Extrinsic Religious Orientation Research Articles

Muslim extrinsic cultural religious orientation and identity: relationships with social and personal adjustment in Iran

Especially in Muslim communities, extrinsic motivations for being religious may include the use of religion to promote societal well‐being. Iranian university students responded to statements designed to express an extrinsic cultural religious orientation. Four factors described this motivation, including Family and Social Order, Disorder Avoidance, Peace and Justice, and Cultural Foundations. Extrinsic cultural religious factors correlated positively with identity, displayed limited associations with personal adjustment, and broadly predicted greater social adjustment as reflected in measures of Individualist and Collectivist Values, Collective Self‐Esteem, Empathic Concern, and Perspective Taking. The extrinsic cultural religious orientation also partially mediated the relationship between identity and social adjustment and slightly suppressed the association of identity with personal adjustment. These data confirmed the importance of examining the extrinsic cultural religious orientation in studies of Muslim and perhaps other religious communities.

P03-215 - Psychological aspects of religious orientation and humans abnormal behavior

ObjectiveThe study is to clarify psychological effects of two kinds of religious orientation (Extrinsic / Intrinsic) on tendency to addiction.MethodParticipants were 80 addicted people that attended in addiction treatment center. Alport's Religious Orientation Scale was administered on participants. Data analyzed with Chi Square formula.ResultsAnalysis of data showed that eighty percent of addicted people are extrinsic religious oriented. Also seventy five percent of addicts were less educated and under high school.ConclusionAddicted with extrinsic religious orientation apply the religious to access their goals and when they do not access their goals, they disappointed, get anxiety and depression and try to make a defense about the event. The intrinsic religious oriented people tend to religious for developing in personality, life, attitude and cognition and like to reach the optimal goal that is cognition of God and this is a factor that makes hopeful and not disappointing from bad event and not reaching to goals. But in extrinsic religious oriented people, when they do not reach to goals, disappoint soon and want to make defense that one of the defense is addiction.

PW01-223 - Comparison of personality traits and religious orientation between addicted and nonaddicted people

ObjectiveReligion and to be religious can play an important role in human's individual and social life. The religion can be entered in many aspects of human behaviour and can affect on their behaviour and reduce probably of abnormal functions.So the study was aimed to investigate personality traits and religious orientation in two groups of addicted and nonaddicted people.Methods91 addicts people(in prisons)selected and were compared with 91 nonaddicted people. McCare & Costa's Five-factor personality test (NEO-PIR) and Alport's religious orientation scale (AROS)was adminidtered on them.T independent test was used to analyze the data.ResultsResults showed significant difference between personality traits and religious orientation in tow groups. Nonaddicted people are more conscientiousness and less extrinsic religious orientation than addicted people.ConclusionsBased on results it is suggested to do plans to increase intrinsic religious orientation related to personality traits in order to decrease tendency to addiction.

P02-96 - A Survey on the role of religious orientation, mental health and happiness in the senile people

ObjectiveReligious orientation can be understood in terms of two dimensions: extrinsic religiosity and intrinsic religiosity. Those with an “intrinsic religious” orientation dedicated their life to God or a higher power and reported they were less afraid of death and experienced greater feelings of well-being, happiness and mental health than people who fit into the “extrinsic religious” category of using religion for external ends, such as a way to make friends or increase community social standing.Method80 senile people were randomly selected and Allport's religious orientation scale (AROS), Argyle's happiness inventory (AHI) and General Health Questionnaire (GHQ) were administered on them. Pearson correlation formula was used for analyzing the data.ResultsFindings showed that there is negative and significant correlation between intrinsic religious orientation and components of mental illness, positive and significant correlation between extrinsic religious orientation and components of mental illness, negative and significant correlation between components of mental illness and happiness.ConclusionsIn seeking of satisfaction and happiness of / in life people choose some ways. One of the most ways is being religious and religious orientation. In religious orientation, people with intrinsic religious orientation tend to internal value and personal relationship with God and this attitudes makes them hopefully in life and make happy them in every time of life. People with extrinsic religious orientation tend to be religious for getting the situation and prestige and social confirmation. When they do not reach to their goals they disappoint specially in aging period and get depressed.

