Religiosity Construct Research Articles

Does consumer religiosity matter for green banking adoption? Evidence from a Muslim-majority market

PurposeA significant dilemma facing humankind in the present time is environmental degradation. To alleviate the pressure on natural resources, green banking (GB) has been acknowledged as an effective solution. However, creating consumer engagement is still challenging for banks. Hence, the purpose of this study is to investigate the influence of religiosity on GB adoption among Muslim consumers.Design/methodology/approachThe deductive approach was used to explain how GB adoption is affected by the religiosity of the consumer. A total of 332 sample data were collected cross-sectionally from Islamic bank customers in the UAE. Partial least square structural equation modelling (PLS-SEM) via Smart PLS 4 was used to analyse the data. Five dimensions (i.e. ideological, ritualistic, intellectual, consequential and experimental) were used to measure religiosity which served as the independent variable. Customer intention to adopt GB represents the dependent variable.FindingsThe PLS-SEM results revealed that Islamic religiosity affects the adoption of GB among Muslim consumers. Indeed, their religious commitment and beliefs affect the products they intend to adopt and how they intend to do it.Originality/valueTo the best of the authors’ knowledge, this is a pioneering study in the investigation of Islamic religiosity and its influence on the intention to adopt GB. This is a pioneering study in the sense that it proposes a comprehensive religiosity construct using five intertwined dimensions in the literature of GB. This study offers an improved and broader insight assessment of Islamic religiosity, which would help emphasise its significance and utility for business-related decisions by developing an emotionally-driven link between GB practices and the Muslim-oriented consumer market towards increasing the latter’s engagement.

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Purpose: The goal of this study is to propose a conceptual framework of new Islamic payment gateway system its acceptance among Malaysians. This study will employ UTAUT with four exogenous latent variables which are Performance Expectancy (PE), Effort Expectancy (EE), Social influence (SI), Facilitating Conditions (FC) and two endogenous latent variable also known as moderator which is Religiosity (R) and Behavioral Intention (BI). Theoretical framework: Based on previous study, the UTAUT model design by (Soomro, 2019) hypothesizes of four constructs of variables which are, performance expectancy, effort expectancy, social influence, and facilitating conditions. These variables act as predictor of behavioural intention. As for the study, the author has added religiosity variable in place of the four moderators proposed. Design/methodology/approach: According to (Alam, Hu & Barua, 2018) positivism focuses on testing hypotheses from an existing theory and understanding the individual behaviour. Agreeing to that, (Kholoud Ibrahim Al-Qeisi, 2009) stated in his study that methodologies of positivism have expressed different types of validity checks, such as construct validity, internal and external validity and statistical conclusion validity. In other words, the evidence presented should be able to be examined, as well as the process used, the research context, and to conclude that the claims made are reasonable. Findings: According to (Batrinca and Treleaven, 2015) the largest, richest, and most dynamic evidence base of human behaviour is social media data, which brings new options for understanding individuals, groups, and society. Innovative scientists and business professionals are increasingly looking for innovative ways to collect, combine, and analyse this huge amount of data efficiently. Companies in the retail and banking industries were among the first to use social media analysis. Retailers utilise social media to increase brand awareness, improve product/customer service, develop advertising/marketing plans, analyse network structure, spread news, and even detect fraud. Research, Practical & Social implications: We suggest to include item for Religiosity construct that are more to understanding in Islamic Muamalat. In that way, the future study might find more accurate result for Religiosity impact in the construct Originality/value: According to this study, which adopted from previous study that using religiosity as moderating variable, since we found that Religiosity do have interaction effect for Performance Expectancy and Social Influence towards Behaviour Intention. But the difference is, in previous study the moderation was used in banking field. While in this study Religiosity were used in Payment gateway field.

