Centrality Of Religiosity Scale Research Articles

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.

Study on Muslim University Students in Indonesia: The Mediating Role of Resilience in the Effects of Religiousity, Social Support, Self-Efficacy on Subjective Well-being

Subjective well-being is an essential part of mental health in both religious and non-religious communities. On a global scale, most research on the relationship between religiosity and subjective well-being is conducted on English-speaking, Western, and Christian populations. This large-scale study is expected to complement and balance previous research by reporting the important role of resilience as a mediator in the relationship between religiosity, social support, and self-efficacy on subjective well-being based on a sample of Indonesians, the world's largest Muslim population. Data collection uses adaptation of standardized scales, namely the Positive Affect Negative Affect Schedule (PANAS) and Satisfaction with Life Scale (SWLS) for measurement of Subjective well-being, Resilience Evaluation Scale (RES) for resiliency, The Centrality of Religiosity Scale (CRS) for religiosity, The Multidimensional Scale of Perceived Social Support (MSPSS) for social support, and the General Self-efficacy scale (GSES) for self-efficacy. A convenience sample of 1640 Muslim undergraduate students made up the responses. This study's findings suggest that self-efficacy, social support, and religiosity all directly influence resilience. Subjective well-being is directly affected by religion, social support, self-efficacy, and resilience. The association between self-efficacy, social support, self-religion, and subjective well-being is mediated by resilience. Resilience partially mediates the relationship between religiosity, social support, and self-efficacy with subjective well-being. This research has practical implications for the practice of Islamic guidance and counseling, notably the use of religion as a tool to build resilience, for instance, through a more positive reading of difficulties as God's gift for personal growth.

The Role of Self-Regulatory Learning, Religiosity, and Parental Social Support with Student Academic Procrastination in Distance Learning

The Covid-19 pandemic has forced all face-to-face learning processes to be replaced by distance learning methods or online. The impact of distance learning is learning difficulties and decreased motivation that affect task submission. In completing coursework, an attitude that likes to procrastinate is called procrastination. This study aims to examine the relationship of self-regulation in learning, religiosity, parental social support and student academic procrastination. This study uses quantitative methods with non-experiments. The sampling technique used is simple random sampling technique and the subject is 408 college students. The measuring instrument in this study was modified with four scales, namely the Motivated Strategies for Learning Questionnaire (MSLQ), Academic Procrastination Scale (APS), The Centrality of Religiosity Scale (CRS), and Parental Social Support Scale. Data analysis used multiple regression method assisted by SPSS program. The results showed that there was a simultaneous relationship between self-regulation in learning, religiosity and parental social support and student academic procrastination in distance learning. F value of 37,585, R of 0.467 with p = 0.000 ( 0.05). Academic procrastination is influenced by self-regulation in learning, religiosity and parental social support. The contribution of self-regulation in learning to academic procrastination is 17.4%. The contribution of self-regulation in learning to academic procrastination is 17.4%.

The Swedish version of the multidimensional inventory for religious/spiritual well-being - Part II: Development of a four-field typology.

In the field of mental health, religiosity and spirituality have gained particular attention in recent decades. However, only a few studies to date have investigated the effects of different types of religiosity and spirituality. In association with the recent introduction of a Swedish version of the multidimensional inventory of religious/spiritual well-being (MI-RSWB-S), the present study aimed to identify possible types of Religious/Spiritual Well-Being by using cluster analyses and to examine the extracted groups for differences in the sense of coherence (SOC), the Big Five personality factors, and central aspects of religiosity. Additionally, the study design was intended to further contribute to the validation of the MI-RSWB-S. Based on a convenience sample of Swedish students (N = 1,011), initially obtained for the development of the MI-RSWB-S, the study included the MI-RSWB-S, the 13-items sense of coherence scale, the 10-item personality inventory, and the centrality of religiosity scale. For the statistical analysis, cluster analyses and one-way analyses of variance (ANOVAs) were conducted. The cluster analyses yielded the following four groups: Religiosity and spirituality high (n = 124), religiously oriented (n = 200), spiritually oriented (n = 149), and religiosity and spirituality low (n = 538). The groups differed in most aspects of well-being, in the personality dimensions agreeableness and openness to experience, as well as in central aspects of religiosity. In contrast, no differences were found for SOC, extraversion, conscientiousness, and emotional instability. Our results suggest that different types of religious/spiritual well-being are associated with mental health and personality dimensions in substantially different ways, thus offering an interesting potential for future research.

