Updating Allport's and Batson's Framework of Religious Orientations: A Reevaluation from the Perspective of Self‐Determination Theory and Wulff's Social Cognitive Model

We theoretically and empirically evaluate Allport's intrinsic‐extrinsic and Batson's quest religious orientations through the lens of self‐determination theory (SDT) and Wulff's social‐cognitive model. Confirming our theoretical analysis, we find that Allport's intrinsic‐extrinsic dichotomy fails to correspond empirically to the differentiation between intrinsic and extrinsic motivation within SDT. Whereas Allport's intrinsic religious orientation was positively related to internalized extrinsic motivation, his two extrinsic (i.e., personal and social) religious orientations were not systematically related to any of the discerned motives within SDT. Furthermore, Batson's quest orientation was unrelated to any of the SDT concepts but was positively related to symbolic disbelief. The present findings suggest that Allport's motivational orientations model needs both refinement and relabeling to better fit with recent theoretical evolutions in the field of motivational psychology.     

The importance of religiosity and values in predicting political attitudes: Evidence for the continuing importance of religiosity in Flanders (Belgium)

It has often been argued that religions influence political attitudes only indirectly by their influence on the value system of believers. This value system, in turn, is supposed to be used as a guideline in forming political attitudes. Thus, in this view, it should be sufficient to focus on value orientations if one wants to examine religion's influence on political attitudes. However, results of this study among first year psychology students (n=389), show that although value orientations hold greater predictive strength than religiosity towards political attitudes in Flanders (Belgium), religiosity, even apart from values, does provide additional information in predicting political attitudes. Thus, our results suggest that, at least in Flanders, religion, even apart from values, is still a politically important force. The most important value types, as measured by the Schwartz' Value Inventory (Schwartz, 1992), and religiosity dimensions, as measured by the Post-Critical Belief scale (Desimpelaere et al., 1999), associated with political attitudes were identified. Results show that each political attitude included in this study (economic conservatism, cultural conservatism, racism and nationalism) is predicted by a more or less unique pattern of religiosity dimensions and value orientations.     

A Person‐Centered Examination of Adolescent Religiosity Using Latent Class Analysis

Empirical studies of religion's role in society, especially those focused on individuals and analyzing survey data, conceptualize and measure religiosity as ranging from low to high on a single measure or a summary index of multiple measures. Other concepts, such as “lived religion,” “believing without belonging,” or “fuzzy fidelity” emphasize what scholars have noted for decades: humans are rarely consistently low, medium, or high across dimensions of religiosity including institutional involvement, private practice, salience, or belief. A method with great promise for identifying population patterns in how individuals combine types and levels of belief, practice, and personal religious salience is latent class analysis. In this article, we use data from the first wave of the National Study of Youth and Religion's telephone survey to discuss how to select indicators of religiosity in an informed manner, as well as the implications of the number and types of indicators used for model fit. We identify five latent classes of religiosity among adolescents in the United States and their sociodemographic correlates. Our findings highlight the value of a person‐centered approach to understanding how religion is lived by American adolescents.     

Creativity and Religiosity: A Reanalysis with Regional Predictors

Building on previous research showing a negative relationship between conservatism and creativity, the present investigation focused specifically on religiosity in the context of the United States. Because of the association between conservatism and religiosity, creativity might have a negative association with religiosity, too. To this end, individuallevel and regional data were matched by linking responses to psychometric measures such as Attitudes and Values toward Creativity to regional data such as church attendance. These analyses controlled other regional variables including education, diversity, and socio-economic status. Two-level analyses with individual data at Level 1 and county data at Level 2 indicated that people from more religious locations held less positive attitudes and values toward creativity and rated their environment as less creative. On the other hand, creative personality, ideational behavior and creative achievement were not significantly related to religiosity. Those analyses provided evidence that creativity and religiosity have a negative relationship in terms of people's attitudes and values toward creativity as well as their perceptions of environment for creativity. Findings were discussed in terms of types of religiosity and other socio-cultural variables.     

