Religiosity and Attitudes Toward Lesbians and Gay Men: A Meta-Analysis

Meta-analysis was used to examine the relationships between seven forms of religiosity (fundamentalism; frequency of attendance at religious services; endorsement of Christian orthodoxy; self-ratings of religiosity; and intrinsic, extrinsic, and quest orientations) and attitudes toward lesbians and gay men. All forms of religiosity except quest and extrinsic orientation had at least small negative relationships with these attitudes. Higher quest orientation was related to positive attitudes toward lesbians and gay men and extrinsic orientation had no relationship to these attitudes. In contrast, most forms of religiosity had small relationships with positive racial/ethnic attitudes; the exceptions were fundamentalism and extrinsic orientation, which had small negative relationships with racial/ethnic attitudes. A number of moderator variables of the relationship between religiosity and attitudes toward lesbians and gay men were identified.     

“The Lord is my Shepherd”: examining spirituality as a protection against mental health problems in youth exposed to violence in Brazil

Intrinsic and institutional spirituality or religiosity may each provide unique protective effects against the negative impacts of stress on mental health. Whether this extends to adolescents exposed to high levels of community violence is unknown. Three hundred twenty-five incarcerated adolescents from São Paulo City, Brazil responded to questions about spirituality and violence exposure drawn from the Social and Health Assessment, and mental health problems drawn from the Strengths and Difficulties Questionnaire. There was some evidence that intrinsic and institutional spirituality/religiosity may buffer the relation between violence exposure and certain mental health problems, and that intrinsic spirituality may mediate the relationship between institutional activities and certain mental well-being outcomes. These findings extend a degree of support to the multi-dimensional nature of spirituality to high-risk youth populations, suggesting a small differential and interactive role that intrinsic and institutional spirituality may play in protecting against some mental health problems.     

Intrinsic Religiosity and Volunteering During Emerging Adulthood: A Comparison of Mormons with Catholics and Non‐Catholic Christians

Emerging adulthood is a period when religious beliefs are likely to be shaped. Studying the influence of religious culture on prosocial behavior among emerging adults aids our understanding of the process and effects of religious socialization. Mormon religious culture places a particularly strong emphasis on caring for family and fellow Mormons. Because intrinsically religious individuals internalize their religious community's values, we hypothesized that the relationship between intrinsic religiosity and volunteering would be stronger among Mormons than among Catholics or non‐Catholic Christians. We tested this hypothesis using a sample of Mormon (N = 118), Catholic (N = 304), and non‐Catholic Christian (N = 542) emerging adults (18–29 year olds) across three volunteering contexts (religious, family, and secular). Controlling for extrinsic religiosity and worship attendance, the relationship between intrinsic religiosity and frequency of volunteering was greater among Mormons than Catholics and non‐Catholic Christians in the context of religious and family volunteering. However, intrinsic religiosity was not a significant predictor of secular volunteering. Our findings suggest that Mormon culture influences the frequency and type of volunteering engaged in by young Mormon adults.     

An Investigation of Religion and Spirituality of Sexual Minorities in the United States: Exploring Perceptions,Intrinsic Religiosity,and Outness to Religious Communities

We investigated how sexual minority participants in the United States (N = 217; M age = 36.36 years) viewed organized religion and their relationships with a higher power. In addition, we examined the associations between levels of outness in religious communities, internalized heterosexism (IH), intrinsic religiosity, and depression. Open-ended responses revealed that views of organized religion fell into three categories—negative (57.9%), positive (9.1%), and ambivalent (33%)—and participants reported a variety of relationships to a higher power—existing relationship (61.5%), no relationship (19%), fractured relationship (4.6%), and some who felt unsure (10.8%). Participants with greater outness to a religious community reported less IH and higher intrinsic religiosity. Also, outness to a religious community moderated the association between IH and depression, such that there was not a significant association between IH and depression for individuals with low levels of outness. However, at average to high levels of outness, there was a significant association between IH and depression.     

