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.     

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.     

Muslim attitudes toward religion,religious orientation and empathy among Pakistanis

Pakistani university students responded to the Muslim Attitudes towards Religion Scale (MARS) along with the Intrinsic, Extrinsic, and Quest Religious Orientation Scales and with measures of adaptive and maladaptive empathy. The MARS most importantly predicted higher Intrinsic Scale scores, and MARS linkages with empathy were at least partially explained by an intrinsic religious orientation. The Extrinsic–Social motivation was lower than the Intrinsic orientation, which in turn was lower that the Extrinsic–Personal form of commitment. Quest reflected a more Extrinsic religious orientation. Numerous gender differences appeared. Comparison with previous British, Iranian, Pakistani and American data illustrated how a well-established research perspective can promote insights into an under-examined religious tradition and how the analysis of an under-examined religious tradition can clarify and qualify a well-established research perspective.     

None Too Simple: Examining Issues of Religious Nonbelief and Nonbelonging in the United States

Prior research on those who are “not religious” in the traditional, organizational sense has focused on a broad category of people in the United States who do not identify with an established religious tradition. We distinguish three categories of people who are religiously nonbelieving or nonbelonging: atheists, agnostics, and unchurched believers. Examining issues of religious belief and identity, we compare private spiritual life, attitudes on political issues, and stance toward religion in the public sphere for these three categories of nonreligious respondents. Atheists are the most uniformly antireligious. Agnostics, by comparison, are less opposed to religion overall, while unchurched believers display higher levels of personal religiosity and spirituality than atheists or agnostics. While atheists, agnostics, and unchurched believers are similar in their political identification and attitudes related to religiously infused political topics, unchurched believers are as strongly opposed to religion in the public sphere as atheists.     

Doctrinal Orthodoxy, Religious Orientation, and Anthropocentrism

Anthropocentrism is a construct that may be defined as a dualistic worldview or set of ideals in which the individual views humanity as superior to other species within the environment and to nature, as a whole. A measure of anthropocentrism has been introduced as a means to assess the varying degrees of anthropocentric beliefs among individuals. In the initial validation studies of this scale, no significant differences in anthropocentrism were found to exist as a function of religion. The purpose of this investigation was to further examine the relationship between religion and anthropocentrism. More specifically, this study focused on doctrinal orthodoxy and religious orientation (Intrinsic, Extrinsic, and Quest) as possible correlates of anthropocentrism. Within the obtained sample of undergraduates (N=144), significant correlations were found to exist between anthropocentrism and the religious variables of interest, thus expanding the nomological network of related constructs, adding support to the construct validity of the Anthropocentrism Scale.     

Theology, History, and Religious Identification: Hegelian Methods in the Study of Religion

This essay deals with the impact of Hegel's philosophy of religion by examining his positions on religious identity and on the relationship between theology and history. I argue that his criterion for religious identity was socio-historical, and that his philosophical theology was historical rather than normative. These positions help explain some historical peculiarities regarding the effect of his philosophy of religion. Of particular concern is that although Hegel’s own aims were apologetic, his major influence on religious thought was in the development of various historical and critical approaches to religion.     

Existential Confrontation and Religiosity

Recent research suggests that religious intrinsicness should predict a failure to confront existential problems whereas an interactional orientation should promote the opposite influence. This study, however, demonstrated that intrinsicness is associated only with traditional religious resolutions of such difficulties and that the interactional approach is essentially unrelated to confrontation with existential realities. These data therefore failed to support claims that orthodox, intrinsic individuals are rigid in their approach to the basic existential questions of life; the data also illustrated the importance of differentiating thought content from thought process in analyzing religious influences on psychological functioning.     

Reading the Silences,Questioning the Terms: A Response to the Focus on Eighteenth-Century Ethics

It is striking that most of the essays in this Focus do not explore the specifically religious aspects of Enlightenment ethical thought. A principled reason for this may be found in a conception of religion that makes it hard for Enlightenment thinkers to seem religious at all. Neither does this conception fit anything that is likely to be a live option for most people today, and the now prevalent unpopularity of eighteenth-century piety and religious thought may blind us to important religious possibilities.     

The “Making and Unmaking” of Prejudice Against Australian Muslims and Gay Men and Lesbians: The Role of Religious Development and Fundamentalism

Despite the growing international interest in the relation between religion and prejudice, there has been a dearth of studies conducted within Australia. We used the Faith Development Scale (FDS) to examine the relation between religious maturity and attitudes toward Muslims and toward gay men and lesbians in an Australian context using a sample of churchgoers from the Perth metropolitan area (N = 139). Respondents who scored lower on the FDS were more prejudiced toward both target groups than were high scorers. Furthermore, participants who scored lower on the FDS were more prejudiced against gay men and lesbians than they were against Muslim Australians. The FDS was a better predictor of attitudes toward the two groups than was the Quest Scale. Contrary to overseas studies, we found that religious fundamentalists held more prejudiced attitudes toward gay men and lesbians than toward those of a different religion (Australian Muslims). Right-wing political orientation was also found to be predictive of prejudice against Australian Muslims and against gay men and lesbians independently of religious development. Results suggest that religious maturity, as well as fundamentalism and right-wing political views, plays an important role in the “making” or “unmaking” of prejudice against Australian Muslims and against gay men and lesbians. Evidence is presented that suggests that the Quest Scale and the FDS are measuring different aspects of religious development.     

