = 91). We tested a theoretical model describing the relationships between collectivism, individualism, and forgiveness. Participants from China were more collectivistic and less individualistic than were participants from New Zealand. Overall, participants from New Zealand were more forgiving than were participants from China. Collectivism was positively related to decisional forgiveness in Chinese participants. Decisional forgiveness independently predicted conciliatory behaviour among participants from China, but this was not the case for participants from New Zealand. Thus, the hypothesized model received qualified support.

Till death do us part: Terror management and forgiveness in close relationships

Abstract: Two experiments extended terror management theory to investigate forgiveness in close relationships. We hypothesized that mortality salience would elicit less forgiveness in less committed relationships. In Experiment 1, participants were primed with either mortality salience or a physical pain control condition, recalled a recent hurtful interpersonal offense, and reported their degree of forgiveness. Mortality salience evoked less forgiveness in less committed relationships. In Experiment 2, participants were assigned to recall an offense that occurred in a low-commitment or high-commitment relationship. Again, mortality salience elicited less forgiveness in less committed relationships; it elicited more forgiveness in more committed relationships. Moreover, this interaction was mediated by empathy. Existential considerations may play an important role in the functioning of close relationships.

Forgiveness, Religiousness, Spirituality, and Health in People with Physical Challenges: A Review and a Model

Abstract: Research shows that lowering depression, anxiety, and hostility is beneficial for physical health, and some evidence suggests that forgiveness, religiousness, and spirituality function as potential mechanisms of the reciprocal connection between mental and physical health. In recent years, scholars examined the forgiveness-health relationship specifically in people who face chronic physical health challenges. This chapter presents a stress-and-coping model to explain the effects of forgiveness, religiousness, and spirituality on health among various patient populations. It concludes that investigating religious coping, especially forgiveness, in rehabilitation settings is a welcome progression and recommends that future research examine potential mediators of the forgiveness-health relationship, including self-forgiveness and feeling forgiven by God. Keywords:forgiveness; God; mental health; religiousness; spirituality; stress-and-coping model

Managing Hurt and Disappointment: Improving Communication of Reproach and Apology

Abstract: The resolution of transgressions in close relationships often depends on how victims reproach offenders and how offenders explain. A research-based framework for teaching clients how to communicate when they are upset (reproach) and how to respond when someone is upset with them (apology) was evaluated using a between-groups (control, treatment) randomized psychoeducational intervention. We tested whether a 2.5-hour workshop that taught skills for communicating reproach and apology changed participants' videotaped ratings of role-played reproaches and apologies. Participants were 111 undergraduate students. Video-recorded behavioral data were collected pre-test, post-test, and at 2-4-week follow-up. Workshop participants exhibited higher levels of constructive emotional reactions than control participants, though the differences were not maintained at follow-up. This brief workshop provides a basis for interventions to improve communication while managing transgressions in many settings (e.g., an adjunct ...

Efficacy of Psychotherapeutic Interventions to Promote Forgiveness

Abstract: Objective: This meta-analysis addressed the efficacy of psychotherapeutic interventions to help people forgive others and to examine moderators of treatment effects. Method: Eligible studies reported quantitative data on forgiveness of a specific hurt following treatment by a professional with an intervention designed explicitly to promote forgiveness. Random effects meta-analyses were conducted using k 53 posttreatment effect sizes (N 2,323) and k 41 follow-up effect sizes (N 1,716) from a total of 54 published and unpublished research reports. Results: Participants receiving explicit forgiveness treatments reported significantly greater forgiveness than participants not receiving treatment ( 0.56 [0.43, 0.68]) and participants, receiving alternative treatments ( 0.45 [0.21, 0.69]). Also, forgiveness treatments resulted in greater changes in depression, anxiety, and hope than notreatment conditions. Moderators of treatment efficacy included treatment dosage, offense severity, treatment model, and treatment modality. Multimoderator analyses indicated that treatment dosage (i.e., longer interventions) and modality (individual group) uniquely predicted change in forgiveness compared with no-treatment controls. Compared with alternative treatment conditions, both modality (individual group) and offense severity were marginally predictive (ps .10) of treatment effects. Conclusions: It appears that using theoretically grounded forgiveness interventions is a sound choice for helping clients to deal with past offenses and helping them achieve resolution in the form of forgiveness. Differences between treatment approaches disappeared when controlling for other significant moderators; the advantage for individual interventions was most clearly demonstrated for Enright-model interventions, as there have been no studies of individual interventions using the Worthington model.

Promoting Forgiveness toward Christians by LGBTQ Respondents Using Apology and Perspective-Taking

Abstract: Recently, conflict has escalated between some Christians and groups such as the LGBTQ community. Two variables have been identified consistently as promoting forgiveness in people experiencing hurt or offense: receiving an apology and taking the perspective of the offender. In Study 1, we put this to a stringent test by examining effects of those variables during a time of high public conflict between people identifying as LGBTQ and Christians. Participants (Ν = 96) self-identified as either LGBTQ or non-Christian. They either watched an apology video by a Christian or a control video. They described a past offense from a Christian, either from their own or the offender's perspective and rated their forgiveness of it. Religious identification (as well as sex and education) affected the amount of forgiveness experienced. Apology and perspective-taking had no effects on forgiveness or positive attitudes toward Christians. We suggested that the heightened public conflict overshadowed effects found in more neutral measurement situations in the past. In Study 2, we retained the same methodology but gathered data at a less tense time. We compared the data from Study 1 with the data from Study 2. We found that the timing of the study did significantly impact forgiveness, however apology and perspective remained ineffective. Results are discussed in light of previous research.Sometimes antagonisms develop between Christians and members of other groups who might feel slighted, judged, or criticized by Christians. For Christians who emphasize compassion and grace, it is important to determine ways through which these groups might possibly be reconciled. Specifically, what could be done by Christians to foster forgiveness in members of those groups who feel they have been hurt by Christians? In the past several years, Christian groups have often been in the news for their protest against the lesbian, gay, bisexual, transgender, and queer (LGBTQ) community, same-sex marriage, or even prejudice against individuals who identify openly as LBGTQ. Hence, negative attitudes toward Christians have arisen among those who have been the target of hate, prejudice, discrimination, or perceived judgment due to their identity. Conflict can arise between members of any non-Christian group and Christians or even any group that believes its existence is threatened by Christian judgments.There are prominent examples of extreme antipathy by some Christians toward LGBTQidentified people. For example, the Westboro Baptist Church demonstrated their vehement opposition to homosexuality when they picketed military funerals because they believe that military deaths are God's judgment for homosexuality. Of course, various Christian political groups oppose same-sex marriage and homosexuals serving openly in the military (Reilly, 2012). It is easy to see how members of the LGBTQ community might feel betrayed by Christians. They might feel that they are the object of prejudice or discrimination by Christians. Although Christian extremists can be dismissed as an inconvenient and out of touch minority of USA citizens, there is also opposition among many who are not Christians. In fact, 48% of Americans oppose same-sex marriage, and 30% oppose homosexuals serving openly in the military (Pew Forum, 2010). Thus, members of the LGBTQ community still face opposition from people in the general population. Opposition to complete acceptance of an LGBTQ political agenda has been common and particularly vocal from many religious groups. The Pew Forum reported that 59% of Protestants and 42% of Catholics opposed same-sex marriage and 37% of Protestants and 23% of Catholics opposed homosexuals openly serving in the military (Pew Forum, 2010). We do observe in passing that these opinions are far from universal among Christians. Rather, substantial fractions of Christians also are supportive of those who identify as LGBTQ and of the political agendas advanced by LGBTQ organizations. …