Centrality Of Religiosity Scale Research Articles

Relationship between a history of child abuse and feelings of entrapment in Lebanese adults: the co-moderating effect of social support and religiosity

BackgroundThis study aims to investigate the moderating influence of social support and religiosity in the association between child abuse and entrapment during adulthood. This cross-sectional study recruited 352 Lebanese adults between November 2022 and January 2023. The survey included several sociodemographic items and validated instruments like the Child Abuse Self Report Scale, the Entrapment Scale Short Form, the Centrality of Religiosity Scale, and the Multidimensional Scale of Perceived Social Support.ResultsThe moderation analysis indicates that there is a positive relationship between physical abuse, sexual abuse, and neglect with entrapment, and the intensity of this correlation may vary depending on various levels of social support and religiosity. Religiosity and social support may help mitigate the intensity of entrapment experienced, making it less severe when support or religiosity is high but not enough to lead to a negative relationship between child abuse and entrapment.ConclusionThis study is crucial as it recognizes the long-lasting impact of child abuse and its potential relationship with feelings of entrapment in adulthood, especially that it stresses long-term follow-up and support for survivors with regular assessments of coping strategies to help individuals navigate challenges and promote continued healing.

Religijność dorosłych z niepełnosprawnością wzrokową – ujęcie wielowymiarowe

Aim: The aim of the study is to characterize the religiosity of blind and low vision adults in a multidimensional approach. Methods: The research used the Centrality of Religiosity Scale (C-15) by S. Huber, the Scale of Emotions towards God (EtG) by S. Huber and the Post-Critical Beliefs Scale (PCBS) by D. Hutsebaut. Results: The research shows that blind respondents are characterized by significantly higher religiosity centrality. These respondents undertake prayer practices much more often, have significantly stronger religious beliefs and participate in formalized religious practices to a much greater extent. It has also been shown that religious thinking styles differentiate blind and low vision respondents at the level of statistical confidence. Blind people have a much stronger appreciation of transcendence and the belief that a symbolic interpretation of religious content is possible. They reveal a significantly higher desire to reduce uncertainty and fear, which coexists with a high degree of religious certainty and positive and negative emotions in contact with religious beliefs. Moreover, they are much less likely to reject the truth of religious claims. When it comes to emotions towards God, no significant differences were found between the blind and low vision respondents. Respondents experience positive emotions to a similar extent, which can be considered dominant. Coclusion: Considering the results of our own research on the centrality of religiosity, its content dimensions and styles of religious thought, it is necessary to emphasize the special role of religiosity in the lives of blind people. It is therefore important to develop it, e. g. within religious communities. Oryginality: The article presents the religiosity of visually impaired people in a multidimensional perspective. While studies on the centrality of the religiosity of blind and visually impaired adults are available in Poland, their emotions towards God and their styles of religious thinking have not been subjected to empirical research. Keyword: Religiosity, centrality of religiosity, emotions towards God, styles of religious thinking, blind people, people with low vision.

Gratitude and Religiosity in Psychiatric Inpatients with Depression.

Gratitude and religiousness/spirituality are increasingly recognized resources that have potential influence on psychological states such as depression. However, only few studies have investigated this relationship in psychiatric patients. The present study examined gratitude in psychiatric inpatients with depression, exploring its relevance, course, and interaction with psychopathological and religious measures. Both general and religious gratitude will be evaluated. A total of 212 inpatients with depression completed a questionnaire both at the beginning and the end of treatment. Gratitude was measured with a general gratitude scale using the Gratitude Questionnaire and a religion-specific measure assessing gratitude to God as part of the Structure of Religiosity Test. The Beck Depression Inventory was used to evaluate depressive symptoms. General religiosity was assessed using the Centrality of Religiosity Scale. Scores on the general and religious gratitude measures were in the upper range of these scales at baseline and demonstrated a significant increase during the hospital stay. Negative associations were found between general gratitude and depressive symptoms both on admission and at discharge (r = -0.505 and r = -0.478, respectively). General as well as religious gratitude was associated with the centrality of religiosity (r = 0.384 and r = 0.546, respectively). Religiosity accounted for approximately 10% of the variance in general gratitude on admission. Gratitude is highly prevalent in psychiatric patients with depression, and that may serve as a resource for these individuals. Both general and religious gratitude are associated with religiosity, which may also serve as a resource to these patients.

