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.     

Constructing Profiles of Religious Agreement and Disagreement Between Adolescents and Mothers: A Research Note

This research note describes the use of latent class analysis to examine how three dimensions of religiosity—the importance of religion (religious salience), attendance at religious services, and frequency of prayer—cluster together to form unique profiles. Building upon recent research identifying different profiles of religiosity at the level of the individual, we used data from the National Longitudinal Study of Adolescent Health to identify dyadic profiles of religious concordance or discordance between 14,202 adolescents and their mothers. We identified five profiles: one concordant (27% of sample), two discordant (25% of sample), and two of mixed concordance/discordance (49%). The profiles distinguish between various levels of adolescent/mother relations, suggesting that they may represent distinct family dynamics. They also distinguish between several variables (race, adolescent age, geographical region) in predictable ways, providing additional demonstration of the categories’ meaningfulness.     

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.     

Aging and Religious Participation in Late Life

The aim of the study is to evaluate the relationship between two dimensions of religiosity and the process of aging. Secondary analysis of longitudinal data from the Florida Retirement Study was used to assess the trajectories of religious development over time. We analyzed data from six interview waves with 1,000 older adults aged 72 or over. A baseline model of growth processes only indicated significant variation and mean decline in religious attendance, but no significant variation nor mean change in religious beliefs over time. A final model including a set of 17 covariates was estimated, and the model fit statistics indicated very good fit for this latent growth curve model. The decline in mean religious attendance across time did not accompany a mean increase in religious beliefs as expected. There were numerous individual differences in the trajectory of decline for religious attendance, as well as in the initial levels of attendance and religious beliefs.     

Reflective minds and open hearts: Cognitive style and personality predict religiosity and spiritual thinking in a community sample

We examined associations between two psychological constructs, analytic cognitive style and the personality facet ‘Openness to Experience’, and several dimensions of religiosity: religious affiliation, strength of faith and spiritual epistemology. In a relatively large (N = 1093), older community sample (M = 55.4 years), analytic cognitive style was associated with a lower probability of affiliating with a religious denomination and a higher probability of possessing strong religious faith. Overall, openness was also associated with a lack of religious affiliation but was positively related to possessing a spiritual epistemology. A path‐analytic model revealed that openness had a positive relationship to both faith and religious denomination that was mediated by spiritual epistemology, but negative direct relationships with religiosity after the meditational effects were taken into account. Taken together, these results extend previous findings on the effect of cognitive style on religiosity and provide a new perspective on the complex relationship between cognitive and personality factors and different dimensions of religiosity. Copyright © 2014 John Wiley & Sons, Ltd.     

Religion and Democratic Commitment: A Unifying Motivational Framework

There is no easy answer to the question of whether religiosity promotes or hinders commitment to democracy. Earlier research largely pointed to religiosity as a source of antidemocratic orientations. More recent empirical evidence is less conclusive, however, suggesting that the effect of religiosity on democratic commitment could be positive, negative, or null. We review the existing approaches to the study of religiosity and democratic commitment, focusing on support for the democratic system, political engagement, and political tolerance, by distinguishing accounts that examine a single dimension of religiosity from accounts that adopt a multidimensional approach. We show that multidimensional approaches, while effective in accounting for the effect of religiosity on discrete democratic norms, fall short of accounting for some of the inconsistencies in the literature and in identifying the mechanisms that may be responsible for shaping how religiosity affects endorsement of democratic norms as a whole. To fill this gap, we propose the Religious Motivations and Expressions (REME) model. Applying theories of goal constructs to religion, this model maps associations between three religious expressions (belief, social behavior, and private behavior) and the religious motivations that underly these expressions. We discuss how inconsistent associations between religiosity and elements of democratic commitment can be rendered interpretable once the motivations underlying religious expressions, as well as contextual information, are accounted for. We contend that applying goal constructs to religion is critical for understanding the nature of the religion-democracy nexus.     