Hubungan Religiusitas dengan Kontrol Diri dalam Penggunaan TikTok pada Remaja

The use of the TikTok is currently dominated by adolescents. Adolescents attempt to look as attractive as possible in TikTok without even considering the negative consequences of their actions. Self-control of adolescents can minimize the negative impacts of using TikTok. Self-control in using TikTok among adolescents can be obtained from guidelines in the form of values, one of which is the value of religion or religiosity. This study aimed to examine the relationship between religiosity and self-control in using TikTok among adolescents. The method used in this study was quantitative with 150 subjects aged 11-17 years who uploaded videos on TikTok. The instruments were the Self-Control in Using TikTok Scale and the Centrality of Religiosity Scale (CRS-15). The Spearman's Rank correlation test results showed that there was a positive relationship between religiosity and self-control in using TikTok for adolescents (r=0.162; p=0.048). The results indicated that higher religiosity is associated with higher self-control in using TikTok among adolescents, and the lower the religiosity, the lower the self-control in the use of TikTok in adolescents. In addition, most adolescents in the study were reported to have a high level of religiosity whereas moderate level of self-control in the use of Tiktok.

God save the owls! Religiosity moderates the relationship between morningness-eveningness and depressive symptoms

ABSTRACT Studies show that eveningness preference and depressive symptoms are positively related. However, little is known about possible factors that could reduce this association. In the present study, we examine the moderating effects of religiosity on the relationship between eveningness and depressive symptoms. The main analyses were conducted on a group of 606 individuals (300 women and 306 men) aged 18 to 36 years (M = 29.00, SD = 4.95). The participants completed the Composite Scale of Morningness, the Patient Health Questionnaire-9, and the Centrality of Religiosity Scale. Our results confirmed earlier findings that eveningness was positively related to depressive symptoms. The magnitude of this association decreased with higher religiosity. This lead to the conclusion that religiosity may act as a protective factor against elevated depressive symptoms among evening-oriented individuals.

Examining the relationship between religiosity and happiness in Medan, Indonesia: The mediating role of self‐control, self‐regulation, and life satisfaction

AbstractSocial harmony and community wellbeing can be addressed by promoting life satisfaction and happiness within society. As part of the attempts to understand and promote life satisfaction and happiness within society, this study examined how religiosity can contribute to these two outcome variables. More specifically, this study examined the mediating effect of self‐control, self‐regulation, and life satisfaction on the relationship between religiosity and happiness. Six hundred and twenty‐eight middle (628) adults from Medan, Indonesia were recruited through stratified sampling. They completed five self‐report scales on Subjective Happiness Scale; Satisfaction with Life Scale; Centrality of Religiosity Scale; brief Self‐control Scale and Self‐regulation Scale. Data were analyzed by applying Structural Equation Model (using the LISREL software 8.80), which provides simultaneous examination of variance between endogenous and exogenous variables. Results revealed that people who reported higher level of religiosity also scored high on self‐control and self‐regulation scales, life satisfaction, which, in turn, are related to more happiness. The finding provides evidence for more specific mechanism in which religiosity contributes to life satisfaction and happiness of the individuals and consequently society wellbeing. Theoretical and practical implications related to the findings are discussed.

Spirituality/Religiosity of Sexual and Gender Minorities in Brazil: Assessment of Spiritual Resources and Religious Struggles

Stigma and discriminatory attitudes create hostile and stressful environments that impact the mental health of marginalized populations. In view of these stressful situations, empirical research was undertaken with the objective of assessing the spiritual/religious resources employed by sexual and gender minorities to manage such situations, identifying the presence of religious and spiritual struggles and the style of attachment to God. This is a cross-sectional quantitative exploratory-descriptive study. The applied instruments were a sociodemographic questionnaire, the Centrality of Religiosity Scale, the Brief SRCOPE Scale, the Religious and Spiritual Struggles (RSS) Scale, and the Attachment to God Inventory. In total, 308 people participated in the study. The sample was categorized as religious (M = 3.37, SD = 1.10), and the use of positive spiritual/religious coping strategies was considered medium (M = 2.83, SD = 1.18). They scored 2.10 on the RSS Scale (SD = 0.65), which is considered a modest level, and the predominant attachment style was avoidant. The results indicate that this group has specific stressors resulting from the minority status and that a small number of people use spiritual/religious resources to deal with stressful situations. Religious transit and, mainly, the process of religious deidentification seem to work as coping strategies to deal with struggles experienced in religious environments that are not welcoming of sexual and gender diversity. In these transition and migration processes, “religious residues” (i.e., previous modes of thinking and feeling persist following religious deidentification) may be present. Thus, identifying whether such residues are made up of beliefs that negatively affect the mental health of sexual and gender minorities is a process that needs to be looked at carefully by faith communities, health professionals, and spiritual caregivers.

