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What Positive Psychologists and Mormons Can Learn from Each Other

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What Positive Psychologists and Mormons Can Learn from Each Other University of Pennsylvania ScholarlyCommons Master of Applied Positive Psychology (MAPP) Master of Applied Positive Psychology (MAPP) Capstone Projects Capstones 2013 What Positive Psychologists and Mormons Can Learn From Each Other Elisa V. Hunter University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/mapp_capstone Part of the Child Psychology Commons, Christian Denominations and Sects Commons, Christianity Commons, Community Psychology Commons, Developmental Psychology Commons, Family, Life Course, and Society Commons, Industrial and Organizational Psychology Commons, Missions and World Christianity Commons, Multicultural Psychology Commons, New Religious Movements Commons, Other Psychology Commons, Other Religion Commons, Practical Theology Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Social Psychology Commons Hunter, Elisa V., "What Positive Psychologists and Mormons Can Learn From Each Other" (2013). Master of Applied Positive Psychology (MAPP) Capstone Projects. 75. https://repository.upenn.edu/mapp_capstone/75 Nearly 300 references. The appendices for this capstone are available for download as an additional file. This paper is posted at ScholarlyCommons. https://repository.upenn.edu/mapp_capstone/75 For more information, please contact [email protected]. What Positive Psychologists and Mormons Can Learn From Each Other Abstract Positive psychologists work to identify cultural practices from across the world that contribute to the good life (Peterson, 2006). Research frequently finds that eligiousr engagement is positively correlated to well-being. The mechanisms by which religion influences well-being, however, are not fully understood and may vary widely by faith. This paper focuses on members of The Church of Jesus Christ of Latter-day Saints (“Latter-day Saints" or "Mormons") who report particularly high well-being—some of the highest well-being of any religious group in America (Newport, Witters, & Agrawal, 2012a). Through the lens of positive psychology, I explore how Latter-day Saint (LDS) practices and teachings may foster well-being. By analyzing similarities between well-being theories and LDS doctrine and behavior, I identify five possible mechanisms through which Mormonism might increase well-being, including fostering prosocial behavior, a focus on family, purpose and meaning, autonomy and agency, and physical health. I also identify areas in which Latter-day Saints struggle and how they might use well-being research to improve their level of flourishing. This investigation suggests that studying Latter-day Saints can (1) provide insight about the benefits and possible harm of certain well-being interventions in real-life application and (2) offer new practical well-being interventions that could be empirically tested. In sum, I propose that the study of Latter-day Saints could increase our understanding of how religion influences well-being and how well-being is cultivated. Keywords Mormons, Latter Day Saints, Well-being, wellbeing, Religion, Spirituality, Depression, Culture, Happiness, Happy, Health, Positive Psychology, Family, Pro-social behavior, service, purpose, autonomy, fasting, tithing, Flourishing Disciplines Child Psychology | Christian Denominations and Sects | Christianity | Community Psychology | Developmental Psychology | Family, Life Course, and Society | Industrial and Organizational Psychology | Missions and World Christianity | Multicultural Psychology | New Religious Movements | Other Psychology | Other Religion | Practical Theology | Religious Thought, Theology and Philosophy of Religion | Social Psychology Comments Nearly 300 references. The appendices for this capstone are available for download as an additional file. This thesis or dissertation is available at ScholarlyCommons: https://repository.upenn.edu/mapp_capstone/75 Running Head: MORMONS AND WELL-BEING 1 What Positive Psychologists and Mormons Can Learn from Each Other E. Hunter University of Pennsylvania A Capstone Project Submitted In Partial Fulfillment of the Requirements for the Degree of Master of Applied Positive Psychology Advisor: James Pawelski, Ph.D. August 1, 2013 MORMONS AND WELL-BEING 2 What Positive Psychologists and Mormons Can Learn from Each Other E. Hunter [email protected] Capstone Project Master of Applied Positive Psychology University of Pennsylvania Advisor: James Pawelski, Ph.D. August 1, 2013 Abstract Positive psychologists work to identify cultural practices from across the world that contribute to the good life (Peterson, 2006). Research frequently finds that religious engagement is positively correlated to well-being. The mechanisms