Predictors of Religiosity Among Youth Aged 17–22: A Longitudinal Study of the National Survey of Children

Predictors of youth religiosity were developed from eight domains: childhood training, religious schooling, cognitive ability, psychodynamic need, parenting style, role models, family life cycle, and background demographics. Data are from the National Survey of Children (NSC). Predictors were assessed when participants were 7–11 and 11–16 years of age. Religiosity was assessed when participants were 17–22 years (N = 1,046). After identifying the best predictors within a domain, an across-domain regression analysis was conducted to determine the predictors' relative contributions. The best predictors of youth religiosity were ethnicity and peers' church attendance during high school. Other predictors were, in order of decreasing magnitude: residence in the south, gender, religious schooling during childhood, maternal religiosity, church attendance during childhood, the importance mothers placed on childhood religious training, and an interaction variable identifying religious mothers who were very supportive. These analyses attest to the primacy of religious role models in the development of youth religiosity.     

Religious Resources or Differential Returns? Early Religious Socialization and Declining Attendance in Emerging Adulthood

The transition from adolescence into emerging adulthood is usually accompanied by a decline in religious participation. This article examines why such decline occurs at different rates across major Christian traditions and whether this variation can be explained by early socialization factors. Using data from waves 1 and 3 of the National Study of Youth and Religion (N = 1,879), I examine the effects of parental religiosity, church support, religious education, and youth group involvement on the decline in attendance five years later. Results show that these socialization processes adequately explain why attendance declines at different rates across religious traditions. However, these socialization factors do not have the same effect across traditions and often yield differential returns for attendance outcomes. These findings also suggest that comparisons across religious traditions can resolve the “channeling hypothesis” debate about whether parental influence on an offspring's future religiosity is primarily direct or indirect.     

Religiosity and Adolescent Substance Use in Central Mexico: Exploring the Influence of Internal and External Religiosity on Cigarette and Alcohol Use

This study explores the multidimensional nature of religiosity on substance use among adolescents living in central Mexico. From a social capital perspective, this article investigates how external church attendance and internal religious importance interact to create differential pathways for adolescents, and how these pathways exert both risk and protective influences on Mexican youth. The data come from 506 self-identified Roman Catholic youth (ages 14–17) living in a semi-rural area in the central state of Guanajuato, Mexico, and attending alternative secondary schools. Findings indicate that adolescents who have higher church attendance coupled with higher religious importance have lower odds of using alcohol, while cigarette use is lower among adolescents who have lower church attendance and lower religious importance. Adolescents are most at risk using alcohol and cigarettes when church attendance is higher but religious importance is lower. In conclusion, incongruence between internal religious beliefs and external church attendance places Mexican youth at greater risk of alcohol and cigarette use. This study not only contributes to understandings of the impact of religiosity on substance use in Mexico, but highlights the importance of understanding religiosity as a multidimensional phenomenon which can lead to differential substance use patterns.     

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.     

Religious Quest Orientation and Anti‐Gay Sentiment: Nuancing the Relationship Between Religiosity and Negative Attitudes Toward Homosexuality Among Young Muslims and Christians in Flanders

Public opinion research has repeatedly shown that religious people generally report more prejudice against homosexuality. However, previous research exploring the general mechanisms that underpin this relationship mostly relied on Christian samples in North America. Studies outside North America are few in number and limited in the forms of religiosity they address. Of all indicators that have been studied so far, a religious quest orientation was found to be the only one negatively related to anti‐gay sentiments. This leaves open the question whether the mechanisms for different forms of religiosity can also be found outside North America. Against that background this research note assesses how religious quest orientation, self‐rated religiosity, religious behavior, and authoritarianism are related to prejudice against homosexuality among Christian and Muslim youth aged 14–23 in Flanders (N = 2,834). This study is the first that investigates the relationship between religious quest orientation and anti‐gay sentiments among Muslims. For both Christians and Muslims, we found that even taking into account a wide range of social background and religious characteristics, having a religious quest orientation is related to less prejudice toward homosexuality.     

