Religions

Research

17 pages, 269 KiB

Open AccessArticle

Understanding the Relationship between Religiosity and Marital Commitment to Marital Stability: An Investigation on Indonesian Female Journalists

by Rena Latifa, Salsabila Salsabila and Heri Yulianto

Religions 2021, 12(4), 242; https://doi.org/10.3390/rel12040242 - 29 Mar 2021

Cited by 2 | Viewed by 3718

Abstract

The complete understanding of marital stability is hindered by limitations of theory and method, especially investigation on female journalists. The purpose of the current study was to test the effect of religiosity and marital commitment on the marital stability, by assessing Indonesian female [...] Read more.

The complete understanding of marital stability is hindered by limitations of theory and method, especially investigation on female journalists. The purpose of the current study was to test the effect of religiosity and marital commitment on the marital stability, by assessing Indonesian female journalists. This research used a quantitative approach with multiple regression analysis methods. The sample of this study involved 200 married female journalists residing in Jakarta and were taken using non-probability sampling techniques, specifically purposive sampling. The measurements used in this study were adaptations of the (1) Marital Stability Scale; (2) Centrality of Religiosity Scale (CRS-15); and (3) Inventory of Marital Commitments. Confirmatory factor analysis (CFA) was used to test the validity of each scale. The results of the F-test showed a p-value = 0.000 (significant), and a total variance explained (R² value) of 0.224. This finding indicated that religiosity and marital commitment have a significant effect on marital stability (sig < 0.05). The direction of the coefficient regression of the religiosity variable and marital commitment is positive, indicating that the higher the religiosity and marital commitment, the higher the marital stability. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

16 pages, 857 KiB

Open AccessArticle

On the Relationship of Value Priorities with the Centrality of Religiosity and a Variety of Religious Orientations and Emotions

by Carsten Gennerich and Stefan Huber

Religions 2021, 12(3), 157; https://doi.org/10.3390/rel12030157 - 27 Feb 2021

Cited by 2 | Viewed by 2584

Abstract

In this study, the relationship between religiosity and value priorities is differentiated, based on a multidimensional model of religiosity (Structure-of-Religiosity-Test). The structure of values is conceptualized using Shalom H. Schwartz’s two orthogonal dimensions of self-transcendence vs. self-enhancement and openness to change vs. conservation. [...] Read more.

In this study, the relationship between religiosity and value priorities is differentiated, based on a multidimensional model of religiosity (Structure-of-Religiosity-Test). The structure of values is conceptualized using Shalom H. Schwartz’s two orthogonal dimensions of self-transcendence vs. self-enhancement and openness to change vs. conservation. The relationship between these two dimensions and the centrality of religiosity, seven religious orientations, seven emotions toward God, and three political orientations were tested with a correlational analysis in a sample of members of Abrahamic religions, the non-denominational, and organized secularists in Switzerland (n = 1093). The results show, that different values are preferred (self-direction, universalism, benevolence, tradition, security, and power values) depending on the content of the religious orientations and emotions toward God. The results indicate the importance of the content of religious orientations and emotions for predicting value-loaded behaviors. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

► Show Figures

Figure 1

40 pages, 1074 KiB

Open AccessArticle

Religion and Labor Market Performance: Is It What You Believe or How Much?

by Philipp Öhlmann

Religions 2021, 12(2), 102; https://doi.org/10.3390/rel12020102 - 3 Feb 2021

Cited by 3 | Viewed by 4328

Abstract

A growing corpus of literature has explored the influence of religion on economic attitudes and behavior. The present paper investigates the effect of religion on labor market performance using a novel approach to control for the endogeneity of religion. It proposes contingency experience, [...] Read more.

A growing corpus of literature has explored the influence of religion on economic attitudes and behavior. The present paper investigates the effect of religion on labor market performance using a novel approach to control for the endogeneity of religion. It proposes contingency experience, individual experiences of existential insecurity, as an instrumental variable of a person’s religiosity. The empirical analysis uses data from a household survey in South Africa specifically designed for this study. The econometric approach is the estimation of instrumental variable ordered probit and linear probability models. Using the Centrality of Religiosity Scale (CRS), the analysis differentiates between effects of individual religious intensity and of religious affiliation. The findings show that individual religiosity, measured in the CRS, has a robust and positive effect on labor market performance. Religious affiliation does not seem to affect labor market performance. The positive effect on religiosity is documented in a set of ordered and binary outcome models across different indicators of labor market performance. The study concludes that the intensity of belief exerts an influence on labor market attitudes and outcomes, while affiliation in religious communities (indicating different content of belief) does not seem to make a difference. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

► Show Figures

Figure 1

13 pages, 332 KiB

Open AccessArticle

Validation of the Abrahamic Forms of the Centrality of Religiosity Scale (CRS-5, CRS-10, and CRS-15): Evidence from Selected University Students in the Philippines

by Fides del Castillo, Clarence Darro del Castillo, Gregory Ching, Michael Ackert, Marie Antoinette Aliño and Rene Nob

Religions 2021, 12(2), 84; https://doi.org/10.3390/rel12020084 - 28 Jan 2021

Cited by 16 | Viewed by 4144

Abstract

The Centrality of Religiosity Scale (CRS) is an instrument that measures the centrality, importance, or salience of religious meanings in personality. Addressing the dearth of research on the salience of religion among Filipino Christian youths, the researchers explore in this paper the degree [...] Read more.