How religiosity correlates with Catholic beliefs regarding human sexuality: a theological-pastoral study of individuals associated with the Shalom center in Mitunguu, Kenya

ABSTRACT The article presents the correlation between religiosity and understanding of human sexuality among a selected group of young Kenyan Catholics. Our research aimed to pinpoint the contingencies between these variables with a view to reaching some conclusions and offering suggestions for religious education and pastoral care of youth and families. The present research into religiosity made use of Huber’s Centrality of Religiosity Scale (CRS). The respondents’ understanding of human sexuality was studied with the use of a survey prepared by the authors. Our research shows that an understanding of human sexuality from a Catholic point of view increases alongside an increase in one’s interest in religion, in religious convictions, and the centrality of religion in one’s life. The analyzed correlations occurred more frequently and were stronger among men than women. There were most connections among the youngest group of respondents, younger than 20 and currently receiving education.

The Prediction of Religiosity on Students’ Academic Dishonesty

Purpose – The relationship between students’ level of religiosity with their academic dishonesty in previous research was found inconsistent. The purpose of the present study is to clarify the relationship between religiosity with academic dishonesty.
 Design/methods/approach – This study implemented a correlational design that involved 251 (60,6% female) Islamic High School students in Batang District, Central Java, selected by using cluster random sampling. Data on religiosity was collected using the Centrality of Religiosity Scale (TCR), and academic dishonesty data were assessed using the Academic Dishonesty Scale (ADS).
 Findings – The results showed that religiosity predicted a decrease in academic dishonesty. Furthermore, this study also confirms that there are three dimensions (out of 5 dimensions of religiosity) that significantly predict academic dishonesty, namely ideology, private practice, and experience, while the other two dimensions, namely intellect and public practice, have no correlation with academic dishonesty.
 Research implications/limitations – The implications of these findings are presented for strengthening collaboration between school counselors and religious education teachers to decrease students’ academic dishonesty through strengthening the level of student religiosity in its various dimensions so that religiosity is not seen as just a ritual of worship.
 Originality/value – This study has clarified and confirmed the relationship between religiosity and academic dishonesty, particularly the three dimensions of religiosity that contribute to explaining academic dishonesty.

Fear of COVID-19 and Socio-cultural factors as Predictors of Sleep disturbances among Obsessive Compulsive Disorder Patients

The Coronavirus disease (COVID-19) outbreak has significantly impacted the course, severity and adherence to the treatment, thereby, exacerbating the preexisting conditions associated with psychological disorders. The objective of the current study was to examine the impact of fear related to COVID-19 along with other religious and socio-cultural factors such as paranormal beliefs on the sleep disturbances of Obsessive Compulsive Disorder (OCD) patients. Purposive sampling strategy was employed in order to collect the data from a sample of 100 individuals with the age range of 20-45 diagnosed with OCD. The data was collected through online resources via google forms. Fear of COVID-19 scale, the centrality of religiosity scale, revised paranormal belief scale, PROMIS sleep disturbance scale and Yale Brown obsessive compulsive scale were used to measure the study variables. Variables were statistically analyzed by Pearson product moment correlation coefficient, multiple linear regression and t test analysis. The outcome of the present research illustrated significant positive relationship among fear of COVID-19, intense religiosity, paranormal beliefs and sleep disturbances. Moreover, results indicated that individuals with severe OCD scored higher on components of religiosity, paranormal beliefs, fear of COVID-19 and sleep disturbances as compared to patients reporting moderate level OCD symptoms. The results will help in understanding the psychological impact of COVID-19 and its associated socio-cultural and religious factors on sleep disturbances of OCD patients.

Religious Moderation in Indonesian Muslims

Indonesia receives a high religious harmony index every year; however, intolerance and religious radicalism threaten this harmony. Moderate Islam (Islamic religious moderation) has become a national policy as a solution to prevent intolerance and radicalism. In this study, we aimed to determine the factors influencing religious moderation. We examined the variables of religiosity and demographics, which play essential roles in forming religious moderation. A total of 578 students at state Islamic universities in Indonesia participated in this research. We measured religiosity with the Centrality of Religiosity Scale (CRS-5) by Huber and Huber. The CRS-5 consists of five dimensions: intellect, ideology, public practice, private practice, and religious experience, which we adapted to the Indonesian language. The Religious Moderation Scale consists of three dimensions: national commitment, rejecting violence, and accommodating culture. We collected data through questionnaires that we distributed online, and we analyzed the responses using multiple regression analysis. The results show that religiosity positively affected religious moderation, meaning that religious intellectuality, ideology, public practice, private practice, and religious experience supported a person in being moderately religious and might prevent intolerance and radicalism. Socioeconomic factors (sex and parents’ income) also strongly affected religious moderation.