Overview of Acceptance Islamic Payment Gateway System in Malaysia: a Conceptual Framework

Purpose: The goal of this study is to propose a conceptual framework of new Islamic payment gateway system its acceptance among Malaysians. This study will employ UTAUT with four exogenous latent variables which are Performance Expectancy (PE), Effort Expectancy (EE), Social influence (SI), Facilitating Conditions (FC) and two endogenous latent variable also known as moderator which is Religiosity (R) and Behavioral Intention (BI).
 
 Theoretical framework: Based on previous study, the UTAUT model design by (Soomro, 2019) hypothesizes of four constructs of variables which are, performance expectancy, effort expectancy, social influence, and facilitating conditions. These variables act as predictor of behavioural intention. As for the study, the author has added religiosity variable in place of the four moderators proposed. 
 
 Design/methodology/approach: According to (Alam, Hu & Barua, 2018) positivism focuses on testing hypotheses from an existing theory and understanding the individual behaviour. Agreeing to that, (Kholoud Ibrahim Al-Qeisi, 2009) stated in his study that methodologies of positivism have expressed different types of validity checks, such as construct validity, internal and external validity and statistical conclusion validity. In other words, the evidence presented should be able to be examined, as well as the process used, the research context, and to conclude that the claims made are reasonable.
 
 Findings: According to (Batrinca and Treleaven, 2015) the largest, richest, and most dynamic evidence base of human behaviour is social media data, which brings new options for understanding individuals, groups, and society. Innovative scientists and business professionals are increasingly looking for innovative ways to collect, combine, and analyse this huge amount of data efficiently. Companies in the retail and banking industries were among the first to use social media analysis. Retailers utilise social media to increase brand awareness, improve product/customer service, develop advertising/marketing plans, analyse network structure, spread news, and even detect fraud.
 
 Research, Practical & Social implications: We suggest to include item for Religiosity construct that are more to understanding in Islamic Muamalat. In that way, the future study might find more accurate result for Religiosity impact in the construct
 
 Originality/value: According to this study, which adopted from previous study that using religiosity as moderating variable, since we found that Religiosity do have interaction effect for Performance Expectancy and Social Influence towards Behaviour Intention. But the difference is, in previous study the moderation was used in banking field. While in this study Religiosity were used in Payment gateway field.

A Model Integrating Islamic Religiosity and Theory of Planned Behavior to Explain the Dynamics of Halal Consumption Behaviors

Halal is a fundamental Islamic principle that generally shapes Muslim consumption behaviours. Even though the halal concept originates from religious sources, limited studies found focusing on the role of religiosity in investigating halal consumption behaviors. The Theory of Planned Behaviour (TPB) has been widely used to predict the behavioural intention of halal consumption behaviours among Muslims. This study aims to extend the discourse by integrating the religiosity construct in the TPB in which we examine the influence of religiosity as an additional variable to the other main determinants of behavioural intentions as theorized in the TPB. This is a cross-sectional study conducted among millennials Muslims who frequently eat out in the urban areas of Klang Valley, Malaysia. The findings reveal that religiosity has the strongest influence to determine halal food consumption compared to other determinants as outlined in the TPB. The proposed integration of religiosity variables in the TPB model contributes to extending literature in halal consumption as well as providing analysis on the role of religiosity in propelling the halal consumption behavior. Hence, this paper offers theoretical underpinnings and empirical evidence for this discourse.

A Model Integrating Islamic Religiosity and Theory of Planned Behavior to Explain the Dynamics of Halal Consumption Behaviors

Halal is a fundamental Islamic principle that generally shapes Muslim consumption behaviours. Even though the halal concept originates from religious sources, limited studies found focusing on the role of religiosity in investigating halal consumption behaviors. The Theory of Planned Behaviour (TPB) has been widely used to predict the behavioural intention of halal consumption behaviours among Muslims. This study aims to extend the discourse by integrating the religiosity construct in the TPB in which we examine the influence of religiosity as an additional variable to the other main determinants of behavioural intentions as theorized in the TPB. This is a cross-sectional study conducted among millennials Muslims who frequently eat out in the urban areas of Klang Valley, Malaysia. The findings reveal that religiosity has the strongest influence to determine halal food consumption compared to other determinants as outlined in the TPB. The proposed integration of religiosity variables in the TPB model contributes to extending literature in halal consumption as well as providing analysis on the role of religiosity in propelling the halal consumption behavior. Hence, this paper offers theoretical underpinnings and empirical evidence for this discourse.

