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 Relationship between Workplace Status and Workplace Religious Expression

A growing body of literature explores religious expression in workplaces, but comparatively little research examines how religious expression might be shaped by inequality in workplace status. We hypothesize that perceived work autonomy and socioeconomic status (SES) both function as mediating links between organizational status and religious expression. Drawing on a sample of employed adults from a nationally-representative survey in the United States (n = 8611), we examine three modes of religious expression at work: displaying faith, feeling comfortable talking about faith, and expressing views when observing unfair work practices that conflict with faith. Results revealed that workers at the bottom of their organizations express their religiosity less than those at the top. Religious expression in the workplace is thus not simply a reflection of individual religiosity or religious identity, but also workplace power. Although perceived work autonomy mediated the relationship, SES buffered the relationship. Findings have important implications for workplace policy.     

An Evaluation of the Psychometric Properties and Criterion Validity of the Religious Social Support Scale

This study evaluates the psychometric properties and criterion validity of the Religious Social Support (RSS) Scale in a diverse, representative community sample of new mothers ( N = 1,156). Results indicated that two factors best represented the RSS. Criterion validity was established by demonstrating that the RSS was associated with relational and health outcomes. However, these associations were reduced to statistical insignificance once a general measure of social support was included as a covariate. There were no indications that race moderated either the psychometric properties of the RSS or the relationships between social support and outcomes. Qualitative analyses indicated that religious social support is a salient construct in the lives of women that we studied and suggested ways to improve future developments of RSS scales.     

Counting the Faithful: Measuring Local Religious Contexts in the United States

This study compares the estimates of religious composition of counties in the United States from three independent datasets: the 2010 Religious Congregational Membership Study (RCMS); the 2010 Infogroup Congregational membership data (INFO); and the Gallup Daily Poll—a large national survey with more than 1.3 million respondents. My analyses suggest that the estimates for most major religious groups from the three datasets are highly correlated to each other. In addition, the measures of local religious compositions from the three datasets successfully predict the religious composition of friendship networks in a large, nationally representative survey. These findings suggest that RCMS, the most widely used data source for measuring local religious composition in the United States, has a convergent and predictive validity. My analyses, however, also highlight important challenges in measuring geographic distributions of non‐Christian populations, as well as total religious populations in all religious traditions.     

Extrinsic Cultural Religious Orientation: analysis of an Iranian measure in university students in the United States

Previous research examining Iranian university students suggested that an Extrinsic Cultural Religious Orientation may be more important than an Extrinsic Social Religious motivation in maintaining Muslim religious commitments. The present project demonstrated that a similar conclusion seemed applicable to the largely Christian commitments of American university students. In the United States, an Extrinsic Cultural Religious Orientation Scale displayed a factor structure like that observed in Iran, was a more robust and consistent predictor of psychological adjustment than the Extrinsic Social Religious Orientation, and was sensitive to spiritual as well as religious dimensions of commitment. Peace and Justice and Cultural Foundations factors from this scale were relatively more positive in their adjustment implications than were Disorder Avoidance and Family and Social Order factors. Noteworthy contrasts between the present American and previous Iranian data appeared in Extrinsic Cultural Religious Orientation relationships with a sense of identity and with cognitive empathy. These results confirmed that the Extrinsic Cultural Religious Orientation deserves additional research attention in both Muslim and more secular Western societies.     