The Centrality of Religiosity Scale (CRS) is an instrument that measures the centrality, importance, or salience of religious meanings in personality. Addressing the dearth of research on the salience of religion among Filipino Christian youths, the researchers explore in this paper the degree of religiosity of selected university students and the relevance of religious beliefs in their daily life by validating the Abrahamic forms of the Centrality of Religiosity Scale (CRS-5, CRS-10, and CRS-15). This paper specifically answers the following questions: (1) What CRS version is valid for Filipino Christian youths? (2) What is the position of the religious construct-system among selected Filipino Christian university students? and (3) How does the centrality of religiosity influences the selected Filipino Christian university students’ subjective experience and behavior? Means and standard deviations were calculated for the five subscales of the centrality of religiosity for CRS-5, CRS-10, and CRS-15. The distribution of the subscale scores was also computed using measures of skewness and kurtosis. Cronbach’s α values are provided for each of the subscales to establish internal consistency. Descriptive statistics were also computed with the use of the Statistical Package for Social Science (SPSS) software version 20. Bivariate correlations are reported for all CRS-15 items. This paper established that in a predominantly Christian country such as the Philippines, the CRS-15 is suitable in measuring the centrality of religiosity among Filipino Christian youths. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

17 pages, 333 KiB

Open AccessArticle

Centrality of Religiosity among Select LGBTQs in the Philippines

by Fides del Castillo, Clarence Darro del Castillo, Gregory Ching and Michael Sepidoza Campos

Religions 2021, 12(2), 83; https://doi.org/10.3390/rel12020083 - 28 Jan 2021

Cited by 9 | Viewed by 21851

Abstract

This paper investigates the salience of religion and the centrality of religiosity among select LGBTQs. Much consideration has been given to the identity categories of sex, gender, sexual orientation, and religion. Means (M) and standard deviations (SD) were calculated for the overall CRSi-20 [...] Read more.

This paper investigates the salience of religion and the centrality of religiosity among select LGBTQs. Much consideration has been given to the identity categories of sex, gender, sexual orientation, and religion. Means (M) and standard deviations (SD) were calculated for the overall CRSi-20 score and its five subscales. The results show that the overall CRSi-20 score is 3.68 (SD = 0.89), which indicates that the select LGBTQs are “religious”. As for the core dimensions of religiosity, the ideology subscale received the highest mean score (M = 4.16, SD = 0.88) while the public practice subscale received the lowest mean score (M = 3.21, SD = 1.15). The overall reliability of the survey is computed at 0.96, while the rest of the subscales have alpha values ranging from 0.81 to 0.95. Study outcomes confirm the general religiosity of participants, particularly among older respondents. Of the five subscales, ideology and private practice emerge as dominant categories. In terms of sex distribution, men tend to self-describe as “highly religious” in relation to women, who identify largely as “religious”. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

16 pages, 1632 KiB

Open AccessArticle

Centrality of Buddhist Religiosity Scale: Adaptation and Validation of the Centrality of Religiosity Scale in a Buddhist Sample in Vietnam

by Hang Thi Minh Nguyen, Michael Ackert, Christoph Flückiger and Herbert Scheiblich

Religions 2021, 12(2), 79; https://doi.org/10.3390/rel12020079 - 27 Jan 2021

Cited by 3 | Viewed by 2814

Abstract

This paper describes an adaptation of the Centrality of Religiosity Scale to the Buddhist religious tradition (CBRS) and a validation in Vietnam. The sample included data from 421 Vietnamese Buddhists (300 females, 121 males), aged 17 to 71 years (

M = 35.03

[...] Read more.

This paper describes an adaptation of the Centrality of Religiosity Scale to the Buddhist religious tradition (CBRS) and a validation in Vietnam. The sample included data from 421 Vietnamese Buddhists (300 females, 121 males), aged 17 to 71 years (

M = 35.03

,

S D = 13.09

). The results provided evidence for good psychometric properties of the short, intermediate, and long version: CBRS-5, CBRS-10, and CBRS-15 respectively. Specifically, exploratory and confirmatory factor analyses supported the measure’s original five-factor structure: intellect, ideology, public practice, private practice, and religious experience. Furthermore, the Centrality of Buddhist Religiosity has proven to be a stable psychological construct across the three versions of CBRS and was associated strongly with the Gordon Allport’s notion of the intrinsic religious orientation. The results also suggested that the Stefan Huber’s centrality of religiosity model can capture the Buddhist religiosity and that the CBRS can be used to measure the five theoretical defined core dimensions of religiosity in Buddhism. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

► Show Figures

Figure 1

20 pages, 588 KiB

Open AccessArticle

Validation of the Interreligious Forms of the Centrality of Religiosity Scale in Taiwan: Perspectives from Selected University Students

by Fides del Castillo, Inna Reddy Edara, Gregory Ching and Clarence Darro del Castillo

Religions 2021, 12(2), 77; https://doi.org/10.3390/rel12020077 - 26 Jan 2021

Cited by 4 | Viewed by 2521

Abstract

This study validated three versions of the Centrality of Religiosity Scale (CRSi-7, -14, and -20), which propose an adequate assessment tool for the diversity of religious belief systems co-existing in Taiwan’s society. The sample (N = 331) was drawn from the selected [...] Read more.