Intrinsic Religious Orientation and Religious Teaching: Differential Judgments Toward Same-Gender Sexual Behavior and Gay Men and Lesbians

There is a developing discussion within the literature regarding religiosity and negative attitudes toward same-gender sexuality. A fair amount of empirical evidence now exists linking increased conservative religiosity with negative attitudes toward gay men and lesbians. However, past research has failed to account for the participants' religious group's position on same-sex issues. Results from the project presented here indicated that those who had high scores of intrinsic religiosity and reported attending a religious group that taught “love the sinner, hate the sin” responded with relatively more positive attitudes toward gay men and lesbians. These findings are discussed in relation to the emerging evidence that some intrinsic religious individuals apparently are able to make the distinction between “sin and sinner.”     

Uncertainty and prejudice: The role of religiosity in shaping group attitudes

Past research indicates that being religious is frequently motivated by the need to avoid uncertainty and associated with prejudice against value‐violating groups. The present research clarifies these previous findings and shows for the first time a causal link between a sense of uncertainty and group attitudes through religiosity and the perception of the target group's mindset. Study 1 demonstrates that belief in God is associated with uncertainty avoidance and increases prejudice against value‐violating groups, but simultaneously increases positive attitudes towards value‐consistent groups. Study 2 demonstrates experimentally that a sense of uncertainty shapes intergroup attitudes when the relationship is mediated through the belief in God and the perception that a target group actually violated perceivers' values. The results corroborate and broaden previous findings on religiosity, ambiguity avoidance, and prejudice and, for the first time, show a causal link between a sense of uncertainty and attitudes towards value‐violating and value‐consistent groups.     

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     

Religious ideology, a neglected variable

Comments on an article by J. T. Jost, which presented interesting data relating some personality dimensions to voting patterns in the last three U.S. presidential elections. R. K. Unger is surprised that in his extensive review of the role of ideology, Jost ignored the role of religious ideology in political attitudes and voting behavior. There is ample evidence that level of religious observance (sometimes labeled religiosity, hierarchical religious beliefs, or religious fundamentalism) played a role in 2004 and earlier presidential elections. The relationship between religious ideology and political attitudes is correlational, and one needs to look further for an explanation of their impact. A number of studies indicate relationships between religious fundamentalism and what Jost has termed "system-justifying ideologies." Unger suggests that religiosity has been largely ignored by psychologists interested in social and political behaviors. It is quite possible that religiosity is related to the various personality dimensions discussed by Jost. But we cannot learn more about these potential connections if we continue to ignore the importance of religious ideology as a psychological variable.     

Vivisecting the religious mind: Religiosity and motivated social cognition

The relation between motivated social cognition and the religiosity dimensions, which Wulff (1991, 1997) described (Exclusion vs. Inclusion of Transcendence and Literal vs. Symbolic), was investigated in a Flemish speaking Belgian student sample (N=330). The Need for Closure Scale (NFC, Webster & Kruglanski, 1994) was used to measure motivated social cognition and the Post-Critical Belief Scale (Duriez et al., 2000) was used to measure Wulff's religiosity dimensions. Although NFC was expected to relate to the Literal vs. Symbolic dimension only, results also revealed a relation between NFC and the Exclusion vs. Inclusion of Transcendence dimension. However, whereas the former relationship is due to the NFC facets, Discomfort with Ambiguity and Closed-Mindedness, the latter relation can be attributed to the facets, Order and Structure and Predictability. Results obtained in a second Flemish speaking Belgian student sample (N=392) confirm these findings. Thus, apparently, whereas religious belief as such seems to be associated with a preference for order and structure as well as predictability, it is those who deal with religious content in a literal way who are incapable of dealing with alternative opinions.     

Spousal Religiosity is Positively Associated with the Partner's Meaning in Life

Past research has established that personal religiosity is positively associated with a sense of meaning in life. However, it has largely overlooked how religious others influence one's own life meaning. Given that a marital partner may be the most influential other in a person's everyday life, this study aims to examine how the religiosity of one's spouse is associated with the sense of meaning in life of the self, regardless of the religiosity of the self. Moreover, this study assesses whether this association differs by gender. Analysis of data from the 2006 Portraits of American Life Study reveals that spousal religiosity is positively associated with the partner's meaning in life, net of the partner's own religious commitment. However, these observed patterns do not vary by gender. Overall, these observations highlight the importance of social contexts in which others’ religious attributes are related to one's own meaning in life.     