An Empirical Examination of Religious/Spiritual Struggle Among Israeli Jews

The current investigation examined the prevalence, predictors, and psychological implications of religious and spiritual (r/s) struggles among a sample of Israeli-Jewish university students. R/s struggle was assessed by the Religious and Spiritual Struggles (RSS) Scale. This is a newly constructed scale that assesses a wide array of r/s struggles. The RSS is composed of six factors of struggles: Divine, Doubt, Demonic, Interpersonal, Moral, and Ultimate Meaning. Confirmatory factor analysis of the RSS in this study confirmed this six-factor structure. Of the 164 Jewish participants, between 1.2% and 30.5% experienced various r/s struggles. Beliefs in a cruel God and distant God, religious participation, and fundamentalism predicted higher levels of different types of struggle. All six forms of struggle were correlated with greater psychological distress. In regression equations including r/s struggles and demographic and religious variables, Moral struggles predicted lower life satisfaction, Divine struggles predicted depressive symptoms, and both Divine and Doubt struggles predicted generalized anxiety. Possible explanations and implications of the findings are offered. We conclude by pointing to the limitations of the study and suggesting a few directions for future research.     

Religious Faith and Substance Problems in Undergraduate College Students: A Replication

The present study examined the relations between religious faith and alcohol and drug problems in undergraduate college students at a large public university in the Southeastern United States. The Santa Clara Strength of Religious Faith Questionnaire—Short Form and the Alcohol Problems and Drug Problems scales of the Personality Assessment Inventory were given to 303 undergraduate students. Findings indicated that religious faith was inversely associated with drug and alcohol problems in both males and females. Implications of these findings are discussed.     

Perceptions of Religious Discrimination Among U.S. Scientists

Academic scientists in the United States are relatively nonreligious, at least compared to the general population, and some evidence suggests that the professional culture of academic science may foster perceptions of discrimination among scientists who are religious. We examine perceptions of religious discrimination among biologists and physicists in the United States. The analysis shows that Protestant, Muslim, and adherents of “other” traditions report higher rates of religious discrimination in both biology and physics relative to those who do not identify with a religion. Jewish and Catholic adherents report higher rates of discrimination in biology but not in physics. Most of the religious identity effects among biologists are not explained away by measures of beliefs, practices, or professional and demographic characteristics. On the other hand, religious identity differences in perceptions of religious discrimination among physicists are mediated by measures of religious practice. On the whole, these findings suggest that religious identity itself is more stigmatized in biology than in physics. Results have implications for how university professors—and academic scientists in particular—relate to the broader public.     

Implications of Religious Identity Salience,Religious Involvement,and Religious Commitment on Aggression

Social identity can affect perceptions of external threats and the type of response elicited to those threats. Religion is a social identity with eternal group membership and revered beliefs and values; thus, religious identity salience, religious commitment, and religious involvement may have implications for aggressive responses to perceived threats to a person’s religious identity. In a sample of 176 Christians, Muslims, and Jews, we investigated whether people respond aggressively to collective threat as a function of religious identity salience, religious commitment, and religious involvement. Religious commitment was positively related to anger only when religious identity was salient. Religious involvement was negatively related to anger and hostility only when religious identity was salient. Religious identity salience appears to act as a moderator by either enhancing perceptions of threat or by activating internal religious beliefs and values.     

Religious and Psychological Implications of Positive and Negative Religious Coping in Iran

This study examined the religious and psychological implications of religious coping in Iran. University students (N = 224) responded to the Brief Positive and Negative Religious Coping Scales along with measures of Religious Orientation, Integrative Self-Knowledge, Self-Control, Mindfulness, Self-Compassion, Self-Esteem, Guilt, Shame, and Self-Criticism. As in previous research elsewhere, Positive Religious Coping was stronger on average than Negative Religious Coping, and Positive and Negative Religious Coping predicted adjustment and maladjustment, respectively, In addition, this study demonstrated that direct relationships between Positive and Negative Religious Coping appeared to be reliable in Iran; that Positive Religious Copings was broadly compatible with, and Negative Religious Coping was largely irrelevant to, Iranian religious motivations; and that Negative Religious Coping obscured linkages of Positive Religious Coping with religious and psychological adjustment.     

