Differentiation of self,religious coping,and subjective well-being

This study examined the relationships between differentiation of self (DoS), religious coping, and subjective well-being in a sample of undergraduate students at a religiously affiliated university. Intrapersonal DoS or the ability to (1) experience emotions, but (2) not be forced to respond to them is an important capacity for self-regulation with important implications for well-being and spiritual maturity. In this study, DoS was a potential method for understanding one’s emotional experience, and perhaps facilitated respondents’ use of a more collaborative religious coping style to manage this experience.     

The “Making and Unmaking” of Prejudice Against Australian Muslims and Gay Men and Lesbians: The Role of Religious Development and Fundamentalism

Despite the growing international interest in the relation between religion and prejudice, there has been a dearth of studies conducted within Australia. We used the Faith Development Scale (FDS) to examine the relation between religious maturity and attitudes toward Muslims and toward gay men and lesbians in an Australian context using a sample of churchgoers from the Perth metropolitan area (N = 139). Respondents who scored lower on the FDS were more prejudiced toward both target groups than were high scorers. Furthermore, participants who scored lower on the FDS were more prejudiced against gay men and lesbians than they were against Muslim Australians. The FDS was a better predictor of attitudes toward the two groups than was the Quest Scale. Contrary to overseas studies, we found that religious fundamentalists held more prejudiced attitudes toward gay men and lesbians than toward those of a different religion (Australian Muslims). Right-wing political orientation was also found to be predictive of prejudice against Australian Muslims and against gay men and lesbians independently of religious development. Results suggest that religious maturity, as well as fundamentalism and right-wing political views, plays an important role in the “making” or “unmaking” of prejudice against Australian Muslims and against gay men and lesbians. Evidence is presented that suggests that the Quest Scale and the FDS are measuring different aspects of religious development.     

Religious Orientation,Identity, and the Quest for Meaning in Ethics Within an Ideological Surround

Controversies in the religious orientation literature may reflect the unavoidable influences of ideology in the psychology of religion. Support for this possibility was observed when religious intrinsicness was associated with the idealism and antirela- tivism of an absolutist ethical position. Quest Scales, in contrast, were incompatible with this absolutist search for meaning in ethics. Quest Scales also predicted identity confusion, were associated with a disinterest in religion, and included items that were evaluated as antireligious by individuals with an intrinsic religious comrnit- ment. In short, intrinsicness defined an idealistic and antirelativistic religious iden- tity, whereas Quest pointed toward other ethical and antireligious ideologies that were more vulnerable to identity confusion. Overall, these data confirmed once again that ideological factors may play a crucial role in the contemporary social scientific study of religion.     

The Relationship Between Religion, Spirituality, Psychological Adjustment, and Quality of Life Among People with Multiple Sclerosis

The present research was comprised of two studies that aimed to explore the role of religious and spiritual variables in the psychological adjustment and quality of life of people with Multiple Sclerosis (MS). In study 1, religious behavior and objective levels of spirituality and religiosity were not significantly related to psychological adjustment or quality of life among people with MS. Positive religious coping was negatively related to psychological adjustment and quality of life. In study 2, Intrinsic religious orientation and Quest religious orientation were related to poor psychological adjustment. Implications of the present research for people with MS and other chronic illnesses are discussed.     

The relationship between Quest religious orientation,forgiveness, and mental health

Little is known about how religious orientation, specifically Quest, relates to forgiveness. In addition, research on the relationship between Quest and psychological distress has yielded conflicting findings, possibly because previous studies have conceptualised Quest as a unidimensional construct. This study investigated how Quest and its recently recognised dimensions related to forgiveness and psychological distress. Participants (N?=?242) were undergraduates from a Midwestern Catholic university. They completed measures of Quest, forgiveness, and psychological distress. Results suggested that certain dimensions of Quest were better predictors of forgiveness (e.g., Tentativeness, Exploration, and Moralistic Interpretation) and distress (e.g., Change, Religious Angst, and Existential Motives). Importantly, results revealed that the same dimensions that were positively related to distress were negatively related to forgiveness. Further, the relationship between Quest and forgiveness was moderated by the perceived tolerance/open-mindedness level of the offender; it seems that individuals with a questing nature are less forgiving when the offender is perceived as less tolerant.     