Changes in Religiosity Among Lesbian,Gay, and Bisexual Emerging Adults

Highly religious Americans are relatively likely to oppose lesbian, gay, and bisexual (LGB) rights and many churches are unwelcoming to sexual minorities, which may lead LGB Americans to retreat from religion. To assess this possibility, we investigate trajectories of religious change for sexual minorities and other emerging adults. We use two longitudinal data sources (National Longitudinal Study of Adolescent to Adult Health and the National Study of Youth and Religion) to explore how sexuality predicts the likelihood of decreasing religiosity in emerging adulthood. Results show that three different operationalizations of sexual minority status—attraction, behavior, and identity—are each strongly and consistently associated with disaffiliating from religion and declines in religious service attendance. On the other hand, sexual minority status has inconsistent and relatively small associations with changes in prayer. We conclude by discussing how these results further understanding of religion, sexual identity, and the current generation of emerging adults.     

Religiosity and Soviet ‘modernisation’ in Central Asia: locating religious traditions and rituals in recollections of antireligious policies in Uzbekistan

The main argument of this article is that religious policies implemented during the Soviet era and adaptations of the public to them produced a new understanding of religiosity and religious life among the population in Uzbekistan. The Soviet administration promoted the rejection of religion as an official policy and utilised a vast range of opportunities to criticise religion and promote secular education. However, there were other policies the public remembers as initially shocking to indigenous society but eventually accepted as positive because they assisted in the process of modernisation. These policies are exemplified by the hujum (unveiling) campaign to institutionalise safeguards against under-age and forced marriage, introduce conventional education and promote the wider integration of non-religious Soviet men and women into public life. An analysis of the manner in which people have come to terms with their past and their recollections of antireligious campaigns helps us understand how life under the Soviet government not only resulted in changes in lifestyles but also redrew the ‘boundaries’ of ‘proper’/‘modernised’ religious life and of what are now considered to be the religious remnants of the past.     

Creating a Space for Spiritual Practice: Pastoral Possibilities with Sexual Minorities

Is a religious gay person an oxymoron? It appears possible, given that the research on religion and spirituality among sexual minority individuals is so limited. While books written on the intersection of religion and psychotherapy may include a chapter addressing the religious and spiritual lives of lesbian, gay, and bisexual (LGB) individuals, there are no critical texts focusing solely on this issue. In this paper, we review some of the most recent research on homosexuality, religion, and spirituality, and discuss how LGB individuals may integrate these two identities. A case presentation is offered and implications for pastoral counselors and methods of supporting the integration of the spiritual/religious identity in tandem with a LGB identity are also discussed.     

Controllable Oddness as a Resource in Creativity

Religion, although often a powerful source of comfort, can also become a source of sadness, stress, or confusion in people's lives. Given the many demonstrated links between religiosity and well-being, some people may turn to religion with the primary aim of seeing how religion might help or profit them. Granted, religious belief and involvement can provide many benefits, including social support, a sense of meaning, purpose, and direction for one's life, an environment that fosters the development of virtue, and perhaps even a close, personal relationship with God. However, problems can arise in any of these areas, creating stumbling blocks that can create personal distress and weaken religious interest or commitment. This article considers four major stumbling blocks associated with religion: interpersonal strains, negative attitudes toward God, inner struggles to believe, and problems associated with virtuous striving.     

Compassion, Ethics, and Neuroscience: Neuroethics Through Buddhist Eyes

As scientists advance knowledge of the brain and develop technologies to measure, evaluate, and manipulate brain function, numerous questions arise for religious adherents. If neuroscientists can conclusively establish that there is a functional network between neural impulses and an individual??s capacity for moral evaluation of situations, this will naturally lead to questions about the relationship between such a network and constructions of moral value and ethical human behavior. For example, if cognitive neuroscience can show that there is a neurophysiological basis for the moral appraisal of situations, it may be argued that the world??s religions, which have traditionally been the keepers and purveyors of ethical values, are rendered either spurious or irrelevant. The questions point up broader dilemmas in the interface between science and religion, and raise concerns about the ethics of neurological research and experimentation. Since human beings will still arbitrate what is ??moral?? or ??ethical,?? how can religious perspectives enrich the dialogue on neuroethical issues and how can neuroscience enrich dialogue on religion? Buddhist views on the nature of consciousness and methods of practice, especially meditation practice, may contribute to discussions on neuroscience and theories about the interrelationship between consciousness and ethical awareness by exploring the role that karma, intentionality, and compassion play in Buddhist understandings of the interrelationship between consciousness and ethics.     