The Effects of Religiosity on Preferences and Expectations for Marital Therapy Among Married Christians

Highly religious couples constitute a substantial portion of marital therapy clients in the U.S. Married Christian individuals ( N = 211) completed a survey of demographics and religiosity (religious values and Christian beliefs). They rated preferences and expectations for one of four marital therapy situations: Christian therapist using Christian practices (e.g., prayer or reference to Scripture), Christian therapist using psychological practices only, non-Christian therapist willing to use Christian practices, and non-Christian therapist using psychological practices only. High religious values and high Christian beliefs predicted ratings of marital therapy situations, where high was defined as one standard deviation above the mean of standardized norm groups. Low to moderate religious values or Christian beliefs did not predict ratings of marital therapy. It was concluded that highly religious couples present a special situation where the marketing, assessment, and practice of marital therapy might differ from therapy with other types of couples.     

Religiosity, Alcohol Use, and Sex Behaviors Among College Student-Athletes

College student-athletes tend to consume more alcohol, engage in sex, and report more sex partners than nonathlete students. The current study examined the relationship between religiosity (e.g., influence of religious beliefs and church attendance) and alcohol use and sex behavior among college student-athletes. Most of the student-athletes (n = 83) were religious. Influence of religious beliefs was a significant predictor of less alcohol use and less sexual activity (i.e., oral and vaginal sex, number of sex partners). However, increased church attendance was not found to be a protective factor. Findings suggest that religious beliefs may contribute to reduction of alcohol use and sexual risk among college student-athletes. Consideration should be given to incorporating religiosity aspects in sexual and alcohol risk-reduction interventions for student-athletes.     

Religion in Domestic Violence Prevention PSAs: The Role of Religiosity in Motivating Christian Bystanders to Intervene

Domestic violence is an ongoing health issue around the world, propelling individuals and organizations to seek out new and innovative ways to mitigate its widespread reach. Focusing on the potential of religion to positively impact messaging, the current study examines how Christian symbolism might be used to encourage intervention behavior using public service announcements (PSAs). Using a between‐subjects design of Christian Americans as the respondent pool, a religious symbol versus a control ad was utilized. Levels of religiosity were also measured and factors impacting the construct assessed. Findings revealed religiosity, the importance of religion in one's life, was the underlying motivator for highly religious people to act rather than a religious cue. Within religiosity, the perceived strength of faith to one's identity held greater value than church attendance and frequency of prayer. Theoretical implications are discussed as well as insights for people working in public service messaging.     

Parenting and Community Engagement Factors as Predictors of Religiosity Among Muslim Adolescents From Malaysia

Despite the plethora of research on correlates of adolescent religiosity, few studies have examined the contribution of social context to religiosity among non-Western Muslim samples using multidimensional religiosity measures. To address this gap, the current study investigated the influence of community engagement and parenting factors on religiosity among 596 Malaysian Muslim secondary school students (M age = 16.10, SD = .29). After controlling for gender, family structure, family income, and social desirability, the results showed that parental monitoring, mosque involvement, and school engagement significantly predicted religious worldview, whereas parental religious socialization, parental monitoring, mosque involvement, school engagement, and youth organization involvement accounted for a significant amount of the variance in religious personality. Implications for further research on socialization influences on religious development among adolescents are discussed.     

Religion and Drinking in the Retirement Community

ABSTRACT

The effect of religiosity on drinking patterns of retirement community residents is examined. Based on a systematic random sample, residents of seven West Coast retirement communities were interviewed. Data on religiosity were categorized into social religious activity, and personal religious behavior. It was found that retirement community residents drink more than senior Americans living in other locations; conservative Protestants, identified as those claiming affiliation with denominations that prohibit alcohol consumption, drink less than Roman Catholics or liberal Protestants; and those who score low on religiosity drink more than those who score high on religiosity regardless of denominational affiliation. It was also shown that for conservative Protestants private religiosity predicts drinking behavior, and for liberal Protestants social religious behavior is a predictor variable. The influence of religiosity on drinking behavior was found to be significant.     

Spirituality and Support: A Descriptive Analysis of Online Social Support for Depression

This study examined supportive messages in spiritual and non-spiritual online support groups for depression. Both social support and religiosity have been associated with reduced depressive symptomology. Proportions of three types of support (i.e., informational, emotional, and network) were considered; messages were further delineated as being either religious or non-religious in nature. Messages (N = 2,674) from two Christian and two unaffiliated online groups were analyzed. Results indicated that Christian groups communicated more informational support and General groups communicated more network support. Christian groups communicated more religious messages. This and future research is valuable to practitioners and clergy aiding depressed individuals and to the literature on social support and religion.     

