Personality, identity styles, and religiosity: an integrative study among late adolescents in Flanders (Belgium)

The relationship between the two main dimensions of the religiosity domain (Exclusion vs. Inclusion of Transcendence and Literal vs. Symbolic) and both the Five-Factor Model of personality and Berzonsky's (1990) identity styles was investigated in a Flemish sample of late adolescents (N = 335). The results show that, whereas Exclusion vs. Inclusion is unrelated to any of the personality dimensions, Literal vs. Symbolic was strongly related to Openness to Experience and moderately to Agreeableness. Further, it was shown that Exclusion vs. Inclusion was positively related to the normative identity style, and that Literal vs. Symbolic correlated positively with the informational identity style and negatively with the diffuse/avoidant identity style. As expected, the relation between Openness to Experience and Literal vs. Symbolic was fully mediated by the informational identity style. Once Openness to Experience was taken into account, Agreeableness was no longer an important determinant of Literal vs. Symbolic.     

Reconsidering the relationship between parenting and religiosity

This study examined the relation between religiosity and parenting. 311 parents from the Flemish-speaking part of Belgium completed the Post-critical Belief Scale and reported on their style of parenting. Scores for religiosity (as measured by the Exclusion vs Inclusion of Transcendence dimension) were not significantly correlated with parenting styles. In contrast, the way in which religious contents are processed (as measured by the Literal vs Symbolic dimension) was significantly correlated with dimensions of parenting style.     

Religiosity and conservatism revisited: relating a new religiosity measure to the two main conservative political ideologies

The relation between the two religiosity dimensions which Wulff (1997) described (Exclusion vs Inclusion of Transcendence and Literal vs Symbolic) and two conservative political ideologies (Cultural and Economic Conservatism) was investigated in a sample of 714 students, a heterogeneous sample of 262 adults, and a sample of 301 religiously affiliated adults gathered in Flanders (Belgium). Both Exclusion vs Inclusion of Transcendence and Literal vs Symbolic were expected to relate only to Cultural Conservatism. Analysis supported these hypotheses, providing further evidence for the close association between religiosity and Cultural Conservatism and the validity of the Post-Critical Belief scale as a measure of Wulff's dimensions of religiosity.     

Are religious people nicer people? Taking a closer look at the religion–empathy relationship

It has been argued that an empathically mediated, kin-specific, altruistic impulse is part of the human genetic heritage, and that one of the functions of religion is to extend the range of this impulse beyond the kinship circle. However, it is clear that religion does not always succeed in this. The present study reconsiders the religiosity–empathy relation in a Flemish student sample (n?=?375), using the Post-Critical Belief Scale, which allows to distinguish between being religious or not (Exclusion versus Inclusion of Transcendence) from the way in which religious contents are processed (Literal versus Symbolic). It is argued that the religiosity–empathy relation should be understood in terms of how people process religious contents rather than in terms of whether or not people are religious. In line with this reasoning, results show that, whereas empathy is unrelated to being religious, it is positively related to processing religious contents in a symbolic way. Social desirability did not influence these relationships.     

Believing literally versus symbolically: values and personality correlates among Spanish students

Values and personality correlates of general religiousness may be specific and even different when one distinguishes between Exclusion versus Inclusion of Transcendence and Literal versus Symbolic thinking on religious issues. In the present study, 133 Spanish students were administered the Schwartz Value Survey, the NEO‐PI‐R and the Post‐Critical Belief scale. Exclusion versus Inclusion of Transcendence reflected the conflict between openness to change (and hedonism) and conservation values; it was positively related to agreeableness and conscientiousness, and negatively to universalism and openness to experience. Literal versus Symbolic thinking reflected the conflict between self‐enhancement and self‐transcendence values, and was associated with high openness to experience. Results partially replicated previous studies in Belgium, with some differences that were rather in line with previous meta‐analyses. The discussion also points out cultural and contextual specifics.     

The Interplay Between Post-Critical Beliefs and Anxiety: An Exploratory Study in a Polish Sample

The present research investigates the relationship between anxiety and the religiosity dimensions that Wulff (Psychology of religion: classic and contemporary views, Wiley, New York, 1991; Psychology of religion. Classic and contemporary views, Wiley, New York, 1997; Psychologia religii. Klasyczna i współczesna, Wydawnictwo Szkolne i Pedagogiczne, Warszawa, 1999) described as Exclusion vs. Inclusion of Transcendence and Literal vs. Symbolic. The researchers used the Post-Critical Belief scale (Hutsebaut in J Empir Theol 9(2):48–66, 1996; J Empir Theol 10(1):39–54, 1997) to measure Wulff’s religiosity dimensions and the IPAT scale (Krug et al. 1967) to measure anxiety. Results from an adult sample (N = 83) suggest that three dimensions show significant relations with anxiety. Orthodoxy correlated negatively with suspiciousness (L) and positively with guilt proneness (O) factor—in the whole sample. Among women, Historical Relativism negatively correlated with suspiciousness (L), lack of integration (Q3), general anxiety and covert anxiety. Among men, Historical Relativism positively correlated with tension (Q4) and emotional instability (C), general anxiety, covert anxiety and overt anxiety. External Critique was correlated with suspiciousness (L) by men.     