Understanding the Veiling of Muslim Women in the Netherlands

In this study we analyze veiling as an Islamic religious practice among Turkish and Moroccan immigrant women in the Netherlands, investigating whether the strength of religious identity, education, contact with natives, and gender role attitudes can explain who veils and who does not. Confirming stereotypical interpretations of the veil as a religious symbol of a strongly gendered religion, we find that a strong Muslim identity and traditional gender role attitudes are positively associated with veiling. While our results seem to support predictions that contact with natives and education relate negatively with wearing a headscarf, these relationships with veiling are more complex. Education strengthens the positive relation between religious identification and veiling, indicating that most highly educated women endorse veiling as a religious practice if they are more religious. Contact with Dutch, however, weakens the association between religious identification and veiling, meaning socially well integrated women veil less often even if they are religious. We discuss our findings against the background of previous qualitative research on veiling as a religious practice and regarding theories on immigrant religion in Europe.     

Secularism,Criticism, and Religious Studies Pedagogy

Abstract. Secularization, the idea that religion would gradually diminish over time, was once widely assumed to be true by scholars of religion, but the unexpected resurgence of religious traditions has called it into question. Related debates on the distinction between religion and the secular have destabilized religious studies further. What does the crisis of secularization and secularism mean for the religious studies classroom? This essay proposes a model of religious criticism in the wake of secularism. No longer simply claiming a “view from nowhere,” students and instructors can (by observing standards of evidence, reason, and self‐disclosure) combine criticism with learning. Drawn from aesthetic and ethical traditions of criticism, religious criticism can be practiced by “teaching the conflicts” and through the pedagogical models of Freire and hooks.     

Religious Identity and Cultural Diversity: Exploring the Relationships Between Religious Identity,Sexism, Homophobia,and Multicultural Competence

In this article, the authors present the results from a national study investigating the relationships between religious identity, sexism, homophobia, and multicultural competence. Participants were 111 randomly sampled counseling professionals and graduate students. The results indicated a relationship between religious identity and various aspects of valuing cultural diversity, including sexism, homophobia, and multicultural competence. Implications of the role of religion and religious identity in counseling are discussed, and suggestions for future research are provided.     

Religious Ambivalence,Liminality, and the Increase of No Religious Preference in the United States, 2006–2014

Americans identified less and less with organized religion over the past two decades. Yet apparently, many people who no longer identify with a religion are not consistently nonreligious. Reinterviews reveal that many people who express no religious preference in one survey name a religion when asked the same question in a subsequent interview. Past research called this phenomenon a “liminal” status. This article improves estimates of liminality by using three interviews and a better statistical model. About 20 percent of Americans were liminal in recent years, 10 percent were consistently nonreligious, and 70 percent were consistently religious. Falling religious identification in cross‐sectional data over the last three decades reflects slow change in religious identity, but some of the rise of the nones is due to more liminals saying they have no religion. Liminals appear equally among people raised conservative Protestant, mainline Protestant, or Catholic.     

Ethnicity,religious belonging,and inter faith encounter: Some survey findings from East London

Mainstream religion in contemporary middle England has been described as a matter of believing without belonging (Davie, 1994). In multi‐ethnic inner city districts, however, religious belonging remains significant; indeed it is probably growing as a key dimension of ethnic and communal identity. Recent survey research in East London offers empirical evidence for this thesis and shows that both fundamentalist proselytising forms of religion and pluralist syncretistic forms are to be found. Detailed statistical analysis of the data suggest that each of these are associated with other variables, such as ethnicity, religious affiliation, and age. The patterns which emerge are complex. There can be no doubt, however, that they illustrate the continuing importance of religion as a significant variable in the daily lives of many East Enders.     

Religion,ethnicity, and citizenship: the role of Jain institutions in the social incorporation of young Jains in Britain and the United States

The on-going importance of religion as a marker of identity among young South Asians has provoked reflection on the relationship between religion and citizenship in the aftermath of events such as 9/11 and 7/7. In general, European and American scholarship highlights different perspectives on the role of religion in the social incorporation of immigrants and their children. In this article I explore how religion shapes identity and citizenship among young Jains, a group that experiences successful socio-economic integration and material success in Britain and the United States. This qualitative comparative analysis of Jain institutions which are oriented towards young Jains reveals the ways in which the intersection of transnational circulation of religious ideas and actors, national integration regimes, migration histories, and the place of religion in specific contexts shapes religious identities, religious group boundaries, and religious discourses in different ways. Different Jain religious assemblages affirm views of religion in the United States as having a positive role in the social incorporation of immigrants and their children, but point to a more neutral role for religion in the incorporation of middle-class young Jains in Britain.