The Moderating Effect of the Negative Impact of Recent Life Events on the Relation between Intrinsic Religiosity and Death Ideation in Older Adults

Researchers tested the hypothesis that the negative impact of recent life events would moderate the relationship between intrinsic religiosity and death ideation in older adults. Participants (n = 272) completed assessments of death ideation, intrinsic religiosity, and negative impact of recent life events. We confirmed the presence of concurrent moderation and found that older adults with greater negative impact of recent life events and high intrinsic religiosity reported greater death ideation. These relatively surprising findings may be due to reduced fear of death in intrinsically religious older adults, an explanation consistent with previous research.     

Religious experience,religious orientation and schizotypy

The present study examined the relationship between religious orientation and schizotypy, with the prediction that intrinsic religiosity would be negatively associated with schizotypy, and religious experience and extrinsic religiosity would be positively associated with schizotypy. A total of 308 UK adults (132 men; 176 women) completed measures of religious experience, intrinsic orientation towards religion, extrinsic orientation towards religion, schizotypal personality traits and borderline personality. Though the present findings also suggest that the significant relationships between religiosity and schizotypy traits are fragmented, particularly by sex, the findings are consistent with theory that an intrinsic orientation towards religion is associated with lower levels of schizotypy, and religious experience and an extrinsic orientation towards religion is associated with higher levels of schizotypy.     

Religiosity and posttraumatic stress in a sample of East African refugees

The present study focused on organisational religious activity (ORA), non-organisational religious activity (NORA), and intrinsic religiosity as potential moderators of the relationship between traumatic exposure and posttraumatic stress disorder (PTSD) symptoms in a sample of 59 East African refugees living in the United States. Results demonstrated a moderating effect for ORA (ΔR² = .054, p = .009) and NORA (ΔR² = .047, p = .013) on symptoms of PTSD. High ORA was associated with reduced PTSD symptoms for participants reporting relatively low traumatic exposure. However, results indicated that neither ORA nor NORA buffered against the development of PTSD symptoms as traumatic exposure increased.     

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.     

Perfectionism and Life Aspirations in Intrinsically and Extrinsically Religious Individuals

Religiosity is related to positive health and life satisfaction but the pathways through which this occurs have not been clearly delineated. The purpose of this study was to examine potential mediators of the relationships between intrinsic and extrinsic religiosity and negative affect and life satisfaction. Perfectionism and life aspirations are two possible pathways through which religious orientation is related to outcome. It was hypothesized that adaptive perfectionism and intrinsic life aspirations would act as mediators between intrinsic religiosity and negative affect and life satisfaction, and that maladaptive perfectionism and extrinsic life aspirations would act as mediators between the extrinsic religiosity and negative affect and life satisfaction. Two consecutive samples of religious college students (N = 540 and N = 485) completed measures of the Age Universal Religious Orientation Index, the Frost Multi-Dimensional Perfectionism Scale, the Aspiration Index, the Beck Depression Inventory-II, the Spielberger State-Trait Anxiety Inventory, and the Satisfaction with Life Scale. Intrinsic religiosity had a direct negative relationship with negative affect and positive relationship with life satisfaction. Contrary to the hypotheses, intrinsic religiosity had its strongest indirect effect via maladaptive perfectionism such that increased intrinsic religiosity was related to decreased maladaptive perfectionism which in turn lead to better negative affect and life satisfaction. Extrinsic religiosity was related to increased maladaptive perfectionism and thereby indirectly contributed to worse negative affect and life satisfaction. Interestingly, when the effects of maladaptive perfectionism were controlled, the direct effects of extrinsic religiosity were related to reduced negative affect and increased life satisfaction. Overall, the strongest mediator in this study of both intrinsic and extrinsic religiosity was maladaptive perfectionism, with intrinsic religiosity related to decreased maladaptive perfectionism and extrinsic religiosity related to increased maladaptive perfectionism.     