Domain and facet personality correlates of religiosity among Iranian college students

The purpose of the present study was to examine the relation of religion, defined in terms of Islamic Shiite creeds/rituals, Islamic Shiite morals, inclusion of transcendence, and symbolic processing, to the five-factor model of personality at the domain and facet levels as measured by the Revised NEO Personality Inventory using a religiously homogeneous sample of 359 Iranian college students. Results indicated that all five Revised NEO Personality Inventory domains are significantly related to religion as measured across all four operationalizations of the construct used, though some sex differences were observed. Our findings support but also elaborate previous findings regarding the relation of Agreeableness and Conscientiousness to religion by demonstrating that facets of these domains are selectively associated with some indices of religion but not others. Angry Hostility was a negative predictor of Islamic morals. Warmth predicted Islamic creeds/rituals and Inclusion of Transcendence. Ideas was a positive predictor of symbolic processing and Islamic morals. Fantasy was a positive predictor of symbolic processing but a negative predictor of Islamic creeds/rituals and Inclusion of Transcendence. The present findings are in agreement with the necessity of considering multidimensional measures of religiosity and providing evidence in support of the construct validity of the Post Criticical Belief Scale and the Islamic Religious Orientation Scale. Implications of the present findings are discussed in relation to the differential and in some cases substantial association of religion indices with personality. Limitations of the study and suggestions for future research are also overviewed.     

Measuring Religious Attitudes in Secularized Western European Context: A Psychometric Analysis of the Post-Critical Belief Scale

Wulff's two-dimensional model of approaches to religion was an inspiration for the development of the Post-Critical Belief Scale (PCBS), an instrument measuring religious attitudes, that is, “paradigms of religious belief structure” in a secularized Western European context. The scale has been frequently used in psychological studies, has undergone psychometric analyses and modifications, and has been translated into several languages. The current study shows results of a psychometric analysis of the component structure of PCBS in different age groups over time using Clusterwise Simultaneous Component Analysis-Equal Cross-Product (SCA-ECP). The analysis was based on samples collected in Flanders (Belgium; N = 14,599). The one-cluster and two-cluster models yielded three components: Literal Affirmation, Literal Disaffirmation, and Symbolic Attitude, and there were no differences between age groups. In the two-cluster model, subtle differences between samples collected before and after 2002 were found, and these were related to two PCBS items referring to interpretation of Biblical stories. Our finding of a generalized Symbolic Attitude might be related to the changes in the approaches to religion in secularized Western Europe, and might capture the religious (dis-)belief of individuals who are open and tolerant to other religious systems, or alternatively, have become indifferent to them. Further cross-cultural and longitudinal studies are needed to better understand the religious attitudes in a secularized context, and the development of a new scale based on the paradigm of personal meaning systems is suggested     

The association of religiosity,spirituality, and ethnic background with ego-pathology in acute schizophrenia

Studies have highlighted the impact of ego-consciousness, religiosity and spirituality on psychotic symptoms, although so far no study has investigated if and how these factors may be interrelated. In this exploratory cross-sectional study, involving 42 patients with a diagnosis of acute paranoid schizophrenia (DSM-IV), we assessed religiosity (Religious Orientation Test) spirituality (Spiritual Transcendence Scale) and ego-pathology (Ego Pathology Inventory) and analysed any relationship with these and psychopathological symptoms (Positive and Negative Symptom Scale). The subjects were divided into four ethnic groups (Caucasian, Afro-Caribbean, African, and Asian) and a structured, qualitative interview on religious needs and self-concepts was also conducted. Using a multivariate analysis, we found statistically significant negative associations between the scores on ego and common pathology and religiosity and spirituality as covariates. This was seen across all ethnic groups. The findings are discussed in respect of the potential clinical importance of ethnic, religious and spiritual factors for assessment and management of patients with schizophrenia.     