The Complexity of Quest in Emerging Adults’ Religiosity,Well‐Being,and Identity

The construct of quest as measured by the Quest Scale raises complexities that this study addressed with online surveys measuring religiosity, ego identity, and well‐being of graduates from two Christian colleges. Intrinsic questers (those above the scale midpoint in intrinsic and quest scores but below the extrinsic midpoint) made up over half of those high in intrinsic religiosity and did not differ in Christian orthodoxy, religious identity, religious coping, or well‐being from the pure intrinsics (those high in intrinsic religiosity). Indiscriminately pro‐religious questing individuals (those high in intrinsic and extrinsic religiosity and quest) were less religious and showed poorer coping than intrinsic questers. Quest appears to be a reasonable measure of religious orientation, improving prediction of Christian orthodoxy, religious identity, and religious coping, and was more highly correlated with ego identity exploration than with stress. In association with intrinsic religiosity quest does not appear to indicate weak religiosity or poor well‐being. Instead, intrinsic questers may pursue a distinctive developmental trajectory, a path of existential searching by which emerging adults manage the demands of contemporary culture while maintaining a mature faith.     

Scrupulosity in Islam: a comparison of highly religious Turkish and Canadian samples

Scrupulosity is a form of obsessive-compulsive disorder (OCD) characterized by a tendency to have persistent doubts about God, sin, and the adequacy of one's religious behaviors and devotion. To date, no published studies have compared scrupulosity in high- and low-religious Muslim and Christian samples. In the present study religious school students as well as high- and low-religious university students in Turkey and Canada were compared on the Penn Inventory of Scrupulosity (PIOS), Obsessive Beliefs Questionnaire (OBQ-44), and symptom measures of obssesionality and negative affect. Between-group comparisons revealed that the highly religious Turkish sample scored significantly higher than the highly religious Canadian students on the PIOS Fear of God but not the Fear of Sin subscale. Separate multiple regression analyses revealed that the Clark-Beck Obsessive Compulsive Inventory (CBOCI) Obsessions subscale, OBQ-44 Importance and Control of Thoughts subscale, and guilt were significant unique predictors of PIOS scrupulosity. These findings suggest that subtle differences exist in how scrupulosity is manifested in Islamic and Christian believers.     

Parentification and Alcohol Use: Conditional Effects of Religious Service Attendance

This study tested a model of the relation between parentification and alcohol use through differentiation of self (DoS), with religious service attendance as a moderator. Results provided mixed support for the model. Perceived unfair parentification was associated with decreased DoS, and lowered DoS corresponded to increased alcohol use. Religious service attendance moderated the association between increased perceived unfairness and increased alcohol use. Implications for practice focused on assessing perceived unfairness and integrating clients’ religiousness.     

Relational spirituality,differentiation of self,and virtue as predictors of intercultural development

The present study tested the relationships between spirituality, differentiation of self (DoS), virtue (gratitude and forgiveness), and intercultural development among graduate trainees in the helping professions. A relational model of spiritual dwelling and seeking and the Developmental Model of Intercultural Sensitivity were used to conceptualise the study. Data were collected in a sample (N?=?174) of graduate students in counselling psychology, marriage and family therapy, ministry professions, and theology at a Protestant-affiliated university. Results supported the hypotheses that quest religiosity, DoS, and gratitude would be positively associated with intercultural development and spiritual grandiosity would be negatively associated with intercultural development. Intrinsic religiosity was not related to intercultural development. DoS mediated the relationship between gratitude and intercultural development. Contrary to hypotheses, forgiveness was largely uncorrelated with intercultural development. Implications are considered for training in intercultural competence, particularly with highly religious trainees.     

Attachment and affective resolution following a stressful event: General and religious coping as possible mediators

The current study replicated and extended previous research on mediators of attachment qualities and outcome (affective resolution), including appraisal, coping, and religious coping. Structural equation models were used to analyze the responses on an Internet survey for a primarily Christian sample of 1,289 adults (416 men and 873 women). As expected, appraisal was a significant mediator of ambivalent attachment qualities and coping, as well as ambivalent attachment qualities and religious coping. Avoidance coping significantly mediated ambivalent attachment qualities and affective resolution; it also mediated avoidant attachment qualities and affective resolution. Fit indices for models were adequate only when differences between interpersonal and non-interpersonal events were taken into account. Substantial similarities were found in the relationships among variables for the two models examined, one including coping in general and the other including religious coping. Religious coping provided additional explanatory value to more secular models of coping in a highly religious sample. The implications for assimilating religious coping into mainstream coping research are discussed.     

