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Compassionate Faith: The Power of Self-Compassion in Strengthening Intergenerational Religious Commitment and Christian Family Life

Self-compassion is widely recognized as a contributor to emotional well-being and resilience (Neff, 2003a; Neff et al., 2018), yet its role in religious populations is only beginning to be explored (Bodok-Mulderij et al., 2023; Judd et al., 2020). Emerging evidence suggests it may reduce religious guilt and distress (Adams et al., 2022; Allen et al., 2015), enhance spiritual well-being, and foster adaptive religiosity (Bodok-Mulderij et al., 2023; Judd et al., 2020). While some research has explored how household religiosity influences adult outcomes (Bader & Desmond, 2006; Leonard et al., 2013: Volk et al., 2016), no prior studies have examined self-compassion as the mechanism linking early religious socialization to adult religious commitment—especially within Christian contexts. This study is the first to test whether self-compassion influences the relationship between religious upbringing and sustained adult faith, positioning self-compassion as central to intergenerational faith transmission.

Grounded in the Theory of Planned Behavior (TPB; Ajzen, 1991, 2002) and Attachment Theory (Bowlby, 1969, 1982), this research builds on the premise that early family-based religious experiences shape both outward expressions of faith and the internalization of religious identity. This study addressed two questions: first, does household religiosity predict current religious commitment? Second, does self-compassion mediate that relationship? Household religiosity is conceptualized as a key developmental context that shapes both spiritual practice and self-relational attitudes relevant to long-term religious engagement.

By mapping this developmental pathway, this study aims to clarify self-compassion’s role in sustaining faith across generations and contributes to a deeper understanding of spiritual formation. Findings have theoretical, clinical, and educational implications for Christian families, counselors, and faith leaders seeking to foster resilient, grace-based faith.

Religiosity, Mental Health, and Family Faith Tradition

Religiosity interacts in complex ways with mental health, particularly in the context of Christian family faith transmission. Research shows that when religious commitment is internalized adaptively, it fosters resilience and life satisfaction (Allen et al., 2015; Judd et al., 2020; Schwadel & Hardy, 2022). However, rigid or legalistic religious frameworks may increase spiritual struggles and religious anxiety in adulthood (Allen et al., 2015; Exline et al., 2015; Exline et al., 2013; Judd et al., 2020).

Christian families are central to shaping faith identity through socialization processes (Dollahite & Marks, 2018; Volk et al., 2016). Biblical teachings emphasize the relational and instructional nature of faith transmission: “and these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise” (English Standard Version, 2001, Deuteronomy 6:6-7). Supporting this, research shows that a parent’s attitude toward their faith influences intergenerational transmission more than mere frequency of religious practices (Bader & Desmond, 2006).

Longitudinal findings indicate that self-compassion mediates the relationship between religiosity and mental health, correlating with greater well-being and less distress (Bodok-Mulderij et al., 2023). This suggests that self-compassion may act as a protective factor in religious engagement, linked to lower religious distress and stronger faith commitment (Bodok-Mulderij et al., 2023; Judd et al., 2020).

These insights emphasize self-compassion’s dual role as a psychological and spiritual mechanism in faith development. This study builds on prior research by investigating whether individuals raised in religious households are more likely to internalize and sustain their faith into adulthood when self-compassion is present, thereby strengthening intergenerational engagement.

The Theory of Planned Behavior and Christian Parenting

TPB (Ajzen, 1991, 2002) offers a helpful lens for understanding religious commitment in Christian households. TPB proposes that behaviors are shaped by subjective norms, attitudes, and perceived behavioral control—factors central to faith transmission. Evidence supports incorporating self-compassion into faith-based parenting. Parenting that emphasizes love, encouragement, and grace fosters positive faith norms (Bader & Desmond, 2006; Bao et al., 1999). Research also shows that self-compassion supports psychological well-being among religious individuals, reinforcing its relevance to parenting approaches centered on emotional security (Allen & Leary, 2010). Children raised in grace-based, self-compassionate environments are more likely to internalize and sustain their faith. Such parenting may also reduce religious distress and enhance resilience, highlighting self-compassion’s vital role in intergenerational faith transmission.

