"For much of the twentieth century the human sciences and religious faith had little in common. Suspicion reigned on both sides. Many psychologists were disposed to interpret religious experience as superstition and emotionalism. Evolutionary biologists often explained religion as a relic of an earlier era, likely to disappear as humankind reached maturity. Religious believers, defensive in the face of such condescension, tended to distance themselves from the pronouncements of scientific research.

"In recent decades these rigid attitudes have softened. Many in the psychological sciences now recognize religious aspiration as an essential dynamic in the human search for meaning and purpose. Upon closer examination, spiritual devotion has been acknowledged as a positive element in human flourishing. A new interest in moral psychology shows a surprising openness to moral theology, as both disciplines explore the role of virtues and character strengths in shaping human life.

"Two social scientists exemplify this new detente. Robert Emmons is a leader in the fields of personality psychology and the psychology of religion. From his earlier focus on happiness, he has come to a more systematic study of the contributions of spirituality and religion to psychological health. Emmons recognizes that 'spirituality . . . is thought to encompass a search for meaning, for unity, for connectedness, for transcendence . . . Embedding one's finite life within a grander, all-encompassing narrative appears to be a universal human need, as the inability to do so leads to despair and self-destructive behavior.' He argues for 'a robust connection between personal wellbeing and a concern for the spiritual. The faith factor emerges as a significant contributor to quality-of-life indicators such as life satisfaction, happiness, self-esteem, hope and optimism, and meaning in life.'

"In recent years George Vaillant, a life-long student of human development, has turned to the study of spirituality and its role in human maturing. His work in this area focuses on 'an individual's sense of connection with a transcendent power (be it a single deity or anything else considered to be larger than one's self) with feelings of awe, gratitude, compassion and forgiveness.' Vaillant's interest in the evolution of moral emotions forms a bridge to his understanding links between emotion and religious maturing. 'Mammalian evolution has hardwired the human brain for subjective spiritual/religious emotional experience.' This is especially the case with the positive emotions. 'The human capacity for positive emotions is what makes us spiritual.' Among these spiritually significant emotions he includes 'awe, love, joy, hope, faith/trust, forgiveness, gratitude and compassion.'

"Researchers in the human sciences today are investigating the role of social institutions in the formation of moral character and personal well-being. Many of these scholars give focused attention to religious institutions as schools of the emotions. In these settings community members are instructed in the virtues of patience and courage; they are invited into practices of compassion and forgiveness. Psychologists and other educators have come to fuller appreciation of this formative effect, which serves to broaden and build the emotions essential for human flourishing."