This study validated three versions of the Centrality of Religiosity Scale (CRSi-7, -14, and -20), which propose an adequate assessment tool for the diversity of religious belief systems co-existing in Taiwan’s society. The sample (N = 331) was drawn from the selected undergraduate university students of the country. Descriptive statistics and Cronbach’s alpha values were calculated for the five subscales (ideology, intellect, experience, private and public practice) of the Centrality of Religiosity Scale. The factor structure of the interreligious Centrality of Religiosity Scale was tested using confirmatory factor analysis. The current study utilized the CRSi-14 model 3 as the basis for later analysis. All items have loaded significantly in the different subscales with internal consistency within the acceptable values. Findings show that the selected Taiwanese youth are religious. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

18 pages, 334 KiB

Open AccessArticle

Social vs. Individual Centrality of Religiosity: Research in Religious and Non-Religious Settings in Russia

by Elena Prutskova

Religions 2021, 12(1), 15; https://doi.org/10.3390/rel12010015 - 25 Dec 2020

Cited by 6 | Viewed by 3087

Abstract

Most of the current approaches to measuring religiosity operate with indicators of individual religiosity. One of the central ideas of the current paper is that religiosity is a social phenomenon. The Centrality of Religiosity Scale (CRS) developed by S. Huber is applied to [...] Read more.

Most of the current approaches to measuring religiosity operate with indicators of individual religiosity. One of the central ideas of the current paper is that religiosity is a social phenomenon. The Centrality of Religiosity Scale (CRS) developed by S. Huber is applied to measure the individual component of religiosity. A modification of the CRS (CRS-SOC) has been developed to include the social component of religiosity with two aspects: social connections with lay members of religious communities and with the clergy. The analysis is based on the data of two surveys conducted in Russia: an on-line survey with a general population sample (1768 respondents) and a survey of parishioners of four Christian denominations: Orthodox, Catholic, “traditional” Protestant (Lutheran, Baptist), and the “new” Protestant (Pentecostal) (1192 respondents). The structure of religiosity among parishioners of different Christian denominations is discussed. The results, which revealed that the level of religiosity among Orthodox parishioners is slightly lower, are interpreted using the theory of religious economy. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

29 pages, 2879 KiB

Open AccessArticle

Short Forms of the Centrality of Religiosity Scale: Validation and Application in the Context of Religious Individualism of Orthodox and Pentecostal Christians in Romania

by Michael Ackert and Aurelian-Petruș Plopeanu

Religions 2021, 12(1), 9; https://doi.org/10.3390/rel12010009 - 24 Dec 2020

Cited by 4 | Viewed by 3448

Abstract

This article presents a validation study of the short forms of the Centrality of Religiosity Scale (CRS) in Romania, followed by an examination of religious individualism among Orthodox and Pentecostal Christians. In a first step, the validity and reliability of the short forms [...] Read more.

This article presents a validation study of the short forms of the Centrality of Religiosity Scale (CRS) in Romania, followed by an examination of religious individualism among Orthodox and Pentecostal Christians. In a first step, the validity and reliability of the short forms of the CRS, namely the Abrahamitic CRS-5 and the interreligious CRSi-7, are tested in Romania. In a second step, the differences in attitudes regarding calling—a Weberian concept—are examined between Orthodox and Pentecostal Christians in Romania. For these examinations, we used data from a survey conducted in Romania in 2018 (

N = 547

). The results show that the CRS performs well in the Orthodox (

n = 273

) and Pentecostal subsamples (

n = 274

). Moreover, based on the applied confirmatory factor and path analyses, on the one hand, we propose that calling attitudes stand out among Pentecostal Christians compared to Orthodox Christians. On the other hand, the Orthodox Christians make more use of religious advisers (priests), hereby expressing a different individual religious attitude of preferring to be advised rather than called. Furthermore, path analyses suggest that calling has neither a direct nor an indirect effect on religiosity among the Orthodox Christians while Pentecostal Christians’ religiosity is not directly linked to an adviser but to calling. The gender of the respondents is identified as a factor that is, directly and indirectly, related to religiosity. The results are discussed in the frame of religious individualism. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

► Show Figures

Figure 1

10 pages, 215 KiB

Open AccessArticle

Hindi Adaptation of Centrality of Religiosity Scale

by Devakshi Dua, Herbert Scheiblich, Susanta Kumar Padhy and Sandeep Grover

Religions 2020, 11(12), 683; https://doi.org/10.3390/rel11120683 - 19 Dec 2020

Cited by 6 | Viewed by 2925

Abstract

Although religiosity is part and parcel of life of most Indians, no standardized scale is available in local language which can make findings comparable with other countries’. This study aims to present the adaptations required in the Centrality of Religiosity Scale (CRS, CRSi-20) [...] Read more.

Although religiosity is part and parcel of life of most Indians, no standardized scale is available in local language which can make findings comparable with other countries’. This study aims to present the adaptations required in the Centrality of Religiosity Scale (CRS, CRSi-20) for the Indian population. Additionally, the study aimed to compare the religiosity as assessed by using CRS among healthy subjects and those with first-episode depression. CRS was translated to Hindi by following the methodology suggested by the World Health Organization. During the process of translation, the scale was adapted to suit to the sociocultural milieu of India. The adapted Hindi version of the scale was used in 80 healthy subjects and 80 patients with first-episode depression. During the process of translation, 14 out of 20 items required adaptations to suit the religious practices in India. The adaptation primarily involved elaboration on certain aspects of religious services and practices, keeping in mind the polytheistic religious beliefs in India. When the adapted Hindi version of CRS was used in both the study groups, there was no significant difference between the two groups, in terms of CRS total scores (t = 1.12; p = 0.26). In terms of various domains of CRS, a significantly higher score was observed in the depression group for the ideology domain (t = 2.02; p = 0.04 *), whereas the healthy group had a significantly higher score for the domain of public practice (t = 2.90; p = 0.004 **). Use of CRS in the Indian context requires some adaptations to suit the religious practices. There are minor differences in the religiosity of patients with depression and healthy subjects. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

29 pages, 3563 KiB

Open AccessArticle

The Relationship between Psycholinguistic Features of Religious Words and Core Dimensions of Religiosity: A Survey Study with Japanese Participants

by Toshimune Kambara, Tomotaka Umemura, Michael Ackert and Yutao Yang

Religions 2020, 11(12), 673; https://doi.org/10.3390/rel11120673 - 15 Dec 2020

Cited by 14 | Viewed by 3603

Abstract

Previous studies have reported that religious words and religiosity affect mental processes and behaviors. However, it is unclear what psycholinguistic features of religious words (e.g., familiarity, imageability, and emotional aspects) are associated with each dimension of personal religiosity (intellect, ideology, public practice, private [...] Read more.