Attachment Theory, Self-Compassion, and Intergenerational Faith Transmission

Attachment Theory (Bowlby, 1969, 1982) helps explain the link between parent-child relationships, religiosity, and self-compassion. Secure attachment fosters a positive self-view and trust in others, which may translate into a more grace-oriented faith (Ainsworth, 1985; Granqvist, 1998). Insecure styles—especially avoidant or anxious—have been linked to rigid religiosity, heightened distress, and punitive God images (Beck & McDonald, 2004; Granqvist et al., 2010). Self-compassion appears to protect individuals with insecure attachment. Adams et al. (2022) found it mitigates perfectionism and self-criticism, while Abdollahi et al. (2020) showed it buffers against depression and anxiety, supporting emotional resilience amid attachment stress.

Christian traditions often frame God as a secure base (Beck, 2006), echoing Attachment Theory’s emphasis on caregiver bonds that foster well-being. Parents who model grace-based parenting—offering warmth and structure—are more likely to transmit internalized, rather than fear-based, faith (Bader & Desmond, 2006; Bao et al., 1999). In contrast, overly legalistic or punitive religious environments can reinforce attachment-related fears and spiritual struggles (Abu-Raiya et al., 2016).

Integrating Attachment Theory with self-compassion emphasizes the role of emotional security in faith development. When parents foster a safe emotional environment, children are more likely to explore and retain their faith. Attachment-informed parenting promotes resilient, compassionate religiosity and helps sustain religious commitment across generations.

Rethinking Self-Compassion as a Theological and Psychological Construct

Self-compassion, as defined by Neff (2003a, 2022), includes self-kindness, mindfulness, and common humanity. Research shows it promotes psychological well-being and resilience in distressing circumstances (Neff et al., 2018). In religious contexts, self-compassion interacts with theological themes like grace, forgiveness, and communal care.

Individuals who develop self-compassion tend to experience less self-criticism and guilt, along with greater emotional regulation and well-being (Bodok-Mulderij et al., 2023; Brodar et al., 2015). It is especially beneficial for those facing perfectionism and self-judgment (Abdollahi et al., 2020; Adams et al., 2022). It also protects against shame and guilt, offering a healthier approach to self-evaluation and coping (Suh & Chong, 2022; Thompson & Waltz, 2008). In faith-based settings, it has been associated with greater psychological flexibility and reduced religious guilt (Bodok-Mulderij et al., 2023; Judd et al., 2020).

Within Christianity, self-compassion reflects biblical themes of grace (ESV, 2001, Ephesians 2:8-9) and divine love (ESV, 2001, Romans 8:1), positioning it as both a psychological strength and a theological virtue. Pargament et al. (2004) emphasized that adaptive religious coping supports both psychological and physical health. These findings are consistent with research showing that grace-focused religiosity is linked to lower distress and greater self-compassion (Judd et al., 2020). Self-forgiveness, a core feature of self-compassion, also buffers against religious guilt and perfectionism (Allen et al., 2015), fostering more adaptive faith. Self-compassion also resonates with the communal aspects of Christianity, including shared struggles and support (Galatians 6:2; Goeke-Morey & Cummings, 2017; Neff et al., 2016).

Despite its benefits, current tools like the Self-Compassion Scale (Neff, 2003b) do not capture theological elements such as divine grace or spiritual forgiveness. This gap limits the scale’s relevance in faith-based contexts (Neff, 2003a, 2003b, 2022). Self-compassion, as originally conceptualized by Neff (2003a), is rooted in Buddhist principles emphasizing mindfulness, common humanity, and self-kindness. While these principles may overlap with certain values in Christian and other theistic traditions, they may not fully reflect the relational and grace-based dimensions of self-compassion as experienced within faiths centered on a personal relationship with God. Developing a faith-sensitive measure could clarify self-compassion’s role in spiritual well-being and mental health interventions.

Self-Compassion in Christian Marriage and Family Faith Practices

Self-compassion plays a vital role not only in individual faith development but also in relationships and faith-based parenting. Scripture emphasizes love, patience, and forgiveness—principles that align with self-compassion. Ephesians 4:32 encourages believers to “be kind to one another, tenderhearted forgiving one another, as God in Christ forgave you” (ESV, 2001), echoing the self-kindness component of self-compassion (Neff, 2003a, 2022). Research supports this, showing self-compassion enhances relationships by fostering emotional regulation, reducing self-criticism, and improving conflict resolution (Neff & Beretvas, 2012).

Marital satisfaction improves when individuals practice self-compassion, which mitigates the effects of perfectionism and self-judgment—factors that often strain relationships (Pedro et al., 2015). Although direct research on self-compassion in Christian marriage is limited, studies suggest that psychological flexibility and resilience—both linked to self-compassion—support relational stability in religious contexts (Leonard et al., 2013). This aligns with biblical teachings on patience, humility, and love within marriage (ESV, 2001, Colossians 3:12–14).