Personality Ratings Are Influenced by Religious Stereotype and Ingroup Bias

A religious prosociality stereotype exists such that religiosity and prosociality are presumed to be positively associated, as evidenced by proxy measures such as personality traits. However, studies using self- and peer-ratings of Agreeableness and Conscientiousness have not simultaneously controlled for the religiosity of the participant and the target. One hundred and sixty students completed measures of religiosity in a prescreening survey. Later, participants rated an array of targets, including a Christian and an atheist, on adjectives corresponding to Agreeableness and Conscientiousness. Regardless of participant religiosity, atheist targets were rated as being lower in Agreeableness and Conscientiousness relative to those labeled as Christians. This bias was greater for highly religious participants. This effect was mediated by perceptions of the morality of the target independent of participants' broader attitudes concerning the target's religious group. Implications are discussed.     

Approaches to religiosity related to anxiety among college students

To date, the literature on religiosity and anxiety has yielded mixed results. Available results suggest that constellations of religious attitudes, commitment and denominational subcultures have diverse relationships with types of anxiety. A sample of college students from a predominantly conservative Christian area responded to the Prayer Functions Scale, the Religious Commitment Inventory, the Scriptural Literalism Scale, the Fowler Religious Attitudes Scale, the Anxiety Control Questionnaire and the State-Trait Anxiety Inventory. A principal components analysis suggests that a constellation of religious variables—which involves religious commitment; aspects of one's prayer life, and relating to others in the religious reference group—has a significant negative relationship with trait anxiety. Although further confirmatory studies are necessary, at this point available data suggest that a committed, related approach to religiosity may be associated with lower levels of general anxiety.     

When Meaning Matters: Coping Mediates the Relationship of Religiosity and Illness Appraisal with Well-Being in Older Cancer Patients

When individuals face serious, traumatic illnesses such as cancer, religion can contribute to their coping processes and psychosocial adjustment. In the current study, we examined the relationship between religiosity conceptualized as the religious meaning system, illness appraisal, and psychological well-being with religious and nonreligious coping as potential mediators of this relationship among older cancer patients. In a cross-sectional design, 215 older Polish patients (60–83 years of age; 80% Catholic, 9% Protestant) with gastrointestinal cancer completed measures of religiosity, illness appraisal, religious coping, nonreligious coping, and psychological well-being. Using structural equation modeling analysis, we found support for our model depicting a mediated relationship between religiosity, illness appraisal, and psychological well-being. Three forms of coping—negative religious, problem focused, and meaning focused—were key mechanisms in the relationship between the religious meaning system, positive and negative illness appraisal, and psychological well-being. These findings suggest that both religious factors (religiosity and religious coping) and nonreligious factors (illness appraisal and nonreligious coping) can operate together in influencing older cancer patients’ well-being.     

Attitudes of Muslim Physicians and Nurses Toward Religious Issues

There is a growing body of evidence that suggests a positive role for religious involvement in physical and mental health. Studies have shown that attitudes of physicians toward religion affect their relationship with patients and their medical decisions, and in this way may ultimately affect treatment outcomes. Attitudes of nurses toward religion could also influence whether or not they address patients’ unmet spiritual needs. To assess attitudes of physicians and nurses toward religion and how these attitudes vary by education level and demographic characteristics, a total of 800 physicians, medical students, and nurses from some of the largest hospitals in Tehran, Iran, were approached, of whom 720 completed questionnaires (148 nurses, 572 medical students and physicians). The survey questionnaire included the Duke University Religion Index (DUREL), Hoge Intrinsic Religiosity Scale, a brief measure of Negative Religious Coping (NRCOPE), and the brief Trust/Mistrust in God Scale. Religious attitudes and practices were compared between physicians (medical students and physicians) and nurses. Regression analysis revealed that except for intrinsic religiosity, physicians were not less religious than nurses on any other dimension of religiosity. Training level (year of training) was a predictor of religiosity, with those having less training being the most religious. The findings suggest that there are few religious differences between nurses and physicians in Iran. However, religiosity may become less as the training level increases. Lack of emphasis in training on the important role that religion plays in health care may result in a decrease in religious involvement and the development of negative attitudes toward religion over time (displaced by a focus on the technological aspects of health care).     