Religious Affiliation,Religious Service Attendance,and Mortality

Very few studies have examined the effects of both religious affiliation and religiosity on mortality at the same time, and studies employing multiple dimensions of religiosity other than religious attendance are rare. Using the newly created General Social Survey-National Death Index data, our report contributes to the religion and mortality literature by examining religious affiliation and religiosity at the same time. Compared to Mainline Protestants, Catholics, Jews, and other religious groups have lower risk of death, but Black Protestants, Evangelical Protestants, and even those with no religious affiliation are not different from Mainline Protestants. While our study is consistent with previous findings that religious attendance leads to a reduction in mortality, we did not find other religious measures, such as strength of religious affiliation, frequency of praying, belief in an afterlife, and belief in God to be associated with mortality. We also find interaction effects between religious affiliation and attendance. The lowest mortality of Jews and other religious groups is more apparent for those with lower religious attendance. Thus, our result may emphasize the need for other research to focus on the effects of religious group and religious attendance on mortality at the same time.     

The relationship between intelligence and multiple domains of religious belief: Evidence from a large adult US sample

High levels of religiosity have been linked to lower levels of intelligence in a number of recent studies. These results have generated both controversy and theoretical interest. Here in a large sample of US adults we address several issues that restricted the generalizability of these previous results. We measured six dimensions of religiosity (rather than just one or two), along with a multi-scale instrument to assess general intelligence. We also controlled for the influence of the personality trait openness on facets of religious belief and practice. The results indicated that lower intelligence is most strongly associated with higher levels of fundamentalism, but also modestly predicts central components of religiosity such as a sense of religious identification and private religious practice. Secondly, we found that a higher level of openness - often assumed to lead to lower religiosity - is weakly associated with reduced fundamentalism but with increased religious mindfulness, private religious practice, religious support, and spirituality. These new results provide a framework for understanding the links between reasoning and faith.     

Facets of Emotion Regulation and Emotional Disorder Symptom Dimensions: Differential Associations and Incremental Validity in a Large Clinical Sample

A growing literature suggests robust associations between dimensions of emotion regulation and emotional disorder psychopathology. However, limited research has investigated associations of emotion regulation dimensions across several emotional disorders (transdiagnostic associations), or the incremental validity of emotion regulation versus the higher-order construct of neuroticism. The current study used exploratory structural equation modeling and a large clinical sample (N = 1,138) to: (a) develop a multidimensional emotion regulation measurement model, (b) evaluate the differential associations between latent emotion regulation dimensions and five latent emotional disorder symptom dimensions (social anxiety, depression, agoraphobia/panic, obsessions/compulsions, generalized worry), and (c) determine the incremental contribution of emotion regulation in predicting symptom dimensions beyond neuroticism. The best-fitting measurement model of emotion regulation included four dimensions: Problematic Responses, Poor Recognition/Clarity, Negative Thinking, and Emotional Inhibition/Suppression. Although many zero-order associations between the four latent emotion regulation dimensions and five latent symptom dimensions were significant, few associations remained significant in a structural regression model that included neuroticism. Specifically, Negative Thinking and Problematic Responses incrementally predicted depression symptoms, while Emotional Inhibition/Suppression predicted both social anxiety and depression symptoms. Associations between neuroticism and the emotional disorder dimensions were similar regardless of whether the emotion regulation dimensions were held constant. These results suggest that self-reported emotion regulation dimensions are associated with the severity and expression of a range of emotional disorder symptoms, but that some emotion regulation dimensions have limited incremental validity after accounting for general emotional reactivity. Studies of emotion regulation should assess neuroticism as a key covariate.     

Religiosity and Premarital Sexual Behaviors Among Adolescents: An Analysis of Functional Form

While numerous studies show a persistent inverse association between religion variables and adolescents’ sexual behaviors, the nature of this relationship is not well understood. Specifically, many previous studies presuppose that the associations between adolescent religiosity and sexual behaviors are linear. However, a number of studies have also identified important nonlinearities of religious influence during adolescence, with highly religious individuals being distinct from their peers. Incorporating this knowledge into a theoretically motivated modeling approach, this article provides a comparative analysis of functional forms describing the relationships between religiosity and adolescent sexual behaviors. Using data from two waves of the National Study of Youth and Religion, a linear functional form is compared with nonlinear alternatives that link multiple religion measures to outcomes of sexual activity. Results show that the majority of these relationships are best defined by nonlinear functional forms, suggesting that the influence of religiosity increases as individuals become more religious.     