Family structure, family disruption, and profiles of adolescent religiosity

Youth in the United States are experiencing increasing numbers of family transitions as parents move in and out of marriages and cohabiting relationships. Using three waves of survey data from the National Study of Youth and Religion, I examine the relationship between family structure, parental breakup, and adolescent religiosity. A person-centered measure of the religiosity of adolescents is used to identify youth as Abiders, Adapters, Assenters, Avoiders, or Atheists and to assess movement of youth between the religious profiles between 2003 and 2008. Wave 1 family structure is not significantly related to religious change among adolescents at Wave 3. In contrast, the experience of a parental breakup is related to a change in religious profiles over time. Parental breakup is associated with religious decline among Abiders and Adapters, youth characterized by high levels of religious salience. However, among Assenters who are marginally tied to religion, a parental breakup or divorce is associated with increased religious engagement.     

Risk,religiosity, and emerging adulthood: description of Christian,Jewish, and Muslim university students at entering the freshman year

American students transitioning to university are at an increased risk for behaviours such as binge drinking, depression and suicidality. Despite the proliferation of prevention and intervention programs, rates remain high. Although religiosity is known to confer a protective effect in this population, it remains largely untapped as a resource because, among other reasons, it is poorly understood, poses ethical challenges, and exposes areas of distrust between the religious and medical establishments. This report describes the findings of a survey that examined possible factors explaining the relationship between religiosity, risky behaviours and emotional extremes in students as they transitioned into their first year of university. This study accounted for the religious diversity of the US by surveying Christian, Jewish, Muslim and religiously unaffiliated students. Findings indicated that religiosity was consistently and negatively correlated to risky behaviours across all faith groups. Interestingly, unique patterns in levels of religiosity emerged among the various faith groups. Similarly, patterns of engagement in risky behaviours demonstrated variation among religious groups. Our findings add to the body of evidence that suggests university-based professionals take into consideration student religiosity when creating prevention intervention programs for students.     

Role of Religion in Preventing Youth Sexual Activity in Malaysia: A Mixed Methods Study

One of the popular approaches of preventing youth sexual activity in Malaysia is using religion to promote premarital sexual abstinence. Despite this intervention, youth continue to practise premarital sex. Thus, the purpose of this exploratory mixed methods study was to understand the role of religion on sexual activity among college students in Klang Valley, Malaysia. A self-administered questionnaire survey to determine the relationship between religiosity and youth sexual activity was carried out on 1026 students recruited from 12 randomly selected colleges. Concurrently, face-to-face interviews were conducted on 15 students to explore how religiosity had influenced their decision on sexual activity. The survey data were analysed using logistic regression, while the qualitative data from the interviews were examined using thematic analysis with separate analysis for each gender. Both quantitative and qualitative results were then compared and integrated. Religious activity significantly reduced the risk of continuing sexual activity among female students (AOR = 0.67, CI = 0.47, 0.95, p = 0.02) but not male students. There was no significant relationship of religious affiliation and intrinsic religiosity (inner faith) to sexual activity by gender. Having faith in religion and strong sexual desire were the main themes that explained participants’ sexual behaviour. Engaging in religious activity might be effective at preventing female students from being sexually active. However, when sexual urges and desires are beyond control, religiosity might not be effective.     

Religiosity and Determinants of Safe Sex in Iranian Non-Medical Male Students

This study evaluates the safe sex determinants in college students. In the qualitative section, premarital sex, sex with steady girlfriend and religion’s impact were highlighted. In the quantitative part, the relations between the religiosity score and past sexual activity, attitude, norms, and self-efficacy with regard to sexual abstinence were investigated. Students who had a higher religious score were significantly more likely to have high self-efficacy in refusing sex, and their attitudes supported their abstinence. Additionally, these students were more likely never to have had a sexual relationship. Findings suggest that greater religious involvement is a protective factor in high-risk sexual behavior. An erratum to this article can be found at     