Religiosity and Entrepreneurial Intentions in Pakistan

Purpose: The primary objective of this study is to develop an inclusive model that represents the relationship between entrepreneurial intentions and religiosity.
 Design/Methodology/Approach: This research was conducted using sample of 338 undergraduate business students from universities in Punjab, Pakistan. The method used for collecting data was through self-administered questionnaire survey which contained two sections related to demographic characteristics and constructs of religiosity and entrepreneurial intentions. Analysis on the data was done using PLS-SEM.
 Findings: Contrary to the theory, the results revealed that entrepreneurial goal intention (EGI) is not influenced by social norms. However, EGI is positively influenced by extrinsic and intrinsic religiosity, perceived desirability, and opportunity for entrepreneurship, where extrinsic and intrinsic religiosity was found to have a mediating role between opportunity for entrepreneurship and EGI.
 Implications/Originality/Value: Deeper understanding of how religiosity influences entrepreneurial intentions in different cultures, settings and situations could help in the further advancements of knowledge in this field of study. Religious leaders, policy makers, university administrators can utilize the results of this study to encourage entrepreneurship in the country.

The role of perceived religiosity in strengthening celebrity endorser’s credibility dimensions

This present study investigates the moderating effect of celebrity endorsers’ perceived religiosity in the relationship between dimensions in source credibility theory and consumers’ purchase intention. A self-administered survey was conducted using mock-up stimuli to 505 respondents in major universities located in Jakarta, Indonesia. Subsequently, exploratory and confirmatory factor analysis was employed, followed by regression analysis using AMOS 24.0 to test the hypotheses. The results revealed that endorsers’ perceived religiosity significantly strengthened the influences of trustworthiness and attractiveness dimensions toward consumers’ purchase intention. Conversely, perceived religiosity did not significantly strengthen the effect of expertise on consumers’ purchase intention. Theoretically, this present study fulfills the knowledge gap of the influence of perceived religiosity construct on the relationship between source credibility dimensions and consumers’ purchase intention. While practically, this present study provides suggestions for marketers to involve the celebrity’s perceived religiosity dimensions to increase their endorsement campaigns’ credibility and effectiveness.

Assessing the Associations between Religiosity and Alcohol Use Stages in a Representative U.S. Sample

Background: Problematic alcohol drinking has been a public health concern in the United States. Studies showed that religiosity serves as a protective factor, delaying the onset of alcohol use, and reducing the frequency of drinking. Few studies, however, have examined these associations with large, nationally representative samples, and even fewer have assessed the impact of religiosity on drinking behavior transitions/changes. Objectives: This study examined a national adult sample to investigate the associations between religiosity and alcohol use stages including initiation, reinitiation, and persistence of alcohol use. Methods: Data from the National Epidemiologic Survey of Alcohol and Related Conditions Waves 1–2 were used. Wave 1 sample included 6113 nondrinkers, 6189 prior drinkers, and 21,950 current drinkers who were at risk for initiation, reinitiation, and persistent use of alcohol, respectively. Religiosity constructs included importance of religious and frequency of practice. Three logistic regressions examined the aforementioned associations. Results: Compared to those not attending religious services, the most frequent attenders exhibited lower odds of initiating alcohol use, reinitiation after prior use, and persistent drinking (ORs = 0.23, 0.51, 0.55, respectively; ps < .01). Those identifying religious beliefs as very important exhibited lower odds of initiation and reinitiation of alcohol use (both ORs = 0.63, ps < .05). Conclusions: Religiosity plays an important role in preventing/delaying alcohol use initiation, reinitiation, and persistence. Incorporating religiosity aspects (e.g. meditation) into alcohol prevention and control programs may serve to increase protective effects. Future studies should seek to delineate what religiosity factors can be leveraged and embedded into secular prevention programs delivered to youth and adolescents.