by which religion influences well-being, however, are not fully understood and may vary widely by faith. This paper focuses on members of The Church of Jesus Christ of Latter-day Saints (“Latter-day Saints" or "Mormons") who report particularly high well-being—some of the highest well-being of any religious group in America (Newport, Witters, & Agrawal, 2012a). Through the lens of positive psychology, I explore how Latter-day Saint (LDS) practices and teachings may foster well-being. By analyzing similarities between well-being theories and LDS doctrine and behavior, I identify five possible mechanisms through which Mormonism might increase well-being, including fostering pro- social behavior, a focus on family, purpose and meaning, autonomy and agency, and physical health. I also identify areas in which Latter-day Saints struggle and how they might use well- being research to improve their level of flourishing. This investigation suggests that studying Latter-day Saints can (1) provide insight about the benefits and possible harm of certain well- being interventions in real-life application and (2) offer new practical well-being interventions that could be empirically tested. In sum, I propose that the study of Latter-day Saints could increase our understanding of how religion influences well-being and how well-being is cultivated. MORMONS AND WELL-BEING 3 Table of Contents • Introduction to Positive Psychology (p. 5) • Research on Religion and Spirituality (p.7) o Gallup Research- Highest Well-being for Majority of Their Members (p.8) o Mormonism Theologically Correct? (p.13) • Do Latter-day Saints Really Have High Well-being? (p.14) o The Chicken or the Egg? (Question of selection) (p.18) • Introduction to Mormonism (p.20) o Mormon Terms (p.23) • Analyzing Mormonism from a Positive Psychology Perspective (p.24) 1. Pro-Social Behavior (p.24) a. Service and Love (p.24) i. Callings ii. Home Teaching iii. Group Service iv. Missionary Service v. Culture of Volunteerism vi. Well-being Benefits b. Culture of giving (p.31) i. Tithing ii. Fast Offerings iii. Other Donations iv. Summary 2. Focus on Family (p.34) a. Marriage (p.34) i. A Spiritual Priority ii. Eternal Investment iii. Couple Prayer iv. Continual Counsel b. Children and Family (p.41) i. Parenting and Well-being ii. Child Well-being 1. Parenting as a Sacred Calling 2. Secure Marriages 3. Family Time 4. Family Prayer and Scripture Study 5. Genealogy 6. Record Keeping for Future Generations 7. Positive Parenting MORMONS AND WELL-BEING 4 3. Purpose and Meaning (p.51) a. Positive Orientation (p.52) i. Positive to Negative Ratio b. Growth, Hard Work, and Character Development (p.56) c. Meaning, Resilience, and Post Traumatic Growth (p.57) i. Hope in Death ii. Grit and Self-efficacy d. Meaning at Work (p.60) e. Summary (p.62) 4. Free Agency, Intrinsic Motivation, and Autonomy (p.62) a. Pre-mortal Council and Free will (p.63) b. Internal and Intrinsic Motivation (p.64) c. Authoritative Parenting (p.66) d. Religious Commitment (p.67) i. Well-being Benefits ii. Internal Locus of Control 5. Physical Health (p.71) a. Avoiding Substances (p.73) b. Encouraging Healthy Behaviors (p.75) c. Marriage (p.75) d. Education (p.76) e. Community Support (p.78) f. Fasting (p.78) g. Positivity (p.79) • Summary of LDS Well-being Principles and Practices (p.80) • Where Latter-day Saints Are Lacking (p.81) o Obesity (p.81) o Sexual Conflict (p.83) o Depression (p.84) § Less Religious LDS Members § LDS Women and Gender Roles o Summary (p.91) • Who Cares? (p.91) o Mormonism Interesting Longitudinal Population Sample (p.92) o Positive Psychology Can Help Mormons (p.93) o Mormonism Can Inform Positive Psychology (p.95) § Interventions § Philosophical Emphasis • Final Conclusion (p.97) • References (p.99) MORMONS AND WELL-BEING 5 Introduction to Positive Psychology Positive psychology is the scientific study of well-being and what makes life worth living (Peterson, 2006). It is the empirical study of positive subjective experience, positive individual traits, and positive institutions (Seligman & Csikszentmihalyi, 2000). Co-founded by Martin Seligman and Dr. Mihaly Csikszentmihalyi, positive psychology builds on foundations from philosophy, cognitive behavioral therapy, humanism, and moral psychology (Seligman & Csikszentmihalyi, 2000). Prior to the Second World War, psychology had three missions: 1) to cure mental illness, 2) to make life more productive and fulfilling, and 3) to identify and nurture talent (Seligman & Csikszentmihalyi, 2000). After the Second World War, governments began issuing grants and compensation to researchers who treated mental illness. As a consequence, psychologists became increasingly focused on the first mission of psychology, to the extent that the other missions of psychology were almost completely
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