In parenting, self-compassion may shape how faith is passed down. Proverbs 22:6 teaches, “train up a child in the way he should go; and when he is old he will not depart from it” (ESV, 2001), underscoring the long-term influence of nurturing guidance. Children are more likely to retain faith when raised in open, supportive homes that invite faith dialogue over guilt or authoritarianism (Bader & Desmond, 2006; Power & McKinney, 2013). Scripture calls parents to lead with grace and avoid provoking anger (ESV, 2001, Ephesians 6:4), while research shows self-compassionate parenting reduces stress and fosters emotional security (Cohen & Naaman, 2023; Moreira et al., 2014). By modeling self-compassion, parents equip children to navigate faith with resilience, reinforcing the biblical call to raise children in love (ESV, 2001, Deuteronomy 6:6–7).

Though further study is needed on the link between self-compassion, marriage, and Christian parenting, current evidence underscores its importance in promoting emotional health and sustaining faith across generations (Bader & Desmond, 2006; Leonard et al., 2013). Ultimately, self-compassion reflects biblical values of grace and patience, supporting 1 Peter 4:8’s exhortation to “keep loving one another earnestly, since love covers a multitude of sins” (ESV, 2001). By modeling self-compassion, Christian parents foster a resilient and emotionally grounded faith.

Method

Study Design

This study employed a quantitative, descriptive, cross-sectional process analysis to examine the mediating role of self-compassion in the relationship between household religiosity and current religious commitment. To guide this analysis, the following research questions were proposed:

1. Does household religiosity predict current religious commitment?
2. Does self-compassion mediate the relationship between household religiosity and current religious commitment?

To address these questions, the study proposed two hypotheses. First, it was hypothesized that household religiosity would significantly predict current religious commitment (H1). Second, it was expected that self-compassion would mediate the relationship between household religiosity and current religious commitment.

Participants and Recruitment

Participants in this study were recruited as part of a dissertation project examining the relationship between religiosity, view of God, and self-compassion (Strivings, 2024). Participants in this study ranged in age from 18 to 84 years, with a mean age of 55.90 years (SD = 16.76). The sample was predominantly female (62.2%), with 37.4% identifying as male and 0.4% selecting another gender identity. In terms of racial and ethnic composition, 73.3% of participants identified as Caucasian, 19.5% as African American, and 7.3% as American Indian, Alaska Native, Asian, or Hispanic/Latino/Spanish origin. Marital status varied among participants, with 42.7% reporting being married, 27.9% single, 14.9% divorced, 7.6% widowed, 6.1% in a dating relationship, and 0.8% married but separated.

Religious affiliation within the sample was diverse but primarily Christian, with 32.8% identifying as Protestant, 27.5% as Catholic, and 6.9% affiliating with other Christian traditions. Religious service attendance varied, with 33.6% of participants attending three or more times per week, 22.9% reporting no attendance at all, and the remainder attending with lower frequency. This demographic profile provides insight into the diversity of Christian backgrounds represented in the study and highlights varying degrees of religious engagement among participants.

Instruments

Household Religiosity

Household religiosity was assessed using the Religious Commitment Inventory-Household (RCI-H; Volk et al., 2016), a 10-item measure that evaluates the degree of religious commitment modeled within the participant’s family of origin. Participants responded to each item using a 5-point Likert scale ranging from not at all true of my parents (1) to totally true of my parents (5), with higher scores indicating a stronger religious upbringing. The RCI-H demonstrated strong internal reliability (α = .96) in the present sample. This measure provides insight into the religious environment in which participants were raised, offering a foundational variable for understanding the intergenerational transmission of faith.

Current Religious Commitment

Current Religious commitment was measured using the Religious Commitment Inventory-10 (RCI-10; Worthington et al., 2003), a validated 10-item scale that assesses the extent to which individuals integrate religious beliefs into their daily lives. Participants rated each item on a 5-point Likert scale ranging from not at all true of me (1) to totally true of me (5), with higher scores indicating greater religious commitment. The scale demonstrated excellent internal consistency (Cronbach’s α = .96) in the present sample. This measure effectively captures the degree to which religious beliefs influence personal identity, decision-making, and social engagement.