Religiosity and the psychological outcomes of trauma: A systematic review of quantitative studies

This is a broad review examining the relationships between religiosity and the psychological outcomes of trauma. Previous studies showed that some constructs of religiosity are associated with lower severity of symptoms of mental disorders, whereas others, for instance, negative religious coping, predict deteriorated mental health. A systematic review of peer-reviewed quantitative studies was conducted to examine the patterns of relationships between religiosity and psychological outcomes of trauma, potential causal relationships, and specific effect of religiosity on the outcomes on trauma. A total of 79 quantitative studies were included. The majority focused on military trauma or various types of traumatic exposure in the general population. Most of the studies employed a cross-sectional design. The associations between religiosity and psychological outcomes of trauma depend on the concept of religion used in a study, type of trauma. There is not enough evidence to support the causal effect of religiosity.

Scale of religiosity for Muslims: an exploratory study

PurposeIslam plays a powerful symbolic and cultural role in the constitution of consumer preferences, especially in Muslim countries. To quantitatively study this role in the consumption patterns of Muslim consumers we need a suitable scale for religiosity. However, the existing scales of religiosity have been developed primarily for Christian/Jewish respondents and cannot provide valid results for Muslim consumers. This study aims to address these challenges by re-conceptualizing the religiosity construct for Muslims and conducting an exploratory study to generate an initial scale.Design/methodology/approachThis paper initialized the scale development exercise with a systematic review of the existing Islamic literature to ensure that we use Islamic categories to build the scale. Once the authors had a large pool of items, they consulted experts on Shariah (Islamic law) to evaluate these items for clarity, face and content validity. Next, they conducted five focus groups to (a) determine if they had covered the full terrain of Muslim religiosity; (b) identify if the items correspond with the actual experiences of the target respondents; and (c) ensure linguistic compatibility. This was followed by administering an exploratory survey designed to test psychometric properties of the new scale and to analyze the underlying dimensionality of the inventory of items.FindingsTo extract a manageable number of latent dimensions in the survey data, an exploratory factor analysis (EFA) procedure was conducted. This resulted in the extraction of five different factors which were named as Mu’amalat_societal ethics, Roshan Khayali (enlightened moderation), Ibadaat (prayers), Mu’amalat_societal laws, Azeemat (a state exhibiting scrupulous faithfulness) and Mu’amalat_business dealings. There is a divide between Ibadaat (individual and collective worship) and Muamlaat (social relations) that emerged in the data from the cluster analysis procedure.Originality/valueReligion can be an important part of decision-making of a typical consumer. This paper proposes a new scale for Muslims to tap into their religiosity, as existing scales are not embedded in the Islamic literature. This study also distinguishes Muslim religiosity from its Western counterpart and thus helps in clarifying the Muslim religiosity construct.

The Protective Influence of Parental Monitoring and Ideological Religiosity on Adolescents’ Hazardous Alcohol Use

Prior research documents a protective role for parental monitoring and religiosity against adolescents’ hazardous alcohol use, whereas impulsivity tends to function as a risk factor. Alcohol outcome expectancies and valuations may help explain the ways risk and protective factors are associated with adolescents’ hazardous drinking. We therefore tested a conditional indirect effects model of the association between parental monitoring and hazardous drinking, with expectancies and valuations as mediating variables, and ideological religiosity, impulsivity, and valuations as moderating variables. Our cross-sectional sample, for whom we had complete self-report data on our study variables, consisted of adolescents from the northeastern United States (N = 467; Mage = 15.81, 53.5% female; 77.1% White; 59.5% religiously unaffiliated). Lower parental monitoring corresponded to greater positive expectancies among Religious adolescents relative to Atheistic adolescents, which in turn corresponded to greater hazardous use when impulsivity and positive valuations were higher (B = −1.09, [−1.91, −0.39]). Greater parental monitoring corresponded to lower hazardous use among Spiritual relative to Atheistic (B = −1.60, p = 0.004) and Unsure (B = 1.84, p = 0.04) adolescents. Last, self-identification as Atheistic (B = 11.28, p = 0.02) or Agnostic (B = −13.08, p = 0.02) predicted lower hazardous drinking, in comparisons with Spiritual adolescents. Our findings highlight the importance of including ideological religiosity when predicting adolescents’ alcohol use, as a means to distinguish between the constructs of religiosity and spirituality, and discern protective effects for religiosity relative to Atheistic and Agnostic comparison groups.