Adolescents’ Perceptions of Family Connectedness,Intrinsic Religiosity,and Depressed Mood

Using a sample of 248 ninth and tenth grade students at public high schools, we examined adolescents’ perceptions of family connectedness, intrinsic religiosity, and adolescents’ gender in relation to depressed mood and whether intrinsic religiosity and gender moderated the association of aspects of family connectedness to adolescent depressed mood. Using hierarchical multiple regression analyses we tested models separately for three forms of family connectedness (overall family cohesion, mothers’ support, and fathers’ support), intrinsic religiosity, and depressed mood. In each model, family connectedness was negatively associated with depressed mood. Intrinsic religiosity was not significantly associated with depressed mood. However, in the mothers’ support model, both a two-way interaction (mothers’ support × intrinsic religiosity) and a three-way interaction (adolescents’ gender × mothers’ support × intrinsic religiosity) were significantly related to depressed mood. In the two-way interaction, higher intrinsic religiosity was a moderator, strengthening the association between mothers’ support and depressed mood. In the three-way interaction, gender differences were found. For boys, high intrinsic religiosity strengthened the association between mothers’ support and depressed mood. Among girls, when mothers’ support was low, intrinsic religiosity provided an additional source of connectedness in protecting against depressed mood. Our findings show that connectedness in overall family systems, mother–adolescent subsystems, and father–adolescent subsystems are all important to emotional resilience in adolescents by protecting against depressed mood. Future studies of adolescent religiosity may benefit from including diverse forms of family connectedness in understanding the protective processes provided by aspects of religiosity in promoting adolescents’ emotional resilience.     

The Role of Culture in the Relationship Between Religiosity and Psychological Well-being

Several measures of religious practice and religious orientation (intrinsic/extrinsic/quest) and two measures of psychological well-being (positive affect and negative affect) have been employed in a cross-cultural survey of undergraduate university students from five different cultural/religious environments: Slovenia, Bosnia and Herzegovina, Serbia, the United States of America, and Japan. Results suggest that measures of exstrinsic, intrinsic, and quest religiosity are not entirely applicable in most of the cultures observed. Nevertheless, it was possible to discern abbreviated cross-culturally valid scales for each dimension. The strength and direction of the correlation between psychological well-being and a particular type of religious orientation proved to depend substantially upon culture. More importantly, the cultural environment plays a crucial role in shaping the relationship between general measures of religiosity and psychological well-being. According to the data, higher general levels of religiosity at the societal level are linked to more positive correlations between religiosity and psychological well-being. The overall picture leads to the conclusion that there is no culturally universal pattern in the relationship between measures of religiosity and psychological well-being and that the particular cultural and religious context should always be considered in studies dealing with this issue.

Happiness, Materialism, and Religious Experience in the US AND SINGAPORE

This study examines relationships between three central human concepts. From national probability samples of adults in the United States and in Singapore, we measured happiness, materialism (operationalized as the three sub-scales of possession-defined success, acquisition centrality, and acquisition as the pursuit of happiness), and religious experience (using three scales measuring intrinsic religiosity, extrinsic religiosity, and religion as quest). It was expected and found that happiness is negatively related to overall materialism in both the US and in Singapore, although happiness" relationship with the three materialism sub-scales was mixed. We observed that adults in Singapore are less happy and more materialistic than those in the US It was expected that happiness would have a positive relationship with intrinsic religiosity and extrinsic religiosity, but a negative relationship with religion as quest. Though our results largely support these hypotheses, they produce some unexpected differences between the two countries and across the three religiosity dimensions. We conclude that happiness is not associated with people's material accumulation but with their perceived inner world. And happy people see their religion not so much as something they do as what they are.     