Previous studies have reported that religious words and religiosity affect mental processes and behaviors. However, it is unclear what psycholinguistic features of religious words (e.g., familiarity, imageability, and emotional aspects) are associated with each dimension of personal religiosity (intellect, ideology, public practice, private practice, and experience). The purpose of this study was to examine whether and how the above-mentioned psycholinguistic features of religious words correlate with each of the core dimensions of religiosity. Japanese participants evaluated four psycholinguistic features of twelve religious words using a 5-point Semantic Differential scale for familiarity and imageability and a 9-point Self-Assessment Manikin (SAM) scale for emotional valence and emotional arousal. The participants also rated their own religiosity using the Japanese version of the Centrality of Religiosity Scale (JCRS). The results of the study revealed that (1) the scales measuring the psycholinguistic features of religious words were statistically reliable; (2) the JCRS was reliable; (3) the familiarity, emotional valence, and emotional arousal of religious words and each mean dimensional score of the JCRS score correlated positively with each other; and (4) highly religious people had higher familiarity and higher emotional arousal to religious words than non-religious people, whereas highly religious people had higher emotional valence to religious words in comparison with non-religious and religious people. In addition, religious people had higher familiarity to religious words than non-religious people. Taken together, these findings suggest that psycholinguistic features of religious words contribute to the detection of religiosity. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

► Show Figures

Figure 1

14 pages, 263 KiB

Open AccessArticle

Validation of the Interreligious Forms of the Centrality of Religiosity Scale (CRSi-7, CRSi-14, and CRSi-20): Salience of Religion among Selected Youth in the Philippines

by Fides del Castillo, Clarence Darro del Castillo, Marie Antoinette Aliño, Rene Nob, Michael Ackert and Gregory Ching

Religions 2020, 11(12), 641; https://doi.org/10.3390/rel11120641 - 30 Nov 2020

Cited by 20 | Viewed by 5683

Abstract

The presence of different religions and the freedom of people to navigate the religious space shows that religion in the Philippines is not a monolithic entity. This study validated three versions of the Centrality of Religiosity Scale (CRSi-7, -14, and -20) which propose [...] Read more.

The presence of different religions and the freedom of people to navigate the religious space shows that religion in the Philippines is not a monolithic entity. This study validated three versions of the Centrality of Religiosity Scale (CRSi-7, -14, and -20) which propose an adequate assessment tool for the diversity of religious belief systems co-existing in Philippine society. The sample (N = 514) was drawn from the young population of the country in an online survey. Descriptive statistics and Cronbach’s alpha values were calculated for the five subscales (ideology, intellect, experience, private and public practice) of the Centrality of Religiosity Scale. The factor structure of the interreligious Centrality of Religiosity Scale was tested using confirmatory factor analysis. The results show that CRSi-7 denotes internal consistency while CRSi-14 and CRSi-20 indicate good internal consistency. Models of CRSi-7, -14, and -20 show a good global fit. Despite two models of the CRSi-20 being identical in fit, the researchers defer to the CRSi-20 model with correlated factors since it is a simpler model. All versions of the CRSi demonstrate a valid and reliable measure for the centrality of religiosity in the Philippines and support the usefulness of the CRS for the study of religiosity. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

35 pages, 4883 KiB

Open AccessArticle

Validation of the Short Forms of Centrality of Religiosity Scale in Russia

by Michael Ackert, Elena Prutskova and Ivan Zabaev

Religions 2020, 11(11), 577; https://doi.org/10.3390/rel11110577 - 4 Nov 2020

Cited by 15 | Viewed by 3008

Abstract

Since the end of the Soviet Union, Christian Orthodoxy has regained importance in Russian society. Considering the religious dynamics in the decades after 1990, scholars working in the field have been debating about a reliable measuring tool for religiosity. The present study provides [...] Read more.

Since the end of the Soviet Union, Christian Orthodoxy has regained importance in Russian society. Considering the religious dynamics in the decades after 1990, scholars working in the field have been debating about a reliable measuring tool for religiosity. The present study provides a validation of two short forms of the Centrality of Religiosity Scale (CRS), the CRS-5, and CRSi-7 in Russia, as well as its corresponding translated items. Therefore, data from two large-scale sociological surveys from 2008 (N = 894) and 2019 (N = 1768) were used. A multigroup confirmatory factor analysis with restrictions on the variance and covariance structure of the model shows good results in terms of absolute, parsimony, and relative model fit for the CRS-5 and CRSi-7. Moreover, the models indicate time-invariance, which is a consistent psychometric characteristic of both short forms. The time-invariance is accompanied by the good internal consistency of the scales: The CRS-5 with

α = 0.85

and the CRSi-7 with

α = 0.84

. The results of the analysis encourage the use of the CRS-5 and the CRSi-7 for research on religiosity in Russia. While the CRS-5 is especially suitable for the Orthodox-dominated religious landscape, the CRSi-7 should be used if non-monotheistic private religious practice and religious experience are the focus of the scientific investigation. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

► Show Figures

Figure 1

16 pages, 1102 KiB

Open AccessArticle

Influence of Family Violence on the Marital Quality in Pakistani Muslims: Role of Personal Factors

by Aisha Perveen and Sadia Malik

Religions 2020, 11(9), 470; https://doi.org/10.3390/rel11090470 - 15 Sep 2020

Cited by 3 | Viewed by 3406

Abstract

The purpose of this study was to examine the role of self-compassion and religiosity in marital quality among married Pakistani Muslims in abusive or violent relationships. The study aimed at exploring religion and self-kindness as protective factors that could save and strengthen marital [...] Read more.