Intrinsic vs. Extrinsic Religious Motivation and the Marital Relationship

Research suggests a strong positive relationship between religiosity and marital satisfaction. Neglected, however, are differences in satisfaction based on nominal religious motivation. The influence of religiosity on marital satisfaction was examined for 74 couples. Results indicate the higher the husband's intrinsic religiosity, the higher the satisfaction for both partners. Wives' satisfaction increased as they became more extrinsically motivated. Differences in religiosity significantly decreased satisfaction for husbands. Findings are discussed from the perspective of gender-based interaction patterns, gender demographics of religious devotion and activity, and power dynamics. We recommend therapists understand these findings and integrate them into the clinical dialogue.     

Religious Fundamentalism and Limited Prosociality as a Function of the Target

Two distinct research traditions have established that (a) religiosity implies prosocial tendencies, though limited to proximal targets, and (b) religious fundamentalism (RF) relates to prejudice, often because of underlying right‐wing authoritarianism (RWA). Through two studies, we investigated the idea that RF, due to underlying religiosity, also predicts prosociality that is limited to proximal rather than distal targets. Specifically, we found that RF, unlike RWA and because of religiosity, predicted prosociality towards a nonfeminist but not a feminist target in need (Experiment 1) and willingness to help friends but not unknown people in need in the same hypothetical situations (Experiment 2). Moreover, like RWA, RF implied negative attitudes towards the feminist. This limited, not extended, prosociality of people scoring high on RF was in contrast with their self‐perceptions of being universally altruistic. Fundamentalism seems to combine religiosity's qualities (in‐group prosociality) with authoritarianism's defects (out‐group derogation).     

“Blessed Is He Who Has Not Made Me a Woman”: Ambivalent Sexism and Jewish Religiosity

This study explored the relationships between Jewish religiosity and ambivalent sexist attitudes toward men and women. Drawing on ambivalent sexism theory and Judaism’s views of gender relations, it was hypothesized that religiosity would be positively related to benevolent sexism and benevolent attitudes toward men. The hypotheses were tested in a convenience sample of 854 Israeli Jews (471 women, 355 men) who completed measures of ambivalent sexism, ambivalence toward men and religiosity. Controlling for the effects of age, education and marital status, religiosity predicted more benevolent sexist attitudes for both men and women. The findings also revealed negative associations between Jewish religiosity and hostile attitudes, mainly among men. That is, more religious men were less likely to express hostile attitudes toward men and women. These findings attest to the complex relationships between religiosity and sexist attitudes, and underscore the importance of investigating the impact of diverse religious traditions on gender attitudes.     

Gods or rituals? Relational faith,spiritual discontent,and religious practices as predictors of hope and optimism

The current study investigates the incremental validity of a variety of functional religiosity variables such as religious practices, organizations, and self-designations as religious or spiritual, and content variables such as spiritual attachment to one's deity, meaning-making, values/beliefs, and faith maturity to predict unique variance in measures of hope and optimism, above and beyond the variance predicted by the five-factor model of personality. Hierarchical regression analyses revealed that positive and negative relational percepts with a deity, religious denomination, levels of spiritual commitment and meaning-making predicted significant incremental variance in various aspects of hope and optimism, above and beyond the variance predicted by a measure of the five-factor model of personality. Private prayer, attendance at religious services, congregational support, and identity as a religious person did not predict incremental variance in overall hope and optimism. Exploratory analyses indicated significant gender differences in the patterns of incremental criterion validity of the religiosity variables. The results are discussed in light of expectancy-value models of religiosity.     

Religiosity,Prosocial Values,and Adjustment among Students in Catholic High Schools in Canada

The present study explored the facilitating function of religious commitment in the lives of adolescents. A total of 369 boys and 372 girls attending Catholic high schools in Canada completed measures of family religion, religiosity, prosocial values, social adjustment (school attitudes and family satisfaction), and personal adjustment (life satisfaction and self-esteem). There were no significant gender differences in family religion, religiosity, social adjustment or personal adjustment. However, girls endorsed prosocial values much more than did boys. Religiosity had strong positive correlations with prosocial values and lesser significant correlations with social adjustment. Religiosity had much higher correlations with prosocial values and social adjustment among boys than among girls. Structural-equation analyses of the total sample, of boys, and of girls supported a path model where family religion fosters adolescents's religiosity, religiosity fosters prosocial values, prosocial values promote social adjustment and social adjustment promotes personal adjustment.