Intellectual and Ideological Dimensions as Predictors of Inmates' Private Practice Religiosity

Religiosity is critical in improving a person's self-control ability and preventing a person from committing a crime. However, studies of the dimensions of religiosity that can play a role in private religious practice are still limited. This study aims to find the relationship between the dimensions of intellectual and ideology with private practice in religiosity. This study involved three hundred samples of prisoners with measurements of intellectual dimensions, ideology, and private practices using the Centrality of Religiosity Scale (CRS). The correlation test concluded that intellectual and ideology are significantly associated with private practice. The intellectual dimension shows a more potent effect size on private practice than the ideology dimension. This study recommends the need for intellectual and ideological religious guidance programs for inmates in correctional institutions as an effort to increase self-control and prevent the residivisme

RELIGIOSITY AND ORIENTATION TOWARD THE PRESENT

The aim of this research was to examine if religiosity is related to orientations toward the present, to test if it could significantly predict them, and to test if age and educational level can moderate these relationships. The data was collected using The Centrality of Religiosity Scale (CRS-15), The Zimbardo Time Perspective Inventory (ZTPI) and a questionnaire containing questions about basic sociodemographic information about the sample. The sample consisted of 648 participants, both male (n = 195) and female (n = 453), aged 18–70 (M = 35.50, SD = 11.30). The results showed that both models in this research are significant. The first model explains 4.1% of the variance of the hedonistic present (R2 = .04, F(2,645)= 13.90, p < .001) with religiosity (β = .20, p < .001) as a significant predictor. The second model explains 14.7% of the variance of the fatalistic present (R2 = .14, F(2,645)= 55.48,p< .001) with gender (β = .11, p < .01) and religiosity (β = .38, p < .001) as significant predictors. In this research, age demonstrated moderating effects on the relationship between religiosity and both orientations toward the present, enhancing their positive relationship. When it comes to the educational level, it demonstrates a moderating effect only on the relationship between religiosity and hedonistic present perspective, also enhancing their positive relationship. The results implicate that the concept of the hedonistic present should be revised since it seems like the maladaptive trait of the hedonistic present depends on the way it is guided by the concerns for the future and some previous results suggest a double path that this time perspective could affect happiness and its correlates.

Self-Efficacy, Religiosity, and Social Support with Undergraduate Students' Self-Regulated Learning in Distance Learning

The existence of a pandemic has limited all sectors of activity, one of which is the education sector. In March 2020, distance learning began to be implemented in Indonesia, where students experienced problems during the implementation. The sample was undergraduate students participating in distance learning. This study used quantitative research with the correlational research design with multiple regression analysis involving 408 students participating in distance learning. The motivated Strategy for Learning Questionnaire (MSLQ) was used to measure self-regulated learning, the General Self-Efficacy Scale (GSES) was used to measure self-efficacy, the Centrality of Religiosity Scale (CRS) was used to measure religiosity, and the parental social support compiled by Fitrotin was used to measure parental social support. Data analysis used linear regression. The results of the study revealed that self-efficacy, religiosity, and parental social support had a relationship with self-regulated learning. This is indicated by a positive Beta = 8.590, a p-value of 0.001 (p <0.005), a regression (F value) of 97.176, and an effective contribution to self-regulated learning of 41.9%. Programs to increase self-efficacy, religiosity, and parental social support are very important to increase self-regulated learning.