Self-Compassion

Self-compassion was measured using the Self-Compassion Scale (SCS; Neff, 2003b), a 26-item instrument designed to assess an individual’s ability to respond to personal suffering with kindness, mindfulness, and a sense of shared humanity. The scale comprises six subscales that capture distinct components of self-compassion. Participants rated each item on a 5-point Likert scale ranging from almost never (1) to almost always (5), with higher scores indicating greater self-compassion. The total self-compassion scale demonstrated high internal consistency (α = .92), with subscale reliabilities ranging from α = .75 to .81. This measure provides a comprehensive assessment of self-compassion, allowing for an in-depth analysis of its role as a mediating factor in the relationship between household religiosity and current religious commitment.

Procedures

The study received approval from the Institutional Review Board (IRB) to ensure adherence to ethical research standards involving human subjects. Before participation, individuals provided informed consent, affirming their understanding of the study’s purpose, procedures, and voluntary nature. Data was collected through an online survey and analyzed using IBM SPSS. Data collection was conducted via Qualtrics, a secure and widely recognized online survey platform. To be eligible, participants had to meet the following inclusion criteria: (a) self-identify as Christian, (b) profess belief in God, and (c) be at least 18 years old. Participants who did not meet these criteria or who failed to complete the survey were excluded from analysis. To enhance data integrity, quality control procedures were implemented, including attention checks and response validity screening. After removing incomplete or invalid responses, the final sample consisted of 262 participants (N = 262).

Data Analysis

This study employed a quantitative, descriptive, cross-sectional process analysis to examine the mediating role of self-compassion in the relationship between household religiosity and current religious commitment. All statistical analyses were conducted using IBM SPSS. A preliminary investigation included descriptive statistics (means, standard deviations, and frequency distributions) and correlation analyses to assess relationships between household religiosity, self-compassion, and current religious commitment.

To test study hypotheses, linear regression analyses were conducted to examine direct relationships between variables. The PROCESS macro (Hayes, 2018) was used to assess potential mediation effects, employing linear multiple regression to determine both direct and indirect effects in the proposed model. The results from these analyses helped establish whether self-compassion mediated the relationship between household religiosity and current religious commitment.

To ensure data integrity, the dataset underwent rigorous screening to remove incomplete responses, straight-lined data, inattentive responses, speeders, duplicates, and bot-generated data. Additionally, potential research errors, including Type I and Type II errors and biases associated with self-report measures, were considered in the interpretation of findings. After screening, IBM SPSS was used to process the data and generate results.

Results

Guided by Attachment Theory and TPB, this study examined the influence of self-compassion on intergenerational faith transmission. The final sample size included 262 participants (N = 262). The purpose of the study was two-fold: first to assess the relationship between household religiosity and current religious commitment, and second, to explore the influence of self-compassion on intergenerational faith transmission. The direct relationship between household religiosity and current religious commitment was initially explored. Next, the relationship between household religiosity and current religious commitment was explored through the mediation of self-compassion.

Data Screening

In December 2023, data were gathered using the Qualtrics platform. A thorough screening process was implemented to exclude invalid responses, such as incomplete entries, repetitive patterns, inattentive or rapid responses, duplicates, and indications of non-human input. This process resulted in a final sample of 262 participants. All survey items included forced-response settings to ensure full completion. Participants provided demographic information and responded to measures assessing their household religiosity, current religious commitment, current religious commitment, and self-compassion.

Next, to measure the internal consistency of the assessments, a Cronbach’s Alpha test was run on the measurements. Results of this test indicated that all instruments utilized in this study have sufficient Cronbach’s Alphas as well as consistent inter-item correlation. The RCI-H was found to be .96, RCI was .96, and SC was .90.

Correlation Analysis

An analysis of Pearson’s correlation was conducted to use as the basis for the hypothesized model. Correlations were tested before assessing the mediation analysis to provide a base to assess if each relationship was consistent with expectations. The results of the Pearson’s correlation test are as follows. First, household religiosity was significantly correlated with current religious commitment (r = .61, p < .01), and self-compassion (r = .21, p < .05). Second, current religion commitment was significantly associated with self-compassion (r = .21, p < .01). All correlational relationships were in the positive direction.

Mediation Model

A mediation model was used to assess the significant positive indirect effect that household religiosity has on adult religious engagement or current religious commitment through self-compassion.

