Adolescent Religiosity Research Articles

Religiosity in adolescence and body satisfaction and disordered eating in adolescence and young adulthood: cross-sectional and longitudinal findings from project EAT

PurposeThis research identified whether adolescent religiosity was associated with body satisfaction and disordered eating in adolescence and early adulthood and explored gender/sex differences in these associations.MethodsProject EAT (Eating and Activity in Teens and Young Adults) is a longitudinal cohort study following participants from adolescence into young adulthood. For this analysis (N = 1620), religiosity (importance of religion and frequency of religious service participation) during adolescence was examined as a correlate of body satisfaction and disordered eating (binge eating, maladaptive behaviors intended to lose or maintain weight, eating to cope, and dieting) at the same life stage (EAT-II, 2003–2004, Mage = 19.4 years) and during young adulthood (EAT-IV, 2015–2016, Mage = 31.5 years). Analyses used linear and logistic regression models adjusted for demographics and adolescent body mass index.ResultsDuring adolescence, females who placed greater importance on religion had higher body satisfaction, 22% higher odds of binge eating, and 19% greater odds of dieting in the past year, while more frequent attendance of religious services was associated with higher body satisfaction and 37% greater odds of dieting past year. Among males, only frequent attendance of religious services was associated with higher adolescent body satisfaction. Longitudinally, among females, only frequent attendance of religious services in adolescence predicted higher levels of body satisfaction in young adulthood. No significant longitudinal associations were observed among males.ConclusionsOur findings contribute to understanding the complex interplay between religiosity, gender, and body satisfaction. Further research should explore cultural factors influencing these associations and qualitative aspects of religious experiences to inform nuanced interventions.Level of evidence: Level III, cohort study.

Exploring Religiosity as Mediator of The Association Between Democratic Parenting, Peer Support, and Self-Concept Among Adolescent Moral Literacy

This study aims to examine the influence of democratic parenting, peer support, and self-concept on moral literacy through the mediator of religiosity in adolescents. By using a quantitative approach, data collection methods through scale techniques, namely: moral literacy scale, religiosity scale, democratic parenting scale, peer support scale, and self-concept scale. The sampling technique was based on purposive sampling, the research respondents totaled 688. Data analysis using Structural Equation Modeling (SEM) with the help of the AMOS software computer program. The results showed: that (1) Democratic parenting, peer support, and self-concept have a positive and significant effect on religiosity. (2) Democratic Parenting, Peer Support, and Self-Concept have a positive and significant effect on Moral Literacy. Likewise, Religiosity has a positive and significant effect on Moral Literacy. Thus the researcher's hypothesis is accepted that religiosity is the right mediator to be able to improve adolescent moral literacy which is influenced by the 3 variables tested. This study recommends parents' attention to increasing adolescent religiosity in addition to choosing to use democratic parenting for adolescents to develop adolescent moral literacy.

The Role of Social Media in the Religiosity of Islamic Adolescents Through a Descriptive Qualitative Approach

This research aims to analyze and determine the role of social media in influencing religious doctrinal, ritual experiences, and socio-religious interactions among students at SMA Negeri 1 Cibitung. Qualitative with a phenomenological approach is the type researchers apply and use for this research, the data sources used are primary and secondary data. The data techniques collection used are depth interviews, and FGD (Focus Group Discussion). The research results show that social media helps students think about religion, increase their level of religiosity, obey religious commandments, and remember God more often. In addition, online communities on social media play an important role in supporting religiosity through interaction, discussion, and moral and emotional support. Although there is a small percentage of students who feel confused about certain religious concepts, the majority feel helped by the content they consume on social media. This research provides new contributions in understanding how social media can be used as an effective tool to support religious education and practice among the zillennial generation.

The Power of Religiosity in Homosexual Adolescents: A Fenomenology Study in North Sumatra

The aim of this research is to examine the religiosity of homosexual teenagers in North Sumatra. This research is qualitative, with a phenomenological research design. Data collection was carried out using interview and observation techniques. Interviews were conducted in depth with homosexual teenagers by developing several questions to reveal five dimensions of religiosity. The research subjects were seven homosexual teenagers. The results of the research show that the religiosity of homosexual teenagers is categorized as good, except for the dimensions of appreciation and practice as well as the dimensions of experience that influence their behavior. Factors that influence the religiosity of homosexual teenagers include an incorrect understanding of religious concepts and a family environment that pays little attention to the appreciation and practice of their religion. The role of religious education in the family is to increase the religiosity of homosexual teenagers. Disputes regarding religion have a big influence on the subject. Feelings of sin and guilt towards religious teachings give rise to doubts about the internalization of religious teachings.