Conative component of religious identity of population in border regions of Russia

In today's multicultural world, the growing migration exchange transforms the historically established ethno-religious and sociodemographic structure of local communities, which can create the threat of increased inter-group tensions. These threats are particularly acute in border regional societies, where migration processes are characterized by higher intensity and the composition of the population is more heterogeneous, including religious attitudes and practices. The purpose of the study was to analyze the specifics of the conative (behavioral) component of the religious identity of the population of four border regions of Russia (Altai Republic, Tuva Republic, Altai Krai, and Novosibirsk Oblast). Sociological surveys were conducted in 2022 (N = 1862) by means of an online platform. Based on respondents' self-assessments of religiosity and Huber S. the Centrality of Religiosity Scale (CRS), a typology of respondents' religiosity levels was constructed using a two-step cluster analysis. It has been revealed that the religious behavior in border regions is syncretic and combines both religious rites and actions prescribed by the religion practiced and pseudo-religious practices. Several regional peculiarities were found: the population of Altai Krai and Novosibirsk Oblast is characterized by utilitarian motivation in carrying out religious practices, the religious behavior of the population in the Altai Republic is marked by an eclectic combination of religious and pseudo-religious practices. Religious behavior of the population of the Republic of Tuva is manifested in participation in religious ceremonies prescribed by the professed religion, the desire to consult with the minister of religion and receive his blessing in important situations of life.

My Religion Keeps Me In Long Distance Marriage (LDM)

In today's modern era, it is not uncommon to find married couples who do not live together and are geographically separated. This kind of marriage is usually called a Long Distance Marriage (LDM) or Commuter Marriage. Many factors are the reasons why undergoing a long-distance marriage such as improving family life in terms of economy, potentially higher income outside the city, maintaining a career, and better opportunities for career advancement. The condition of commuter marriage is not easy to live if we have strong beliefs such as good religiosity in maintaining marital satisfaction. The purpose of this study was to examine the relationship of religiosity to marital satisfaction in wives who run a commuter marriage. The research subjects were 50 wives who were undergoing long-distance marriages. There are 2 questionnaires used, namely: 1) The Centrality of Religiosity Scale (CRS) questionnaire by Stefan Huber and Odilo W. Huber (2012) and developed by Purnomo & Suryadi (2017) with a reliability value of 0.940. 2) The marital satisfaction questionnaire uses the ENRICH marital satisfaction measuring instrument compiled by Fowers & Olson (1993) and developed by Hermaleni (2018) with a reliability value of 0.973. Analysis of research data using the use of Pearson products. Based on the results of the Pearson product moment analysis, the value that has no reference is 0.454 with p = 0.000; p 0.01, which indicates a significant positive between religiosity and marriage satisfaction of wife who has commuter marriage. This means that the higher the value of the wife's religiosity, the higher her marital satisfaction and vice versa, the lower the value of the wife

Resonance or Alienation: An Empirical Study on the Influencing Factors of Religious Belief Choices among China’s Generation Z

The relationship between secularity or modernity and religious belief choices is a hot topic of academic concern. However, there has been scarce attention from the academic community regarding the religious belief choices and driving factors of China’s Generation Z, who have grown up in a secular or modern society. In this paper, we use the Centrality of Religiosity Scale (CRS) and a modified Cost and Rewards Scale to measure this group’s tendency towards “religious centrality”, and investigate the inherent driving factors using logistic regression. The results show that the religiousness of China’s Generation Z is higher than the overall level of religious beliefs in China. Their choice of religious beliefs is the result of a rational consideration and balance of “religious rewards”, but most of them are not driven by the consideration of “afterlife rewards” as the supernatural core factor of religion. Instead, they are driven by the actual benefits brought by the choice of religious beliefs and the factors that affect these benefits, such as religious socialization. This conclusion validates the opinions of Stark and Finke, as well as Hartmut Rosa, and breaks the status quo of single research model and method in previous relevant studies.

Religiosity and death anxiety among cancer patients: the mediating role of religious comfort and struggle.

Religiosity may serve as a personal source of support when people face a life-threatening illness, but it can also elicit stress. The main aim of this study is to show how various religious dimensions interplay in predicting death anxiety in patients diagnosed as having cancer. In the cross-sectional, descriptive-analytical research, 141 Polish patients who were hospitalized due to cancer were selected using sequential convenience sampling. Data were collected using the Centrality of Religiosity Scale, Religious Comfort and Strain Scale, and the Death Anxiety and Dying Distress Scale. The authors' results show that the effect of the centrality of religiosity on death anxiety is non-linear. We can also confirm the mediating role of religious comfort and struggles in the relationship between the centrality of religiosity and death anxiety. Thus, religious struggles appear to weaken the effect of religion on death anxiety, whereas religious comfort (contrary to expectation) does not enhance it. Int J Occup Med Environ Health. 2023;36(4):450-64.

