Adolescent Religiousness Research Articles

The Influence of Lecture and Discussion Methods on Adolescent's Religious Knowledge in the Social Process In Makassar City

Research on the influence of the lecture and discussion methods on youth in the da'wah process using experiments through lectures and discussions, the sample used was 60 teenagers with analysis of grouping test items, pretest, treatment, posttest and Chi Square Test. Based on the research results, namely; The lecture method has an effect on increasing the religious knowledge of teenagers in the Fastabiqul Khaerat Study Group, the dissection method has an effect on increasing the religious knowledge of the teenagers in the Fastabiqul Khaerat Study Group. Although the lectgture method and the discussion method have an influence on increasing the religious knowledge of teenagers in the da'wah process, there are differences in influence between the two methods. The results of the descriptive-inferential statistical test showed that the discussion method was more effective than the lecture method in increasing the religious knowledge of teenagers who took part in da'wah at the Fastabiqul Khaerat Study Group. This is evidenced by the existence of a significant difference between the average posttest score for adolescents who follow the da'wah using the lecture method and the posttest average score for adolescents who follow the da'wah using the discussion method. In this case, the posttest mean of the discussion group was convincingly higher than that of the lecture group.

Child and Adolescent Pornography Exposure.

Child and Adolescent Pornography Exposure.

Edukasi Penanganan Adiksi Remaja di Sekolah Melalui Pendekatan Kesehatan dan Agama

EDUCATION OF ADOLESCENT ADDICTION TREATMENT WITH HEALTH AND RELIGIOUS EDUCATION APPROACHES AT SCHOOL. Smoking, drugs, pornography and video game addiction cases are iceberg mountain phenomenon which the cases are seen only as small part from fully part of the cases particularly in adolescent. This effects to health status of adolescent involve physics, mental, spiritual and social. Smoking, drugs, pornography and video game behaviour as abnormal behaviour on adolescent are an immature response from stress that happened in developing phase of adolescent. As the effort to prevent the incidence of adolescent abnormal behaviour and to increase mental health promotion especially on adolescent and teachers is needed preventive and pro-motive program with adolescent addiction education program. This program was conducted to teachers of MTs Muhammadiyah Kasihan because the teachers have much interaction with adolescent. This community service program was conducted with various method such as screening, preparation, teaching, empowering and evaluation. The result showed that the rate of teacher’s knowledge before conducting the education program is low or bad with score 48.1 and after conducting the education program increased to fair or enough with score 61.45. This community service program also developed module book about adolescent addiction treatment with health and religious education approaches.

How Is Religiousness Associated With Adolescent Risk-Taking? The Roles of Emotion Regulation and Executive Function.

Existing literature has demonstrated an association between higher adolescent religiousness and lower risk-taking via higher self-regulation. This study sought to elucidate the roles of emotion regulation and executive function as parallel mediators in the link between religiousness and risk-taking in a sample of 167 adolescents (mean age=14.13years, 52% male, 82% White at Time 1). Longitudinal results across three waves utilizing structural equationmodeling indicated higher religiousness was associated with higher emotion regulation, whereas religiousness was not associated with executive function. Subsequently, higher emotion regulation and executive function were associated with lower risk-taking. Emotion regulation mediated the association between religiousness and risk-taking. The findings highlight religiousness as a contextual protective factor for adolescents.

PERAN PENGAJIAN TERHADAP PERKEMBANGAN KONSEP KEBERAGAMAAN PADA DIRI REMAJA DI KOTA BANJARMASIN

Religious, for adults is a way of life and not just follow-up. But what about teenagers? Many psychologists say teens are investigating religion as a source of emotional and intellectual stimulation. Teens do not want to take for granted the religious material he hears. Teenagers will cultivate and then decide. In this process comes the significant roles of others who will direct the concept of religiousness in adolescents. Researchers want to see how the influence of reference groups and the environment in shaping and developing adolescent self-concept especially in adolescent religiousness.

Profiles of adolescent religiousness using latent profile analysis: Implications for psychopathology.