Muslim attitudes toward religion,religious orientation and empathy among Pakistanis

Pakistani university students responded to the Muslim Attitudes towards Religion Scale (MARS) along with the Intrinsic, Extrinsic, and Quest Religious Orientation Scales and with measures of adaptive and maladaptive empathy. The MARS most importantly predicted higher Intrinsic Scale scores, and MARS linkages with empathy were at least partially explained by an intrinsic religious orientation. The Extrinsic–Social motivation was lower than the Intrinsic orientation, which in turn was lower that the Extrinsic–Personal form of commitment. Quest reflected a more Extrinsic religious orientation. Numerous gender differences appeared. Comparison with previous British, Iranian, Pakistani and American data illustrated how a well-established research perspective can promote insights into an under-examined religious tradition and how the analysis of an under-examined religious tradition can clarify and qualify a well-established research perspective.     

Roles of fundamentalism and authoritarianism in relations between religiosity and civil liberties among Muslims

Two cross-sectional studies were conducted with undergraduate and graduate students (mean age = 22 years) in two university campuses in different regions of Turkey to investigate confrontations between conservative religious people and secular-liberal people and the roles of fundamentalism and authoritarianism for these groups. Study 1 investigated the connections between traditional religiosity and liberties and the impact of religious fundamentalism with a sample of 482 participants. Using hierarchical multiple linear regression and bootstrapping analysis, religiosity was seen as negatively connected to three components of liberties. It was shown that religious fundamentalism had an indirect effect on this connection. In Study 2, with a sample of 260 participants, the negative connection between traditional religiosity with liberties was confirmed. Further, it was found that particularly the conservatism dimension of right-wing authoritarianism played an explanatory role in this connection. In addition, as an extension of the two studies, it was observed that secular-liberal participants supported civil liberties in general, but they expressed opposition to freedom of religion in particular, indicating that the antagonism between religious and secular people may also stem from secular-liberal people. It was found that dimension of aggression of left-wing authoritarianism played an explanatory role in connection to this aspect.     

Values and Voting

We examined relations of the 10 types of values in Schwartz's (1992) theory of voting. Hypotheses were generated by relating the core motivations of each value type to the ideological messages conveyed by party policies and symbols. Eight parties that ran in the 1988 Israeli elections were arrayed by judges on three ideological dimensions: classical liberalism, economic egalitarianism, state and religion. Discriminant analyses yielded a function whose coefficients for value types corresponded to hypotheses for the state and religion dimension and ordered party supporters on this dimension. After dropping religious parties, another value-based function ordered party supporters on the classical liberalism dimension, as predicted. Both functions significantly improved the party classification of voters in a representative national sample (N=769). Economic egalitarianism, a nonsalient dimension in Israeli politics, was unrelated to values. Results suggest that all types of values may be politically relevant depending on context.     

Profiling Religious Maturity: The Relationship of Religious Attitude Components to Religious Orientations

This study examined the relationships between religious orientation and components of religious attitudes. Religious orientation was measured using Batson, Schoenrade, and Ventis' (1993) Religious Life Inventory. Affective, cognitive, and conative components of attitudes toward religious beliefs and practices were measured using an instrument constructed for the study. Participants were undergraduate students from four educational institutions in the United States. Systematic relationships were found among the dimensions of religious orientation and the components of religious attitudes. Means and Quest orientations had very similar profiles, characterized by high Cognition scores and relatively low Affect and Conation scores. By contrast, modestly low Cognition scores and significantly high Affect and Conation scores characterized the profile of the Ends orientation. Results are discussed in terms of the concept of mature religiosity.     

The Association Between Strength of Religious Faith and Psychological Functioning

Recently researchers have begun examining the benefit of religious faith on mental and physical health outcomes. This study examined the relationship between religious faith and psychological functioning in 342 university students in diverse educational and geographic settings including a private West Coast Catholic college (sample 1), a Southern public state university (sample 2), and a Southern private Baptist college (sample 3). Participants completed several self-report measures. Strength of religious faith was significantly associated with optimism and experiencing meaning in life among sample 1. Results from sample 2 suggest that strength of religious faith was significantly associated with coping with stress, optimism, experiencing meaning in life, viewing life as a positive challenge, and low anxiety. Strength of religious faith was significantly associated with viewing life as a positive challenge and self-acceptance among sample 3. Although modest correlations surfaced, results suggest that strength of religious faith is associated with several important positive mental health benefits among college students.     