The Moderating Role of Sexual Orientation in the Association Between Religiosity and Sexual Behaviors Among College Students.

Past research has shown that religiosity can impact sexual behaviors of college-aged youth in both positive and negative directions. As many world religions promote doctrines that include negative views toward sexual minorities, the current study aimed to examine the potentially differential ways religiosity is related to sexual behaviors across various sexual orientations. College/university students across Oregon (N = 1553) completed an online cross-sectional survey in which they provided information about their sexual orientation, levels of religiosity, religious affiliation, and endorsed recent sexual behavior outcomes. Using logistic models in PROCESS, sexual orientation was examined as a moderator of the relations between religiosity (assessed via the Centrality of Religiosity Scale; Huber & Huber) and religious affiliation and the occurrence (yes vs. no) of three sexual behaviors in the past 6months: birth control use during sex, sexual activity under the influence of substances, and testing positive for an STI. Covariates were age and natal sex. Religiosity was related to reduced birth control use in heterosexual and gay/lesbian individuals. Religiosity was not associated with sexual behaviors in bi/pansexual college students. Findings show that religiosity was a salient construct for understanding sexual behaviors in heterosexual and gay/lesbian college students, but not in bi/pansexual college students. Given that religiosity has differential effects for various sexual behaviors that can heighten risk of negative sexual health outcomes, recommendations are made for increased and tailored sexual health education to religiously identified college students.

Religijność osób niewidomych a kryzys w wartościowaniu

The aim of the study is to analyze the nature of the relationship between religiosity and the crisis in the evaluation of blind people. The research covered 82 respondents aged 18-72. The Centrality of Religiosity Scale (C-15) by S. Huber and the Questionnaire for the Study of the Crisis in Valuing (KKW) by P. Oleś were used. The research shows that the religiosity of the respondents is shaped to the greatest extent by their religious beliefs, followed by personal religious practices and participation in rituals and community forms of worship. For more than half of the respondents, religiosity occupies a subordinate position in the system of personal constructs, while for 40% its role is superior. In the case of a crisis in valuing, a significant role was played by the difficulty of organizing the individual system of values into a hierarchy and the failure to implement and disintegrate values. Almost half of the respondents are characterized by low intensity of difficulties in valuing, and 40% reveal moderate intensity. The hypothesis assuming the existence of a significant negative relationship between religiosity and the crisis in valuing has been confirmed. Key words: religiosity, crisis in valuing, blind people

Religiosity among Indigenous Peoples: A Study of Cordilleran Youth in the Philippines

Religions are a set of beliefs, attitudes, and practices about transcendence. They are formed by complex social and cultural rituals and customs. Given that religion is also vital to the Indigenous Peoples, this study employed the Centrality of Religiosity Scale (CRS) to measure and understand the nuances of the religiosity of the Indigenous youth of Cordillera, also known as Igorots, in the Philippines. The Cordilleran youth’s religiosity is particularly interesting to the researchers because their autochthonous religion is marked by a cosmology that includes hundreds of deities and elaborate rituals accompanying personal and social events. Data collected from 151 university students showed that Cordilleran youth are highly religious, and those living in rural areas are more religious than the younger participants. The Cordilleran youth strongly prefer private practice and scored high in the ideology dimension of CRS. They tend to devote themselves to transcendence in their personal space through individualized activities and rituals. This study also found that the religiosity of the select Cordilleran youth was ambivalent, defined as the coexistence of different ideas or feelings in the mind or a single context. It shows the inter-religiosity of the Indigenous youth as expressed in the engagement of religious practices. This paper discussed these significant results and explored their implications for the Indigenous Peoples and the Cordilleran youth.