Prior research has documented robust associations between adolescent religiousness/spirituality (R/S) and psychopathology outcomes including externalizing and internalizing symptomatology, yet no previous studies have examined these associations with adolescent R/S profiles using a person-centred approach. We examined whether there are identifiable subgroups characterized by unique multidimensional patterns of R/S experiences and how these experiences may be related to externalizing and internalizing symptomatology. The sample consisted of 220 Appalachian adolescents between 12 and 18years old who were primarily White and primarily Christian. Latent profile analysis revealed three profiles of adolescent R/S: high religiousness (28.4%), introjectors (47.6%), and low religiousness (24.0%). These profiles were differentially related to internalizing and externalizing symptomatology such that the high religiousness group was significantly lower than the introjectors with respect to internalizing and externalizing symptomatology and lower than the low religiousness group in externalizing symptomatology. Implications and suggestions for future research using person-centred approaches to better understand differential developmental trajectories of religious development are provided. Statement of contribution What is already known Prior research has demonstrated a negative relationship between adolescent religiousness and spirituality (R/S) and psychopathology. Numerous studies document the differential relationships between aspects of R/S and psychopathology; however, few have done so from a person-centred perspective. There are several theories that outline how R/S to study R/S when paying specific attention to culture. Saroglou's Big Four dimensions of religion (believing, bonding, behaving, and belonging) posits that these four dimensions (1) are able to delimit religion from proximal constructs; (2) translate major distinct dimensions of religiousness; (3) can be seen across cultural contexts; and (4) are good candidates to study cultural variability in religion due to their diversity; however, to the authors' knowledge there has been no attempt to synthesize the Big Four dimensions and person-centred work. What the present study adds The present study found three profiles of adolescent R/S: high religiousness, low religiousness, and of particular interest, the introjectors. Those high in introjection seem to have a partial internalization of religiousness due to their low score in private practices but moderate to high scores on other aspects of religiousness. This group would not have been found through the use of traditional data analysis techniques or even through structural equationmodels. Importantly, those in the introjector group were also significantly higher in internalizing symptomatology than those in the high religiousness group, and higher in externalizing symptomatology than both the high religiousness and low religiousness. This 'u-shaped' pattern in which those in the middle-range of R/S were the worst off would also not have been found using traditional data analysis techniques.

Adolescents' Religiousness and Substance Use Are Linked via Afterlife Beliefs and Future Orientation.

Although religiousness has been identified as a protective factor against adolescent substance use, processes through which these effects may operate are unclear. The current longitudinal study examined sequential mediation of afterlife beliefs and future orientation in the relation between adolescent religiousness and cigarette, alcohol, and marijuana use. Participants included 131 adolescents (mean age at Time 1 = 12 years) at three time points with approximately two year time intervals. Structural equation modeling indicated that higher religiousness at Time 1 was associated with higher afterlife beliefs at Time 2. Higher afterlife beliefs at Time 2 were associated with higher future orientation at Time 2, which in turn was associated with lower use of cigarettes, alcohol, and marijuana at Time 3. Our findings highlight the roles of afterlife beliefs and future orientation in explaining the beneficial effects of religiousness against adolescent substance use.

Brief report: Bifactor modeling of general vs. specific factors of religiousness differentially predicting substance use risk in adolescence

Religiousness is important to adolescents in the U.S., and the significant link between high religiousness and low substance use is well known. There is a debate between multidimensional and unidimensional perspectives of religiousness (Gorsuch, 1984); yet, no empirical study has tested this hierarchical model of religiousness related to adolescent health outcomes. The current study presents the first attempt to test a bifactor model of religiousness related to substance use among adolescents (N = 220, 45% female). Our bifactor model using structural equation modeling suggested the multidimensional nature of religiousness as well as the presence of a superordinate general religiousness factor directly explaining the covariation among the specific factors including organizational and personal religiousness and religious social support. The general religiousness factor was inversely related to substance use. After accounting for the contribution of the general religiousness factor, high organizational religiousness related to low substance use, whereas personal religiousness and religious support were positively related to substance use. The findings present the first evidence that supports hierarchical structures of adolescent religiousness that contribute differentially to adolescent substance use.

Does adolescents' religiousness moderate links between harsh parenting and adolescent substance use?

