Because addiction is a socially isolating disease, social support for recovery is an important element of treatment planning. This study examines the relationship between social isolation, giving and receiving social support in Alcoholics Anonymous during treatment, and post-treatment outcomes among juvenile offenders court-referred to addiction treatment. Adolescents (N = 195) aged 14 to 18 years were prospectively assessed at treatment admission, treatment discharge, 6 months, and 12 months after treatment discharge. The influence of social isolation variables on relapse and severe criminal activity in the 12-months post-treatment was examined using negative binomial logistic regressions and event history methods. Juveniles entering treatment with social estrangement were significantly more likely to relapse, be incarcerated, and commit a violent crime in the 12-months post-treatment. Giving help to others in Alcoholics Anonymous during treatment significantly reduced the risk of relapse, incarceration, and violent crime in the 12-months post-treatment whereas receiving help did not.

Although prior research tends to show that religion has a salutary effect on mental health and a preventive effect on crime, studies explaining the religious effect, particularly those on offenders, have been limited. To address the issue, we examine whether religiosity is inversely related to negative emotions and aggressiveness among prison inmates. Additionally, we assess whether the relationships are attributable to an inmate’s sense of meaning and purpose in life and/or their virtues. Specifically, we hypothesize that religiosity is inversely related to feelings of depression and anxiety and the intention of engaging in interpersonal aggression. We also hypothesize these relationships to be mediated by existential belief in life’s meaning and purpose and virtues (compassion, forgiveness, gratitude, purpose of God, and gratitude to God). We tested our hypotheses using survey data collected from a random sample of male inmates from three prisons in Texas, applying latent-variable structural equation modeling. We found that the existential belief explained the effect of religiosity on negative emotional states and intended aggression. In addition, forgiveness and gratitude mediated the effect on state anxiety, whereas purpose in God and gratitude to God mediated the effect on state depression. Substantive and practical implications of our findings are discussed.

Welcoming accountability is a responsive and responsible virtue that can be shown in relation to people or to God, a higher power, or transcendent guide. Our interdisciplinary team defined transcendent accountability (TA) and developed a 10-item scale using classical and item response theory methods. Across diverse US samples (total N = 990) the scale exhibited internal consistency, construct validity, incremental validity, known-groups validity, and test-retest reliability. TA showed positive correlations with religious and spiritual variables, transcendent virtues (gratitude to God, eschatological hope), human virtues (gratitude, accountability, forgiveness), relationality (agreeableness, empathy), responsibility (conscientiousness, self-regulation), values-congruent autonomy, meaning, and flourishing. It had inverse correlations with negative attitudes and symptoms (personality disorder, anxiety, depression), and weak associations with searching for meaning and social desirability. TA predicted unique variance in spiritual flourishing, meaning, and relational repair. Transcendent accountability is a valuable construct that complements gratitude to God (GTG) and advances positive psychology.