The purpose of this study was to examine the role of self-compassion and religiosity in marital quality among married Pakistani Muslims in abusive or violent relationships. The study aimed at exploring religion and self-kindness as protective factors that could save and strengthen marital relationships despite family violence. Four standardized scales, Family Violence Scale, Self-Compassion Questionnaire, Centrality of Religiosity Questionnaire and Marital Quality Questionnaire were used for data collection from married Muslims of Punjab (N = 600). Analysis was carried out with PROCESS macro for SPSS which revealed that religiosity moderated between family violence and marital quality and buffered its negative effects. Furthermore, self-compassion mediated family violence and marital quality influencing its quality. These findings would benefit researchers, and other practitioners who work with married adults helping them work out their abusive differences improving marital quality of life. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

► Show Figures

Figure 1

14 pages, 228 KiB

Open AccessArticle

The Guilt Phenomenon. An Analysis of Emotions Towards God in Highly Religious Adolescents and Young Adults

by Tobias Künkler, Tobias Faix and Marie Jäckel

Religions 2020, 11(8), 420; https://doi.org/10.3390/rel11080420 - 14 Aug 2020

Cited by 4 | Viewed by 5119

Abstract

In his model of religiosity, Huber postulates a “qualitative leap” between the groups of the “religious” and the “highly religious”. Correspondingly, the data from the Empirica Youth Survey 2018 underline that the topic of guilt and forgiveness is in itself only really present [...] Read more.

In his model of religiosity, Huber postulates a “qualitative leap” between the groups of the “religious” and the “highly religious”. Correspondingly, the data from the Empirica Youth Survey 2018 underline that the topic of guilt and forgiveness is in itself only really present in the “highly religious”. Thus, this article aims to provide a detailed analysis of the relation between emotions towards God and the centrality of religiosity. One of the results of the exploratory factor analysis concludes that emotions towards God comprise three aspects within Protestant “highly religious” adolescents and young adults: a factor for positive emotions, one for negative emotions, and a third for emotions of guilt, release and fear. In this article, we focus on the factor that drives the experience of guilt (and release and fear) and conclude that it is a phenomenon only found within the “highly religious” and not the “religious” Protestant adolescents and young adults. We explicitly incorporate the journal’s main foci in two regards: First, we focus on the particularities of the group of “highly religious” people as identified by the Centrality of Religiosity Scale (CRS) along with the interactions between the theoretical concept of centrality of religiosity and the content of religiosity. Secondly, we briefly compare “highly religious” with “religious” adolescents and young adults. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

12 pages, 612 KiB

Open AccessArticle

Centrality of Religiosity as a Predictor of Work Orientation Styles and Work Engagement: A Moderating Role of Gender

by Bohdan Rożnowski and Beata Zarzycka

Religions 2020, 11(8), 387; https://doi.org/10.3390/rel11080387 - 28 Jul 2020

Cited by 12 | Viewed by 3022

Abstract

Previous research links religiosity/spirituality with a wide variety of organizational functions and practices, and, in particular, with management processes and leadership practices. Building on Huber’s concept of the centrality of religiosity, we propose that religiosity can also affect career choice and development—in particular, [...] Read more.

Previous research links religiosity/spirituality with a wide variety of organizational functions and practices, and, in particular, with management processes and leadership practices. Building on Huber’s concept of the centrality of religiosity, we propose that religiosity can also affect career choice and development—in particular, work orientation styles and work engagement. We also suggest that these relationships can be moderated by gender. The hypotheses were tested on a sample of 219 adult employees (M_age = 37.7, SD_age = 9.2) in a cross-sectional study. Findings provide support the religiosity–career orientation style link and the moderating function of gender in the relationship of the centrality of religiosity with work orientation styles and work engagement. Specifically, the higher the centrality of religiosity, the stronger the calling orientation among women and the higher the job orientation among men. The higher the centrality of religiosity, the stronger the vigor, dedication and absorption among women and the lower the vigor, dedication and absorption among men. Our study supports the claim that being religious is related to the acceptance of traditional worldviews on gender roles at work. However, religiosity is a source of motivation to engage at work for women, whereas for men, high religiosity can reduce engagement in work. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

► Show Figures

Figure 1

20 pages, 1262 KiB

Open AccessArticle

Validation of the Chinese Version of the Centrality of Religiosity Scale (CRS): Teacher Perspectives

by John Chi-Kin Lee and Xiaoxue Kuang

Religions 2020, 11(5), 266; https://doi.org/10.3390/rel11050266 - 25 May 2020

Cited by 14 | Viewed by 3563

Abstract

This study applied the Centrality of Religiosity Scale (CRS) to the context of Hong Kong as a part of China with the focus on a specific target group of teachers in primary and secondary schools. For the validation of the scale in the [...] Read more.