Self‐control in Pakistani Muslims: relationships with religious orientation, depression and anxiety

Islam literally refers to a personal ‘surrender’ or submission, and may therefore promote a form of self‐control that some have associated with psychosocial benefits. English‐speaking Pakistani university students (N = 160) responded to the Brief Self‐Control Scale along with measures of religious interest, religious orientation and psychological maladjustment. Self‐control correlated positively with religious interest ratings and an intrinsic religious orientation and negatively with an extrinsic religious orientation, depression and anxiety. These data supported the hypothesis that the ‘surrender’ of Islamic commitments would be associated with a self‐control that predicts religious and psychological adjustment.

An Analysis of college student's irrational levels of according to Their intrinsic and extrinsic religious orientations

An Analysis of college student's irrational levels of according to Their intrinsic and extrinsic religious orientations

Religious Attitude and Happiness Among Parents of Children with Developmental Disabilities

Twenty-seven couples of children with developmental disabilities participated in the investigation of the relationship between religious attitude, measured by the Religious Orientation Scale and happiness, measured by the Depression-Happiness Scale. There were no significant differences between mothers and fathers in their levels of happiness or religious attitude. For both fathers and mothers, being motivated by intrinsic religious beliefs was associated with greater levels of happiness. Fathers who reported having an extrinsic religious orientation were less happy. However, the same was not true for mothers. Possible explanations of the above findings, clinical and social implications, limitations of the current study, and suggestions for the future studies are discussed.

The Importance of Religious Orientation and Purpose in Life for Dying Well: Evidence from Three Case Studies

ABSTRACT As older adults approach the end of their lives, it is not uncommon to find a decrease in subjective well-being. However, a number of studies have indicated that elders with an intrinsic rather than extrinsic religious orientation often are able to keep a high level of subjective well-being even if they are close to death. In a previous quantitative study, only intrinsic religiosity was indirectly and positively related to subjective well-being in a sample of 103 relatively healthy older adults and 19 hospice patients (aged 61 +), mediated by shared spiritual activities and purpose in life. Extrinsic religiosity, by contrast, was indirectly and negatively related to subjective well-being. To explore in greater depth how religious orientation might influence subjective well-being at the end of life, we used the method of objective hermeneutics to examine semi-structured qualitative interviews with three older male hospice patients (aged 79, 80, and 98) on religion/spirituality and attitudes about death and dying. Results of the analyses revealed that the intrinsically religious respondent maintained his sense of cosmic purpose in life, which continued to be a source of satisfaction for him, unaffected by his terminal illness. The two extrinsically religious respondents, however, did not find solace in their religion and, hence, were unable to cope with their physical and emotional dependence and vulnerability. The findings suggest that an intrinsic religious orientation is most likely to be related to a cosmic sense of purpose in life, which facilitates subjective well-being even in the face of death.

The Relationship between Religious Orientation and Pressure in Psychology I Students at the University of the Witwatersrand

This study considers the relationship between religious orientation and pressure in 494 first-year Psychology students at the University of the Witwatersrand, South Africa. Religious orientation is defined according to Allport's concepts of intrinsic and extrinsic religious orientation and was measured using the Allport-Ross Religious Orientation Scale-Revised. Pressure is a concept used by Weiten to define the everyday life stress experienced by individuals and was measured in this study using Weiten's Pressure Inventory. The influence of religious affiliation on religious orientation and pressure was also explored. Results revealed few significant differences between intrinsic and extrinsic religious orientation and the types of pressure experienced. Religious affiliation significantly affected religious orientation but had no influence on pressure. These results are discussed in relation to the literature on religion and mental health and well-being.

Is intrinsic religious orientation a culturally specific American Protestant concept? The fusion of intrinsic and extrinsic religious orientation among non‐Protestants

AbstractThe relationship between intrinsic and personal extrinsic religious orientation as suggested by Gorsuch and McPherson is studied within four denominational samples of university students in four different cultural environments. Results show that intrinsic and extrinsic personal religious orientation form two separate dimensions only within the American Protestant sample. In three different European religious environments (one Eastern Orthodox, one Islamic, and one Roman Catholic), all extrinsic personal and intrinsic items can be combined into a single dimension. It is speculated that the intrinsic orientation may be culturally tied to Protestantism. Copyright © 2007 John Wiley & Sons, Ltd.