Religious Pathways from Adolescence to Adulthood

Prior research suggests the significance of religion for development and well‐being in adolescence and beyond. Further, new developments and applications of statistical methods have led to ways of better accounting for the multidimensional nature of religiosity (e.g., latent class analysis), as well as the dynamic aspects of religiosity (e.g., latent growth curve models). Yet, rarely, if ever, are both features of religiosity incorporated and examined together. Therefore, we propose and conduct a latent class analysis using data from the National Longitudinal Study of Adolescent to Adult Health (Add Health) to identify seven distinct pathways of religiosity that involve independently changing levels of religious affiliation, religious service attendance, personal importance of religion, and prayer from adolescence to adulthood. We also show how individuals’ religious pathways are related to gender, race, parents’ education, their own education, and family formation experiences in the transition to adulthood. Our findings inform the study of how multiple dimensions of religiosity take shape across adolescence and the transition to adulthood, and suggest a new way for measuring the dynamics of religiosity in studies of the impact of religion across the life course.     

Religious Socialization Among Malaysian Muslim Adolescents: A Family Structure Comparison

Despite the plethora of research on correlates of adolescent religiosity, few studies have examined the contribution of socialization factors to adolescent religiosity in the context of non-Western Muslim samples from different family contexts. To address this gap, the current study explored the contribution of parenting (direct socialization) and community engagement (indirect socialization) factors on religiosity among 895 Malaysian Muslim high school students from single-/non-parent and two-parent families. T-test results showed that religiosity was higher for students from two-parent families than single-/non-parent parent homes. After controlling for (a) social desirability, (b) gender and (c) school type, the hypothesized factors of: parental attachment, parental religious socialization, parental supervision, youth organization involvement, school attachment, and mosque involvement significantly predicted religiosity for the full sample of students from both types of families. Hierarchical regression results further revealed that while both indirect and direct parental socialization factors were stronger predictors of religiosity for two-parent families than single-/non-parent families, direct parental socialization effects were more robust. Implications of the findings are discussed.     

Religiosity and obsessive-compulsive behavior in Israeli Jews

Individual differences in obsessive-compulsive (OC) behavior in various cultures correlate with religiosity. The current paper explored the so far unstudied relationship between religiosity and OC behavior in Israeli Jews. Two studies were conducted. Study 1 focused on the relationship between religiosity and OC behavior in a representative sample of Israeli students. Study 2 focused on religious change and OC behavior in a non-random sample of 31 individuals who had become more religious (the MR group), and 30 individuals who were less religious (the LR group) than their parents. Instruments used were the Maudsley obsessive-compulsive inventory (MOCI), the student religiosity questionnaire, and questions about parental home observance, upbringing, and changes in religiosity. In the first study, no association was found between religiosity and OC behavior. Religiosity was related to some degree to perfectionism and to the parental attitude to upbringing. In the second study, a significant difference was observed between the MR and the LR groups on OC behavior as measured by the MOCI. Conclusion, among Israeli Jews a lot of religious observance is non-reflective, and is not associated with individual differences in personality or OC symptoms. Those who undergo religious change may do so in response to their behavioral propensities. One such path is that the more OC become MR, and the less OC less religiously observant.     

Religion as capital: Christianity in the lives of Anglo-Indian youth in India

Religion is an important marker of identity for India’s Anglo-Indians. It distinguishes them within the principally non-Christian context and is integral to socializing youth to their distinct Anglo-Indian culture and heritage. This can be observed in Anglo-Indian practice—attending Christian schools, church-going, celebrating religious festivals, making pilgrimages—which forms a significant part of a matrix through which young Anglo-Indians learn how to perform their Anglo-Indianness. Our recent research (2013–2014) looked at the role of religion in the lives of Anglo-Indians intergenerationally and transnationally, through a survey, interviews, and participant observation. The results suggest that the performed religiosity of Anglo-Indian youth in India yields certain benefits for this group. It constitutes a capital which has the potential to make an enormous difference to their lives—socially, culturally, and otherwise. For example, Christian practice provides them with access to élite Christian educational institutions and the career possibilities that follow from such education. This article describes our research, focusing upon the findings related to Anglo-Indian youth in India. In particular, it argues that in various ways, the practice of Christianity both acts and is recognized by young Anglo-Indians as a source of capital in their lives, which is not to say that religion is practised for the purpose of acquiring capital. Rather, religious practice is a part of being Anglo-Indian that in India accrues capital.