This study applied the Centrality of Religiosity Scale (CRS) to the context of Hong Kong as a part of China with the focus on a specific target group of teachers in primary and secondary schools. For the validation of the scale in the Hong Kong context, the version of CRSi-20 was tested with data collected from local teachers (N = 671). For the validation of the scale, six versions were tested (CRSi-20, CRS-15, CRSi-14, CRS-10, CRSi-7, and CRS-5). Confirmatory Factor Analysis demonstrated that the single-factor solution of five items (CRS-5) had better fit indices than the seven-item version (CRSi-7), which, in turn, was better than CRS-15 with a five-factor solution (Intellect, Ideology, Private Practice, Public Practice, and Religious Experience). The other three versions encountered a problem with high correlations between factors. Multiple-indicators multiple-causes (MIMIC) analysis was used to test the effect of covariates on the established factor structure for CRS-5, CRSi-7, and CRS-15. The results indicated that gender and religious belief are significant predictors of the centrality of religiosity scores for CRS-5, CRSi-7, and CRS-15. In addition, age was a positive predictor for public practice, and teachers’ education level was positively related to private practice for CRS-15. Implications regarding understanding for the existing literature are discussed. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

► Show Figures

Figure A1

16 pages, 320 KiB

Open AccessArticle

Centrality of Religiosity as a Resource for Therapy Outcome?

by Sonja Friedrich-Killinger

Religions 2020, 11(4), 155; https://doi.org/10.3390/rel11040155 - 27 Mar 2020

Cited by 10 | Viewed by 2958

Abstract

The present intervention study tested the following hypothesis: the influence of one’s personal religious construct system is more intense and broader on therapy outcome if it stays central within the personality or becomes more central throughout psychotherapeutic in-treatment. The clinic concept included standard [...] Read more.

The present intervention study tested the following hypothesis: the influence of one’s personal religious construct system is more intense and broader on therapy outcome if it stays central within the personality or becomes more central throughout psychotherapeutic in-treatment. The clinic concept included standard psychotherapy and religious contents. In a pre–post design, participants (N = 208) completed measures of centrality of religiosity and mental health. The hypothesis was tested by treating centrality of religiosity as a categorical variable with reference to a typological distinction. The results indicate that therapy outcome is statistically significantly higher for the groups in which the religious construct system stayed or became more central throughout psychotherapeutic treatment in comparison to the groups with a subordinate position of the religious construct system. These results suggest that the importance and intensity of an individual’s religiosity can play an important role in answering the question of whether religiosity is a resource for improved therapy outcome. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

15 pages, 1089 KiB

Open AccessArticle

The Relevance of the Centrality and Content of Religiosity for Explaining Islamophobia in Switzerland

by Alexander Yendell and Stefan Huber

Religions 2020, 11(3), 129; https://doi.org/10.3390/rel11030129 - 14 Mar 2020

Cited by 16 | Viewed by 4797

Abstract

Research on Islamophobia in Switzerland, and on the role of religiosity in relation to Islamophobia, is in its infancy. Against this background, we analyzed data from an online survey conducted in Switzerland on “Xenosophia and Xenophobia in and between Abrahamic religions”. The results [...] Read more.

Research on Islamophobia in Switzerland, and on the role of religiosity in relation to Islamophobia, is in its infancy. Against this background, we analyzed data from an online survey conducted in Switzerland on “Xenosophia and Xenophobia in and between Abrahamic religions”. The results of a multivariate analysis revealed that, besides right-wing authoritarianism, social dominance orientation, and political orientation, indicators related to religion play a crucial role. We found that the greater the role of religion, and the more central it is for the individual, the more likely it is that the individual has a positive view of Islam. We claim that a person’s level of religiosity is accompanied by her adoption of religious values, such as neighbourliness and tolerance, and that the more religious individuals are, the more likely they are occupied with different religions, which leads to tolerance as long as it is not accompanied by a fundamentalist religious orientation. Also relevant is that the preference for the state to have a secularized relationship with religion is accompanied by a fear of Islam. We propose that studies on Islamophobia, as well as on other prejudices, should use differentiated measures for religiosity; the Centrality of Religiosity Scale (CRS) turned out to be a reliable instrument of measurement in this regard. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

► Show Figures

Figure 1

19 pages, 1442 KiB

Open AccessArticle

Centrality of Religiosity Scale in Polish Research: A Curvilinear Mechanism that Explains the Categories of Centrality of Religiosity

by Beata Zarzycka, Rafał P. Bartczuk and Radosław Rybarski

Religions 2020, 11(2), 64; https://doi.org/10.3390/rel11020064 - 29 Jan 2020

Cited by 22 | Viewed by 3924

Abstract

The centrality of religiosity scale (CRS) is a measure of the importance of religious constructs in personality. The Polish CRS has been applied in more than 40 published studies on the psychology of religion, with over 18,000 total participants. However, no comprehensive overview [...] Read more.

The centrality of religiosity scale (CRS) is a measure of the importance of religious constructs in personality. The Polish CRS has been applied in more than 40 published studies on the psychology of religion, with over 18,000 total participants. However, no comprehensive overview on the Polish CRS is available. This paper shows how using the CRS sheds light on different patterns in which religion integrates with other psychological variables. It consists of three parts: first, we introduce the Polish adaptation of the CRS; second, we present the review of the research using the Polish CRS; and finally, we provide research results that suggest a curvilinear mechanism for explaining the categories of the centrality of religiosity. Three measures were applied to the research: the CRS, emotions toward God scale, and content of prayer scale-revised. The results indicated that there is a curvilinear relationship between centrality of religiosity and emotions toward God, prayer types, and styles of request prayer (excluding passive request prayer). We determined the changepoints at which the relationship between the centrality of religiosity and the religious contents changes. This finding allowed us to provide empirical confirmation of Huber’s thesis (2003) that there is a different way of operating low, medium, and high scores in centrality, namely marginal, subordinated, and central religiosity. The study also broadens our understanding of each of these types of religiosity. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

► Show Figures

Figure 1

22 pages, 1424 KiB

Open AccessArticle

Validation of the Short Forms of the Centrality of Religiosity Scale in Georgia

by Michael Ackert, Erekle Maglakelidze, Irina Badurashvili and Stefan Huber

Religions 2020, 11(2), 57; https://doi.org/10.3390/rel11020057 - 22 Jan 2020

Cited by 12 | Viewed by 4271

Abstract

This study presents the validation of the short forms of Centrality of Religiosity Scale (CRS) in Georgia. This country offers a unique Christian orthodox context with a long-lasting religious tradition and strong affiliation to churches. Translated short forms were administered in the years [...] Read more.