The Relationship Between Religious Orientation, Right-Wing Authoritarianism, and Implicit Sexual Prejudice

The relationship between intrinsic, extrinsic, and quest religious orientations, right-wing authoritarianism (RWA), and implicit and explicit attitudes toward homosexual individuals were examined within a sample of predominantly Protestant college students in the United States. Implicit attitudes were measured with the Implicit Association Test, a computer program that recorded reaction times as participants categorized symbols (of heterosexual and homosexual individuals) and adjectives (good or bad words). Participants displayed fairly negative implicit and explicit attitudes toward homosexual individuals (i.e., sexual prejudice). Intrinsic religious orientation uniquely predicted increased explicit sexual prejudice (when extrinsic, quest, and impression management were statistically controlled), and RWA appeared to mediate this effect. In contrast, the positive relationship between intrinsic religion and implicit sexual prejudice did not disappear when controlling for RWA. Although RWA seemed to be related to self-reports of prejudice, intrinsic religious orientation was uniquely related to automatic negative attitudes toward homosexual individuals.

Religious Commitment in Iran: Correlates and Factors of Quest and Extrinsic Religious Orientations

Iranians responded to Quest and Extrinsic Religious Orientation Scales in order to assess their validity and factor structure within a Muslim context. A sample of 251 Iranian university students received Persian versions of these instruments along with Intrinsic Religious Orientation, Interpersonal Reactivity, Constructive Thinking, Need for Cognition, and Openness to Experience Scales. Analysis of these data revealed that the Quest Scale contained four factors and validly measured Iranian religious commitments. Extrinsic and Intrinsic Religious Orientation Scales also clarified the psychological implications of religion in Iran. Extrinsic factors corresponded to American data; and as in previous Pakistani studies, Extrinsic-Personal scores were higher on average than those for the Intrinsic Orientation, which in turn was higher than the Extrinsic-Social motivation. These findings confirmed that the Quest and Intrinsic Scales along with the Extrinsic factors may be useful in the construction of a Muslim psychology of religion.

Muslim attitudes toward religion, religious orientation and empathy among Pakistanis

Pakistani university students responded to the Muslim Attitudes towards Religion Scale (MARS) along with the Intrinsic, Extrinsic, and Quest Religious Orientation Scales and with measures of adaptive and maladaptive empathy. The MARS most importantly predicted higher Intrinsic Scale scores, and MARS linkages with empathy were at least partially explained by an intrinsic religious orientation. The Extrinsic–Social motivation was lower than the Intrinsic orientation, which in turn was lower that the Extrinsic–Personal form of commitment. Quest reflected a more Extrinsic religious orientation. Numerous gender differences appeared. Comparison with previous British, Iranian, Pakistani and American data illustrated how a well-established research perspective can promote insights into an under-examined religious tradition and how the analysis of an under-examined religious tradition can clarify and qualify a well-established research perspective.

Effects of Religious Orientation and Gender on Cardiovascular Reactivity Among Older Adults

Recent attention has focused on the relationship between religiosity and health. Although many pathways have been proposed to account for this relationship, little empirical research has investigated specific pathways in relation to specific physiological functions. This study assessed the roles that religious orientation and gender play in moderating psychophysiological reactivity to laboratory stressors among older adults. Those participants characterized by an intrinsic religious orientation (IO) demonstrated less reactivity than did those characterized by an extrinsic religious orientation. Gender did not influence reactivity. There was some evidence that the effect of religious orientation is more pronounced for interpersonal than cognitive-type stressors, although the strongest findings were evident when stressors were aggregated. The magnitude of these effects suggests that they are of practical significance. Given these results and the known relationship between reactivity and hypertension, it is proposed that IO may result in decreased risk of developing hypertension in older adults.

We Are a Religious People; We Are a Vengeful People

We evaluate the relation between religiousness and vengeance using multiple indicators of religiousness (religious orientation and church variables) and behavioral as well as self‐reports of vengeance. Results from hierarchical regression analyses revealed that intrinsic religious orientation was negatively and extrinsic religious orientation positively related to self‐reports of revenge but not to behavioral indicators of revenge. Only quest orientation was related to behavioral indicators of revenge with those higher on quest setting relatively lower levels of shock following a provocation and giving more money to an obnoxious confederate. Of the church variables, the number of religious activities was negatively and frequency of monetary donations positively related to self‐reported vengeance. Only frequency of monetary donations, however, was uniquely related to one of the behavioral indicators of revenge, level of shock, with those who give more frequently also retaliating with higher levels of shock.