Finding the Lost Sheep: A Panel Study of Business Students' Intrinsic Religiosity,Machiavellianism, and Unethical Behavior Intentions

This research investigates 266 business students' panel data across 4 time periods and tests a theoretical model involving intrinsic religiosity, the love of money (Time 1), Machiavellianism (Time 2), and propensity to engage in unethical behaviors (PUB; Times 3 and 4). There was a short ethics intervention between Times 3 and 4. We identified good apples and bad apples using the PUB measure collected at Time 4. From Time 3 to Time 4, good apples became more ethical, whereas bad apples became less ethical after the ethics intervention. Moreover, for the whole sample, intrinsic religiosity deterred unethical intentions not only directly but also indirectly through the absence of Machiavellianism. Before the ethics intervention, intrinsic religiosity curbed unethical intention directly for good apples but indirectly for bad apples. After the intervention, only the indirect effect was significant for bad apples. Intrinsic religiosity offers us hope to open the hearts of the lost sheep and bring them home. Research results were discussed in light of this study's theoretical, empirical, and practical contributions; Judeo-Christian ethics and values; challenging roles of educators and executives in educating Gen-Yers; creating a sea change of the ethical social norm in schools, organizations, and society, or ethical community building, and promoting ethical behavior; and future directions for research.     

Mid-life stress is associated with both up- and down-regulation of markers of humoral and cellular immunity

Perception of stress with consequent activation of a neuroendocrine cascade causes changes in immune function that may be bi-directional, with alterations in basal levels of biological parameters outside the optimal range. In this cross-sectional study of 302 healthy persons (males 56.3%, females 43.7%) aged 41-46 years, higher stress levels, as assessed by questionnaire measures of recurrent and recent perceived stress, were associated with a 4-fold greater risk of having a high compared to mid-range serum neopterin concentration, indicating activation of cellular immune mechanisms [adjusted odds ratio, OR; (95% confidence intervals, CI): Low stress=1.00 (reference group); Medium stress=4.13 (1.51, 11.29); High stress=4.63, (1.35, 15.83), p for trend=0.01]. Higher stress levels were associated with a 3-fold greater risk of having signs of humoral immune activation, as indicated by salivary IgA concentration [high compared to mid-range salivary IgA: Low stress=1.00 (reference group); Medium stress=1.06 (0.48, 2.34); High stress=3.62 (1.26, 10.39), p for trend=0.02], but also a 4-fold greater risk of humoral immune depression [low compared to mid-range IgA: Low stress=1.00 (reference group); Medium stress=1.72 (0.74, 3.99); High stress=4.38 (1.47, 13.00), p for trend=0.02]. In conclusion, in this cross-sectional study, higher stress levels were associated with higher serum neopterin and both elevated and depressed salivary IgA levels. These findings emphasise the importance of considering that stress may have bi-directional effects on immune mechanisms, and are consistent with an activational effect of chronic, perceived stress on cellular immunity, and a bi-directional effect on IgA levels, one aspect of humoral immunity.     

The relationships between religiosity,stress, and mental health for Muslim immigrant youth

Acculturation, or the process of change that takes place as a result of intercultural contact, can cause a range of stressors. The task of managing this acculturative stress is particularly difficult for Muslim immigrants in Western contexts due to the global rise of Islamophobia. Research investigating the experiences of young migrant Muslims has found inconsistent results regarding the moderating influences of religious identity and religious practices on the relationship between stress and mental health. The current study examined whether levels of religiosity interacted with distinct forms of acculturative stress in the prediction of depression and well-being for Muslim youth in New Zealand. Results painted a complex picture of the relationships between religiosity and mental health, finding that greater religiosity is generally positive for youth outcomes, but it also carries the risk lowering levels of mental health through its interactions with acculturative stress.     

