Centrality Of Religiosity Scale Research Articles

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

Since the end of the Soviet Union, Christian Orthodoxy has regained importance in Russian society. Considering the religious dynamics in the decades after 1990, scholars working in the field have been debating about a reliable measuring tool for religiosity. The present study provides a validation of two short forms of the Centrality of Religiosity Scale (CRS), the CRS-5, and CRSi-7 in Russia, as well as its corresponding translated items. Therefore, data from two large-scale sociological surveys from 2008 (N = 894) and 2019 (N = 1768) were used. A multigroup confirmatory factor analysis with restrictions on the variance and covariance structure of the model shows good results in terms of absolute, parsimony, and relative model fit for the CRS-5 and CRSi-7. Moreover, the models indicate time-invariance, which is a consistent psychometric characteristic of both short forms. The time-invariance is accompanied by the good internal consistency of the scales: The CRS-5 with α=0.85 and the CRSi-7 with α=0.84. The results of the analysis encourage the use of the CRS-5 and the CRSi-7 for research on religiosity in Russia. While the CRS-5 is especially suitable for the Orthodox-dominated religious landscape, the CRSi-7 should be used if non-monotheistic private religious practice and religious experience are the focus of the scientific investigation.

Hindi Translation and Validation of Scales for Subjective Well-being, Locus of Control and Spiritual Well-being.

Background:Well-being and locus of control have been important areas of research over the last few years. However, limited information is available about the same from India, due to the lack of validated instruments in regional languages for the same.This research aimed to translate, adapt, and validate the Warwick-Edinburgh Mental Well-being Scale (WEMWBS), Spiritual Well-being Scale (SWBS), and Multidimensional Health Locus of Control (MHLC) Scale in Hindi.Methods:The scales were translated into Hindi by following the translation–back-translation methodology as specified by the World Health Organization. Next, the Hindi versions of the scales were completed by 102 participants, and then, the participants completed either the Hindi or the English version of the scales after 3–7 days.Results:The Hindi versions of WEMWBS, MHLC, and SWBS have high cross-language equivalence with the English version of the scale, both at the level of the individual items and the various dimensions in all three scales, which was significant (P < 0.001). Cronbach’s alpha for the Hindi version of WEMWBS, SWBS, and MHLC scales was 0.92, 0.83, and 0.77, respectively. The Spearman–Brown coefficient was 0.82, 0.63, and 0.63 for WEMWBS, SWBS, and MHLC, respectively. As measured on the Centrality of Religiosity Scale (CRS), higher religiosity was associated with greater religious and existential well-being.Conclusion:The Hindi versions of WEMWBS, SWBS, and MHLC have good cross-language equivalence, internal consistency, and test–retest reliability. It is expected that these validated scales will stimulate more research in this area, focusing on evaluating the association of clinical parameters along with well-being and locus of control.

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

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

Masa Emerging Adulthood pada Mahasiswa: Kecemasan akan Masa Depan, Kesejahteraan Subjektif, dan Religiusitas Islam

This study aims to report about the effect of future anxiety on the subjective well-being of emerging adulthood with religiosity as a moderator for students at the Universitas Pendidikan Indonesia Bumi Siliwangi. This research uses a quantitative approach with a moderated causal method. The sample in this study was 300 final-year students at Universitas Pendidikan Indonesia. The sampling technique in this study uses accidental sampling. The instruments used are Future Anxiety Measurement, Satisfaction with life, Positive and Negative Affect Schedule (HEAT), Centrality of Religiosity Scale (CRS), Muslim Religiosity Scale (MRS), and A Psychological Measure of Islamic Religiousness. The analysis technique used is a simple regression and Moderated Regression Analyze (MRA). The results showed that the moderator variable of religiosity showed insignificant results. So it can be said that religiosity cannot moderate the influence of anxiety about the future on subjective well-being at the final year students of Universitas Pendidikan Indonesia. Copyright © 2020. Psikoislamika: Jurnal Psikologi dan Psikologi Islam

Assessment of the relation between religiosity, anxiety, depression and psychological resilience in nursing staff.

The nursing profession is considered to be an emotionally demanding profession often lead to various psychological difficulties and extend level stress. Religiosity and religion in general, have been associated with positive outcomes in an individual’s life such as higher self-esteem, better quality of life and psychological wellbeing. The purpose of this study was to examine the relation between nurses’ religiosity, psychological resilience, and psychological wellbeing. In this cross-sectional study, 378 nurses participated. Dada were collected by using Centrality of Religiosity Scale, The Patient Health Questionnaire Two-Item Depression Scale, The Generalized Anxiety Disorder Questionnaire, Connor-Davidson Resilience Scale 25. Percentages, means, and standard deviations were calculated. In addition the parametric t-test and ANOVA were used. Also, logistic regression analyses were used to determine which factors affect the depression and anxiety of nurses. Results indicated differences with a probability of less than or equal to 0.05 were accepted as significant. For statistical analysis, we used the statistical program SPSS 25. According to our results although religious practices can be a protective factor for both depression and anxiety, religious beliefs and experiences can increase the levels of depression and anxiety as well.