Beyond dogmatism: The need for closure as related to religion

Our theoretical assumption is that behind the dogmatism-religion positive but not systematic relation, a clearer one may exist between religion and need for closure (Webster & Kruglanski, 1994). A positive association of religiosity with need for closure was hypothesized (except with the decisiveness facet). Subjects ( n = 239) were administered the Need for Closure Scale (NFCS), the Religious Fundamentalism Scale and a two-dimensional religiosity scale. Religious fundamentalism was positively correlated with the total NFCS, preference for order and predictability. Classic religiosity predicted high need for closure (all facets except decisiveness). However, spirituality-emotional religion was associated with low close-mindedness and low decisiveness but still high discomfort with ambiguity. Discussion includes arguments favouring the usefulness of the need for closure construct for understanding many aspects of religious personality (e.g. dogmatism, authoritarianism, prejudice, multiple conversions, distinction between permanence in order-closure and urgency for closure).     

Need for cognitive closure and politics: Voting,political attitudes and attributional style

T his paper examines the impact of dispositional Need for Cognitive Closure (NFC) on different political attitudes and on the “person blame” and the “system blame” dimensions. Two hundred and thirty‐four psychology students completed a questionnaire containing the Italian version of the Need for Closure scale, a measure of political and ideological attitudes, a measure of the person‐system blame dimensions, and a measure of past voting. Results showed that high NFC individuals (vs. low NFCs) reported having voted for a right‐wing party and holding more conservative attitudes. High NFCs (vs. low NFCs) turned out to have stronger anti‐immigrant attitudes, to be more nationalistic, to prefer an autocratic leadership and a centralized form of political power. High NFCs also value religiosity more highly than low NFCs. High NFCs (vs. low NFCs) scored lower on pluralism and multiculturalism. Furthermore, high NFCs (vs. low NFCs) revealed a tendency to blame individuals for social problems, but no significant difference was found with regard to the system blame dimension. Results are discussed in the light of the motivated social cognition approach (Jost, Glaser, Kruglanski, & Sulloway, 2003).     

Dimensions of religious/spiritual well-being and schizotypal personality

Dimensions of religious/spiritual well being (RSWB; such as hope, forgiveness, or general religiosity) have been examined comprehensively, and its positive relation to subjective well-being has been confirmed. However, there also might be facets of RSWB linked to mental illness (e.g. delusional ideas). The aim of the present study was to investigate the association between different dimensions of RSWB, magical thinking as an indicator of schizotypy and Eysenck´s three personality factors (psychoticism, extraversion, neuroticism), as there might be facets of RSWB also linked to mental illness (e.g. delusional ideas). One hundred and two undergraduate students (53 female, 49 male) completed the Multidimensional Inventory of Religious/Spiritual Well-Being (MI-RSWB), the Eysenck Personality Questionnaire in short version (EPQ-RK) together with the Magical Ideation Scale. Results indicate that facets of RSWB based on magical thinking could also be understood as neurotic symptoms. This underlines the hypothesis, that there might be pathogenetic as well as salutogenetic aspects of religiosity/spirituality associated with personality and subjective well-being.     

Configurations of student Spirituality/Religiosity: evidence from a Philippine university

One of the points of contention in youth research pertains to academic life vis-a-vis the religious and spiritual mindset of the young student. Questions about the probable associations between academic growth and spiritual/religious life are treated with intense interest in religious and sociological discussions. This study sought to find out the characteristics of Filipino student Spirituality and Religiosity using the Religiosity and Spirituality Scale for Youth from a sample of 3108 college students in a Manila-based Philippine university. It inquired further how certain psychosocial variables can be associated with student spirituality and religiosity (S/R). The results revealed two significant variable traits associated with S/R: identity (psychosocial factors) and relational (psychosocial adjustment) variables. The results point to significant insights for the management of youth religious behaviour in general and of tertiary students in particular despite recent decline in levels of religiosity among the young.     

Predictors and Outcomes of Experiences Deemed Religious: A Longitudinal Investigation

The two studies reported here revised Hunt's (1972) LAM (Literal, Anti-Literal, Mythological) Scale to include a Metaphorical dimension. The first study investigated the relationship between preference for literal versus metaphorical interpretations of religious language and structural levels of religious thinking. As predicted, participants who preferred a literal interpretation of religious statements gave evidence of a low developed structure of religious judgment. The predicted relationship between preference for metaphorical interpretations and style of religious thinking was not found. The second study compared samples of participants scoring highest on the Literal and the Metaphorical subscales. Literal participants scored lower on imaginative thinking and made greater use of religious language in an objectifying manner than did metaphorical participants. The meaning of these data for mature religious thinking is considered.     

The selective relationship between religious dimensions and social desirability among Polish students

This study explores the effect of the position of the religious construct-system (central vs. subordinated vs. marginal) in personality on the relationship between social desirability and structure of religiosity, emotion to God and post-critical belief. The sample comprised Polish Students (N?=?200) aged between 19 and 29 years. The Social Desirability Scale, The Structure-of-Religiosity Test and The Post-Critical Belief Scale were employed in the study. The results suggest that religiosity is not associated with social desirability.     