This study presents the validation of the short forms of Centrality of Religiosity Scale (CRS) in Georgia. This country offers a unique Christian orthodox context with a long-lasting religious tradition and strong affiliation to churches. Translated short forms were administered in the years 2012 (CRS-5) and 2018 (CRSi-7). Participants reported on ideological, intellectual, and experiential aspects of their faith and their private and public religious practice in face-to-face interviews. The collected data was subject to reliability analyses. Scale invariance over time was tested with the CRS-5, whereas the CRSi-7 was examined for model goodness, with one factor—Centrality of Religiosity—with a confirmatory factor analysis. Derived statistical coefficients from large stratified random populational samples (2012: N = 2238 and 2018: N = 1906) show good to acceptable Cronbach’s

α s

(

α

= 0.73 and

α

= 0.67). The composite scores’ means and standard deviations contour norm values for further investigations in social sciences related to religiosity in Georgia. The results of the confirmatory factor analyses show that the Centrality of Religiosity manifests a stable factor, adequately explaining different dimensions of faith life. The high reliability of the CRS-5 over time leads to the conclusion of consistent measurement characteristics and thus, its suitability for longitudinal analysis. The CRSi-7 has a comparable model fit to the CRS-5 providing an alternative for interreligious contexts if needed. Aspects of assessment and analysis are discussed and reasons for the application of the longer version of the CRS are provided in the end. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

► Show Figures

Figure 1

15 pages, 1345 KiB

Open AccessArticle

Centrality of Religiosity, Attitude towards Christianity and Post-Critical Belief: Comparing Three Measures of Religiosity

by Ulrich Riegel

Religions 2020, 11(1), 46; https://doi.org/10.3390/rel11010046 - 17 Jan 2020

Cited by 8 | Viewed by 4079

Abstract

The Centrality of Religiosity Scale (CRS), the Francis Scale of Attitude towards Christianity (FAC) and the Post-Critical Belief Scale (PCB) are three prominent measures of religiosity. Comparing the three measures on theoretical grounds, one may assume that high religiosity (CRS) is linked to [...] Read more.

The Centrality of Religiosity Scale (CRS), the Francis Scale of Attitude towards Christianity (FAC) and the Post-Critical Belief Scale (PCB) are three prominent measures of religiosity. Comparing the three measures on theoretical grounds, one may assume that high religiosity (CRS) is linked to both a strong attitude towards Christianity (FAC) and to orthodoxy (PCB), while no religiosity (CRS) may be associated with both a low expressed attitude towards Christianity (FAC) and external critique (PCB). This paper examines that assumption on the basis of a convenience sample of N = 4.396 participants that filled in an online questionnaire (age: M = 47; SD = 15.90; 47% females; denomination: 1226 Roman-Catholics, 2369 Protestants, and 801 participants that have left the Roman Catholic or Protestant church). Factor analysis supports the one-dimensional structure of CRS and FAC. Exploratory factor analysis reconstructs the two-dimensional structure of PCB. There is a very high positive correlation between CRS and FAC (r = 0.92), indicating that CRS and FAC measure the same issue within a Christian context. Moreover, CRS and external critique of PCB correlate heavily negatively (r = −0.83). Finally, there is a very moderate negative correlation between CRS and relativism (r = −0.26). Multiple regression analysis reveals that both factors predict much of CRS (R² = 0.75) or FAC (R² = 0.83), while age and gender are of minor impact. Region, education, and income do not predict the outcome of CRS or FAC at all. This result will be discussed. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

► Show Figures

Figure 1

15 pages, 348 KiB

Open AccessArticle

How to Measure Baha’i Religiosity: The CRSi-20 for Baha’is as a First Reliable and Valid Measurement

by Sarah Demmrich

Religions 2020, 11(1), 29; https://doi.org/10.3390/rel11010029 - 6 Jan 2020

Cited by 9 | Viewed by 5415

Abstract

The concepts and measurements in psychology of religion often adhere to its Judeo-Christian roots, which causes problems when measuring non-Christian religiosity. In this paper, two successive studies are presented. The first study applied Huber’s CRS-15, while the second study used the CRSi-20. Both [...] Read more.

The concepts and measurements in psychology of religion often adhere to its Judeo-Christian roots, which causes problems when measuring non-Christian religiosity. In this paper, two successive studies are presented. The first study applied Huber’s CRS-15, while the second study used the CRSi-20. Both samples consisted of believers of the non-Christian, Abrahamic Baha’i religion in Germany. In the first study, in which N = 472 participated (M_Age = 43.22, SD_Age = 15.59, 60.0% female), the reliability and validity issues related to items of public practice and experience of the CRS-15 were uncovered. After modifying the content of these items and adding the five additional items of the interreligious CRSi-20, which was tested among N = 324 participants (M_Age = 47.12, SD_Age = 17.06, 59.6% female) in a second study, most reliability issues were solved. Confirmatory factor analyses revealed that the CRSi-20 model describes the data appropriately with adequate fit indices. Therefore, the CRSi-20 for Baha’is offers the first reliable and valid measurements of Baha’i religiosity, being at the same time capable of taking the emic perspective fully into account while maintaining the possibility of cross-religious comparisons. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

25 pages, 1066 KiB

Open AccessArticle

Multidimensionality of Spirituality: A Qualitative Study among Secular Individuals

by Sarah Demmrich and Stefan Huber

Religions 2019, 10(11), 613; https://doi.org/10.3390/rel10110613 - 6 Nov 2019

Cited by 14 | Viewed by 9575

Abstract

This study examines the multidimensionality of spirituality by comparing the applicability of two models—the five-dimensional model of religiosity by Huber that we have extended with a sixth dimension of ethics and the three-dimensional spirituality model by Bucher. This qualitative study applied a semi-structured [...] Read more.

