Centrality Of Religiosity Research Articles

Centrality of Buddhist Religiosity Scale: Adaptation and Validation of the Centrality of Religiosity Scale in a Buddhist Sample in Vietnam

This paper describes an adaptation of the Centrality of Religiosity Scale to the Buddhist religious tradition (CBRS) and a validation in Vietnam. The sample included data from 421 Vietnamese Buddhists (300 females, 121 males), aged 17 to 71 years (M=35.03, SD=13.09). The results provided evidence for good psychometric properties of the short, intermediate, and long version: CBRS-5, CBRS-10, and CBRS-15 respectively. Specifically, exploratory and confirmatory factor analyses supported the measure’s original five-factor structure: intellect, ideology, public practice, private practice, and religious experience. Furthermore, the Centrality of Buddhist Religiosity has proven to be a stable psychological construct across the three versions of CBRS and was associated strongly with the Gordon Allport’s notion of the intrinsic religious orientation. The results also suggested that the Stefan Huber’s centrality of religiosity model can capture the Buddhist religiosity and that the CBRS can be used to measure the five theoretical defined core dimensions of religiosity in Buddhism.

Social vs. Individual Centrality of Religiosity: Research in Religious and Non-Religious Settings in Russia

Most of the current approaches to measuring religiosity operate with indicators of individual religiosity. One of the central ideas of the current paper is that religiosity is a social phenomenon. The Centrality of Religiosity Scale (CRS) developed by S. Huber is applied to measure the individual component of religiosity. A modification of the CRS (CRS-SOC) has been developed to include the social component of religiosity with two aspects: social connections with lay members of religious communities and with the clergy. The analysis is based on the data of two surveys conducted in Russia: an on-line survey with a general population sample (1768 respondents) and a survey of parishioners of four Christian denominations: Orthodox, Catholic, “traditional” Protestant (Lutheran, Baptist), and the “new” Protestant (Pentecostal) (1192 respondents). The structure of religiosity among parishioners of different Christian denominations is discussed. The results, which revealed that the level of religiosity among Orthodox parishioners is slightly lower, are interpreted using the theory of religious economy.

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.

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.

Multidimensionality of Spirituality: A Qualitative Study among Secular Individuals

This study examines the multidimensionality of spirituality by comparing the applicability of two models—the five-dimensional model of religiosity by Huber that we have extended with a sixth dimension of ethics and the three-dimensional spirituality model by Bucher. This qualitative study applied a semi-structured interview guideline of spirituality to a stratified sample of N = 48 secular individuals in Switzerland. To test these two models, frequency, valence, and contingency analysis of Mayring’s qualitative content analysis were used. It could be shown that Bucher’s three-dimensional model covers only about half of the spirituality codes in the interviews; it is especially applicable for implicit and salient spiritual aspects in general, as well as for spiritual experience in specific. In contrast, the extended six-dimensional model by Huber could be applied to almost all of the spirituality-relevant codes. Therefore, in principle, the scope of this six-dimensional model can be expanded to spirituality. The results are discussed in the context of future development of a multidimensional spirituality scale that is based on Huber’s Centrality of Religiosity by extending the religiosity concept to spirituality without mutually excluding these concepts from each other.

Empathy and Exposure to Credible Religious Acts during Childhood Independently Predict Religiosity

ABSTRACTWhere do religious beliefs come from, and what predisposes people to believe in the supernatural remains an open question in the science of religion. Contemporary theories explaining religion typically focus on either evolved biological dispositions or social factors. In the current research, we were interested in how individual differences in emotional empathic concern and the social learning mechanism of being exposed to credible religious acts during childhood interplay to predict religiosity. The study conducted among Polish adults (N = 379) demonstrated that both empathy and childhood experience were positively related to every dimension of the centrality of religiosity. Moreover, it was observed that for all investigated dimensions (except for religious public practice), both empathy and religious social learning were significant and independent predictors. We also found no evidence that empathy moderates the relationship between childhood religious experience and general religiosity. Finally, we also conducted a relative importance analysis to determine the incremental validity of both factors in their prediction of religiosity. It was revealed that being exposed to credible religious acts explained substantially more variance in religiosity than empathy. Altogether, these findings suggest that there are at least two independent factors associated with the emergence of religious belief. One is an individual disposition to feel other-oriented emotions, while the other is a social factor of being exposed to credible religious models during one’s upbringing.

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.

The Role of Social Support, Life Meaningfulness, and Centrality of Religiosity in Posttraumatic Growth and Life Satisfaction of People with Spinal Cord Injury

Background: Spinal cord injury (SCI) is a type of chronic disease with physical and psychological effects on the individual`s life. The disease can have a devastating effect on the life and well-being of patients with SCI. The current study aimed at investigating the role of social support, life meaningfulness, and centrality of religiosity in posttraumatic growth and life satisfaction of people with SCI. Methods: The current study was conducted on 157 subjects with SCI selected by convenience sampling method in the Welfare Organization of Khorramabad city, Iran in 2016. The subjects completed the centrality of religiosity scale, the posttraumatic growth inventory, satisfaction with life scale, the meaning in life questionnaire (short-form), and multidimensional scale of perceived social support. Data were analyzed with stepwise regression method (F test and t test). Results: The obtained results indicated that the most important predictor of posttraumatic growth was family support and the most important predictor of life satisfaction was friends support. In sum, all predictor variables explained 62% of posttraumatic growth and 38% of life satisfaction. Conclusions: The current study findings showed that social support, meaningfulness, and religious believes can help people with SCI to adapt with problems related to their illness.