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

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

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

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

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

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

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

This study presents the validation of the short forms of Centrality of Religiosity Scale (CRS) in Georgia. This country offers a unique Christian orthodox context with a long-lasting religious tradition and strong affiliation to churches. Translated short forms were administered in the years 2012 (CRS-5) and 2018 (CRSi-7). Participants reported on ideological, intellectual, and experiential aspects of their faith and their private and public religious practice in face-to-face interviews. The collected data was subject to reliability analyses. Scale invariance over time was tested with the CRS-5, whereas the CRSi-7 was examined for model goodness, with one factor—Centrality of Religiosity—with a confirmatory factor analysis. Derived statistical coefficients from large stratified random populational samples (2012: N = 2238 and 2018: N = 1906) show good to acceptable Cronbach’s α s ( α = 0.73 and α = 0.67). The composite scores’ means and standard deviations contour norm values for further investigations in social sciences related to religiosity in Georgia. The results of the confirmatory factor analyses show that the Centrality of Religiosity manifests a stable factor, adequately explaining different dimensions of faith life. The high reliability of the CRS-5 over time leads to the conclusion of consistent measurement characteristics and thus, its suitability for longitudinal analysis. The CRSi-7 has a comparable model fit to the CRS-5 providing an alternative for interreligious contexts if needed. Aspects of assessment and analysis are discussed and reasons for the application of the longer version of the CRS are provided in the end.

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

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

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

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

The Predictive Role of Positive Mental Health for Attitudes Towards Suicide and Suicide Prevention: Is the Well-Being of Students of the Helping Professions a Worthwhile Goal for Suicide Prevention?

This study evaluates the potential value of eudaimonic well-being in assessing pro-preventive orientation towards suicide and recognizing suicide as a solution. The aim was to integrate positive and negative conceptualizations of mental health for predicting attitudes towards suicide, and towards suicide prevention, among students of the helping professions. The study participants (166 women and 73 men, mean age 22.84 ± 5.15) answered a set of questionnaires, including a Questionnaire on Attitudes Towards Suicide, Goldberg Health Questionnaire (GHQ-28), Psychological Well-Being Scale (PWB-42) and Centrality of Religiosity Scale. Multiple regression analysis showed that environmental mastery, purpose in life and positive relationships, controlled for religiousness and psychological problems related to general mental health, predicted the variability of attitudes towards suicide and pro-preventive orientation. Sociodemographic variables were not related to attitudes towards suicide. Our findings suggest that positive mental health, represented jointly by low mental health problems and eudaimonic components of happiness, plays a role in predicting pro-preventive attitudes. Therefore, improving positive mental health among students in the helping professions, these being the future gatekeepers, could be considered an auxiliary strategy for suicide prevention.

Centrality of religiosity scale (CRS) confirmatory factor analysis

The intention of the current study was to translate and cross language validate the Centrality of Religiosity Scale CSR from English source language to Urdu target language by forward back translation method This scale was made by Huber S amp Huber having item along with five subscales namely Ideology Intellect Experience Public practice and Private practice The Urdu version of Centrality of Religiosity Scale was verified and confirmed on a sample of N shrine believers n and non shrine believers n of Abbottabad district Pakistan by using convenient sampling technique For psychometric properties of scale statistical analysis revealed that Urdu translation of CRS has satisfactory alpha reliability alpha and three subscales that is exclusive inclusive and collective religious beliefs significantly correlated with each other Confirmatory Factor Analysis supported the original exploratory factor analysis after excluding four items and two dimensions which did not fulfill the factor loading criterion and confound that Goodness of Fit Indices CRS GFI AGFI CFI fall in the range of to p gt chi sup df and RMSEA is Convergent validity for present research for factor one two and three is and respectively on other hand composite reliability for factor one two and three is and and factor loadings of CFA for the CRS were above to Confirmatory factor analysis rsquo s result revealed that the final model of CRS in Urdu language with items and three dimensions is the best fit for Pakistani culture to assess the level of religiosity Moreover present study findings also indicate that there was statistically significant difference in shrine believers and non shrine believer rsquo s religiosity level Shrine believers attained higher scored on CRS as compare to non shrine believers

Connecting the dots: understanding the relationship between religiosity, psychological resilience and depression in breast cancer patients