Examination of the Relationship Between Perfectionism and Religiosity as Mediated by Psychological Inflexibility

A relationship between perfectionism and religiosity has been suggested in the literature, and this relationship is clarified further when the adaptive and maladaptive dimensions of both constructs are compared. Literature in both areas implicates the idea of a rigid and inflexible personality style that may explain why well meaning high standards can be associated with negative outcomes such as perfectionism. This investigation examined the relationship of perfectionism and religiosity, using adaptive and maladaptive dimensions, as mediated by psychological inflexibility. Validated measures of perfectionism, religiosity, and psychological inflexibility were given to 376 undergraduate college students in an anonymous online survey. Adaptive perfectionism (high standards) was found to be significantly correlated (r = .26, p < .01, two-tailed) with adaptive religiosity (intrinsic orientation). Maladaptive perfectionism (discrepancy) was found to be significantly correlated (r = .13, p < .05, two-tailed) with maladaptive religiosity (extrinsic orientation). Psychological inflexibility was found to be significantly correlated with the maladaptive dimensions of both perfectionism and religiosity. It was also shown to mediate the relationship between maladaptive (extrinsic) religiosity and maladaptive (discrepancy) perfectionism. Implications and future directions are discussed.     

Religiosity and agency and communion: their relationship to religious judgmentalism

The present study is an introduction to the construct of religious judgmentalism, defined as a willingness to make religious or moral judgments of others based on a limited period of observation; the study offers a prediction about which individuals will engage in such judgmental behavior. It was predicted that agency motives would significantly predict religious judgmentalism in a religious population but that communion motives and intrinsic religiosity would moderate this effect. Overall, the findings supported these predictions. Agency motives were positively correlated with religious judgmentalism. Intrinsic religiosity predicted a general unwillingness to make religious evaluations of others. Both intrinsic religiosity and communion motives did moderate the effects of high agency motives. Specifically, increases in communion motive and intrinsic religiosity, at high levels of agency motives, significantly predicted lower scores for religious judgmentalism. These findings were conceptualized as preliminary evidence for the position that interpersonal motives, rather than religiousness or religious motivation, predict social intolerance and criticism in religious individuals.     

Religiosity and Spirituality as Resiliency Resources: Moderation,Mediation, or Moderated Mediation?

A growing body of literature indicates a modestly positive association between religiosity and spirituality as predictors of psychological health (anxiety and depression), suggesting they serve as personal resiliency factors. The purpose of this study was to expand our understanding of the relationships among these constructs. Using Lazarus's Transactional Model of Stress as a theoretical framework, we examined: (a) the extent to which spirituality and religiosity mediated and/or moderated the association between perceived stress and psychological health and (b) whether there was a moderated (religiosity) mediation (spirituality) between stress and health. The Perceived Stress Scale, Daily Spiritual Experiences Scale, Religious Commitment Inventory, and Hospital Anxiety and Depression Scale were administered to measure the following constructs: stress, spirituality, religiosity, and psychological health. This study utilized a nonexperimental, quantitative, correlational, cross‐sectional, moderated‐mediation design, and included a convenience sample of 331 research participants. Both spirituality and religiosity moderated stress and health. However, only spirituality partially mediated the relationship. In addition, religiosity did not moderate the mediating effects of spirituality. Overall, this study confirmed the role of both religiosity and spirituality as effective resiliency resources.     

What Mediates the Relationship Between Religious Service Attendance and Aspects of Well-Being?

Religious service attendance predicts increased well-being across a number of studies. It is not clear, however, whether this relationship is due to religious factors such as intrinsic religiosity or due to nonreligious factors such as social support or socially desirable responding. The purpose of the present study was to examine the relationship between religious service attendance and well-being while simultaneously examining intrinsic religiosity, social support, and socially desirable responding as potential mediators of the relationship. A sample of 855 participants (71 % female, average age 19.5) completed questionnaires assessing religiosity, social support, socially desirable responding, and well-being. Path models were estimated using maximum likelihood estimation to analyze the data. Intrinsic religiosity was the strongest mediator of the relationship between religious service attendance and depressive and anxiety symptoms. This suggests that the mental health benefits of religious service attendance are not simply the result of increased social support or a certain response style on questionnaires; rather, it appears that the relationship is at least partly the result of people trying to live their religion in their daily lives.