Religiosity and Psychological Well-Being of School Counselors

This study aims to determine the effect of religiosity on the psychological well-being of school counselors. The majority of counsellors report experiencing mental health issues such work-related stress, exhaustion, anxiety, and emotional disturbances like impatience and irritation while doing their jobs. The counselor's mental condition is an indication of their poor mental health. Methodologically, this investigation was a quantitative study employing a correlational approach. Statistical regression analysis was used to examine the collected data. The research sample was school counsellors in South Sulawesi, totalling 103 counsellors for SMP/MTs, and SMA/SMK/MA. The research instrument used the Centrality of Religiosity Scale (CRS) and the Psychological Well-being Scale. The results showed that there was an influence of religiosity on the psychological well-being of school counsellors. The limitation of this study is that the respondents are public school counsellors and not private school counsellors. Therefore, further research can use a sample of private school counsellors and examine other variables in improving the psychological well-being of counsellors.

Coping and Religiosity of Polish Breast Cancer Patients

Religiosity can support a patient in coping with a stressful situation such as breast cancer. In this study, the authors aimed to explain the relationships between the religiosity of the respondents and the religious crises they experienced and coping strategies, as well as between coping strategies and the disease duration. The research method used is the method of diagnostic survey, and the tools: a questionnaire of our own, making it possible to determine sociodemographic variables and standardized scales: the Inventory for Measuring Coping with Stress—Mini-COPE (the brief COPE), the Polish Centrality of Religiosity Scale (CRS) and the Religious Crisis Scale by W. Prężyna (RCS). With approval from the Bioethics Committee at the Medical University of Lublin (KE-0254/133/2015), 69 female subjects with breast cancer were studied. The results showed statistically significant positive correlations between the centrality of religiosity and selected components of religiosity and action-oriented coping strategies. RCS scores correlate negatively with more adaptive coping strategies and positively with ineffective ones. Additionally, patients suffering from breast cancer for more than five years, are statistically significantly different from those with shorter disease duration only in their scores for the CRS “public practice” subscale. Mature religiosity promotes the adoption of constructive coping strategies, while religious crisis hinders the process of coping with stressful situations. It appears necessary to integrate spiritual care into the treatment process of cancer patients.

Personality, Religiosity and Satisfaction with Life in Young Muslim and Christian Women in Pakistan.

This study investigated the relationship between personality traits, religiosity and satisfaction with life in young Muslim and Christian women. The current research involved a convenience sample (N=200; Mage=21.26) that was drawn from Kinnaird College for Women University Lahore, and Youhanabad Town Lahore, Pakistan. The Big Five Inventory, Centrality of Religiosity Scale, and the Satisfaction with Life Scale were administered. Results of correlation analysis demonstrated a significant positive relationship between 'conscientiousness' and 'religious ideology' among Muslim women, whereas 'openness' and 'agreeableness' were strongly associated with all the dimensions of religiosity in Christian women. Findings of hierarchical linear regression analyses indicated that extraversion and agreeableness significantly predicted life satisfaction among Muslim and Christian participants respectively. Religiosity did not contribute to life satisfaction among both groups. Results of independent sample t-test showed that Christian women reported significantly higher degrees of extraversion and life satisfaction as compared to Muslim women who in contrast reported significantly higher level of agreeableness, neuroticism, and public religious practice. The findings are discussed in the context of gender, religion, culture and mental health.

Religiosity and the Perception of Interreligious Threats: The Suppressing Effect of Negative Emotions towards God

Religiosity has been studied for its impact on other sociological and psychological aspects of society, particularly personal wellbeing and interpersonal relationships. However, it has yet to be studied for its impact on interreligious prejudice as measured by perceptions of interreligious threats. The present study investigates how religiosity (both positive and negative measures) affects perception of threats from other religious groups within the Malaysian context by using the Centrality of Religiosity Scale and the Inventory of Emotions towards God as measures of religiosity. Data collected through questionnaires administered to university students and recent graduates (N = 260) in Malaysia were subjected to bivariate correlation analysis, multiple regression analysis and mediation analysis. Our findings show that the positive and negative measures yielded different effects on the perception of interreligious threats. While the centrality of religiosity and positive emotions towards God have statistically significant negative correlation with perception of interreligious threats, we show that negative emotions towards God suppresses the effect of the positive measures of religion on the dependent variable. The paper discusses the implications of these results within the socio-political context of Malaysia, in which ethnic identity and religious affiliation are closely intertwined.