Extant literature suggests that religiousness is inversely related to adolescent substance use; yet, no systematic investigation has examined whether religiousness may be a protective factor against substance use in the presence of risk factors. We examined whether religiousness moderates the links between parents' psychological and physical aggression and adolescent substance use directly and indirectly through adolescent self-control. The sample comprised adolescents (n = 220, 45% female) and their primary caregivers. Structural equation modeling analyses suggested that adolescents with low religiousness were likely to engage in substance use when subjected to harsh parenting, but there was no association between harsh parenting and substance use among adolescents with high religiousness. Furthermore, although harsh parenting was related to poor adolescent self-control regardless of religiousness levels, poor self-control was significantly related to substance use for adolescents with low religiousness, whereas the link between poor self-control and substance use did not exist for adolescents with high religiousness. The findings present the first evidence that adolescent religiousness may be a powerful buffering factor that can positively alter pathways to substance use in the presence of risk factors such as harsh parenting and poor self-control.

Evaluating the Religious Commitment Inventory for Adolescents.

Although numerous studies link adolescent religiousness to a variety of outcomes, limitations in the measurement of adolescent religiousness constrain interpretation of the findings. We introduce a multi-item measure of adolescent religiousness, the Religious Commitment Inventory for Adolescents (RCI-A), that assesses both religious behavior and sentiments and is appropriate for use with adolescents of varying religious faiths. Ninth graders (N 1,419) completed the RCI-A and several other survey instruments online. Results revealed that the RCI-A has strong psychometric properties (e.g., internal consistency, test–retest reliability, and construct validity) and is appropriate for use with adolescents from a variety of religious faiths. Furthermore, it predicted engagement in risk behavior (cigarette, marijuana, and alcohol use).

Adolescent religiousness as a protective factor against pornography use

This study examined mediators of relations between adolescent religiousness and pornography use. The sample consisted of 419 adolescents (ages 15–18years; M age=15.68, SD=0.98; 56% male). It was hypothesized that religiousness (religious internalization and involvement) would protect adolescents from pornography use (accidental and intentional viewing) by increasing self-regulation, conservative attitudes towards pornography, and social control against pornography. Path analyses revealed religious internalization and involvement were indirectly linked to intentional viewing through all three mediators. For accidental viewing, the only indirect effects were from religious internalization through self-regulation and social control, and from religious involvement through social control. Thus, religiousness may protect adolescents from intentional and accidental exposure to pornography.

Adolescent Sexual Risk-Taking in the Informal Settlements of Nairobi, Kenya: Understanding the Contributions of Religion

Young people in sub-Saharan Africa are at the centre of the global HIV epidemic as they account for a disproportionate share of new infections. Their vulnerability to HIV has been attributed to a myriad of factors, in particular, risky sexual behaviours. While economic factors are important, increasing attention has been devoted to religion on the discourse on sexual decision-making because religious values provide a perspective on life that often conflicts with risky sexual behaviours. Given the centrality of religion in the African social fabric, this study assesses the relationship between adolescent religiousness and involvement in risky sexual behaviours using data from the informal settlements of Nairobi. Guided by social control theory, the paper explores if and how religion and religiosity affect sexual risk-taking among adolescents.

Friendship and the Religiosity of Indonesian Muslim Adolescents

Adolescents' religious involvement occurs within a social context, an understudied aspect of which is relationships with peers. This longitudinal study assessed changes in religiosity over 1year and explored the extent to which these were associated with their friends' religiosity and problem behavior. The first year sample included 1,010 (52.5% female) Muslim 13 and 15year old Indonesian adolescents; 890 of these were assessed 1year later. Adolescents were similar to their friends in religiosity. Changes in religiosity from year one to two were associated with friends' religiosity such that adolescents with religious friends were more religious at year two than those with less religious friends. Reductions in religiosity were also associated with the presence of problem behavior, consistent with the inverse relationship between these. Peers may play an important role in the development of adolescent religiousness and exploring these influences deserves further study.

The Adolescent Religious Coping Questionnaire. Translation and Cultural Adaptation of Pargament’s RCOPE Scale for Polish Adolescents

The paper presents the process of translation and cultural adaptation of the Religious Coping Questionnaire (the RCOPE) by Pargament et al. (2000) for Polish adolescents. The work was driven by the necessity to obtain a structural and measurement equivalence between the American and Polish versions of the instrument. The Polish version was created at the Department of Clinical Psychology of Children and Adolescents at The John Paul II Catholic University of Lublin, Poland. The exploratory factor analysis with the Oblimin oblique rotation was carried out. The principal components method was used as an extraction method of common factors. The results provided input for constructing the scales. The Adolescent Religious Coping Questionnaire consists of 105 items, grouped in 16 scales, which reflects positive and negative religious coping strategies.