Handbook of Religious Conversion (Book)

The relation among traditional Christian beliefs, spiritualism, and the paranor- mal was the subject of a factor-analytical study to compare religious-paranor- ma1 belief structures of samples in Iceland and the United States (Louisiana, Virginia, and Illinois). Tobacyk's 25-item Paranormal Belief Scale (Tohacyk and Milford, 1983) was administered to 349 Icelandic students. The same seven factors emerged in Iceland as in Louisiana but the strength of the various factors differed considerably among the two samples. The Traditional Religious Belief factor, which explained most of the variance in the Louisiana samples, was fifth in Iceland, where the Spiritualism factor emerged as the strongest but was fifth in the United States. The Psi factor showed comparable strength in both samples. The Icelandic sample revealed itself as less believing on all subscales (factors) except on the Spiritualism subscale where it was comparable to the U.S. sample.     

Emerging Christianity and Religious Identity

The issue of religious identity is important for understanding the Emerging Church movement (ECM), which is in our view a religious orientation adopted by individuals and groups with a variety of religious identities. ECM participants are often resistant to religious identity labels, even to the point of being reluctant to identify as part of the ECM itself. Coupling this resistance with the growing millennial embrace of the category “religious none,” we use identity theory to argue that the kind of religious change we see with millennials and the Emerging Church is the product of identity change. Using the results of focus groups with millennials in the southern United States, we argue that the potential for religious change around Emerging Church identities lies in a process of shifting. We also identify the potential for religious change among different Emerging Christian identities, taking Peter Rollins as an example of someone who proposes a concept of Christian identity more radical than those espoused by other Emerging Church figures.     

The Santa Clara Strength of Religious Faith Questionnaire

This article introduces the Santa Clara Strength of Religious Faith Questionnaire (SCSORF) and provides preliminary information on the instrument. The SCSORF is a quick, easy to administer and score, 10-item scale assessing strength of religious faith. The SCSORF and personality and mood measures (i.e., Symptom Check List-90-Revised, Weinberger Adjustment Inventory, Belief in Personal Control Scale, and several author-designed questions) were administered to 102 undergraduate students. Preliminary findings suggest that the SCSORF is both reliable and valid. Furthermore, significant correlations between strength of religious faith, self-esteem, interpersonal sensitivity, adaptive coping, and hope correspond with previous research, suggesting that mental health benefits are associated with strong religious faith. Implications for future research are also discussed.     

Religious Resources,Spiritual Struggles,and Mental Health in a Nationwide Sample of PCUSA Clergy

A growing body of research explores patterns and correlates of mental health among clergy and other religious professionals. Our study augments this work by distinguishing between religious resources (i.e., support from church members, positive religious coping practices), and spiritual struggles (i.e., troubled relations with God, negative interactions with members, chronic religious doubts). We also explore several conceptual models of the interplay between these positive and negative religious domains and stressful life events. After reviewing theory and research on religious resources, spiritual struggles, and mental health, we test relevant hypotheses using data on a nationwide sample of ordained clergy members in the Presbyterian Church (USA). At least some support is found for all main effects hypotheses. Religious resources predict well-being more strongly, while spiritual struggles are more closely linked with psychological distress. There is some evidence that stressful life events erode mental health by fostering an elevated sense of spiritual disarray and struggle. We find limited support for the stress-buffering role of religious resources, and limited evidence for a stress-exacerbating effect of spiritual struggle. Study limitations are identified, along with a number of implications and promising directions for future research.     

Muslim-Christian Religious Orientation Scales: Distinctions,Correlations, and Cross-Cultural Analysis in Iran and the United States

Allport and Ross (1967) Religious Orientation Scales were administered along with nine new Muslim-Christian Religious Orientation Scales (MCROS) to students in Iran and the United States. Religious extrinsicness was associated with self-reported symptoms of psychological disturbance; with the Iranians, intrinsicness predicted adjustment. Most relations among the religious variables were positive with the two samples displaying similar, though not identical, patterns of correlations. Factor analysis of all religious scales in each sample separately yielded two components suggesting Allport's differentiation between the intrinsic and extrinsic motivations. In both samples, partial correlations and multiple regressions were used to remove variance associated with the Allport and Ross scales, and at least some evidence testified to the incremental validity of each MCROS measure in predicting psychological symptoms and the other MCROS variables. Most important, this first systematic, empirical study of the psychology of religion in Iran confirmed the relevance of Allport's thought for understanding Muslim religion and established an empirical foundation for further explorations of the MCROS.     