Time to believe: Disentangling the complex associations between time perspective and religiosity

Previous research has demonstrated the essential role of time perspective (TP) for numerous vital outcomes, such as health, social behaviors, and well-being. Surprisingly, though, to date the association between TP and religiosity has not been systematically investigated. In the present paper, in a series of three studies (a total N > 700), we provide an in-depth empirical insight into the complex interplay between individual differences in the process of temporal framing of human experience and various features of religiosity, including general belief in God, Allport's religious orientations, Huber's centrality of religiosity, and religious fundamentalism. Most importantly, we discovered that positive aspects of religiosity correlated with Past-Positive and Future(-Positive) TP. On the other hand, present temporal focus was associated with instrumental and fundamentalist approaches to religious belief. Altogether, then, our results suggest that religiosity is linked to a broad temporal profile. Moreover, it was also found that associations between time perspectives and religiosity remain significant after controlling for personality traits. The present paper discusses these findings in light of time perspective theory and reflects upon possible causal mechanisms underpinning the observed associations.

Experiencing churches as spiritual and religious places: a study on children’s emotions in church buildings during scholastic field trips

Going on a field trip to the church, pupils can experience lived religion. But how do they feel during such a church visit? In this paper, we analyse statements of 516 German third graders (about 8 years old) made after they had visited their local church on a field trip. Using affective schema theory, we develop a conceptual model of emotions in churches that serves as theoretical framework for our quantitative content analysis. All in all, the vast majority of the participants report about positive feelings during their church visit. Moreover, it is one-third of the children who show spiritual or religious references in their statements. They talk about personal peace and comfort during the visit, or describe the church as a place to pray and experience the presence of God. Regression analysis identifies that it is the religiously educated children who express such references. Furthermore, children with high centrality of religiosity tend to choose traditional religious concepts, symbols and practices to express reference. These results are mostly in line with relevant theory from sociology of religion and primarily support the concept of subjective turn in religion.

Prevalence and Social-Cognitive Predictors of Anger Toward God in a Polish Sample

ABSTRACTBased on empirical studies, we may assume religion is an important source of support, consolation, and a sense of life for many individuals. However, notwithstanding the psychological benefits religion provides, it is also a reason for discomfort and struggle. The research presented in this article is an attempt at analyzing one of religious struggle types: anger toward God. Our study addresses the following issues: (a) prevalence of anger toward God in a national Polish sample; (b) predictors of anger toward God (religious attributions and God concepts); and (c) moderation of relationships between religious attributions, God concepts and anger toward God by centrality of religiosity. We applied the social-cognitive perspective for explaining the phenomenon of anger toward God. The results showed that anger toward God is frequently a reaction to negative experiences, and its intensity is low, lower than the intensity of positive emotions toward God. Anger toward God correlated positively with assigning negative intentions and the responsibility for suffering to God. A moderating effect of centrality on the relation between attributions and perception of God and anger toward God was observed.

Religiosity, Spirituality, and God Concepts

Within a German sample ( N = 478), the current cross-sectional questionnaire study conducts interreligious and interdenominational comparisons between Catholics, Protestants, free-church Protestants, Bahá’ís, Muslims, Spiritualists, i.e., religiously unaffiliated persons who label themselves as “spiritual,” and religious/spiritual “nones.” The comparisons refer to self-ratings of religiosity and spirituality, centrality of religiosity, as assessed by the Centrality of Religiosity Scale, and God concepts. The study is largely exploratory in nature, but also aims at identifying contexts of faith in which the term “spiritual” is typically used as a self-description. The results show that only Spiritualists and free-church Protestants substantially label themselves as “spiritual.” However, they differ in many respects from each other, thus representing two distinct contexts of faith. The results further reveal a medium position of Catholics and Protestants in between the other subgroups, commonalities as well as specific differences between free-church Protestants, Bahá’ís, and Muslims, and some religious/spiritual approaches even within the “nones.”

P-430 - Worry and religiosity

Worry is a repetitive cognitive process in which a person anticipates and elaborates on possible undesirable future events and their consequences. Worry, especially when excessive, was demonstrated to be closely related to psychopathology, in particular to anxiety disorders and depression. Some studies suggested that worry can play an important role in the pathomechanisms of these disorders. However, the factors determining the levels of worry are poorly understood and studied. Objectives. This study aimed at exploring possible relationships between worry and religiosity. The hypothesis was put forward that certain aspects of religiosity, such as centrality or contents of religious beliefs, emotions and experiences can either increase or prevent worry. One-hundred eighty college students (90 men and 90 women), Roman Catholics, recruited from different universities and studying varied majors, took part in the study. They completed Penn State Worry Questionnaire measuring the tendency to worry and The Structure of Religiosity Test designed to measure centrality and contents of religiosity. The levels of worry were significantly statistically correlated with centrality of religiosity, with those who worried more demonstrating more central religiosity. The relationship was relatively weak, however, stable across different dimensions of centrality of religiosity. Higher levels of worry were also found to be weakly or moderately related to the contents of religiosity, strikingly, irrespective of their positive/negative value. Centrality of religiosity and most religious contents (emotions, experiences) may be factors predisposing to higher worry. However, this finding requires further explanation and verification in different religions and denominations.

Forgiveness by God and Human Forgivingness: The Centrality of the Religiosity Makes the Difference

The present study tested the hypothesis that centrality of religiosity as defined as the position of an individual's religious construct system in personality moderates the relationship between the experience of forgiveness by God and forgivingness for others. Participants ( N = 459) completed measures of forgiveness by God, forgivingness, and centrality of religiosity. The moderating hypothesis was tested by treating centrality of religiosity both as a continuous variable and as a categorical variable with reference to a typological distinction. Results indicate that centrality of religiosity moderates the positive relationship between forgiveness by God and forgivingness for others, implying that this relation only occurs if the religious construct system is in a central position in personality, but not if it is in a subordinate position. These results underline the importance of considering centrality of religiosity as an individual difference variable.