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.

No abstract

No abstract

We tested whether greater identification as a user of a substance (i.e., perceived general associations between oneself and use of the substance, the group of people who use the substance, and/or the substance itself) results from a theorized source-perceived fit between one's own identity and one's perception of the identity of being a user of the substance. We also tested whether this effect is stronger the more the group of people who use the substance is perceived as an entity and the more the prototypical user of the substance is perceived as having a favorable identity. We conducted two correlational and two (preregistered) experimental investigations of drinker identity and marijuana user identity. In all studies, substance user identity was positively associated with substance user-self fit perception. In both correlational studies, this relationship was stronger the more the group of people who use the substance was perceived as an entity.In the drinker identity correlational study, this relationship was also stronger the more it was perceived that the prototypical drinker has a favorable identity. A substance user-self fit perception could be addressed to reduce identification as a user of the substance in efforts to prevent hazardous use. Public Significance StatementAmong individuals who use a substance (e.g., consume alcohol), those who believe that doing so is part of their identity are prone to hazardous use. We demonstrated that individuals who use a substance have a substance user identity in part because they perceive a fit between their identity and their perception of the identity of being a user of the substance. This perception of identity fit could be addressed to reduce identification as a user of the substance in order to prevent hazardous use.

Spiritually based interventions in the form of 12-step programs are frequently offered as a part of substance use treatment programs in the United States. Programs based on the 12 steps guarantee that by working their program, an individual will undergo a process of transformation labeled a spiritual awakening. However, the impact of this experience on recovery factors and treatment adherence is unclear. The present study investigated adult residents (n = 115) who experienced a spiritual awakening attributed to 12-step group affiliation during their stay at residential aftercare facilities for substance use disorder (SUD). Self-efficacy and hope were greater for individuals who experienced a spiritual awakening versus those persons who did not experience awakening. Awakening was associated with greater affiliation to Alcoholics Anonymous (AA) and decreased negative exit from the facility. Results revealed the potential for an awakening to improve treatment behavior and outcomes in a residential environment, as well as benefit an individual's personal recovery resources. Further theoretical and clinical implications are discussed.