The State of Loneliness among Migrating Students: The Effect of Psychological Well-Being and Religiosity

Being separated from their parents causes many migrating students to experience loneliness, not to mention their age range is prone to it. Therefore, this study aims to determine the effect of psychological well-being and religiosity on loneliness and isolation in migrating students using ex post facto quantitative research methods. Respondents to this study were active 213 migrating students in several universities in Yogyakarta Special Religion, Indonesia. Their ages ranged from 18 to 24 years old. The measuring instruments used were UCLA Loneliness version 3 (α 0.942), the Psychological Well-being Scale (α 0.776), and The Centrality of Religiosity Scale (α) 0.876). The data analysis technique used was multiple regression. The results indicated a significant negative effect of psychological well-being on loneliness and no significant negative impact of religiosity on loneliness in migrating students. Psychological well-being and religiosity contributed 58.2% to influencing the loneliness variable. The main conclusion this study is psychological well-being makes migrating students experience less loneliness when they are far away from their hometowns.

The role of spirituality and religiosity in psychoactive substance use among adolescents in a Nigerian Hospital

Objective: Adolescence is a transition period where drug experimentation is common. Spirituality and religiosity have been recognized by literature as having a possible role in stabilizing good physical and mental health. To compare the religiosity and spirituality among adolescents abusing a psychoactive substance and those not abusing psychoactive substances in a Nigerian hospital Methods: This was a cross-sectional descriptive study conducted among adolescent patients admitted to the drug rehabilitation unit and adolescents attending the General Outpatient Department of the ABUAD Multisystem Hospital, Ado-Ekiti. The Daily Spiritual Experience Scale and Centrality of Religiosity Scale were used Results: The prevalence of high religiosity and spirituality among the respondents was 57.9% and 56.1%. The prevalence of high religiosity and spirituality among respondents not abusing psychoactive substances was 62.9% and 62.6% respectively, while the level of high spirituality and religiosity among respondents abusing psychoactive substances was 53.0% and 49.1% respectively. A significant proportion of the respondents who had a low level of religiosity (55.9%) abused psychoactive substances than respondents who do not abuse psychoactive substances (45.7%) (X2=7.694 p=0.006). Similarly, more proportion of respondents who had a low level of spirituality (57.4%) abused psychoactive substances than respondents who do not abuse psychoactive substances (44.2%). The observation is statistically significant (X2=11.1, p<0.001). In addition, there was a significant positive correlation between the spirituality and religiosity scores among the respondents (r =0.50, p<0.001) Conclusion: Psychoactive drug use among the respondent was associated with both low religiosity and spirituality. Therefore, religious activities should be encouraged among adolescents.

Kenyan Catholics’ Religiosity and Understanding of Marriage on the Basis of Individuals Associated with Shalom Center in Mitunguu: Educational and Pastoral Perspective

This article presents the results of research into religiosity and understanding of marriage among a selected group of young Catholics, all of whom are current students or graduates of Shalom Center in Mitunguu, Kenya. The goal of our study was to determine the correlations between the two variables so as to reach some conclusions and suggestions for religious education and pastoral care. The research made use of Stefan Huber’s Centrality of Religiosity Scale, while the respondents’ understanding of marriage was analyzed with the use of a questionnaire prepared by the authors of this study. As our research shows, one’s Catholic understanding of marriage increases alongside an increase in interest in religiosity and in one’s religious convictions, while it does not correlate—or does so only weakly—with a centrality of religiosity. Correlations with centrality occurred more often among men than among women. Mutual connections were most frequent among the youngest group of respondents, those who were up to 20 years of age and current students. This may indicate that religious formation and education of youth in the Shalom Center exerts a clear impact on shaping Catholic views on marriage. With the passing of time, traditional cultural precepts seem to gain prominence among the graduates.