Household Religiosity on Current Religious Commitment

Findings support the idea that household religiosity has a direct positive effect on current religious commitment. A linear regression was employed to predict the association between household religiosity and current religious commitment. Household religiosity significantly predicted current religious commitment. β = .61, t(260) = 12.52, p < .00. Household religiosity also explained a significant proportion of the variance in current religious commitment, R2 = .37, F(1, 260) = 156.75, p < .001. This means that for every 1-unit increase in household religiosity, there is a .61 increase in current religious commitment. That is, for religious individuals who grew up in households with religiously committed parents, the more they displayed explicit religious engagement in adulthood. Table 1 illustrates this relationship.

Table 1: Household Religiosity Predicting Current Religious Commitment

Note. ***p<.001, N = 262

Intergenerational Faith Transmission Through Self-Compassion

Findings suggest that self-compassion mediates the effect of household religiosity on current religious commitment. Mediation analyses were tested using PROCESS Model 4 in SPSS 29. The indirect effect of self-compassion on the association between household religiosity and current religious commitment was significant (β = .03, p < .00). The direct pathways from household religiosity to self-compassion (β = .21, p < . 00), and from self-compassion to current religious commitment (β = .17, p < . 00), were also significant. This means that self-compassion is a significant mediator and that household religiosity may be related to current religious commitment through its association with self-compassion. Table 2 illustrates this relationship.

Table 2:Household Religiosity Predicting Current Religious Commitment Through Self-Compassion

Note. HR = Household religiosity, SC = Self-compassion, CRC = Current religious commitment

Summary

These results suggest that self-compassion serves as a psychological mechanism linking early religious upbringing to sustained religious commitment in adulthood. The findings highlight the importance of self-compassion in fostering adaptive religious engagement and provide valuable implications for faith-based parenting, pastoral counseling, and Christian discipleship programs.

Discussion

This study is the first to empirically demonstrate that self-compassion mediates the relationship between household religiosity and adult religious commitment, establishing its role in intergenerational faith transmission. These findings build on prior research showing that self-compassion supports adaptive religious engagement and reduces distress (Bodok-Mulderij et al., 2023; Judd et al., 2020), while also highlighting its developmental function in sustaining lifelong faith.

While religious upbringing is known to shape faith identity, these findings emphasize that emotional and psychological processes are equally essential to long-term commitment. The results align with research indicating that grace-based religiosity fosters healthier internalization of faith, while rigid or punitive frameworks increase spiritual struggle (Allen et al., 2015; Exline et al., 2015; Exline et al., 2013). Although no previous studies tested self-compassion as a mediator in this context, this study provides the first evidence of its importance in connecting early religious environments to adult engagement.

Viewing faith through the lens of self-compassion and grace clarifies how supportive practices foster resilient, psychologically healthy religiosity. Self-compassion serves as both a protective factor and developmental bridge—linking early religious experiences to enduring spiritual commitment.

Theoretical Contributions

The findings of this study align with TPB (Ajzen, 1991, 2002) by demonstrating that self-compassion may enhance perceived control over religious engagement. Within the TPB framework, individuals are more likely to engage in behaviors they perceive as within their control. Self-compassion may foster a sense of agency in religious engagement by reducing guilt-driven or perfectionistic faith practices, increasing the likelihood of sustained religious engagement.

Findings extend the TPB model by suggesting that self-compassion functions as a mediator of faith-related subjective norms. Subjective norms, or perceived social expectations regarding religious engagement, are influenced by parental modeling and broader community values (Bader & Desmond, 2006; Schwadel & Hardy, 2022). Parents who embody self-compassion may help children perceive religious engagement as nurturing rather than obligatory, increasing adult religious commitment.

Additionally, Attachment Theory (Ainsworth, 1985; Bowlby, 1969) helps explain how secure, grace-oriented parenting fosters emotional resilience and enduring faith identity. Since self-compassion often develops in early attachment contexts, it may bridge parental religious warmth with long-term adaptive religious engagement. Finally, because self-compassion improves mental health and reduces perfectionism and distress (Adams et al., 2022; Allen & Leary, 2010), it may help make religious engagement more sustainable. By reinforcing adaptive faith norms and countering fear-based religiosity, self-compassion supports both healthy faith transmission and psychological well-being in faith-based communities.

Implications for Clinicians, Parents, Families, and Christian Educators

These findings suggest that counseling and pastoral interventions should incorporate self-compassion as a spiritual practice. It has been shown to reduce distress, especially in those struggling with perfectionism or religious guilt (Abdollahi et al., 2020; Adams et al., 2022). Given the present study’s findings establishing self-compassion as a factor in intergenerational faith transmission, the development of counseling interventions that specifically promote self-compassion could benefit clients navigating guilt, shame, scrupulosity, and maladaptive religious frameworks.