Measuring religiosity among Muslim consumers: observations and recommendations

Purpose Research on Muslim consumers has increasingly highlighted the significance of measuring religiosity. However, there is an apparent lack of uniformity in measuring religiosity across literature on Muslim consumer research. This paper aims to critically review the approaches used to measure religiosity in existing research on Muslim consumers. Design/methodology/approach This paper reviewed 39 studies selected from the Journal of Islamic Marketing from 2010 to 2017. Based on critical reviews of these studies on Muslim consumers, a number of observations and recommendations were made on approaches to measure religiosity. Findings Evident influence of religiosity on Muslim consumers was observed across the spectrum of the reviewed studies. The main issues in selecting the measures of religiosity include limited discussion on rationalizing the choice of a particular measure of religiosity and little consideration of the Islamic context. Research limitations/implications Based on the review, it is recommended that the process of searching, selecting and adopting a particular religiosity construct should be rationalized based on Islamic context. Adoption of Western scales should be done carefully with expert reviews. Also, researchers may consider using Islamic religiosity constructs and alternative measures such as qualitative measures of religiosity and spirituality-based constructs. Originality/value As Muslim consumer research is gaining momentum, this paper presents a critical review of the important aspect of measuring religiosity among Muslim consumers. The critical review and recommendations in this paper offer a much-needed theoretical clarity on selecting and using religiosity measures.

Building the holy brand: Towards a theoretical model of brand religiosity

AbstractThis article introduces the brand religiosity construct and delineates its relationship with antecedents and consequences from a dynamic stage‐wise progression perspective. The proposed theoretical framework demonstrates the process that brand religiosity is formed through a series of steps, from brand appreciation, romantic brand love and brand devotion to brand religiosity. The proposed model specifies that the link between brand appreciation and romantic brand love is moderated by individual difference variables including consumer materialism and emotional attachment styles. Meanwhile, the relationship between romantic brand love and brand devotion is further proposed to be enhanced by the sense of brand community but weakened by individual's religiosity. Finally, the influence of brand religiosity on consumer behaviour and brand consumption, such as transcendental experience and proactive sustaining ritualistic behaviour is discussed.

Religion and Life Satisfaction: A Correlational Study of Undergraduate Students in Trinidad.

Religious behaviour tends to correlate positively with life satisfaction. The predictive power of this relationship is associated with various socio-demographic factors such as age, gender and religious affiliation. We investigated the relationship between religious involvement and life satisfaction in a multi-religious population of undergraduate medical students of the University of the West Indies. We used a cross-sectional design to assess 228 undergraduates (50 males and 178 females) on religiosity, religious well-being and life satisfaction using the Religious Orientation Test, Religious Well-Being subscale and the Satisfaction with Life Scale, respectively. Respondents also provided socio-demographic information such as age, gender and religious affiliation. "How religious one considers oneself" was the religiosity construct most significantly associated with life satisfaction while "frequency of prayer" was the least. Christians registered higher religiosity and religious well-being but non-Christians reported significantly higher life satisfaction. Muslim and Hindu scores on religiosity, religious well-being and life satisfaction were not statistically different. Females scored higher than males on religiosity (borderline significant, p = .054) and significantly higher on religious well-being (p < .01); however, there was no significant difference between males and females on life satisfaction. The "religious affiliation" group scored significantly higher on religiosity and religious well-being compared with the "no religious affiliation" group but there was no difference between these two groups on life satisfaction. Religiosity and religious well-being were overall significantly and positively associated with life satisfaction. However, in demographic groups where there was higher religiosity, for example females, Christians, people affiliated with a religion and older people, it was not associated with greater life satisfaction.