Profiles of Anticipated Support: Religion's Place in the Composition of Americans’ Emotional Support Networks

In this article we analyze the role of religion in the composition of Americans’ networks of anticipated emotional support. Drawing on data from the National Survey of Religion and Family Life, which contains information on multiple sources of potential emotional support, we use latent class analysis to uncover four different anticipated support profiles, which are organized along two dimensions of variation: religiosity and breadth. We label these profiles religious, secular, broad, and limited. Our analyses demonstrate associations between these anticipated support profiles and a person's gender, family status, age, race, socioeconomic status, and religious involvement. For instance, we find that Catholics are more likely than non‐Catholics to have secular rather than religious support profiles, and African Americans tend to have profiles that are either religious or limited. Finally, we show that these profiles have implications for well‐being. We contribute to research on religion and emotional support by describing how religious and secular sources combine into overall anticipated support profiles. Our conclusion addresses the implications of these findings for current scholarship on religion and emotional support networks.     

Religious involvement and the social competence and adjustment of Indonesian Muslim adolescents

This study assessed the relation between religious involvement and multiple indices of competence in 183 eighth- and ninth-grade Indonesian Muslim adolescents (M = 13.3 years). The authors assessed spirituality and religiosity using both parent and adolescent reports, and social competence and adjustment using multiple measures and data sources. Structural equation modeling analyses revealed that parent and adolescent reports of religiosity and spirituality yielded a single religious involvement latent variable that was related to peer group status, academic achievement, emotional regulation, prosocial behavior, antisocial/problem behavior, internalizing behavior, and self-esteem. The consistency of relations between religious involvement and competence may be in part attributable to the collectivist context of religion in West Java, Indonesia, within which people exhibit strong beliefs in Islam and religion permeates daily life.     

Ethnic and Gender Variation in Religious Involvement: Patterns of Expression in Young Adulthood

This study used latent class analysis (LCA) to empirically derive profiles of religious involvement among a sample of 808 young adults and describe ethnic and gender differences within such religious involvement patterns. Items on the Duke Religion Index (DRI) were included as part of a larger longitudinal survey of emotional, physical, and behavioral health. The scale measured the organizational, nonorganizational, and intrinsic dimensions of religiosity (Koenig et al. in Handbook of religion and health, Oxford University Press, Oxford, 2001) in a sample of young adults at two waves of the study—age 27 and age 30. At age 27, five religious profiles were distinguishable in the sample while at age 30 six profiles emerged. Ethnic differences were found for each of the religious profiles where religious involvement manifested in different ways. Religious profiles between ages 27 and 30 changed over time and were affected by gender and ethnicity.     

What Makes Politicians “Religious”? How Identity Congruence Shapes Religious Evaluations

How do Americans evaluate politicians’ religiosity? We theorize extra-religious “identity congruence,” the perceived correspondence between others’ group identities and our own, will powerfully shape evaluations. We test this expectation using data from two large, nationally representative surveys that ask Americans to rate the religiosity of prominent politicians. Consistent with our theory, the strongest predictors of how Americans rate politicians’ religiosity are their congruence on party identification and ideological identity as well as expected alignments with racial identity and Christian nationalism. Respondents’ religious characteristics are relatively weak predictors. And these trends hold regardless of Americans’ knowledge of leaders’ professed religious identity. Patterns are consistent with our theory even when we split samples by party. When we compare ratings between politicians who are widely regarded as irreligious to those who are regarded as conventionally religious, partisan congruence and racial identity largely mitigate the religious advantage of the latter. Racial identity also moderates congruence on key factors. Finally, identity congruence on party, ideology, and Christian nationalism follows expected patterns even among secular Americans for whom “religious” less intuitively implies “my group.” In a time of growing identity-alignment along partisan, ideological, racial, and religious lines, extra-religious “identity congruence” powerfully shapes how Americans evaluate politicians’ religiosity.     

The Role of Religious Socialization and Religiosity in African American and Caribbean Black Adolescents’ Sexual Initiation

Journal of Religion and Health - This study determined the nature of the associations between religious socialization, religiosity, and adolescent sexual initiation. Data originated from the...     