Spirituality and Religiosity of Adolescents in the Context of Radicalisation

Spirituality and Religiosity of Adolescents in the Context of Radicalisation

Spiritual Harmony: Dynamics of Religiosity and Forgiveness in Adolescents After Parental Divorce

This research aims to determine the relationship between religiosity and forgiveness in adolescents with divorced parents. This research uses quantitative methods to achieve research objectives. The research subjects used in this study were teenagers aged 18 – 22 years whose parents had divorced within the last 5 years. This research uses a non-probability sampling technique, namely purposive sampling. The measuring instrument used in this research was the forgiveness and religiosity scale with research subjects of 62 teenagers with divorced parents. The research data in this study was analyzed using the Pearson Product Moment correlation test. The results of research from the data analysis that has been carried out show that the Pearson Product Moment correlation coefficient is 0.756 with a level of p = 0.000 < 0.01, which means that there is a significant positive relationship between religiosity and forgiveness in teenagers with divorced parents. From the results of this research, it can be concluded that the higher the level of religiosity in teenagers, the higher the forgiveness of teenagers with divorced parents. Conversely, the lower the level of religiosity in adolescents, the lower the forgiveness of adolescents with divorced parents. Keywords: Religiosity, Forgiveness, Adolescents, Divorced, Parents

Maternal religiosity and adolescent mental health: A UK prospective cohort study

BackgroundPrevious research has examined associations between parental religiosity and offspring mental health, but findings are inconsistent, and few studies have focused on late adolescence when mental health problems are more common. This study examines the prospective relationship between maternal religiosity and offspring mental health in late adolescence. MethodsWe used data from the Avon Longitudinal Study of Parents and Children to examine the prospective association between latent classes of maternal religiosity (Highly Religious, Moderately Religious, Agnostic, Atheist) and self-reported mental health problems including common mental disorders, ICD 10 depression, depressive symptoms, generalised anxiety symptoms, self-harm acts, self-harm thoughts, and disordered eating outcomes at age 17–18 years (n = 7714). We used multivariable logistic regression analysis adjusted for maternal mental health, maternal adverse childhood experiences, and socioeconomic variables. ResultsCompared with adolescent offspring of parents in the Agnostic class, offspring of the Atheist class had increased odds of depressive symptoms ((1.31[1.03,1.67]) and offspring of the Highly Religious class had increased odds of self-harm thoughts (1.43[1.04,1.97]). There was also weak evidence (95 % confidence intervals crossed the null) of increased odds of depression in the offspring of Moderately religious and Highly religious classes (1.26 [0.97,1.65], and 1.30 [0.99,1.70], respectively)) and self-harm acts in the offspring of the Highly religious class (1.31[0.98,1.74]). There was no evidence of associations with the disordered eating outcomes or generalised anxiety disorder symptoms. ConclusionsWe found evidence that adolescents whose mothers are Atheist, Moderately Religious, and Highly Religious are more likely to have depressive symptoms than those whose mothers are Agnostic. There was also evidence for an increased likelihood of self-harm (thoughts and acts) amongst adolescents of Highly Religious parents. Further research is needed to examine possible mechanisms that could explain these observed associations as well as a repetition of our analyses in a non-UK sample.

Revisiting Associations Among Parent and Adolescent Religiosity and Early Adolescent Suicide Risk in the United States.

The contributions of religion to reduced suicide risk have been studied in adults and adolescents, though to our knowledge no comprehensive investigation has been conducted in early adolescents, at a time coinciding with emergence of suicide risk trajectories. In this largest study to date on this topic, we aimed to characterise the contributions of various measures of "private" and "public" religiosity to early adolescent suicide ideation (SI) and suicide attempt (SA) histories using information from a large, epidemiologically informed U.S. sample of adolescents (N = 7068; mean age = 12.89years, 47% female) and their parents. In all youth, parent-reported adolescent religious importance was associated with reduced odds of SA (OR = 0.75, CI = 0.61-0.92, P = .005). Muslim youth were more likely (OR = 1.52, CI = 1.02-2.22, P = .033), and Catholic youth were less likely (OR = 0.80, CI = 0.67-0.95, P = .014), to report SI. A variety of sex differences were noted, with significant protective associations of adolescent self-reported religiosity on SI and SA, religious service attendance on SI, and religious importance on SI, in female-but not male-youth; and significant protective associations of religious importance on SA in male-but not female-youth. Against expectations, there was no evidence that parent religiosity moderated the link between youth religiosity and SI or SA. These results shed light on the roles of cultural and familial context in youth suicide risk, which may ultimately be targeted in screening and interventional approaches.