Second, integrating self-compassion into Christian parenting is essential. Parental warmth and encouragement are key to faith transmission (Bader & Desmond, 2006). When parents model grace-based faith, children are more likely to view religion as supportive, not pressuring. Because self-compassion helps reduce distress and promote coping in both adults and children (Adams et al., 2022; Allen & Leary, 2010; Bodok-Mulderij et al., 2023; Neff & McGehee, 2010), it can strengthen both parenting and children’s spiritual development. Church programs and discipleship models can help parents cultivate self-compassion in their homes, reinforcing adaptive faith socialization.

Third, self-compassion enhances relational well-being, supporting its integration into Christian marriage counseling. It’s linked to lower interpersonal distress and greater satisfaction (Pedro et al., 2015; Neff & Beretvas, 2012). As this study suggests, self-compassion in marriage models grace-centered living for children, reinforcing intergenerational faith transmission. Thus, self-compassion is more than a personal trait—it’s a key relational and generational dynamic in Christian families.

Finally, the findings also hold implications for Christian educators, including teachers, youth leaders, and seminary instructors. Educational settings that integrate self-compassion into their spiritual formation curricula may help students internalize their faith in emotionally healthy ways. By emphasizing grace, humility, and relational depth in classroom settings, educators can reinforce an adaptive religious framework that supports enduring and intrinsic faith commitment.

Limitations and Future Directions

While this study offers important insights, several limitations should be acknowledged. First, the reliance on self-reported measures introduces the possibility of response bias, including the influence of social desirability or personal interpretation of survey items. Additionally, the study utilizes existing self-compassion measures that may not fully capture the theological dimensions central to Christian contexts.

Furthermore, the foundational self-compassion framework employed in this study is rooted in Buddhist philosophy. Although it emphasizes broadly applicable principles such as mindfulness, self-kindness, and common humanity, it may not reflect the relational or theological depth found in Christian expressions of self-compassion. Specifically, Neff’s (2022) model does not account for concepts such as divine grace, the experience of sin, or an ongoing personal relationship with God—factors that are often integral to self-understanding and healing in Christian communities. As a result, the applicability of current self-compassion scales may be limited when used with religious populations whose experience of compassion is shaped by faith-based values and beliefs.

Future research should seek to develop and validate models of self-compassion that are theologically congruent with Christian worldviews. Such models could incorporate elements like grace-based acceptance, faith-driven belonging, and divine relationship. Comparative studies across religious traditions could also deepen understanding of how different frameworks influence compassionate self-relating, informing both psychological theory and culturally sensitive clinical practice.

Although self-compassion emerged as a key mediating variable in this study, additional research is needed to explore other potential constructs, such as attachment to God, religious coping styles, and spiritual maturity. Longitudinal research would be particularly valuable for examining how self-compassion evolves across the lifespan and impacts faith commitment at various developmental stages.

While the sample in this study was diverse, it may not fully represent the broader population, limiting generalizability. Cross-cultural comparisons and denominational analyses remain important future directions, as religious traditions vary in how they shape norms, expectations, and theological narratives around self-compassion. These variations may influence how individuals internalize adaptive versus maladaptive religious frameworks.

Finally, future studies should investigate how Christian communities can cultivate self-compassion more intentionally. While family environments play a critical role, faith institutions—including churches, seminaries, and Christian schools—also shape theological and psychological understandings of compassion. Exploring how preaching, discipleship practices, and communal support systems foster or inhibit self-compassion would be a meaningful extension of this work.

Conclusion

Although prior research has linked religiosity to mental health and explored self-compassion’s role in adaptive religious expression, this study is the first to demonstrate self-compassion’s mediating role in intergenerational faith transmission. It contributes to the growing literature on faith development and well-being by showing that self-compassion links household religiosity to adult religious commitment. These results affirm self-compassion as both a psychological and theological construct that supports long-term faith engagement.

The findings extend TPB to intergenerational faith retention and reinforce Attachment Theory’s view that early experiences shape adult emotional and spiritual functioning. They also offer practical insights for clinicians, parents, families, and Christian educators. By integrating self-compassion into discipleship, parenting, counseling, and education, faith communities can foster environments that nurture both psychological and spiritual resilience. Promoting self-compassion within Christian families and communities may help individuals sustain adaptive, meaningful, and enduring religious commitments across generations.

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