Doctrinal Orthodoxy, Religious Orientation, and Anthropocentrism

Anthropocentrism is a construct that may be defined as a dualistic worldview or set of ideals in which the individual views humanity as superior to other species within the environment and to nature, as a whole. A measure of anthropocentrism has been introduced as a means to assess the varying degrees of anthropocentric beliefs among individuals. In the initial validation studies of this scale, no significant differences in anthropocentrism were found to exist as a function of religion. The purpose of this investigation was to further examine the relationship between religion and anthropocentrism. More specifically, this study focused on doctrinal orthodoxy and religious orientation (Intrinsic, Extrinsic, and Quest) as possible correlates of anthropocentrism. Within the obtained sample of undergraduates (N=144), significant correlations were found to exist between anthropocentrism and the religious variables of interest, thus expanding the nomological network of related constructs, adding support to the construct validity of the Anthropocentrism Scale.     

Selective attention: effects of cuing on the processing of different types of compound stimuli

Pigeons in a matching-to-sample experiment received (a) element samples (one of two colors or vertical or horizontal white lines), (b) separated compound samples (a color and a line element presented together), and (c) unified compound samples (vertical or horizontal colored lines). In Phase I, test stimuli were the two elements from one dimension; the dimension tested varied randomly when the sample was a compound. Element samples were matched better than unified samples, which were matched better than separated samples. In Phase II, two samples preceded the tests. On EC trials, the first sample (S1) was an element, and the second sample (S2) was a compound; on CE trials this order was reversed. One element of the compound sample was always the one appearing as the element sample on that trial (e.g., S1 = red, S2 = red-vertical). This element also served as the correct test alternative (e.g., test = red+ vs. green) except on probe trials when the correct test was the other element appearing in the compound (e.g., test = vertical+ vs. horizontal). Accuracy varied as a function of sample sequence when the compound was separated (EC greater than CE on nonprobe trials and CE greater than EC on prove trials). This pattern was not observed when the compound was unified. The data suggest that the element in EC trials served as a cue that increased processing of the cued dimension and decreased processing of the noncued dimension of separated compounds. However, both dimensions of unified compounds seem to have been processed regardless of cuing.(ABSTRACT TRUNCATED AT 250 WORDS)     

Taking the Divinity from the Divine: The Interaction Between Death Concerns and Religiosity on the Evaluation of a Human Jesus

Journal of Religion and Health - Quest religiosity is characterized by an openness toward religious doubt and uncertainty as a way to grow existentially. The current paper examines how death...     

Intrinsic Religious Orientation: The Conservative Christian Connection

This study investigated the claim that intrinsic religious orientation (IRO), as developed by Gordon Allport, has an inherent conservative Christian bias that may be denominationally identified. We tested this claim in two ways by using a sample of 546 churchgoers drawn from five congregations representing four denominations (two Unitarian Universalist, two Mainline Protestant, and one Evangelical). First, we correlated IRO scores with a measure of conservative Christian beliefs (CCBs). A high, significant correlation was obtained suggesting that, in general, high IRO scores go with CCBs. Second, we divided the sample into two groups: those who scored high and those who scored low on four measures of religious commitment: participation in church activities, and frequency of attendance, prayers, and meditation. This comparison also confirmed the IRO and conservative Christian connection: the IRO scores of the Evangelical congregation were significantly higher than those of other congregations in both the high and low religious commitment groups. But judgment needs to be reserved about the low commitment group as the number of Evangelicals that fell in this category was very small for two of the four commitment measures: church attendance and prayers.     

On Being Holier-Than-Thou or Humbler-Than-Thee: A Social-Psychological Perspective on Religiousness and Humility

This research examined the association between religiousness and humility. Participants in Studies 1 and 2 completed measures of religiousness, socially desirable responding, and their own and other people's adherence to biblical commandments. Participants in Study 2 also rated how characteristic nonreligious positive and negative trait terms were of the self and others. Humility was operationalized as the magnitude of difference between individuals' evaluations of self and other. Overvaluing the self in relation to others or undervaluing others in relation to the self was considered evidence of less humility. Participants rated the self to be more adherent to biblical commandments than others (the holier-than-thou effect) and rated the self to be more positive and less negative than others (the self-other bias). In both studies, intrinsic religiousness was associated with an increase in the tendency to rate the self as more adherent to biblical commandments than others. Quest was associated with a slight decrease in the magnitude of the holier-than-thou effect. Religious motivations did not account for unique variation in the general self-other bias. Irrespective of motivations for being religious, however, highly religious people (i.e., upper thirds on general religiousness and religious fundamentalism) more so than less religious people (i.e., lower thirds on general religiousness and religious fundamentalism) rated the self to be better on nonreligious attributes than others.