Relationship between Attachment and the Development of Religiosity in Children and Adolescents

As we know from the literature, a secure attachment bond also entails a number of beneficial effects on the development of the developing human being. In particular, in addition to autonomy, it has been found to be associated already in infancy with positive social interactions (NICHD, 2001), social skills (such as empathy, cooperation, etc.) better academic performance during school age, as well as healthy self-esteem and a strong sense of identity in adulthood

Religiosity and alcohol use in adolescents with orofacial cleft: correlational study.

To evaluate the correlation between religiosity and alcohol use among adolescents with orofacial clefts. Cross-sectional study, developed in a Brazilian public and tertiary hospital, between December 2021 and March 2022. Data collection was hybrid, and three instruments were used: Sociodemographic Questionnaire, Durel Religiosity Scale, and the Alcohol Use Disorders Identification Test. For statistical analysis, the following tests were used: χ2, Fisher's Exact, Mann-Whitney and Spearman's Correlation Coefficient, in addition to analyses of linear correlation strength and bivariate logistic regression. The significance level adopted for all tests was 5% (p≤0.05). 370 adolescents participated, with a mean age of 15.2 years (±1.8). Among them, 23 (5.4%) used alcohol riskly or harmfully, being more frequent among male adolescents (p=0.001), those of mixed race (p=0.046), attending high school (p=0.011), with no religion (p<0.001), or who did not attend religious services (p<0.001). Levels of organizational, non-organizational and intrinsic religiosity were significantly lower among adolescents with risky or harmful alcohol use (p=0.005; p<0.001 and p=0.002, respectively). There was a moderate correlation between risky or harmful alcohol use and non-organizational (r=0.31; p=0.002) and intrinsic (r=0.36; p<0.001) religiosity. Male adolescents (p<0.001; OR=6.58), closest in age to 18 years (p<0.001; OR=1.37), and non-practitioners of religion (p<0.001; OR=6. 48) presented higher odds of risky or harmful alcohol use. Adolescents with higher levels of organizational and intrinsic religiosity used less alcohol, while males, closest in age to 18 years, and non-practitioners of religion presented higher odds of using alcohol riskly or harmfully.

The Influence of Religiosity on Prosocial Behavior in Adolescents in Makassar City

Prosocial behavior is a helping behavior without expecting any reward from the individual being helped. This study aimed to determine the influence of religiosity on prosocial behavior in adolescents in the city of Makassar. The study used a quantitative descriptive approach method. The respondents in this study were 300 teenagers from Makassar city. In this study sample selection used the technique of accidental sampling. The measuring instruments used in this study used the modified Glock and Stark religiosity scale from the Astuti scale (2022) and the modified Mussen prosocial scale from the Salamah (2021) scale. Data analysis uses a simple linear regression technique. The results showed that there was a positive influence of religiosity of 13.6% with a significance value of 0.000 &lt; 0.05 which means that there is an influence of religiosity on prosocial behavior in adolescents in Makassar city. The results of the analysis showed that the value of p = 0.000 &lt; 0.05 indicates that there is a significant influence between religiosity and prosocial behavior in adolescents in the city of Makassar. At the R-Square value there is a result of 0.136%, so it can be concluded that religiosity affects prosociality by 0.136%. Correlation value of person r = 0.135% indicates that there is a positive influence between religiosity and prosocial behavior in adolescents in Makassar city.

The Role of the Impostor Phenomenon on Anxiety With Youth Religiosity as a Moderator for Adolescents During the COVID-19 Pandemic

This research aims to see the influence of the impostor phenomenon on anxiety and youth religiosity in adolescents during the pandemic. The research method uses a quantitative approach with regression techniques. A total of 63 participants selected using the accidental sampling method with an age range of 18–21 years who entered college in 2020 filled out the Clance Impostor Phenomenon Scale (CIPS), State-Trait Anxiety Inventory (STAI), and Central Religiosity Scale (CRS) questionnaires. The research results show that the simultaneous interaction of independent variables on state anxiety is 43.3%, while on trait anxiety, it is 58.9%.