Does the country of origin of a halal logo matter? The case of packaged food purchases

PurposeThis paper aims to model consumers’ decision to use halal logo on packaged food products. The model primarily tests the importance of country of origin (COO) of a halal logo as an indicator for assessing credibility of a halal logo, and its relevance in consumers’ decision to use the logo in packaged food purchase.Design/methodology/approachA data set from a survey of 559 respondents from two countries was used to test eight hypotheses that were developed based on a modified theory of planned behaviour framework, using partial least squares procedures.FindingsHalal certification logo was found to have COO effect on consumers’ evaluation during purchase decision of food items. Consumer uses information on the COO of a halal logo to assess the logo’s credibility in delivering the halal food standard. The construct, along with the constructs of religiosity and its interaction terms, subjective norms and attitude, explains consumers’ intention to consider the halal logo during packaged food purchase.Research limitations/implicationsGeneralization of the findings is limited to the packaged food industry and to the consumer groups surveyed in the two countries.Practical implicationsThere is a need for marketers to recognize Muslim consumers’ sensitivity towards the origin of a halal logo in choosing the right logo for their products. Logo certifiers may want to consider adopting marketing strategies to market their certification as a credible marker of a halal food standard.Originality/valueThe effect of COO of halal logo and its influence on consumers’ decision to use the logo in purchase decision are new to the literature.

Muslim religiosity, generational cohorts and buying behaviour of Islamic financial products

This study examines the effects of the interplay between various aspects of religiosity, generational cohorts and buying attitude on Muslim consumers’ purchase intention of Islamic financial products. Based on data collected from 1263 Muslim consumers in Bangladesh, the findings broadly support the proposed conceptual model that buying attitude acts as a mechanism that transforms religiosity dimensions of Muslims into purchase intention and that the Muslim religiosity–buying attitude–purchase intention relationship is moderated by generational cohorts. The unbundling of the religiosity construct provides a deeper understanding of how the mediating (buying attitude) and moderating (generational cohorts) relationships vary across various religiosity dimensions.

The trouble with religiosity constructs

In response to a steady flow of observed scholarship in the field of Islamic marketing, using religiosity constructs; the author argues that work based upon such proposed quantified scales and evaluations of religiosity necessitate further ontological examination and refinement. In support of this position, there appears to be little classical Islamic scholarship that advocates such an approach. Instead, the suggestion is that more mixed-methods and multi-layered hermeneutical reflective approaches are required; if they are to mirror reality, the full-spectrum of lived experiences, and to safeguard against ‘killing’ the spirit of the spiritual.

Perception of child neglect and psychopathology in a population-based sample of US adults

relationship between substance use and use disorders and religiosity. These studies are largely limited to adolescent or young adult populations in the United States and use proxies for religiosity that have not been validated. Only one study (to our knowledge) uses DSM-IV current diagnostic criteria for alcohol and drug abuse/dependence. No study explores DSM-IV current nicotine dependence. This study explores the relationship between religiosity and multiple substance-related outcomes in an adult Israeli sample using a clearly defined and understood religiosity construct. Methods: Household residents selected from the Israeli Population Registry (n = 1349) were interviewed. Multivariate logistic regression was used to investigate the association between religiosity and 2 types of outcomes: current substance use and current substance use disorders. Demographic covariates were controlled. Results: Self-reported level of religiosity was inversely related to current nicotine, alcohol, and drug use. Secular individuals were more likely than religious individuals to have current nicotine dependence (AOR = 1.92; CI, 1.15-3.21) and alcohol use disorders (AOR = 2.73; CI, 1.26-5.94). Among alcohol users, alcohol use disorders (AOR = 2.33; CI, 1.06-5.12) remained significantly associatedwith religiosity; however, this did not occur for nicotine or drugs. Conclusions: Theeffectof religiosityshouldbestudiedfurther tounderstand its associations with specific substances, especially among substance users, and withinvariouscultures andreligions.Additionally, clinicians shouldbeawareof the effect of religiosity when providing services to clients, as some studies of Alcoholics Anonymous 12-step groups have shown that spirituality is an important component of treatment. Limitations of the study design include data collection by self-report rather than by observation and cross-sectional data that reduce the ability to determine causal direction. Public Health Relevance: Understanding possible protective mechanisms of religiosity, such as social support, social acceptance and inclusion, and a relationship with a “higher authority,” could lead to greater understanding of the etiology of substance use disorders and, eventually, the development of public health policies and clinical interventions.