Exploring the Relationship Between Pornography Addiction and Religiosity

Indonesia has recorded reports of complaints in 2020 regarding pornography and cybercrimes that continued to increase from 2011 to 2018. Despite the prevalence, objective approaches to construct, assess, and treat problematic pornography consumption are still unclear due to highly different concepts. This study aims to explore the relationship between pornography addiction and religiosity. Religiosity might be used as a buffer to pornography addiction. However, individuals who engage in pornography consumption with high religious beliefs and religious experiences may perceive their behavior as addictive, hence facilitating them to be more vulnerable to pornography addiction. 1500 online responses from Indonesian citizens to the newly developed Pornography Addiction Scale Indonesia (PASI) and the Centrality of Religiosity Scale (CRS) were obtained using the non-probability sampling technique. There is no significant correlation found between both variables, albeit significant correlations were found in their aspects, namely salience and religious experience; mood modification and religious experience; internal conflict and intellectual; and internal conflict and ideology. Significant mean differences also found between religiosity score and pornography consumption demographic data. The results were discussed using comparison with other findings in other studies.

Hubungan antara Religiositas dengan Perilaku Bullying pada Pemuda Gereja di Salatiga

There is a phenomenon in Salatiga city where bullying is done by the church youth. Bullying is a repeated act of hurting others physically, verbally, or relationally. The church youth are in the early adulthood stage which is a critical period and has the potential for deviant behavior. The emergence of this problem and behavior is completely irrelevant to Christian teaching. Essentially, every church youth has been equipped with religious values. However, some still do bullying or behave negatively towards others. This study aims to determine the connection between religiosity and bullying behavior from the church youth in Salatiga. The measurement of this research uses The Centrality of Religiosity Scale (CRS) and Revised Olweus Bully/Victim Questionnaire (OBVQ-R). In the study, the number of participants are 50 people according to predetermined criteria. The data is obtained by distributing an online questionnaire (Likert scale) via google form. Using Spearman's Rho Correlations to analyze the data. The result shows that there is no negative connection between religiosity and bullying behavior in the church youth in Salatiga. The correlation coefficient value is 0.055 with a significance value of 0.351 (P>0.05).

DEVELOPMENT AND VALIDATION OF RELIGIOSITY AND PRACTICE IN EDUCATION BY USING CONFIRMATORY FACTOR ANALYSIS

There is an imbalance of religiosity when developing leadership among university students. This research examined the effect of religiosity on the trend of leadership among students. The study used stratified random sampling to select 292 students. The sample age ranged between 19-25 years. Three instruments were used Centrality of Religiosity Scale. The data analysis involved was the Structural Equation Model, SPSS AMOS-26. The results indicated that religiosity contributed significantly to the prediction of leadership attitude. The results corroborated the findings shows that religiosity correlated with leadership education and that it explained some of the leading education. Based on the findings, it was suggested that universities should endeavour to teach rudiments of religiosity model to the students to improve attitudes of leadership, and university counsellors and psychologists should develop programmes to foster emotional intelligence and religiosity.

Spiritual Resources of Family Members of Patients in Palliative Care in Brazil

Although religiosity is a strong feature of Brazilian people, the integration of spirituality in palliative care (PC) has been a challenge for health care professionals. In order to evaluate the spiritual resources used by family members of patients in PC, this work presents the results of the research carried out with 50 family members. The Satisfaction with Life Scale, Centrality of Religiosity Scale, Spiritual/Religious Coping Scale, Religious and Spiritual Struggles Scale, and Attachment to God Inventory were applied. The prevalence of positive spiritual/religious coping was very high (76%) or high (6%). There was a strong correlation between positive spiritual/religious coping and centrality of religiosity (r = 0.805; SD = 0.87). There was a moderate negative correlation between the avoidant attachment to God and centrality of religiosity (r = −0.611; SD = 1.24) and positive spiritual/religious coping (r = −0.575; SD = 1.37). There was a moderate positive correlation between the anxious attachment to God and spiritual struggles (r = 0.515; SD = 0.76) and negative spiritual/religious coping (r = 0.555; SD = 0.616). These results suggest that spiritual/religious resources are present in family members of patients in PC. These resources have been mostly ignored by the multidisciplinary team. Findings provide an evidence base for training health care professionals to better integrate spirituality in PC settings.