3.1 Religiosity, Spirituality, and Substance Use Disorders in Children, Adolescents, and Transitional-Aged Youth

3.1 Religiosity, Spirituality, and Substance Use Disorders in Children, Adolescents, and Transitional-Aged Youth

Religiosity of Citapen Youth: The Role Of Majlis Ta'lim In Purwakarta District

This study aims to describe the role of majlis ta'lim in improving the religiosity of teenagers citapen sukajaya village sukatani district purwakarta. The research method used is descriptive qualitative research with data collection techniques through interviews. The results of the study that the role of majlis ta'lim in shaping the religiosity of adolescents requires several ways. In accordance with what was conveyed by the informant as the supervisor of majlis ta'lim, that the role of maslis ta'lim here is by forming and managing a good program to develop youth religiosity, including by forming IRMA or mosque youth bonds, forming Al-khoiriyah tahfidz houses, this program has proven successful in developing youth religiosity in Citapen Sukajaya Village Sukatani Purwakarta Regency.

Just World Belief and Religiosity in Adolescents

A just world belief is a belief that individuals develop that everyone finds what they deserve and that every person will receive a reward for every act they do, good or bad, that is, that the world is fair. The just world belief theory, which is like the consistency theories, was developed by Melvin Lerner in 1980. The theory of the just world belief emerged because of the realization of the tendency of people to legitimize injustice in the events they witness. Therefore, studies of the belief in a just world in the first two decades have generally focused on the tendency to justify injustice and humiliate the victim. Until the age of seven or eight, children believe in immanent justice and think that actions they deem wrong will be punished automatically. With adolescence, the immanent belief in justice turns into a belief in a just world. From this point on, the belief in a just world has two aspects: the personal belief in a just world and the general belief in a just world. Belief in the just world religion, environment, age, etc. has a relationship with the elements. In addition, adolescence is the period when a person's ideas about both justice and religion develop during the stages of life and are sensitive to these issues. There are few studies on just world beliefs in Turkey, and among these, there is no study on its direct relationship with religiosity. In this study, it is aimed to reveal the relationship between belief in a just world and religiosity during adolescence. In the study, the relationship between belief in a just world and religiosity was carried out with the participation of 428 high school students studying in five different high schools in the 2020-2021 academic year living in Gaziantep. In this context, adolescents' belief in a just world and its sub-dimensions, personal belief in a just world and general belief in a just world, were examined by using the questionnaire technique and the relational screening model. The data were analyzed using SPSS 19.0 statistical software. As a result of the research, significant relationships were found between the dimensions of religiosity and just world belief according to the results of correlation and regression analyses. When the relationship between the sub-dimensions of just world belief and religiosity was analyzed, it was found that personal just world belief and general just world belief had a weakly significant relationship with religiosity. Accordingly, with the increase in religiosity, an increase in the belief in a just world has been determined. When we look at the effect of the sub-dimensions of religiosity on the belief in a just world, it has been determined that the sub-dimensions of influence and worship have a positive effect on the belief in a just world, while the sub-dimensions of faith and emotion have no significant effect on the belief in a just world. As a result, when there is an increase in the dimensions of influence and worship, it has been seen that there is an increase in the belief in a just world. The most effective of these two is the effect size. * This study is derived from a master's thesis entitled "Just World Belief and Religiosity in Adolescents", completed by Muhammed Şahbaz in 2022 under the supervision of Assoc. Prof. Dr. Behlül Tokur (Ankara Yıldırım Beyazıt University, Institute of Social Sciences, Master's Thesis, 2022).

