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The present study tested the theoretical formulation based on Bowenian theory and Volfian theology that differentiation of self (DoS) serves as a mediator variable by which dispositional forgiveness is associated with indices of spiritual and mental health. Data were collected in a sample (N = 213) of graduate students (mean age = 34.46 years) at a Protestant-affiliated university. Results supported the hypotheses with DoS mediating the relationship between dispositional forgiveness and (a) spiritual instability, (b) mental health symptoms, and (c) psychological well-being. Implications are considered for future research on forgiveness, DoS, and spirituality, as well as clinical interventions related to self-regulation and trauma symptoms.

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The Differentiation of Self Inventory—Revised (DSI-R; Skowron & Schmitt, 2003, “Assessing interpersonal fusion: Reliability and validity of a new DSI fusion with others subscale,” Journal of Marital and Family Therapy, 29, 209–222) assesses a central construct of Murray Bowen's Family Systems Theory. Differentiation of self (DoS) consists of both intra- and interpersonal dimensions, or the capacities for affect regulation and negotiating relational separateness and togetherness. In this study we examined the internal and external structure of the DSI-R with a sample of 749 university students. Confirmatory factor analysis supported a three-factor, first-order solution and offered evidence for a two-dimensional higher-order structure of DoS. The three factors exhibited acceptable reliability and demonstrated theoretically consistent associations with parentification and mental health symptoms. The results confirm the use of the DSI-R as a psychometrically sound measure of DoS. Implications for future research and clinical practice are addressed.

Prior research has demonstrated positive associations between general humility and well-being, and posited a protective effect for intellectual humility against maladjustment among religious leaders. We tested a model that extended findings on general humility to include intellectual humility among religious leaders (N = 258; M age = 42.31; 43% female; 63.7% White; 91.9% Christian affiliation). We observed a positive general humility-well-being association. Contrary to expectations, we observed risk effects for religion-specific intellectual humility. Our findings also point to the possibility that these risk effects might be attenuated by the integration of high levels of general and intellectual humility.