The Adolescent Religious Coping Scale: Development, Validation, and Cross-Validation

Research literature on adolescent coping is growing, but typically such studies have ignored religious coping strategies and their potential impact on functioning. To address this lack, we developed the Adolescent Religious Coping Scale and used its seven subscales to examine the relationship between religious coping and emotional functioning. A cross-sectional research design was used with both a validation sample of Christian school students (Sample 1, N = 500, ages 12–19) and a cross-validation sample of Christian youth group attenders (Sample 2, N = 62, ages 11–18). Emotional functioning was assessed positively (life satisfaction) and negatively (hopelessness). Factor analyses supported factorial validity, and alpha levels supported reliability of the seven religious coping subscales (Positive God-Focused Coping, Seeking Religious Support, Constructive Distraction, Questioning, Avoidance, Denial, and Deferring). For both samples, religious coping was significantly related (unique variance) to religious support, parental support, and emotional functioning, respectively. In general, positive religious coping strategies were related to more support and better functioning, whereas the reverse was true for negative religious coping strategies. Moreover, many of these results were maintained even after controlling for variance due to age, gender, and religious attendance. As such, clinicians working with religious adolescents should consider encouraging these teens to optimize use of positive religious coping strategies and minimize reliance on negative ones as part of a holistic approach to handling stress. Religious coping findings are discussed regarding their comparison to general adolescent coping and with respect to future research directions.

Religion as a resource for positive youth development: Religion, social capital, and moral outcomes.

Although existing literature demonstrates that developmental benefits are associated with religion for adolescents, little is understood about the dynamics of this relationship. Drawing on social capital theory, this study tested a conceptual model exploring socially embedded religious influences on moral outcomes. A three-dimensional model of social capital demonstrated how social interaction, trust, and shared vision enable social ties associated with religiousness to influence moral behavior. Structural equation modeling was used with data gathered from 735 urban youths to test a proposed model of the effects of religiousness on moral outcomes. Results suggested that religiously active youths report higher levels of social capital resources and that the influence of adolescent religiousness on moral outcomes was mediated through social capital resources. Suggestions for further research and implications for faith-based youth development organizations are considered.

Religiousness, Spiritual Seeking, and Personality: Findings from a Longitudinal Study

The hypothesis that personality characteristics in adolescence can be used to predict religiousness and spiritual seeking in late adulthood was tested using a structural equation modeling framework to estimate cross-lagged and autoregressive effects in a two-wave panel design. The sample consisted of 209 men and women participants in the Berkeley Guidance and Oakland Growth studies. In late adulthood, religiousness was positively related to Conscientiousness and Agreeableness, and spiritual seeking was related to Openness to Experience. Longitudinal models indicated that Conscientiousness in adolescence significantly predicted religiousness in late adulthood above and beyond adolescent religiousness. Similarly, Openness in adolescence predicted spiritual seeking in late adulthood. The converse effect, adolescent religiousness to personality in late adulthood, was not significant in either model. Among women, adolescent Agreeableness predicted late-life religiousness and adolescent religiousness predicted late-life Agreeableness; both these effects were absent among men. Adolescent personality appears to shape late-life religiousness and spiritual seeking independent of early religious socialization.

Religion as a resource for positive youth development: religion, social capital, and moral outcomes.

Although existing literature demonstrates that developmental benefits are associated with religion for adolescents, little is understood about the dynamics of this relationship. Drawing on social capital theory, this study tested a conceptual model exploring socially embedded religious influences on moral outcomes. A three-dimensional model of social capital demonstrated how social interaction, trust, and shared vision enable social ties associated with religiousness to influence moral behavior. Structural equation modeling was used with data gathered from 735 urban youths to test a proposed model of the effects of religiousness on moral outcomes. Results suggested that religiously active youths report higher levels of social capital resources and that the influence of adolescent religiousness on moral outcomes was mediated through social capital resources. Suggestions for further research and implications for faith-based youth development organizations are considered.

Adolescent religiousness and its influence on substance use: preliminary findings from the Mid-Atlantic School Age Twin Study.