Competing Priorities? Testing Multiple Mechanisms That Connect Adolescent Religiosity to Marriage in Young Adulthood

Abstract Religion and family remain tightly linked institutions, but the increasingly varied period of emerging adulthood, which includes delays in marriage transition and reduced religiosity overall, calls for additional research into this relationship. Religious involvement continues to be associated with earlier age at first marriage, for example, but the specific mechanisms responsible for this connection are often only implied or untested. Accordingly, we build on prior literature and hypothesize about three mechanisms that could explain the link between adolescent religiosity and marriage transition in young adulthood: the importance of completing milestone goals prior to marriage, such as completing one’s education and establishing a career, the importance of cohabitation before marriage, and the ideal age of marriage. We use longitudinal data from the National Study of Youth and Religion to investigate each of these mechanisms for a recent cohort of young adults. Using structural equation modeling and measures for adolescent religious attendance, importance, and affiliation, we find that adolescent religiosity is related to the marriage transition primarily through the mechanism of cohabitation. Specifically, religious attendance and importance in adolescence are associated with less support for cohabitation, which in turn is associated with a higher likelihood of marriage transition during young adulthood. Findings for religious affiliation were not as consistent. In the context of demographic shifts in marriage patterns and religious involvement, these analyses provide an important illustration of how these social institutions are still connected.

Still Soul Searching? Remapping Adolescent Religious Commitment

Abstract Sociologists know very little about the religious lives of the current generation of American adolescents. This study provides an updated portrait of adolescent religious commitment and direct tests of religious change across cohorts by comparing data from the 2017–2018 National Survey of Moral Formation to the 2002–2003 National Study of Youth and Religion. There has been a significant growth in the percentage of adolescents who are not at all religious (by multiple measures). There has been a less substantial decline in the percentage of adolescents who are highly religious. Changes in religiosity have occurred across sociodemographic groups, though not always at the same rate, resulting in new patterns across gender, race, regional, and socioeconomic lines on some aspects of religiosity. Despite declines in religiosity, however, parental transmission of religion is similar to what it was in the previous generation. The decline in adolescent religiosity, notably, reflects a decline in parental religiosity.

How Does Religious Faith Impact Positive Youth Outcomes

This study investigates the protective aspects of religiosity in young adolescents and explores the potential processes involved. Specifically, we examine the influence of three measures of religiosity—religious salience, intrinsic religiosity, and daily religious experiences—on delinquency and anxiety. The study sample consists of 636 families located in the state of Utah. Additionally, we explore how positive youth development (PYD) constructs may mediate the relationship between religiosity and adolescent outcomes. The findings indicate that religious salience and daily religious experiences are directly and indirectly associated with lower levels of delinquency and anxiety. Furthermore, two PYD constructs—character and connectivity—serve as mediators between religious salience, daily religious experiences, and these outcomes. These findings are discussed within the framework of Bronfenbrenner’s PPCT model of bioecological theory.

Adolescent Religiosity and pre-marital sexual behavior: The mediating role of pre-marital sexual attitude

Pre-marital sex before marriage in adolescents is a severe problem associated with increased transmission of sexually transmitted diseases, having more than one partner, and early pregnancy. Even though Indonesia is considered a society with high religious values, free-sex behavior is considered increasingly concerning. This study investigates the relationship between religiosity and attitudes toward pre-marital sexual behavior with pre-marital sexual behavior in adolescents. Respondents of this study were 200 adolescents aged 10-19 years old, selected through a purposive sampling technique, with criteria: have religion, not married, and currently dating. Data were analyzed using a linear regression method. The results showed that pre-marital sexual attitude fully mediates the effect between religiosity and pre-marital sexual behavior. The present study findings contribute to pre-marital sexual research by explaining that religiosity does not decrease pre-marital sexual behavior if the person is permissive or has a supportive attitude towards it. With this outcome, it is expected that the relevant parties will focus more on changing adolescents’ thoughts, attitudes, and perspectives regarding pre-marital sexual behavior and not only rely on religious teachings as the only framework for preventing pre-marital sexual behavior

Parental and contextual influences on religious transmission in adolescence

Prior research into the factors which contribute to religious development in adolescence has primarily focused on either societal or familial forces. The current study seeks to illuminate the role played by more mid-ranged, faith-based structures such as religious congregations and the faith traditions in which they operate. Using hierarchical linear modeling and a multi-dimensional approach to adolescent religiosity, the current study provides evidence that religious communities (both at the local and institutional level) play an important role in religious development from adolescence to emerging adulthood. Specifically, findings indicate that while parental transmission efforts significantly predict subsequent religiosity in every dimension, engagement with a religious congregation also predicts future levels of external religious practice, religious exclusivity, and belief in the supernatural. Furthermore, affiliation with a faith tradition that more highly prioritizes youth integration predicts future levels of personal religious practice. Implications for religion researchers, parents, and religious communities are discussed.