We Welcome Refugees? Understanding the Relationship between Religious Orientation,Religious Commitment,Personality, and Prejudicial Attitudes toward Syrian Refugees

ABSTRACT

Approximately 5 million refugees have been displaced since the start of the Syrian civil war in 2011. In 2016, the refugee crisis reached deadly proportions, causing many Syrians to flee their homes in search of asylum. Individual responses to refugees differed as Syrians attempted to resettle throughout the world. Research has shown that religious orientation (intrinsic, extrinsic, quest), religious commitment, and personality traits can help explain prejudicial attitudes toward outgroups. The purpose of this study is to examine the role that personality and religion play in predicting prejudicial attitudes toward Syrian refugees in the United States. The study’s sample consists of 844 participants recruited during the height of the Syrian refugee crisis. Participants completed online surveys through Amazon’s Mechanical Turk. Results of hierarchical regression indicated that personality explained about 14% of the variance in prejudicial attitudes; specifically, Extroversion and Conscientiousness were positively related to prejudice, whereas Agreeableness was negatively related. Religious commitment and religious orientation explained an additional 0.8% to 2.5% variance, respectively, in prejudicial attitudes above and beyond personality. We discuss implications of findings for future research and practice.     

The Religious Ethics of Labor

While unionization rates have steadily declined in the United States, there has been a renewal of grassroots labor organizing—in many cases connected in some way with religious communities. Attending to such organizing efforts holds the potential to deepen religious‐ethical reflection on questions of labor, and these religious‐ethical reflections hold the potential to enrich on‐the‐ground organizing efforts. These opportunities have largely been overlooked. On the one hand, while scholars have recently explored connections between religious ideas and economic ideas, they have often neglected questions of labor. On the other hand, labor studies scholars have often ignored the role of religion, although this is beginning to change. In this introduction we limn the resources available for religious‐ethical reflection on questions of labor and we propose a direction that the field could take, bringing together engagement with religious traditions and attunement to grassroots organizing.     

Religious orientation and coping with cancer

In this study we investigated the role of religious orientation in coping with stresses associated with cancer. A measure of daily coping and the Religious Orientation scale were administered to forty hematology-oncology patients in order to examine frequency of eight coping responses across religious orientations. It was found that proreligious and intrinsic participants used religion significantly more often than nonreligious and extrinsic types to cope with stresses associated with their cancer. We concluded that religious orientation and commitment influence the coping process, and suggest that religious commitment be included in studies of coping with cancer.     

Social Affiliation from Religious Disaffiliation: Evidence of Selective Mixing Among Youth with No Religious Preference During the Transition to College

The number of individuals claiming a nonreligious identity in the United States is on the rise, with one‐fourth of the overall U.S. public failing to identify with any of the major religious traditions. In this article, we examine whether religious disaffiliation structures social network formation in a social context in which religious identification (and religiosity) is a salient cultural marker. We take advantage of unique data on the personal networks of youth transitioning into a college where religion is a culturally salient facet of everyday life. We hypothesize that, if there is nonreligious homophily, it may result from an attraction of the disaffiliated to each other or from a repulsion away from the religiously affiliated. Results of exponential random graph models suggest that both mechanisms may be at play. We find that religious “Nones” and affiliated non‐Catholics are disproportionately more likely to form and maintain relationships with one another and are relatively less likely to form and maintain relationships with members of their respective religious out‐groups. We close by outlining the implications of our findings and delineating promising avenues for future research.