Investigating Religion and Inequality through Women's Work-Family Pathways

This project investigates the relationship between religious involvement and women's work and family pathways in the United States. I identify five work-family configurations using National Longitudinal Study of Youth 1979 (NLSY79) data and latent class analysis. These configurations incorporate cohabitation histories, timing of family formation, and maternal employment. Then, I analyze how adolescent religiosity and personal and family characteristics are associated with subsequent work-family pathways. Affiliation with an evangelical Protestant tradition is associated with women who form families early, while Catholic affiliation is tied to later family formation. Importantly, family background characteristics such as living with both biological parents and higher parental education, as well as race/ethnicity and the respondent's educational attainment, are the most consistent variables associated with work-family configurations. These results suggest that religious involvement, when considered alongside family background, contributes to women's unequal work-family pathways in adulthood. The close links between religion, family, and stratification are evident in the study of women's work-family experiences.     

Commitment to Islam in Kazakhstan and Kyrgyzstan: An Item Response Theory Analysis

Worthington conceptualized a model of religiosity assessment. The dimensions of the model include Religious Norms, Religious Doctrine, and Authority of Leaders. A 10-item scale for Islamic religious assessment was constructed and administered in Kazakhstan and Kyrgyzstan. First-order factor analysis conducted on the 10 items of the religiosity scale revealed factorial structure corresponding to Worthington’s model. A second-order factor analysis assured 1 underlying latent trait. Two-parameter logistic item response theory models were fit to responses collected in Kazakhstan and Kyrgyzstan. Results supported psychometric soundness of the instrument. The items on the scale revealed excellent discrimination properties between the populations of high and low religious commitment. The study offers a short, practical scale for assessment of commitment to Islam in Central Asian countries.     

Adolescent Religiosity as a Mediator of the Relationship Between Parental Religiosity and Adolescent Health Outcomes

Studies have demonstrated the positive impacts of both parent and adolescent religiosity on adolescent outcomes; however, the relationships among these variable have not been studied. Our study was conducted to assess whether adolescent religiosity mediates the relationship between parent religiosity and adolescent emotional and behavioral health outcomes. A sample of 491 late adolescents ages 18–22 completed surveys that assessed their parents’ religious practices, their own religious practices, deviant behaviors, and internalizing behaviors. Findings suggest that adolescent religiosity mediates the relationship between parents’ religiosity and adolescent health outcomes such as drug and alcohol use and depression.     

Religiosity Reduces Family-Related Uncertainties but Exacerbates Their Association with Distress

The present study investigated the role of religiosity in dealing with family-related uncertainties (e.g., uncertainty concerning fertility decisions or the stability of family relationships) that arise from current social change in industrialized nations. We hypothesized that religiosity, because it is a central source of family values and norms, reduces individuals' perceived load of family-related uncertainties. At the same time, because perceiving family-related uncertainties may conflict with religious values and norms concerning the family, we expected that religiosity exacerbates the association of these uncertainties with psychological distress. Structural equation modeling with latent interactions in a sample of 2,571 Polish adolescents and adults 20 to 46 years of age supported these predictions. Although modest in magnitude, associations held after controlling for potential sociodemographic confounders. Our study reveals the complex role of religiosity in dealing with family-related uncertainties and underscores the importance of attending to potential downsides of this otherwise beneficial resource.     

Religion in American Presidential Campaigns, 1952–2016: Applying a New Framework for Understanding Candidate Communication

The content and impact of religious communication in politics has been a topic of increasing public and scholarly interest in recent years. To provide a foundation for future research in this area, the present study theorizes five broad factors—historical trajectory, party expectations, audience religiosity, candidate attributes, and opponent strategy—that may help explain why political candidates use religious language. We employ this framework in a large‐scale computer‐assisted content analysis of U.S. presidential campaign speeches from 1952 to 2016. Findings reveal that the Reagan shift observed in prior research was driven specifically by God language, that the “God gap” between Democrats and Republicans is modest and topic‐specific, and that audience characteristics are crucial in explaining candidates’ religious communication.