Religious orientation, aging, and blood pressure reactivity to interpersonal and cognitive stressors

Research on religion and health suggests general health benefits for those who are more religiously involved. Particular aspects of religiosity that may influence this finding, however, have not been sufficiently investigated. This study was designed to explore the relationship between religious orientation (intrinsic, extrinsic) and blood pressure reactivity among older (over 60 years) and younger (18-24 years) adults exposed to two qualitatively different laboratory stressors (cognitive, interpersonal). Participants were categorized as exhibiting either a predominantly intrinsic or extrinsic religious orientation based on scores on the Religious Orientation Scale. They were subsequently exposed (in counterbalanced order) to two laboratory stressors that varied in terms of whether an interpersonal confrontation was involved. Measures of blood pressure were obtained at baseline and during stressor presentation. Analyses indicated that older extrinsically religious individuals demonstrated exaggerated reactivity compared to younger participants and older intrinsically religious individuals. Older intrinsically religious participants did not differ from younger persons. Similar results were found for analysis of baseline data. Extrinsic participants had greater reactivity during the interpersonal confrontation condition than did intrinsic individuals. These findings suggest that religious orientation may be an important variable to study regarding cardiovascular reactivity in, particularly, older adults.

Similarities and Differences Between Religiosity and Spirituality in African American College Students: A Preliminary Investigation

To explore similarities and differences between religiosity and spirituality, the authors used several measures of religiosity and spirituality to examine the level of their association in 171 African American college students. Results support the multidimensionality of both constructs. An intrinsic religious orientation accounted for most of the variance in each type of spirituality; conversely. 1 type of extrinsic religious orientation accounted for almost none. The authors also found no significant differences between men's and women's scores on any of the religiosity and spirituality measures. The authors discuss implications for addressing religion and spirituality with African American clients.

Is religious orientation associated with fat and fruit/vegetable intake?

We explored associations of religious orientation with dietary behavior among participants in the Eating for a Healthy Life Study (EHL), a randomized low-fat, high-fruit/vegetable dietary intervention trial in religious organizations. Data in this report are from baseline telephone surveys of 2,375 people, which assessed dietary behaviors (Fat- and Fiber-Related Diet Behavior Questionnaire) and religiosity (Allport-Ross Religious Orientation Scale). After adjusting for demographic characteristics, higher extrinsic (socially motivated) religious orientation was positively associated with low-fat dietary fat behaviors ( P=.0438). No associations were observed for dietary behaviors and intrinsic (life based on religious beliefs) religious orientation. These results support further exploration of religious orientation’s potential influence on dietary behaviors and its applicability to dietary interventions.

The Influence of Religious Orientation and Coping on the Psychological Distress of Christian Domestic Violence Victims

ABSTRACT This study focused on the relationships between religious coping methods, religious orientation, patriarchal religious beliefs, and psychological distress among 157 Christian women domestic violence victims who received counseling or shelter services in the southeast. Causal effects were estimated with ordinary least squares procedures using GEMINI, a FORTRAN program. Findings showed a significant negative effect of intrinsic religious orientation on psychological distress; significant positive effects of intrinsic and extrinsic religious orientation on positive religious coping methods; a significant positive effect of extrinsic religious orientation on negative religious coping methods; a significant positive effect of negative religious coping methods on psychological distress; and a significant positive indirect effect of extrinsic religious orientation on distress through negative religious coping. Implications for mental health professionals working with domestic violence victims are discussed.

Intrinsic‐Extrinsic Religiosity and University Students' Willingness to Donate Organs Posthumously

This research focuses on the links between intrinsic and extrinsic religious orientations as they relate to willingness to donate organs posthumously. Participants responded to a factual test of their knowledge about organ donation, indicated their degree of willingness to donate organs, and filled out personality inventories measuring their intrinsic and extrinsic orientations. The data indicated a high level of factual knowledge about organ donation. Also, contrary to Allport's (1966) arguments, people with an intrinsic religious orientation were not more likely to donate their organs, nor were people with an extrinsic religious orientation less likely to do so. Instead, it was found that intrinsic religiosity was unrelated to willingness to donate organs and that extrinsics with strong social orientations were more willing to donate their organs. Discussion centers on the need to develop more psy‐chometrically sound measures of mature religiosity as a means of conducting a fairer test of Allport's original theorizing about intrinsic religiosity.