Research has consistently shown that religiousness is associated with lower levels of alcohol and drug use, but little is known about the nature of adolescent religiousness or the mechanisms through which it influences problem behavior in this age group. This paper presents preliminary results from the Mid-Atlantic School Age Twin Study, a prospective, population-based study of 6-18-year-old twins and their mothers. Factor analysis of a scale developed to characterize adolescent religiousness, the Religious Attitudes and Practices Inventory (RAPI), revealed three factors: theism, religious/spiritual practices, and peer religiousness. Twin correlations and univariate behavior-genetic models for these factors and a measure of belief that drug use is sinful reveal in 357 twin pairs that common environmental factors significantly influence these traits, but a minor influence of genetic factors could not be discounted. Correlations between the multiple factors of adolescent religiousness and substance use, comorbid problem behavior, mood disorders, and selected risk factors for substance involvement are also presented. Structural equation modeling illustrates that specific religious beliefs about the sinfulness of drugs and level of peer religiousness mediate the relationship between theistic beliefs and religious/spiritual practices on substance use. Limitations and future analyses are discussed.

Perceived Parental Acceptance as a Moderator of Religious Transmission among Adolescent Boys and Girls

Using a sample of 407 families living in rural areas of North Central Iowa, this study examines religious transmission between same-sex and cross-sex parent-child groups. The analyses focus on the mechanisms through which adolescents' perceptions of parental acceptance moderate the transmission of religious beliefs and practices. Results show that both fathers and mothers played important roles in transmitting religious beliefs and practices to their sons and daughters. Mothers' influence was stronger than fathers' when the adolescents perceived the parent as accepting. This effect was especially strong for sons. During the past two decades, evidence has accumulated showing that religion is significant in adolescent development. The family is the primary agent of religious socialization (Hyde, 1990), and virtually all research has identified parents as the most important source of religious influence (Aldous, 1983; Ozorak, 1989). The research literature indicates that intergenerational transmission of religious beliefs and practices occurs through modeling of parents' behaviors and beliefs (Cornwall, 1988; Dudley & Dudley, 1986; Willits & Crider, 1989) and reinforcing supportive parent-child relationships (Hunsberger, 1983; Kirkpatrick & Shaver, 1990). RELIGIOUS TRANSMISSION Social learning theory holds that much of what a child learns is based on day-to-day observation of attitudes and behavior performed by significant others who serve as role models. In their research on imitation and modeling processes, Bandura and his associates (Bandura & Kupers, 1964; Bandura & McDonald, 1963; Bandura, Ross, & Ross, 1961) identified parental models central to the development of children's personalities. Regular association and interaction with parents repeatedly give children opportunities to observe and imitate their parents in many day-to-day activities. Such observational learning may lead children to share their parents' values, attitudes, and behaviors. Grusec and Kuczynski (1997) argued that parents are the most crucial influence on children's acquisition of values because of their unique position in the lives of their children. Childrearing puts parents in the strongest position to develop positive relationships with their children and to monitor and understand their children. Religiosity or religiousness refers to the importance of religion in a person's life. It has multiple dimensions, including beliefs and practices (Glock & Stark, 1965; Weigert & Thomas, 1969), which represent attitudes and behaviors in social learning theory. In his framework for intergenerational learning, Cornwall (1988) explained that religiosity is a behavior that a person learns from those around him or her. Because parents' religious beliefs and practices are learned in the home, continuity in religiousness is expected between parents and children. Research consistently has shown that parental religiosity is an important predictor of adolescent religious beliefs and practices. For example, parental church attendance is strongly associated with adolescent church attendance and religious beliefs (Cox, 1967; Suziedelis & Potvin, 1981), and parents' religious practices are positively related to all aspects of religiousness in early and middle adolescence (Ozorak, 1989). Parker and Gaier (1980) reported that parents' participation in religious activities accounted for more than 60% of the variance in the religious beliefs and practices of their high school children. In accordance with Turner's (1964) idea of parents' dominant role in transmitting religious values and attitudes, de Vaus (1983) found that parents played a more important role than peers in adolescent development of religious values and beliefs. In a study of agreement with religious values between fathers and mothers and youth, Dudley and Dudley (1986) found that youths' religious values resembled their parents' religious values. …