&lt;br/&gt;&lt;b&gt;Introduction:&lt;/b&gt; Death anxiety, fear of abundance, isolation, stigma of the disease and medication side effects are among the most common sources of anxiety and depression in patients with breast cancer. &lt;br/&gt;&lt;b&gt;Purpose:&lt;/b&gt; To examine the possible relationship between religiosity, psychological resilience and depression on breast cancer patients. &lt;br/&gt;&lt;b&gt;Materials and methods:&lt;/b&gt; A cross-sectional design was employed in this study which 152 breast cancer patients participated. Data were collected with the following instruments: Patient Health Questionnaire-2-item scale, Connor-Davidson Resilience Scale 25 and Centrality of Religiosity Scale and a special designed sheet reporting social, demographic and clinical characteristics. Statistical analyses were conducted with the Statistical Package for the Social Science V25. Descriptive statistics such means, and frequencies were calculated and inferential statistics such correlation test, simple and multiple regression analysis were applied. &lt;br/&gt;&lt;b&gt;Results:&lt;/b&gt; Approximately 1 in 3 patients suffered symptoms of depression while they were reporting moderate religiosity and resilience values. Based on the four-step mediation analysis religiosity was strongly associated with psychological resilience but it was not found to affect directly either depression, but psychological resilience can be a mediator between religiosity and depression. &lt;br/&gt;&lt;b&gt;Conclusion:&lt;/b&gt; This study supports the notion thatreligiosity and spirituality can have a beneficial influence on health outcomes.

Religiously permissible consumption

PurposeThe purpose of this paper is to investigate the influence of the halal label on product perceptions among Muslims high (vs low) in the centrality of their religion.Design/methodology/approachIt was hypothesized that a halal label would predict positive product perceptions, especially among those Muslims who scored high in the Centrality of Religiosity Scale (CRS). The study was conducted among 187 Muslims in Indonesia, a country in which Islam is the dominant religion. We used an experimental design where two products (cake and energy drink), with (n = 85) or without (n = 102) the halal label (depending on the experimental condition), were displayed. The participants were randomly assigned to the research conditions. Following product exposure, the participants evaluated products on perception scales (e.g. tasty, healthy). Finally, the centrality of religiosity (moderator variable) was measured.FindingsThe results of the analysis showed that the halal label increased positive product perceptions among those Muslims who scored high in the CRS. A similar pattern of results was obtained for both products (cake and energy drink), though the described effect was even more pronounced in the case of the energy drink.Originality/valueResults shed light on the role of religiosity in consumption, especially in consumers’ responses to the halal label.

THE CORRELATION BETWEEN RELIGIOUS PRACTICE, ACADEMIC PERFORMANCE AND ENGLISH COMPETENCE OF THE ECONOMIC AND BUSINESS FACULTY STUDENTS OF MUHAMMADIYAH UNIVERSITY PALEMBANG

English competence is always needed in this globalization era. TOEFL test is always used due to measure students’ ability in understanding English spoken and written. Grade Point Average (GPA) and religious performance practice are suspected whether or not influence students English language competence. In this paper, religious practice and Grade Point Average (GPA) correlated to English language competence at the economic and business students’ faculty of Muhammadiyah University Palembang. Recent research demonstrated a positive correlation between religious practice and academic performance to English competence. Students’ religiosity was measured using Centrality of Religiosity Scale (CRS) ready-made questionnaire, while academic performance was measured by Grade Point Average (GPA) and TOEFL test was used to determine students’ English language competence. The statistical analysis revealed that there was no significant correlation between students’ religious performance to English language competence. Meanwhile, Grade Point Average showed positive correlation to English language competence.

Lack of association between religiosity/spirituality and mental well being among medical students and interns

Background: High subjective well-being causes better health and longevity. Religiosity has been shown to be positively associated with subjective well-being of medical students. The composition and content of religion is different in India, and hence the role of religiosity and spirituality on mental well-being of Indian medical students requires exploration. The present study was conducted to assess the relationship of religiosity and spirituality with mental well-being among medical students and interns. Methods: Warwick–Edinburgh Mental Well-Being Scale (WEMWBS), Centrality of Religiosity Scale (CRS), and Intrinsic Spirituality Scale (ISS) were administered to medical students at a private medical college in South India. The association of religiosity and spirituality with mental well-being was analyzed using Pearson's correlation analysis. Results: There was no correlation between WEMWBS and CRS scores. Similarly, there was no correlation of WEMWBS score with ISS score. Among Christian and Muslim medical students, there was a significant correlation between WEMWBS and ISS scores. No such correlation was found among Hindu medical students. Conclusion: Overall, there was no association of mental well-being with religiosity and spirituality among medical students. However, there were significant differences in this association among students with different religious affiliations. Among Christian and Muslim medical students, there was a positive association of mental well-being with spirituality but not with religiosity. No such association was found among Hindu medical students.