This study examines the multidimensionality of spirituality by comparing the applicability of two models—the five-dimensional model of religiosity by Huber that we have extended with a sixth dimension of ethics and the three-dimensional spirituality model by Bucher. This qualitative study applied a semi-structured interview guideline of spirituality to a stratified sample of N = 48 secular individuals in Switzerland. To test these two models, frequency, valence, and contingency analysis of Mayring’s qualitative content analysis were used. It could be shown that Bucher’s three-dimensional model covers only about half of the spirituality codes in the interviews; it is especially applicable for implicit and salient spiritual aspects in general, as well as for spiritual experience in specific. In contrast, the extended six-dimensional model by Huber could be applied to almost all of the spirituality-relevant codes. Therefore, in principle, the scope of this six-dimensional model can be expanded to spirituality. The results are discussed in the context of future development of a multidimensional spirituality scale that is based on Huber’s Centrality of Religiosity by extending the religiosity concept to spirituality without mutually excluding these concepts from each other. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

► Show Figures

Figure 1

15 pages, 308 KiB

Open AccessArticle

Brazilian Validation of Centrality of Religiosity Scale (CRS-10BR and CRS-5BR)

by Mary Rute Gomes Esperandio, Hartmut August, Juan José Camou Viacava, Stefan Huber and Márcio Luiz Fernandes

Religions 2019, 10(9), 508; https://doi.org/10.3390/rel10090508 - 30 Aug 2019

Cited by 22 | Viewed by 4691

Abstract

The centrality of religiosity scale (CRS), available in three versions (with 5, 10 and 15 items), is a measuring instrument that identifies the central importance of religiosity in the psychological construction and in the behavior of an individual. According to the literature, five [...] Read more.

The centrality of religiosity scale (CRS), available in three versions (with 5, 10 and 15 items), is a measuring instrument that identifies the central importance of religiosity in the psychological construction and in the behavior of an individual. According to the literature, five components together express the centrality of religion in life: Public practice, private practice, ideological, intellectual, and religious experience. These components are the ground on which religious constructs are formed and activated. For the validation of the scale in the Brazilian cultural context, two versions were tested (CRS-10BR and CRS-5BR) with data collected from a general population (N = 687). Exploratory Factor Analysis (N = 334) resulted in a five-factor solution congruent to CRS-10BR. Confirmatory Factor Analysis (N = 353) demonstrated that a five-factor solution (Intellect, Ideology, Private Practice, Public Practice and Religious Experience) indicated better fit indexes than the single-factor solution of five items (CRS-5BR). Thus, CRS-10BR is recommended to capture CRS full construct. However, the CRS-5BR version can be considered suitable for use in the Brazilian population when the context is demanding simpler and faster data collection. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

17 pages, 1227 KiB

Open AccessArticle

Centrality of Religiosity, Schizotypy, and Human Values: The Impact of Religious Affiliation

by Paul H. P. Hanel, Sarah Demmrich and Uwe Wolfradt

Religions 2019, 10(5), 297; https://doi.org/10.3390/rel10050297 - 28 Apr 2019

Cited by 8 | Viewed by 4915

Abstract

Previous research has established a reliable link between religiosity and schizotypy as well as schizophrenia. However, past research mainly measured religiosity as a one-dimensional construct. In the present research (N = 189), we aimed to get a better understanding of the religiosity–schizotypy link [...] Read more.

Previous research has established a reliable link between religiosity and schizotypy as well as schizophrenia. However, past research mainly measured religiosity as a one-dimensional construct. In the present research (N = 189), we aimed to get a better understanding of the religiosity–schizotypy link by measuring religiosity using Huber’s five-dimensional model of Centrality of Religiosity, while also testing for curvilinear relations and potential moderators. We found negative small-to-medium-sized correlations between all five dimensions of religiosity and the schizotypy dimension of impulsive nonconformity, but no reliable associations with the other three dimensions of schizotypy: unusual experiences, cognitive disorganization, and introverted anhedonia. Some of these associations were moderated by religious affiliation: Religiosity and schizotypy correlated positively among non-members, but negatively among members of religious communities, suggesting that affiliation has a positive impact on the well-being of religious people. In line with Huber’s predictions, we found a reversed U-shape association between the religious dimension of private religious practice and schizotypy. Unexpectedly, however, conformity and tradition values did not moderate the relations between religiosity and schizotypy. We discuss our findings in terms of person–environment fit, the prevention hypothesis of the schizotypy-religiosity link, and offer implications for mental health practitioners. Full article

(This article belongs to the Special Issue Research with the Centrality of Religiosity Scale (CRS))

► Show Figures

Figure 1

Journal Menu

Journal Browser

Research with the Centrality of Religiosity Scale (CRS)

Share This Special Issue

Special Issue Editor

Special Issue Information

Keywords

Benefits of Publishing in a Special Issue

Published Papers (26 papers)

Research

Further Information

Guidelines

MDPI Initiatives

Follow MDPI