Disentangling the belief in God and cognitive rigidity/flexibility components of religiosity to predict racial and value-violating prejudice: A Post-Critical Belief Scale analysis

Past research indicates that being religious is associated with prejudice toward racial and value-violating out-groups. However, this past research treated religiosity as a unidimensional construct without taking into account how different components of religiosity—belief in a higher power and the rigidity/flexibility of religious beliefs—are associated with measures of prejudice. Two studies examined the relationship between these two components of religiosity, as measured by the Post-Critical Beliefs Scale, and racial (African Americans, Arabs) and value-violating prejudices (atheists, gay men). As the flexibility of religious beliefs increased (literal vs. symbolic dimension), attitudes toward racial and value-violating out-groups became more positive (Study 1). As belief in God strengthened (exclusion vs. inclusion of transcendence dimension), attitudes toward value-violating out-groups became more negative. Study 2 demonstrated that these two components of religiosity fully mediated the relationship between general religiosity and prejudice toward African Americans, Arabs, and gay men and partially mediated the relationship between religiosity and prejudice toward atheists. Results are discussed in light of reexamining the conclusion that simply being religious is associated with prejudice.     

Opening closed minds: the combined effects of intergroup contact and need for closure on prejudice

Five studies tested whether need for closure (NFC) moderates the relation between intergroup contact and prejudice toward immigrants. The results consistently showed that intergroup contact was more strongly associated with reduced levels of prejudice among people high in NFC compared to people low in NFC. Studies 1 (N = 138 students) and 2 (N = 294 adults) demonstrated this moderator effect on subtle, modern, and blatant racism. Study 2 also replicated the moderator effect for extended contact. An experimental field study (Study 3; N = 60 students) provided evidence of the causal direction of the moderator effect. Finally, Studies 4 (N = 125 students) and 5 (N = 135 adults) identified intergroup anxiety as the mediator through which the moderator effect influences modern and blatant racism as well as hostile tendencies toward immigrants. The role of motivated cognition in the relation between intergroup contact and prejudice is discussed.     

Anxiety and Depression in Cancer Patients: The Association with Religiosity and Religious Coping

There is a lack of studies looking into religiosity and religious coping in cancer patient. In this cross-sectional study, we examined the religiosity using Duke University Religion Index, religious coping using Brief Religious Coping Scale, anxiety and depression based on Hospital Anxiety and Depression Scale among 200 cancer patients. The association between religiosity and religious coping with anxiety and depression was studied. The findings showed that subjects with anxiety or depression used more negative religious coping and had lower non-organization religiosity. Hence, measurements in reducing negative religious coping and encouraging religious activities could help to reduce psychological distress in cancer patients.     

Personality,Religion, and Politics: An Investigation in 33 Countries

The relations of HEXACO personality factors and religiosity with political orientation were examined in responses collected online from participants in 33 countries (N = 141 492). Endorsement of a right‐wing political orientation was negatively associated with Honesty‐Humility and Openness to Experience and positively associated with religiosity. The strength of these associations varied widely across countries, such that the religiosity–politics correlations were stronger in more religious countries, whereas the personality–politics correlations were stronger in more developed countries. We also investigated the utility of the narrower traits (i.e. facets) that define the HEXACO factors. The Altruism facet (interstitially located between the Honesty‐Humility, Agreeableness, and Emotionality axes) was negatively associated with right‐wing political orientation, but religiosity was found to suppress this relationship, especially in religious countries. In addition to Altruism, the Greed Avoidance and Modesty facets of the Honesty‐Humility factor and the Unconventionality and Aesthetic Appreciation facets of the Openness to Experience factor were also negatively associated with right‐wing political orientation. We discuss the utility of examining facet‐level personality traits, along with religiosity, in research on the individual difference correlates of political orientation. Copyright © 2018 European Association of Personality Psychology     

Depression and its relation to loneliness and religiosity in Indonesian Muslim adolescents

This study was initiated to assess the relations between religiosity, depressive symptoms, and loneliness in a sample of 452 Indonesian Muslim 13- and 16-year-old adolescents. Religiosity was operationally defined as participation in required and optional religious activities; Depression was assessed using the Center for Epidemiological Studies Depression Scale; and Loneliness was assessed using the UCLA Loneliness Scale. Religiosity was negatively associated with depression despite controlling for loneliness, gender, and grade. Religiosity was not associated with loneliness, suggesting discriminant validity in the relation between religiously and depression. It is important in future research to examine the mechanisms by which religiosity serves as a protective factor for Indonesian Muslim adolescents.