The Best of Both Worlds: Establishing Linkages between Spirituality and Religiosity on Strategic Decision Making with the Mediating Role of Empathy

Purpose – This paper aims to examine the impact of religiosity and spirituality on strategic decision making in multi-cultural and multi-religious organisations, keeping empathy as a mediating variable. The aim is also to establish a link between religiosity and spirituality. Design/methodology/approach – This study proposed a theoretical framework showing the positive impact of God fearing and piousness on material well being and worldly successes, not only in work but in communities and groups. Specifically, it is suggested that religiously and spirituality positively affects Strategic Decision Making directly as well as through generating Empathy in mediation role. To empirically establish the validity of our assumptions, we conducted a correlational study. We adopted Interpersonal Reactivity Index by Davis (1980), Spirituality Assessment Scale developed by Howden (1992), and Centrality of Religiosity Scale by Huber and Huber (2012). The data was collected from managers, assistant managers,Directors/HODs,CEOs, and leaders of different multi-cultural organizations in Pakistan. Research data is obtained by using face to face survey technique. Convenience sampling technique was used and out of 200 participants, 95 participants agreed to fill the survey. Findings – SEM analysis showed that religiosity and spirituality have a significant positive relationship with strategic decision making through mediating effect of empathy. Results show that spirituality has a significant impact on religiosity; however, religiosity has no significant effect of spirituality. Hence, better spiritual condition improves performance of the leaders. Research limitations/implications – This is a co-relational study that investigated the association between the religiosity, spirituality, and strategic decision making. There is not necessarily a causal relationship between the two. The findings of this study may only be generalized to individuals similar to those that were included in this research. Practical implications – Based on the empirical findings of this study, organizations may formulate new policies and strategies for improving the strategic decision making skills by allowing and encouraging spiritual activities in the workplace irrespective of religious and spiritual beliefs, thereby facilitating understanding and mutual respect. A culture of respect for diversity of beliefs and faiths should be cultivated in the workplace by enforcing appropriate codes of conduct as well as instilling values of tolerance, respect and compassion, which would result in more accurate decisions and improved performance. Originality/value – This is the only study that measured the impact of religiosity and spirituality on strategic decision making, empathy as a mediating variable using the data of leaders including, managers, assistant managers, CEOs, Directors/HOD.

The Psychometric Properties of a Romanian Version of the Centrality of Religiosity Scale (CRS 15)

Objective: The aim was to validate a Romanian version of the Centrality of Religiosity Scale (CRS 15) and to determine its psychometric properties in religious and highly religious people. Methods: A cross-sectional survey was conducted in different religious confessions. The sample consisted of 146 (67.9%) Orthodox, 58 (27.0%) Seventh-day Adventists, 3 (1.4%) Catholics, one (0.5%) Pentecostal, and 7 (3.4%) others. Data were collected on the Romanian version of the Centrality of Religiosity Scale (CRS 15), the Religious Belief Assessment Questionnaire (CACR), and the Moral Behavior Assessment Questionnaire (CACM). Results: The scale’s reliability analysis revealed an overall Cronbach’s alpha of 0.93. This demonstrated acceptable internal consistency. The Spearman correlation between the CRS scale’s total score and that of the Intimate and Expressive Religious Belief Assessment Questionnaire indicated positive levels of convergent validity. The Receiver Operating Characteristics (ROC) revealed good discriminative validity and the confirmatory analysis revealed a satisfactory fit. Conclusions: The validated Romanian version of the Centrality of Religiosity Scale (CRS 15) is a valid and reliable measure in detecting the centrality of religiosity.

Workplace Deviant Behaviour Among Public Sector Employees: The Roles of Perceived Religiosity and Job Status

Abstract Workplace deviant behavior has been linked to a number of organizational losses such as decreased employee morale, increased turnover and loss of legitimacy among important external stakeholders. Therefore, this paper investigated the relationships between religiosity, job status and workplace deviant behavior. Participants consisted of 351 (F=178; Mean age=39.2) employees of the Local Government Service Commission in Nigeria. Data which were sourced through the Workplace Deviant Behavior Scale and Centrality of Religiosity Scale were analyzed using multiple regression. Results revealed that religiosity negatively related to workplace deviant behavior, but no significant difference was found between junior and senior staff in their display of workplace deviant behavior. In addition, both religiosity and job status jointly influenced respondents’ workplace deviant behavior. The findings imply that high religiosity among employees might reduce the risks of deviance and in turn create a better work environment.