Postelection violence, posttraumatic stress, and comorbidity of behavioral and emotional problems among Kenyan youth

relationship between substance use and use disorders and religiosity. These studies are largely limited to adolescent or young adult populations in the United States and use proxies for religiosity that have not been validated. Only one study (to our knowledge) uses DSM-IV current diagnostic criteria for alcohol and drug abuse/dependence. No study explores DSM-IV current nicotine dependence. This study explores the relationship between religiosity and multiple substance-related outcomes in an adult Israeli sample using a clearly defined and understood religiosity construct. Methods: Household residents selected from the Israeli Population Registry (n = 1349) were interviewed. Multivariate logistic regression was used to investigate the association between religiosity and 2 types of outcomes: current substance use and current substance use disorders. Demographic covariates were controlled. Results: Self-reported level of religiosity was inversely related to current nicotine, alcohol, and drug use. Secular individuals were more likely than religious individuals to have current nicotine dependence (AOR = 1.92; CI, 1.15-3.21) and alcohol use disorders (AOR = 2.73; CI, 1.26-5.94). Among alcohol users, alcohol use disorders (AOR = 2.33; CI, 1.06-5.12) remained significantly associatedwith religiosity; however, this did not occur for nicotine or drugs. Conclusions: Theeffectof religiosityshouldbestudiedfurther tounderstand its associations with specific substances, especially among substance users, and withinvariouscultures andreligions.Additionally, clinicians shouldbeawareof the effect of religiosity when providing services to clients, as some studies of Alcoholics Anonymous 12-step groups have shown that spirituality is an important component of treatment. Limitations of the study design include data collection by self-report rather than by observation and cross-sectional data that reduce the ability to determine causal direction. Public Health Relevance: Understanding possible protective mechanisms of religiosity, such as social support, social acceptance and inclusion, and a relationship with a “higher authority,” could lead to greater understanding of the etiology of substance use disorders and, eventually, the development of public health policies and clinical interventions.

Religious motivations for everyday goals: their religious context and potential consequences

The present studies explored different religious reasons for everyday goals. We proposed that religious reasons can include transcendental religious motivation (TRM, e.g. striving for spiritual communion with the transcendent) and normative religious motivation (NRM, e.g. following church norms). In the study, transcendental and normative religious motivation for personal projects was explored in three cross-sectional samples of Hungarian adults (Study 1, N = 158 and 224, Study 2, N = 512). In Study 1 TRM and NRM were found to be interrelated, however differently associated with constructs of religiosity (sanctification of projects, types of religious self-regulation, intrinsic-extrinsic religiosity, and basic religious attitudes). In Study 2, TRM was associated with autonomous regulation of personal projects while NRM was associated with controlled regulation. Moreover, path analysis showed that NRM predicted negatively and TRM predicted positively indices of well-being and that these links were partially mediated by regulation types. Results indicated that the description of religiosity on the level of everyday goals is a viable concept, although it cannot be treated as a uniform phenomenon. Further theoretical and practical implications of the results are discussed in terms of the link between forms of religiosity, everyday functioning and autonomy support.